in the Church concerning Preachers Is it fit that only one or two speak or many more if moved thereto 1 Cor. 14.30 31 32 33. A. If any thing be Revealed to another that sitteth by let the first hold his Peace For ye may all prophesie one by one that all may learn and that all may be comforted And the Spirits of the Prophets are subject to the Prophets for God is not the Author of Confusion but of Peace as in all the Churches of the Saints Q. Is there any Promise that Daughters as well as Sons shall Prophesie under the Gospel Joel 2.28 A. And it shall come to pass afterwards that I will pour out of my Spirit upon all Flesh and your Sons and your Daughters shall prophesie your old Men shall dream Dreams your young Men shall see Visions Q. Is that Promise fulfilled and to be fulfilled Acts â—â— 17. A. But this is that which was spoken by the Prophet Joel and it shall come to pass in the last days saith God I will pour out my Spirit upon all Flesh and your Sons and your Daughters shall prophesie and your Young men shall see Visions and your Old Men shall dream Dreams Q. Is there any such Instance of Old in the Scripture Acts 21.9 A. And the same Man had four Daughters Virgins which did prophesie Q. But may All Women speak or are any commanded to keep Silence in the Church 1 Cor. 14.34 35. A. Let your Women keep Silence in the Church for it is not permitted unto 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 1 Tim. 2.11 12. Let the Woman learn in Silence with all Subjection But I suffer not a Woman to teach or usurp Authority over the Man but to be in Silence Q. The first of these seems only to relate to Women that have Husbands What comes of them that have none The second speaks nothing of the Church but only that she ought not to usurp Authority over the Man hath this no Limitation Doth not the same Apostle give Directions how Women that speak should behave themselves in the Church 1 Cor. 11.4 5. A. Every man Praying or Prophesying having his Head covered dishonoureth his Head But every Woman that Prayeth or Prophesieth with her Head uncovered dishonoureth her Head for that is even all one as if she were shaven CHAP. X. Concerning Worship Question WHat is the Worship that is Acceptable to God Answer But the Hour cometh and now is John 4.23 24. when the True Worshippers shall Worship the Father in Spirit and in Truth for the Father seeketh such to worship him God is a Spirit and they that worship him must worship him in Spirit and in Truth Q. Seeing Prayer is a part of Worship when ought we to Pray A. And he spake a Parable unto them to this End Luke 18.1 That men ought Always to Pray and not to faint Pray without ceasing 1 Thes. 5.17 Q. Hath God no respect to the Manner of Calling upon him For there is no Difference between the Jew and the Greek Rom. 10.12 for the same Lord over all is Rich unto all that call upon him Q. Doth God hear the Prayers of all that call upon him A. The Lord is nigh unto all them that call upon him Psal. 145.18 to all that call upon him in Truth The Lord is far from the Wicked Prov. 15.29 but he hears the Prayer of the Righteous Now we know that God heareth not Sinners John 9.38 but if any man be a Worshipper of God and doth his Will him he heareth And this is the Confidence that we have in him 1 John 5.14 that if we ask any thing according to his Will he heareth us Q After what Mannner doth the Apostle then declare he will Pray A. What is it then I will pray with the Spirit and I will pray with the Vnderstanding also I will sing with the Spirit 1 Cor. 14.15 and I will sing with the Vnderstanding also Q. Must we then pray always in the Spirit A. Praying always Ephes. 6.18 with all Prayer and Supplication in the Spirit and Watching thereunto with all Preseverance and Supplication for all Saints Q. Since we are commanded to pray always in it can we do it of our selves without the Help thereof A. Likewise the Spirit also helpeth our Infirmities for we know not what we should pray for as we ought Rom. 8.26 27. but the Spirit it self maketh Intercession for us with Groanings which cannot be utter'd And he that searcheth the Hearts knoweth what is the Mind of the Spirit because he maketh Intercession for the Saints according to the Will of God Q. I perceive that without the Leadings and Help of the Spirit prayers are altogether unprofitable may not a man truly utter these things that are Spiritual without the Spirit 's Assistance A. Wherefore I give you to understand that no man speaking by the Spirit of God calleth Jesus Accursed and that no man can say that Jesus is the Lord but by the Holy Ghost 1 Cor. 18.3 Q. That is strange It seems the Spirit is much more necessary than many called Christians suppose it to be some of which can scarce give a good Account whether they have it or want it But if a man speak things true upon the Matter are they not true as from him if spoken without the Spirit Jer. 5.2 A. And though they say The Lord liveth surely they swear falsly Q. It is apparent from all these Scriptures that the True Worship of God is in Spirit and as it is not limited to a certain place neither to any certain time what shall we think of them that plead for the Observation of certain Days A. But now after that ye have known God or rather are known of God Gal. 4 9 10 11. how turn ye again to the weak and beggarly Elements whereunto ye desire again to be in Bondage Ye observe Days and Months and Times and Years I am afraid of you lest I have bestowed upon you Labour in vain Col. 2.16 17. Let no man therefore judge you in Meat or Drink or in respect of an Holy Day or of the New Moon or of the Sabbath Day which are a Shadow of things to come but the Body is of Christ. Q. Seeing it is so may not some Christians as lawfully esteem all Days alike as others may esteem some Days above another What Rule giveth the Apostle in this Case A. One man esteemeth one Day above another another esteemeth every Day alike Rom. 14.5 6. let every man be fully perswaded in his own Mind He that regardeth a Day regardeth it unto the Lord and he that regardeth not the Day to the Lord he doth not
Seditious Multitude of the Lutheran Citizens being stirred up by the daily Clamours of their Preachers did not only violently take up the Houses of the Reformed Teachers overturn their Libraries and spoil their Furniture but also with reproachful words yea and with stones Assaulted the Marquess of Brandenburgh the Elector's Brother while he sought by smooth words to quiet the Fury of the Multitude they killed ten of his Guards scarcely sparing himself who at last by Flight Escaped out of their hands All which sufficiently declares that the Concurrence of the Magistrate doth not alter their Principles but only their Method of Procedure So that for my own part I see no Difference betwixt the Actings of those of Munster and these others whereof the one pretended to be led by the Spirit the other by Tradition Scripture and Reason save this that the former were rash heady and foolish in their proceedings and therefore were the sooner brought to nothing and so into Contempt and Derision but the other being more politick and wise in their generation held it out longer and so have Authorized their Wickedness more with seeming Authority of Law and Reason But both their Actings being equally Evil the Difference appears to me to be only like that which is betwixt a simple silly Thief that is easily Catched and hanged without any more ado and a Company of Resolute bold Robbers who being better guarded though their Offence be nothing less yet by violence do to evite the danger force their Masters to give them good Terms From all which then it evidently follows that they Argue very ill that despise and reject any Principle because men pretending to be led by it do evil in case it be not the natural and consequential Tendency of that Principle to lead unto those things that are evil Again It doth follow from what is above asserted that if the Spirit be to be Rejected upon this account all those other Principles ought on the same account to be Rejected And for my part as I have never a whit the lower Esteem of the blessed Testimony of the Holy Scriptures nor do the less respect any solid Tradition that is answerable and according to Truth neither at all despise Reason that noble and excellent Faculty of the mind Let none reject the Certainty of the Vnerring Spirit because of false Pretenders to it because wicked men have abused the name of them to cover their wickedness and deceive the simple so would I not have any reject or diffide the Certainty of that Vnerring Spirit which God hath given his Children as that which can alone guide them into all Truth because some have falsly pretended to it § XV. And because the Spirit of God is the Fountain of all Truth and sound Reason therefore we have well said That it cannot Contradict neither the Testimony of the Scripture nor right Reason yet as the Proposition it self Concludeth to whose last part I now come it will not from thence follow that these Divine Revelations are to be subjected to the Examination either of the outward Testimony of Scripture or of the humane or natural Reason of man as to a more noble and certain Rule and Touch-stone for the Divine Revelation and inward Illumination is that which is evident by it self forcing the well-disposed understanding and irresistibly moving it to Assent by its own Evidence and Clearness even as the Common Principles of Natural Truths do bow the mind to a Natural Assent He that denies this part of the Proposition must needs Affirm That the Spirit of God neither can nor ever hath manifested it self to man without the Scripture or a distinct discussion of Reason or That the Efficacy of this Supernatural Principle working upon the Souls of men is less Evident than natural Principles in their common Operations Both which are false For First through all the Scriptures we may observe that the Manifestation and Revelation of God by his Spirit to the Patriarchs Prophets and Apostles was Immediate and Objective as is above proved which they did not examin by any other Principle but their own Evidence and Clearness Secondly To say The Self Evidence of the Spirit that the Spirit of God has less Evidence upon the mind of man than natural Principles have is to have too mean and low thoughts of it How comes David to invite us to Taste and see that God is good if this cannot be felt and tasted This were enough to overturn the Faith and Assurance of all the Saints both now and of old How came Paul to be perswaded That nothing could separate him from the love of God but by that Evidence and Clearness which the Spirit of God gave him The Apostle John who knew well wherein the Certainty of Faith Consisted judged it no ways Absurd without further Argument to Ascribe his Knowledge and Assurance and that of all the Saints hereunto in these words Hereby know we that we dwell in him and he in us because he hath given us of his Spirit 1 Joh. 4.13 and again John 5.6 It 's the Spirit that beareth witness because the Spirit is Truth Observe the Reason brought by him Because the Spirit is Truth Of whose Certainty and Infallibility I have heretofore spoken We then Trust to and Confide in this Spirit because we know and certainly believe that it can only Lead us a-right and never Mis-lead us and from this Certain Confidence it is that we Affirm The Spirit contradicts not Scripture nor Right Reason That no Revelation coming from it can ever Contradict the Scriptures-Testimony nor right Reason not as making this a more Certain Rule to our selves but as Condescending to such who not discerning the Revelations of the Spirit as they proceed purely from God will Try them by these Mediums yet those that have the Spiritual Senses and can savour the things of the Spirit as it were in primâ Instantiâ i. e. at the first blush can discern them without Natural Demonstrations from Astronomy and Geometry or before they Apply them either to Scripture or Reason Just as a good Astronomer can Calculate an Eclipse Infallibly by which he can Conclude if the Order of Nature Continue and some strange and Vnnatural Revolution Intervene not there will be an Eclipse of the Sun or Moon such a day and such an hour yet can he not perswade an Ignorant Rustick of this until he Visibly see it So also a Mathematician can Infallibly know by the Rules of Art that the Three Angles of a Right-angled Triangle are Equal to Two Right-Angles yea can know them more certainly than any man by measure And some Geometrical Demonstrations are by all acknowledged to be Infallible which can be scarcely discerned or proved by the Senses Yet if a Geometer be at the pains to Certify some Ignorant Man concerning the Certainty of this Art by condescending to measure it and make it obvious to his Senses it will not thence
time since to meet at set times and places seems to be an Outward Observation and Ceremony contrary to what ye at other times Assert Answ. I Answer first To meet at set times and places is not any Religious Act or part of Worship in it self but only an outward Coveniency necessary for our seeing one another Publick Meetings their Vse and its Reason Asserted so long as we are cloathed with this outward Tabernacle and therefore our Meeting at set times and places is not a part of our Worship but a preparatory Accommodation of our outward man in order to a publick visible Worship since we set not about the Visible Acts of Worship when we Meet together until we be led thereunto by the Spirit of God Secondly God hath seen meet so long as his Children are in this World to make use of the outward Senses not only as a means to Convey Spiritual Life as by speaking praying praising c. which cannot be done to mutual Edification but when we hear and see one another but also for to entertain an outward visible Testimony for his Name in the World He causeth the Inward Life which is also many times not conveyed by the outward Senses the more to abound when his Children Assemble themselves diligently together to Wait upon him that as Iron sharpeneth Iron so the seeing of the Face one of another Prov. 27. v. 17. when both are inwardly gathered unto the Life giveth occasion for the Life secretly to arise and pass from Vessel to Vessel And as many Candles lighted and put in one place do greatly augment the light and make it more to shine forth so when many are gathered together into the same Life there is more of the Glory of God and his Power appears to the Refreshment of each Individual for that he partakes not only of the Light and Life raised in himself but in all the rest And therefore Christ hath particularly promised a Blessing to such as Assemble together in his Name seeing he will be in the midst of them Matth. 18.20 and the Author to the Hebrews doth precisely prohibit the Neglect of this Duty as being of very dangerous and dreadful Consequence in these words Heb. 10.24 And let us consider one another to provoke unto love and to good works Assembling of our selves is not to be neglected not forsaking the Assembling of our selves together as the manner of some is For if we sin wilfully after that we have received the knowledge of the Truth there remaineth no more Sacrifice for sins And therefore the Lord hath shewn that he hath a particular Respect to such as thus Assemble themselves together because that thereby a publick Testimony for him is upheld in the Earth and his Name is thereby glorified and therefore such as are right in their Spirits are naturally drawn to keep the Meetings of God's People and never want a Spiritual Influence to lead them thereunto And if any do it in a meer Customary Way they will no doubt suffer Condemnation for it Yet cannot the Appointing of Places and Times be accounted a Ceremony and Observation done in man's Will in the Worship of God seeing none can say that it is an Act of Worship but only a meer presenting of our Persons in order to it as is above-said Which that it was practised by the Primitive Church and Saints all our Adversaries do acknowledge Lastly some object That this manner of Worship in Silence is not to Object 3 be found in all the Scripture I Answer We make not Silence to be the sole matter of our Worship Answ. since as I have above said there are many Meetings In Waiting for the Spirits Guidance Selence is supposed which are seldom if ever altogether Silent some or other are still moved either to preach pray and praise and so in this our Meetings cannot be but like the Meetings of the Primitive Churches recorded in Scripture since our Adversaries confess that they did preach and pray by the Spirit And then what Absurdity is it to suppose that at some times the Spirit did not move them to these outward Acts and that then they were Silent since we may well conclude they did not speak until they were moved and so no doubt had sometimes Silence Act. 2.1 before the Spirit came upon them it is said They were all with one accord in one place and then it is said The Spirit suddenly came upon them but no mention is made of any one speaking at that time and I would willingly know what Absurdity our Adversaries can infer should we conclude they were a while Silent But if it be urged Inst. That a whole Silent Meeting cannot be found in Scripture I Answer Supposing such a thing were not recorded Answ. it will not therefore follow that it is not lawful seeing it naturally followeth from other Scripture-Precepts as we have proved this doth For seeing the Scripture commands to Meet together and when Met Silent Meetings are proved from Scripture and Reason the Scripture prohibits prayers or preachings but as the Spirit moveth thereunto if people Meet together and the Spirit move not to such Acts it will necessarily follow that they must be Silent But further there might have been many such things among the Saints of Old though not recorded in Scripture and yet we have enough in Scripture signifying that such things were For Job sate silent seven days with his Friends together Here was a Long Silent Meeting See also Ezra c. 9.4 and Ezechiel c. 1.14 and 20.1 Thus having shewn the Excellency of this Worship proved it from Scripture and Reason and answered the Objections which are commonly made against it which though it might suffice to the Explanation and Probation of our Proposition yet I shall add something more particularly of Preaching Praying and Singing and so proceed to the following Proposition I. What reaching is with Protestants and Papists A studied Talk an hour or two § XVIII Preaching as it 's used both among Papists and Protestants is for One Man to take some Place or Verse of Scripture and thereon speak for an hour or two what he hath studied and premeditated in his Closet and gathered together from his own Inventions or from the Writings and Observations of others and then having got it by heart as a School-boy doth his Lesson he brings it forth and repeats it before the People And how much the fertiler and stronger a Man's Invention is and the more industrious and laborious he is in Collecting such Observations and can utter them with the Excellency of Speech and Humane Eloquence so much the more is he accounted an Able and Excellent Preacher To this we Oppose that when the Saints are met together and every one gathered to the Gift and Grace of God in themselves True Preaching by the Spirit he that Ministreth being acted thereunto by the arising of the Grace in himself ought to speak forth
Reformation and displeased many as the Author of the History of the Council of Trent in his first book well observes But now I hasten to the Objections of our Adversaries against this Method of Praying § XXV First They Object That if such particular Influences were Object I needful to outward Acts of Worship then they should also be needful to inward Acts as to wait desire and love God But this is absurd Therefore also that from whence it follows I answer That which was said in the State of the Controversy Answ. cleareth this because as to those general Duties there never wants an Influence so long as the Day of a man's Visitation lasteth during which time God is alwaies near to him and wrestling with him by his Spirit to turn him to himself so that if he do but stand still and cease from his evil thoughts the Lord is near to help him c. But as to the outward Acts of Prayer they need a more special Motion and Influence as hath been proved Secondly they Object That it might be also alledged that men ought not Object II to do Moral Duties as Children to honour their Parents men to do right to their Neighbours except the Spirit moved them to it I Answer Answ. there is a great difference betwixt these general Dutys betwixt man and man and the particular express Acts of Worship towards God these are meerly Spiritual and commanded by God to be performed by his Spirit the other answer their End as to them whom they are immediately directed to and concern though done from a meer natural Principle of Self-love even as Beasts have natural Affections one to another and therefore may be thus performed Though I shall not deny but that they are not Works accepted of God or beneficial to the Soul but as they are done in the fear of God and in his blessing in which his Children do all things and therefore are Accepted and Blessed in whatsoever they do Object III Thirdly they Object That if a wicked man ought not to pray without a Motion of the Spirit because his prayer would be sinful neither ought he to plough by the same reason Prov. 21.4 because the ploughing of the wicked as well as his praying is sin Answ. This Objection is of the same nature with the former and therefore may be answered the same way seeing there is a great difference betwixt Natural Acts How Acts of Nature differ from the Spirit 's such as eating drinking sleeping and seeking for sustenance for the body which things man hath common with beasts and Spiritual Acts. And it doth not follow because man ought not to go about Spiritual acts without the Spirit that therefore he may not go about Natural acts without it The Analogy holds better thus and that for the proof of our Affirmation That as man for the going about Natural acts needs his Natural Spirit so to perform Spiritual acts he needs the Spirit of God That the Natural acts of the wicked and unregenerate are Sinful is not denied though not as in themselves but in so far as man in that State is in all things Reprobated in the sight of God Object IV Fourthly they Object That wicked men may according to this doctrine forbear to Pray for years together alledging they want a Motion to it Answ. I Answer The false pretences of Wicked men do nothing invalidate the Truth of this Doctrine for at that rate there is no Doctrine of Christ which men might not turn by That they ought not to Pray without the Spirit is granted but then they ought to come to that place of Watching That wicked Men neglect the Motions of the Spirit to Pray where they may be capable to feel the Spirit 's Motion They Sin indeed in not Praying but the Cause of this Sin is their not Watching So their neglect proceeds not from this doctrine but from their disobedience to it seeing if they did Pray without this it would be a double sin and no fulfilling of the Command to Pray nor yet would their Prayer without this Spirit be useful unto them And this our Adversaries are forced to acknowledge in another case for they say It is a duty incumbent on Christians to frequent the Sacrament of the Lord's supper as they call it Yet they say No man ought to take it unworthily yea they plead that such as find themselves unprepared must abstain and therefore do usually Excommunicate them from the Table Now though according to them it be necessary to partake of this Sacrament yet it is also necessary that those that do it do first Examine themselves lest they Eat and Drink their own Condemnation and though they reckon it sinful for them to forbear yet they account it more sinful for them to do it without this Excommunication Object V Fifthly they Object Acts 8.22 where Peter commanded Simon Magus that wicked Sorcerer to Pray from thence inferring That wicked men may and ought to Pray Answ. I Answer That in the citing of this place as I have often observed they Omit the first and chiefest part of the verse which is thus Acts 8. v. 22. The Sorcerer may Pray but not without Repentance Repent therefore of this thy Wickedness and Pray God if perhaps the thought of thine heart may be forgiven thee So here he bids him first Repent now the least measure of true Repentance cannot be without somewhat of that inward Retirement of the Mind which we speak of and indeed where true Repentance goeth first we do not doubt but the Spirit of God will be near to Concur with and Influence such to Pray to and Call upon God And Lastly they Object That many Prayers begun without the Spirit have proved effectual and that the Prayers of wicked men have been heard and Object IV found acceptable as Achab's This Objection was before solved Answ. for the Acts of God's Compassion and Indulgence at some times and to some persons upon singular extraordinary occasions are not to be a Rule of our Actions For if we should make that the Measure of our Obedience great Inconveniencies would follow as is evident and will be acknowledged by all Next we do not deny but Wicked men are sensible of the Motions and Operations of God's Spirit often-times before their Day be expired from which they may at times Pray acceptably not as remaining altogether Wicked but as entring into piety from whence they afterwards fall away § XXVI As to the singing of Psalms there will not be need of any long Discourse for that the Case is just the same as in the Two former of Preaching and Prayer We confess this to be a part of God's Worship Of Singing Psalms and very sweet and refreshful when it proceeds from a true sense of God's love in the heart and arises from the Divine Influence of the Spirit which leads Souls to breath forth either a sweet Harmony A Sweet
I have here affirmed for when I shewed you before how ye Contradicted your Master viz. John Menzies in another Matter ye would not admit it as Relevant though the Case be alike alledging it was a Retorsion Ye undertook to Dispute against the Theses but it seems you find not room enough there but ye must run to G. K's Book for further matter G. K. I see it is more against G. K. than R. B. his Theses that you set your selves And therefore G. K. must defend G. K. But I say in this there is no Contradiction between R. B. and me for there is a two-fold sort of Inspirations or Influences Note divers of the Auditors were displeased with their going from the Theses the one General other Special The General Influences are given in general or common for the doing of all common or ordinary Actions and by the Special Influences of the Spirit we are enabled to go about those Special Duties as of Prayer Thanksgiving c. Now of these special Inspirations or Influences R. B. in his Theses is to be understood and thus there is no Contradiction betwixt him and me R. B. To which I have this to add there is a Difference betwixt the Influences of the Spirit as we are particularly acted by them in singular and particular Acts of Worship and as we are generally Influenced by the Spirit in so far as we come habitually to live and walk in the Spirit For in that respect we may be said to do every thing in the Spirit as we grow up into that State though there be more particular Influences requisite in Matters of Worship G. K. I say further particular Influences or Inspirations of the Spirit are of several sorts which are Analogous or proportional to the several Sorts of Duties As Preaching and Praying are several sorts of Duties now the Particular Influence to Pray is not to Preach and so on the contrary Also the Influences which serve to Duties only Inward as to Wait fear and love God do not serve without a superadded Influence to the performance of outward Duties Therefore every Influence is to respect the Duty that it is given unto A. Shir. I prove that such particular Influences are not needful to Acts of Worship Thus If such particular Influences of the Spirit were needful unto outward Acts of Worship then they were also needful unto inward Duties as to waiting desiring loving and feeling God But The last is absurd Therefore the first R. B. Having repeated the Argument I deny that the last is Absurd G. K. Come 〈◊〉 with that Argument I confess it hath some Acumen or Sharpness in it but ex tua pharetra nunquam venit illa sagitta this Arrow hath not come out of thy Quiver but out of thy Master's who hath formerly used this Argument against us Alex. Shir. I prove the last is absurd If the Inspirations of the Spirit be necessary to Inward Duties as to Wait desire c. then we must not Wait without them But this is Absurd Therefore is the other G. K. Having repeated the Argument I deny that this is Absurd For we cannot suppose that ever at any Time an Influence or Inspiration can be wanting to Wait upon God to Desire and Fear and love him and the Particular Influences to particular Duties such as Praying Preaching Thanksgiving is not wanting whenever the Season cometh to go about them Al. Shir. If ye have these particular Influences why do ye not make use of them Why do ye not say the Grace R. B. It will not follow That we do not pray nor make use of those particular Influences because at sometimes we do not take off our Hats or speak Words which are not Essential to true Prayer J. L. I prove That that Distinction concerning general and particular Influences is not sufficient That which may be a Ground for a Heretick to forbear Prayer for a whole Year is not a sufficient Distinction But This may be a Ground for a Heretick to forbear Prayer for a whole Year Therefore It is not a sufficient Distinction G. K. Having repeated the Argument I deny the Second Proposition J. L. I prove it for a Heretick may pretend He hath not those particular Influences for a whole Year G. K. Though an Heretick may pretend yet he has no Ground from our Principle to pretend to any such thing because these particular Influences cannot be wanting neither for one Year nor for any Time that the particular Duties ought to be gone about and if any did pretend the want of particular Influences to pray c. they are to be judged as Guilty and Deceitful as giving that for an Excuse which is not sufficient although all have not the Vtterance of Prayer so as to Pray in Words nor can any pray truly in Words but by a particular Influence A. Sh. This Influence or Inspiration is either commanding or forbidding so G. K. understood it but because of the great Confusion or Noise he cannot certainly say And upon this Understanding G. K. answered It is not a sufficient Enumeration for there is a Midst Praeses A. T. Master Keith ye know we say Non datur medium Students There is no Midst betwixt Contradictory Propositions G. K. But these Propositions are not Contradictory for there is a Midst betwixt Commanding and Forbidding A. Shir. Either he doth Command or not Command there is no Midst here chuse you whether G. K. He doth not Command us in all things in which we are Inspired for some Inspirations are Mandatory and Commanding some Permissory or Permitting and some forbidding so betwixt commanding and forbidding the midst is Permitting J. L. But a Permission cannot be an Inspiration otherwise ye might say A Stone doth Inspire you as much as God because a Stone doth permit or not hinder you G. K. I deny the Consequence for I offer to shew from Scripture That Paul when he did a thing by Permission was Inspired As when he said I speak this by Permission and not by Commandment Here he was writing Scripture by Inspiration in the very Time See 1 Cor. 7.6 and compared with 40. vers See Acts 16.7 And again where he said I assayed to go to such a Place but the Spirit permitted not A. Shir. This was not a Permission but a hindering or not a permitting him G. K. But I gather out of these Words by the Rules of Contraries That if the Spirit did not permit Paul at sometimes it did permit him at other Times and this Permission was by Inspiration And I hope it is lawful for me to make this Observation or Note upon this Scripture seeing your Masters will make half a dozen not so much to the purpose But for the further opening of this Matter I distinguish of Permission thus There is a Negative Permission and a Positive Permission A Negative Permission is a simple Forbearance or not medling in any Case and such a Negative Permission
pray without any Inspiration or gracious Influence of the Spirit So that such a Prayer is an answering of the Obligation to the Duty upon the Matter although it be separated from the Right Manner And accordingly they do both require and allow Men to Pray when they have no gracious Influence or Motion thereunto telling them That even such Prayers are required and that they do better to give such Prayers as want Sincerity unto God than not to pray at all seeing such lifeless and spiritless Prayers have the Matter of True Prayer although they want the Right Manner Whereas we on the contrary affirm that Lifeless Prayers have neither the Right Matter and Substance nor yet the Right Manner of Prayer and therefore are not at all required in Scripture Yet we deny not but many Times when Men want an Influence of Life to Pray they are still under the Obligation and at such Times it is their Sin not to Pray because they ought to have suitable Influences to Prayer which would not be wanting if they were faithful unto God But when through unfaithfulness they want them it doth not excuse them from being under the Obligation yet still when they want the Help of the Spirit they ought to pray by the Spirit because they ought to have it Even as when one Man oweth unto another Man a just Debt in Money the Debter ought to pay the Money although he have no Money to pay it with for his Want of the Money doth not excuse him from the Obligation to pay it yet he ought to pay the Debt only with Money or the Equivalent of it But if he should offer to pay it with any thing that is not Money nor Mony 's Worth as suppose with a few Counters this is no answering the Obligation either in the Right Matter or Manner And so it is in the Case in Hand Again N. 8. They fall into the like Prevarication in alledging The Question is not about a New Heart and Spiritual Principle of Obedience for they own that as Indispensably necessary for acceptable Performance But do not they say That when Men pray without a New Heart they do in part answer the Obligation And do not they encourage them to pray even the most Wicked This is denied by the People called Quakers and is a great part of the Question We say indeed Is. 1 10 18. c. 55 7. c. 59 2 Ezek. 8 18. Prov. 15 8 29. c. 21 27. Joh. 9 31. c. 4 23. Wicked Men ought to Pray but not remaining Wicked but that they ought to forsake their Wickedness and have a new Heart and therewith to pray Moreover whereas they say The Question is not about every Performance but about acceptable Performance Herein they most palpably contradict themselves N. 9. where they grant That no Act of Worship can be acceptably performed without these Influences and they well know that the Quakers say the same The Question then is not about Acceptable Performance seeing both they and we grant that no Duty can be acceptably performed without the Spirit So that if the Students had understood their Matter they would have said The Question is not about acceptable Performance but about simple Performance whether there be any Obligation to perform Duty that is not acceptable which they affirm and we deny For indeed Vnacceptable Performance Unacceptable performance no performance is as good as no Performance but rather worse As if under the Law the Jews had offered up a Dog's Neck in place of a Sacrifice it had been a greater sin than not to offer at all as it is a greater Offence for a Man to offer to pay his Debt with Counters or Pennies made of Slait-Stone than not to pay at all Another gross Error they commit in alledging The Question is about preparatory Motions previous in Time This is a Lie We challenge them to shew us any such thing in our Books Motions of the Spirit previous in order of Nature We do not require Motions or Influences of the Spirit previous in Time although they are oft given it sufficeth that they are Previous in Order of Nature as the Cause is previous unto the Effect which is not always in Time but in Nature But the Question is indeed about the Necessity of Motions to and in the Performance of Duty so as the Performance is to be in by through and with the Spirit which may well be without a previousness in Time as to inward Duty at least And if the outward can be simultaneous with the Inward it may also be as to the outward but if it cannot be so soon as the Inward in some Cases the Reason is not for want of the Motion but because the bodily Organs cannot so hastily answer the Motion as the mind it self can And it sufficiently answereth the Motion that the Mind answer it first and then the bodily Organs as soon as their Nature can permit There is yet another great Error they commit in alledging Such a lively and Spiritual Disposition as being necessary in our Sense whereas we do not lay it upon such a lively c. as if we required such a Degree of Life for the least Measure of Life that is but able to carry forth the Soul in any living Measure of Performance is sufficient where the Soul keepeth to the Measure and doth not exceed or go beyond it In the Prosecution of their Arguments they are no less unhappy in the stating of the Question as will shortly appear Pag. 95 67. they bring in R. B. and A. Sk. denying their Sequel which they labour to prove but how unsuccessfully we shall se anon because as Angels and Brutes agree in that they are both Substances so Spiritual Duties and other Duties agree in that they are both to be performed in the Spirit Duties Natural and Spiritual differ But what then Yet the Difference is still great betwixt those Duties that as to their Matter are Natural and Civil and those which as to their very Matter are Spiritual As for Example To eat to plow to pay a Debt are not Spiritual as to their Matter but only as to their Manner and End when acceptably performed And therefore the Matter of those Duties and whole Substance of them may be without any gracious Motion of the Spirit And in that Case the Performances themselves are really profitable in the Creation among them and consequently do answer the Obligation in part But Prayer and Thanksgiving c. are Duties wholly Spiritual both as to Matter or Substance and as to Manner and End so that whoso essayeth to do any of them without the gracious Motions of the Spirit he leaveth not only the right Manner but the very Matter and Substance of the Duty behind him and bringeth the meer Accidents along with him Which have no Profit nor use to Men nor are any wise in the least part an Answer to the Obligation And as
sinful and evil however they may imagine them to be good And herein I say we differ vastly from Papists they think and seek to be justified by such Works as are evil in the sight of God whereas we believe that by no such Works can any man be justified Other weighty Differences could be shewed in relation to this Matter but what is here in short declared may suffice to evince that we differ widely from the Papists concerning Justification Thirdly Look how near a kin ye are to Papists as in many other things so in these relating to Justification First Do ye not say That ye are not justified by Christ in-dwelling in you So say the Papists Secondly Do ye not say That the way to attain to a state of Justification is not by believing in the Word of Faith which is in every man and in the Light wherewith Christ has enlightned every man that comes into the World And so say the Papists who though they talk of Vniversal Grace yet they deny that this Vniversal Grace is an Evangelical Principle of Light by believing in which men can attain unto a state of Justification immediately Thirdly Do ye not say That God's Act of Justification is not an immediate Testimony of his Spirit declaring or pronouncing men righteous And so say the Papists Fourthly Do ye not say That men are not to know their Justification or that they are in a justified state by an immediate Testimony of the Spirit in them by way of object for this were to assert Immediate Revelation So do the Papists So by these few Instances given here and by many other Instances given by others in other particulars try your selves and first clear your selves of Popery before you or thou dost throw it upon us Now whereas thou alledgest That the Apostle in the matter of Justification excludes all Works even those of Christ his working in the Saints and which they work in him 'T is false nor do the Scriptures cited by thee prove thy intent As Rom. 3.20 Gal. 2.16 Tit. 3.5 thou say'st The Apostle speaks of Works in general Works of the Law and of the Spirit without any limitation But herein thou contradictest the very express Scriptures cited by thee for all these Scriptures speak of Works with a limitation As Rom. 3.20 By the deeds of the Law there shall no Flesh be justified and Gal. 2.16 Knowing that a man is not justified by the Works of the Law Here the Works of the Law are excluded but not the Works of Christ in us which are not of the Law for the Law or first Covenant was weak and gave not strength to them who were under it to fulfil Righteousness but these who were in Christ Jesus witnessed the Righteousness of the Law fulfilled in them who walked not after the Flesh but after the Spirit And as for that other Scripture Tit. 3.5 though it exclude Works of mens doing as of themselves yet it excludes not all Works nor inward Righteousness of Christ but expresly includes it According to his Mercy he saved us by the washing of Regeneration and Renewing of the Holy Ghost Thou couldst not have brought a more plain proof against thy self for thou citest this Scripture has holding forth Justification Now the Apostle saith He saved us according to his Mercy by the washing of Regeneration and renewing of the Holy Ghost and is not the washing of Regeneration and renewing of the Holy Ghost a Work which comprehends many particular Works of the Spirit of Christ in the Saints And is not Regeneration and the renewing of the Holy Ghost a Righteousness wrought in us How is it then that thou art not ashamed to charge us with Rank Popery for saying We are justified by a Righteousness wrought in us seeing the very Scripture cited by thee is expresly for it May we not pertinently return these words upon thee which thou mis-appliest to us Oh! tell it not in Gath publish it not in the Streets of Askalon c. that a man who pretends to teach others a-right in the matter of Justification hath so confounded himself that to prove that Justification is not by a Righteousness wrought within brings a Scripture which speaks expresly of Righteousness within to wit that of Regeneration and Renovation by which we are saved And if any should say The words do not say We are Justified by the washing of Regeneration and renewing of the Holy Ghost but we are Saved thereby as intending Sanctification and not Justification I answer This helps not the Author out of the Ditch for he brings this Scripture forth applying it to the matter of Justification But again If these words exclude all Works generally and without any limitation then they exclude all Works which are wrought by the Spirit of Christ from sanctification as if men were sanctified by no Works of the Spirit of Christ within them Sanctification by the Works of the Spirit Or if it be said that Works of our own doing Self-righteousness are only excluded from having place in our Sanctification but not the Works wrought in and by the Spirit of Christ then I say why may not the same Distinction have place in all these other Scriptures which say We are not justified by Works c. And indeed in all these Scriptures it holds true no less concerning Sanctification than concerning Justification As thus By the deeds of the Law there shall no flesh be sanctified knowing that a man is not sanctified by the Works of the Law c. But it were vain to infer from this that men are sanctified by no Works of Righteousness wrought in them by the Spirit of Christ. Therefore it is as vain to infer that men are justified by no Works of Righteousness wrought in them by his Spirit Page 22 Thou say'st We can shift off Popery with this that they are not our Good Works which deserve and merit Justification but the Good Works of Christ's working in us Yea I say we do justly cast off the Accusation of Popery as having the express testimony of Scripture that we are justified by Works to wit such as are wrought in Christ and by him in us James 2.24 You see then that a man is justified by Works and not by Faith only Compared with Tit. 3.5 before-mentioned And as for the Papists Works by which they seek to be justified we do not acknowledge them to be such Works as whereby or wherein any can be justified And whereas thou pleadest That the Good Works of Christ's working in us are ours citing Isai. 26.12 Matth. 5.16 c. We grant it but they are not ours in that signification as where it is said He that is entred into his Rest hath ceased from his own Works Hebr. 4.10 There are Works which are so ours that they are not the Works of the sanctifying renewing Spirit of Christ in us What works do justify and such are Works both of open Unrighteousness and of
Word is an Ordinance of Jesus Christ because first Christ appointed Ministers and Pastors to be in his Church But this cannot be asserted in opposition to the Quakers who grant the same And why citest thou Eph. 5.11 and 1. for 12.8 which if they prove the Continuance of Pastors and Teachers prove also the Continuance of Prophets Evangelists and Apostles which ye deny As to the second Reason That the Ministry is not common to all but that there be some Pastors and Teachers is also owned by us Yet that hinders not but that any at a time may speak when the Saints are met together as the Lord moves by his Spirit according to 1 Cor. 14.31 For it is one thing to be particularly called to the Ministry and another to be moved to speak at a particular time which distinction that it was usual among the Apostles in the Primitive times is easily observed in the fore-named Chapter For a Third Reason thou say'st True Minister's Call is not of Man Whom God calleth to the Ministry he doth it either immediately without the intervention of Men or mediately by Men authorised for that purpose But for this thou bring'st no proof neither art thou able to make out that ever God called any under the New Covenant mediately to their Ministry by Men as they were not to have an Immediate Call in themselves Though the Approbation of Good and Experienced Men in its place is not denied by us but dearly owned Fourthly thou say'st Who ever pretends to an immediate Call they ought for the satisfaction of others to shew signs and tokens of their Apostleship To which I answer That those who come preaching the Gospel not in speech only The proof of the same Call but also in Power and in the Holy Ghost and in the evidence and demonstration thereof as it is 1 Thess. 15. and 1 Cor. 2.4 give sufficient proof that they are Called of God though they come not with outward Miracles And though Paul came to some with Miracles where he preached the Gospel yet many believed who saw no outward Miracle Also many of the Prophets wrought no Miracle nor John the Baptist And though some miraculous things came to pass about his Conception and Birth those do not of themselves prove him to be a Prophet Outward Miracles for Miraculous things and Miracles were wrought upon many who were no Prophets If Miracles be necessary to evince a Man sent of God he must come with these Miracles before the People which John did not Nor did Jonas come with any Miracle to convince the Ninivites but simply declared his Message And John Calvin asserteth Calv. l. 4. c. 3. Inst. That there is no need of Miracles and yet he maintaineth that in his day God raised up Apostles or Evangelists saying That it was needful such should be to bring back the poor People that had gone astray after Antichrist Neither did any Protestants pretend to any Miracles they pleading against the Papists That there was no absolute need of any in respect they preached not a New Gospel but that which was already confirmed with Miracles by Christ and his Apostles And so thy Plea against us here is the same that was urged by the Papists against the Primitive Protestants An evil and adulterous Generation said Christ seeketh after Miracles and though Miracles should be given they who will not believe the Testimony of the Spirit of God in their Consciences bearing witness to the Truth will not also believe because of Miracles as we see plainly in the Jews And whereas thou say'st John's Immediate Call is evident by the special Predictions both of Malachy and Isaias concerning him So are there many special Predictions concerning the Lord his pouring forth of his Spirit upon many in these latter days to Prophecy or Minister as the Spirit should put words into their Mouths And as for these Scriptures Tit. 1.5 Acts 14.23 which thou bring'st in the Fifth place they prove not that those Elders had not the Authority and Call of the Spirit of God in themselves And whereas in the Sixth place thou say'st Though Ministers be set a-part and ordained by Men yet their Ministry is not from Men but from God I Answer Where the Inward Call and Authority of the Spirit of God is not witnessed it cannot be said to be of God And though Moses be said to Consesecrate Aaron yet it doth not follow that Aaron had no immediate Call from God Seventhly thou say'st The Ministry is so necessary that it is the Will of Jesus Christ that it should continue unto the end of the World Eph. 5.12 13. Ministry perfecting the Saints But thy proof from that Scripture is altogether impertinent as to you who believe not that the Saints can be perfected in this Life seeing the Ministry is given for the perfecting of them And that this perfection is on Earth is clear from the following Verse That hence-forth we be no more as Children tossed to and fro for in the other Life there is no hazzard of being so tossed And if the Ministry perfected not Men in this life it nowhere perfecteth them for in the other Life it hath no operation upon them The Law and Priesthood thereof was abolished because it made nothing perfect and if the Gospel-Ministry should not make perfect it should also be abolished And seeing your Ministry perfecteth not it is not the true Ministry of the Gospel as indeed it is not for it standeth not in the Power of God nor is it excercised in the Will and Motion of God your Ministry being such that the whole ESSE or BEING of it may be without Saving Grace or true Holiness you expresly affirming That Holiness is not necessary to the Being of a Minister but that a Man may be a Minister of the Gospel who ought to be received and heard though he have not the least Grain of Holiness Eighthly thou say'st They who cast off the Ministry of the Word wrong their own Souls c. Answ. If it be understood of the Ministry of Christ it is granted but of yours it is denied In the Fifth place Page 44. thou would'st prove That the Lord's People are under a tye and engagement to keep the first day of the Week for a Sabbath For a First Reason thou say'st The Fourth Commandment requires the keeping holy of one day of seven But as it requires the observation of one day of seven so it expresly instanceth that day to be the seventh which day â—â—e keep not Wherefore as to the Second Reason If the Command be Moral and Perpetual as thou callest it it ought to be kept in every Point of it which ye not doing therein condemn your selves The outward Sabbath not perpetual But the outward Sabbath or the keeping one day of the Week for a Sabbath is not perpetual but abolished together with the New-Moons and other Feasts of the Jews See Coloss. 2.16 17. Let
may not be judged more guilty of foolish Rashness and Envy than any of us of the breach of Civility to reprove him for it who that he might not want something to say against the Quakers alledged a notorious Vntruth upon God in saying That the God of Heaven shut the mouths of all the Quakers that not one word was spoken among them at their last Monthly Meeting the 3 d of the 11 th Month which divers of their own Church-Members can witness to be a Lie Quest. 12. Whether it be not a far greater Breach of Charity in the Priests of Aberdeen not only to speak all manner of evil falsly against that People in the Pulpit but also there to stir up both Magistrates and People to imprison and persecute them Whether that be not more like the Practice of the Pharisees and of Demetrius the Silver-Smith than the Ministers of Christ Quest. 13. Whether beating striking punching pulling out of hair and that openly in the streets threatning to stone and pistol their sober innocent Neighbours and boasting that tho' they should do so they should be under no hazzard of the Law be like the fruits of Christ's Flock Or whether such practices and boastings be not more abusive of and destructive to Magistracy than Meeting together in sobriety and God's fear to wait upon him and edifie one another which is expresly commanded Hebr. 10. Or if such Actings be not liker John a Leyden and the tumults and cruelties of Munster than any thing that can be proved against the Quakers Quest. 14. Whether singing dancing swearing asking if the Spirit be come whistling and saying the Spirit 's upon them in the Quakers Meeting be not Barbarous and Atheistical and Interruptions far of another nature than for honest men in seriousness to stand up in your Meeting-house after your preaching is ended and preach Repentance seeing these practices above-mentioned evidence how much ye stand in need of such an Advertisement and both Reason and Christianity would say it deserved more Civil and Christian usage than Imprisonment or a pair of Stocks Quest. 15. Whether David Lyall his Expressions intimating his fears of the increase of Preachers doth not shew him contrary to the Spirit of Moses who wished all the Lord's People might be Prophets and to the Apostle Paul 1 Cor. 14.29 Ye may all prophesy one by one and to Luther and many of the first Reformers and Martyrs who held preaching to be the common priviledge of Christians and so many of them being Trades-men did preach judging it no Inconsistence though this Generation of lofty Priests who may well be compared in many things to those idle Shavelings whom Luther reproves are loath to admit of any such thing knowing if it once should be supposed that Trades-men or Plough-men should preach it would also follow that Preachers might be Trades-men and so win their Living with their hands as did the Apostle 2 Cor. 4.12 Ibid. 9.18 Whether if so it be not probable fewer would be ambitious of that Office than now are and that there would be no such gaping for Presentations the desirable baits of Stipends being removed and as it would abate the pride and sumptuousness of the Priests so it would clip shorter the strip'd-silk Petticoats of their Wives and other gawdy Apparel of their Children Quest. 16. Whether it can then pertinently be objected as a token of pride against the Quakers that they preach Repentance especially against their doing it without study or premeditation as if trusting to the Spirit of God for utterance were pride which is expresly allowed commanded and practised in the Scripture Luc. 21.14 15. Acts 2.4 1 Cor. 2.14 and 1 Cor. 14.29 1 Pet. 4.11 Quest. 17. Whether that doth not homologate the Popish Argument for a Liturgy alledging it to be pride for men to address themselves in Prayers framed ex tempore seeing there are Prayers framed by the Church and by learned Men heretofore as they say better then private men can make off-hand containing whatever is applicable to the condition of any Soul Or whether it may not by the same Argument he pressed upon David Lyall as a point of pride for him or his Brethren to use any Prayer except that examplar left by Christ commonly called the Lord's Prayer seeing they themselves make the Extent of it so large as there can be no Condition of any particular person which they will not reduce to some of the Heads of it and that Enlargments and Tautologies to God are not only vain and needless but also by himself prohibited Quest. 18. And whether it savours more of pride to preach without premeditation which is but a speaking unto Man than to pray without premeditation which is a speaking unto God And seeing David Lyall and his Brethren pray ex tempore and without premeditation of any conceived form of prayer may it not be laid at his and their door first to clear themselves of pride as to this matter especially when they do not pretend to pray by the immediate teaching and leading of the Spirit in which the only true Prayer is framed that is acceptable unto God Quest. 19. Whether or no it did not as well express a mind filled with pride as contain a manifest impertinency for the same David Lyall to alledge as a token of the Quakers pride that a little black fellow came into the Church such were his expressions whether these words I say savour not as little of Humility as the thing it self is void of Reason that either littleness of body blackness of feature or meanness of outward Extract for so I think he means by fellow are inconsistent with the esse or being of a Preacher which if they had its probable himself could hardly have been admitted to be one Quest. 20. Whether if such words and expressions be the fruits of premeditation and study which these men cry up so much and judge so needful it deserves that esteem they would have put upon it or upon themselves because thereof especially considering many more impertinencies and inconsistencies used by them in their Pulpits witness that one mentioned upon the same occasion by the aforesaid D. L. to wit that its better to be an humble Devil than a proud Saint which if used by a School-boy would have deserved hissing if not whips as being Repugnantia in adjecto Let David Lyall George Mildrum John Menzies three Priests in Aberdeen who have lately most appeared in Pulpit against them called Quakers and among all their Fellow-Priests are herein mostly concerned answer these Queries if they can without using those shifts and tergiversations which the Papists used against the Primitive Reformers Given forth the 11 th Month 1670. by R. B. William Mitchell UNMASK'D OR THE Staggering Instability Of the Pretended Stable Christian DISCOVERED HIS Omissions observed and Weakness unvailed IN HIS Late faint and feeble Animadversions by way of Reply to a BOOK Intituled Truth Clear'd of Calumnies WHEREIN The
with Water because Paul said he was not sent to Baptize but to Preach he returns That if he had no Commission he would have Baptized none but he Baptized some which would have been of Self-will Answ. He might object the same as to Circumcision that because the Apostle Circumcised Timothy Paul was not sent to Baptize therefore he had a Commission for it he would not have done it of Self-will His Inference from Hos. 6.6 For I desire Mercy and not Sacrifice as if from thence Paul were sent principally to Baptize and not to Preach as God there required only principally Mercy not excluding Sacrifice is most Ridiculous and Inconsequential Nor is there any reason produced to shew the Party the Apostles were Commissioned to Baptize as principally as to Preach Go Preach and Baptize are knit together But the Question is Whether this be a Baptism with Water which remains yet unproved And therefore his Additions to the Scripture is no ways Justified as if Paul had been sent to Baptize with Water but not principally Page 86. He undertaketh to prove that Matth. 28.19 is meant of Water-Baptism and not of the Spirit 's Baptism the Reason alledged there Because the Baptism there mentioned is the action of the Apostles and that to Baptize with the Spirit is peculiar to Christ adding That it would be a confounding of the Duty commanded with the Promise of the Blessing annexed to it from thence he concludes That Baptism with Water is to continue to the end of the World Answ. The Reasons prove nothing and might militate the same way against Teaching which is also there Commanded as the Action of the Apostles And though it be peculiar to Christ to Teach by the Spirit that did not hinder them to do it Water-Baptism not perpetual Further the very Apostles by laying on of hands did administer the Holy Spirit and so Baptize with the Spirit Acts 10.44.19.6 And this is no confounding of the Promise with the Duty for therein was the Promise and Blessing fulfilled that they did it effectually and therefore from hence he had no ground to conclude the Perpetuity of Water-Baptism Moreover whereas he cited in his Dialogue page 39. Acts 2.28 1 Pet. 3.21 Acts 22.16 Eph. 5.26 Gal. 3.27 as holding forth the Excellent uses of Water-Baptism though I shew him page 5. of mine that these Scriptures are only applicable to Baptism with the Spirit and not to sprinkling with Water When page 87. he comes to Reply again he offers not in the least to prove that they are applicable to Baptism with Water which is the thing in question but tells me That those Scriptures strike against the Popish Opus operatum Quid inde What then Doth it therefore follow that they are applicable to sprinkling with Water who is so blind as not to see through such silly Subterfugies He addeth That I proceed upon a wrong Supposition as if they thought Baptism with Water were of it self effectual to cleanse the Soul Answ. I never proceeded upon such a Supposition that which I proceed upon is this Sprinkling is not the Baptism of Christ. That they should call or account sprinkling with Water the Baptism of Christ whereas the Scripture declares it not to be so 2 Pet. 3.21 Baptism is not the putting away the filth of the flesh c. And also ascribe such Scriptures to sprinkling with Water as are only applicable to the Baptism of the Spirit Now this as is said above he hath left unanswered Page 88. He saith That the one Baptism spoken of Eph. 4.5 cannot be called the Substance and Baptism with Water the Shadow because they are the same thing But this is pitifully to beg the thing in question And thus W. M's Arguments about Baptism runs round Baptism with Water is the one Baptism because the one Baptism is commanded by Christ and the one Baptism is Baptism with Water because Baptism with Water is commanded by Christ. He wholly passes by that part of page 52. of mine where I shew how absurd and Anti-scriptural their manner of Baptising is and thereby he comes the more easily to his Conclusion in this matter Head 11. Concerning the Supper page 88 89. he begins confessing That Christ's Instituting of the Supper doth not prove its Continuance and here he carps at my speaking of it with this addition The Lord's Supper so called asking Why I give it not that Name the Scripture gives it Answ. It is to be observed that where I speak of it thus page 33. of my last that it is in my Entry upon this matter addressing my self to him my words are Thou comest to prove that the Lord's Supper so called c. where I intended not that which was Instituted by Christ and had its season in the Church but that which they call so but really is not so though they seek from this to draw a Warrant for it And whereas I shew him that by Breaking of Bread The breaking of bread from house to house Acts 2.42 is meant their Ordinary Eating His Answer is That their Eating is not ordinary but Sacramental and the Text speaketh not of daily eating but a continuing daily in the Temple and that the Syriack Exposition expounds it of the Eucharist But it is in vain he thinks by his Imaginations to overturn the plain words of Scripture Acts 2.46 And they continuing daily in the Temple with one accord and breaking bread from house to house did eat their meat with gladness and singleness of heart Can there be any thing more plain than that their breaking of bread here was their ordinary Eating And as for his talk of Sacramental Eating where doth he read of such a phrase in all the Bible It is ill argued to say I am ignorant of the way of some Protestant-Churches who uses breaking of bread once a fortnight or once a month because I say their doing of it once or twice a year is not according to the Example of such as of old used it Page 90. he adds That though this Eating Acts 2 46. be conjoined with this that they sold their Possessions c. yet we are to follow them in the one and not in the other because the one was to Continue and not the other But for this he bringeth no proof save his own bare Assertion After the like manner page 91. he saith That though abstaining from blood and things strangled be commanded yet the Apostle Paul repeats it extending Christian Liberty to whatsoever is sold in the shambles But according to this he might argue That though abstaining from Circumcision be there commanded Paul's Circumcising no warrant for its Continuance yet Paul's Circumcising of Timothy might now warrant it And whereas he asketh If Paul Circumcised any other What if he had not Church-History tells us that many years after several Bishops of Jerusalem were circumcised it will not therefore follow that was a Repealing of the Apostle's
him sinneth not Whosoever sinneth hath not seen him neither known him Little Children let no Man deceive you he that doth Righteousness is Righteous even as he is Righteous He that committeth Sin is of the Devil for the Devil sinneth from the beginning For this purpose the Son of God was manifested that he might destroy the Works of the Devil Whosoever is born of God doth not commit Sin for his Seed remaineth in him and he cannot Sin because he is born of God In this the Children of God are manifest and the Children of the Devil whosoever doth not Righteousness is not of God neither he that loveth not his Brother Q. It is very plain by these Passages that the Apostles were far of another Mind then those that plead for Sin during term of Life and much against the Deceit of those who will esteem themselves Good Christians while they live in their Sins A. Not every one that saith unto me Lord Lord Matth. 7.21 24. shall enter into the Kingdom of Heaven but he that doth the Will of my Father which is in Heaven Therefore whosoever heareth these things of mine and doth them I will liken him unto a Wise Man which built his House upon a Rock If ye know these things happy are ye John 13 17. if ye do them Q. What saith the Apostle Paul further concerning the needfulness of this thing A. Circumcision is nothing and Uncircumcision is nothing 1 Cor. 7.19 but the keeping of the Commandments of God Q. Was not this according to the Apostle Paul 's Judgment the very Intention of Christ to have his Church and Children to be Pure and without Spot A. According as he has chosen us in him before the Foundation of the World Ephes. 1.4 that we should be Holy and without Blame before him in Love Even as Christ also loved the Church Ephes. 5.25 26 27. and gave himself for it that he might Sanctifie and Cleanse it that he might present it to himself a Glorious Church not having Spot or Wrinkle or any such thing but that it should be Holy and without Blemish Q. Doth not Paul press the same thing further besides the other Passages above-mentioned A. Having therefore these Promises Dearly Beloved 2 Cor. 7.1 Let us Cleanse our selves from all Filthiness of the Flesh and Spirit perfecting Holiness in the Fear of God Finally Brethren farewel 2 Cor. 13.11 Col. 1.28 be Perfect Christ in you the Hope of Glory whom we Preach warning every Man and teaching every Man in all Wisdom that we may present every Man Perfect in Christ Jesus Gal. 2.12 Labouring fervently for you in Prayers that ye may stand Perfect and Compleat in all the Will of God 1 Thess. 3.13 To the end he may establish your Hearts Vnblameable in Holiness before God And the very God of Peace Sanctifie you wholly and I pray God your whole Spirit 1 Thess. 5.23 and Soul and Body be presented Blameless unto the Coming of our Lord Jesus Christ. Q. Is not this then the very End for which God appointed Teachers in his Church A. And he gave some Apostles and some Prophets Ephes. 4.11 12 13. and some Evangelists and some Pastors and Teachers for the Perfecting of the Saints for the Work of the Ministry for the Edifying of the Body of Christ till we all come in the Unity of the Faith and of the Knowledge of the Son of God unto a Perfect Man unto the Measure of the Statute of the Fulness of Christ. Q. Seeing this is so much pressed by the Holy Men doth not the Scripture which cannot lie give none of the Saints this Testimony as being free from Sin at sometimes and so not always and daily sinning as is supposed Gen. 6.9 A. Noah was a Just Man and perfect in his Generations and Noah walked with God And the Lord said unto Satan Hast thou considered my Servant Job Job 1.8 that there is none like him in the Earth a Perfect and an Vpright Man one that feareth God and escheweth Evil. There was in the days of Herod King of Judea a certain Priest named Zacharias of the Course of Abia and his Wife was of the Daughters of Aaron Luke 1.1 2. and her Name was Elizabeth and they were both Righteous before God walking in all the Commandments and Ordinances of the Lord Blameless Q. That proves sufficiently as to particular Persons but what doth the Scripture intimate of this Nature even of Considerable Numbers Ephes. 2.4 5 6. A. But God who is rich in Mercy for his great Love wherewith he hath loved us even when we were dead in Sin hath quickened us together with Christ and hath raised us up together and made us sit together in Heavenly Places in Christ Jesus But ye are come unto Mount Sion and unto the City of the Living God the Heavenly Jerusalem Hebr. 12.22 23. and to an Innumerable Company of Angels to the General Assembly and Church of the First-born which are written in Heaven to God the Judge of all and to the Spirits of Just Men made perfect And I looked and lo a Lamb stood on Mount Sion Rev. 14.1 4. and with him an Hundred Forty and Four Thousand having his Fathers Name written in their Fore-head These are they which were not defiled with Women for they are Virgins These are they which follow the Lamb wheresoever he goeth These are Redeemed from among Men being their first Fruits unto God and to the Lamb. And in their Mouth was found no Guile for they are without Fault before the Throne of God CHAP. VIII Concerning Perseverance and Falling from GRACE Question IS it enough for a Believer to be sure that he hath once received true Grace or is there any further Certainty requisite 2 Pet. 1.10 Answer Wherefore the rather Brethren give Diligence to make your Calling and Election sure for if ye do these things ye shall never fall Q. May one that hath received true Grace have Ground to fear or suppose he can fall A. 1 Cor. 9.27 But I keep under my Body and bring it into Subjection least that by any means when I have Preached to others I my self should be a Cast-away Q. That greatly contradicteth the Doctrine of such as say Once in Grace ever in Grace but doth the Apostle Paul express this only out of an Humble Esteem of himself or doth he judge or suppose the like of other Saints A. Take heed Brethren Hebr. 4.12 13. lest there be in any of you an evil Heart of Unbelief in departing from the Living God but exhort one another daily while it is called to day least any of you be hardned through the Deceitfulness of Sin Hebr. 4.11 Let us labour therefore to enter into that Rest lest any Man fall after the same Example of Unbelief For it is impossible for those who were once enlightened Hebr. 6.4 5 6. and
Condemnation of the Devil Moreover he must have a good Report of them which are without lest he fall into Reproach and the Snare of the Devil For a Bishop must be blameless as the Steward of God Tit. 1.7 8 9. not self-willed not soon angry not given to Wine no Striker not given to filthy Lucre but a lover of Hospitality a lover of good Men sober just holy temperate holding fast the Faithful Word as he hath been taught that he may be able by sound Doctrine both to exhort and to convince the Gain-sayers Q. What is incumbent upon such to do A. Take heed therefore to your selves and to all the Flock Acts 20.28 over which the holy Ghost hath made you Overseers to feed the Church of God * 1 Pet. 5.1 2 3. The Elders which are among you I exhort who am also an Elder and a Witness of the Sufferings of Christ and also a Partaker of the Glory that shall be revealed Feed the Flock of God which is among you taking the Oversight thereof not by Constraint but willingly not for filthy Lucre but of a ready Mind neither as being Lords over God's Heritage but being Ensamples to the Flock Q. Though they be not to Lord it over the Flock yet is there not a Respect due to them in their Place 1 Tim. 5.17 A. Let the Elders that Rule well be counted worthy of double Honour especially they who Labour in the Word and Doctrine Q. Albeit then among true Christians every one that believeth is to have the Witness in himself being perswaded in himself by the Spirit yet is there not also a real Subjection to be to one another in the Lord 1 Cor. 14.32 A. The Spirits of the Prophets are subject to the Prophets Obey them that have the Rule over you and submit your selves for they watch for your Souls Hebr. 13.17 as they that must give Account that they may do it with Joy and not with Grief for that is unprofitable for you 1 Thess. 5.12 13. And we beseech you Brethren to know them which labour among you and are over you in the Lord and admonish you and to esteem them very highly in Love for their Works sake 1 Pet. 5 5. Likewise ye Younger submit your selves unto the Elder yea all of you be subject one to another and be clothed with Humility for God resisteth the Proud and giveth Grace unto the Humble Q. How ought true Teachers to minister in the Church A. As every man hath received the Gift even so minister the same one to another 2 Pet. 4.10 11. as good Stewards of the manifold Grace of God If any speak let him speak as the Oracles of God If any Man minister let him do it as of the ability which God giveth that God in all Things may be glorified through Jesus Christ. Q. I perceive then that every true Minister of the Church of Christ is to Minister of the Gift and Grace of God which he hath received But some are of the Judgment that natural Wisdom or Parts and Human Learning are the Qualification Human Learning which are of absolute Necessity for a Minister but Grace they judge not to be so absolutely necessary but that one may be Minister without it what saith the Scripture in this Case A. A Bishop must be sober just holy temperate Tit. 1.6 8. Q. Methinks it is impossible for a Man to be blameless just holy sober and temperate without the Grace of God So that if these Qualifications be absolutely necessary then surely that without which a Man cannot be so qualified must be necessary also But what saith the Scripture as to the Necessity of Natural Wisdom and Human Learning A. Where is the Wise where is the Scribe where is the Disputer of this World 1 Cor. 1.20 21 hath not God made foolish the Wisdom of this World For after that in the Wisdom of God the World by Wisdom knew not God it pleased God by the Foolishness of Preaching to save them that believe Q. It seems then the Preachings of the true Ministers are not gathered together by Wisdom and Learning It hath been supposed that a Man must be greatly skilled in Learning to make a good Sermon what is the Apostle's Judgment in the Case A. For Christ sent me not to Baptize but to preach the Gospel 1 Cor. 1.17 not with Wisdom of Words lest the Cross of Christ should be made of none Effect And I was with you in Weakness and in Fear 1 Cor. 2 3 4 5 and in much Trembling and my Speech and my Preaching was not with Enticing Words of Man's Wisdom but in Demonstration of the Spirit and of Power that your Faith should not stand in the Wisdom of Men but in the Power of God Q. I perceive the Apostle lays far more stress upon the Demonstration and Power of the Spirit in a Preacher than upon human Literature ought Ministers then to preach as the Spirit teacheth them A. Also we speak not in the Words which Man's Wisdom teaches 2 Cor. 2.13 but which the Holy Ghost teacheth And they were all fill'd with the Holy Ghost and began to speak Acts 2.4 as the Spirit gave them Vtterance Q. Is it Christ then that speaketh in and through his Ministers A. For it is not ye that speak but the Spirit of your Father Matth. 10.20 which speaketh in you For it is not ye that speak but the Holy Ghost Mark 13.11 For the Holy Ghost shall Teach you in the same Hour Luke 12.12 what ye ought to say Since ye seek a Proof of Christ speaking in me 2 Cor. 13.3 which to you-ward is not weak but is mighty in you Q. What is the Apostle's Mind of that human Learning which some cry up so much and think so needful in a Minister A. Beware Col. 2.8 lest any Man spoil you through Philosophy and vain Deceit after the Tradition of Men after the Rudiments of the World and not after Christ. O Timothy keep that which is committed to thy trust 1 Tim. 6.20 avoiding prophane and vain Babbling and Oppositions of Science falsly so caled Q. Though true Ministers speak not by the natural Wisdom of Men yet is their Testimony altogether void of Wisdom A. Howbeit we speak Wisdom among them that are perfect 1 Cor. 2.6 7. yet not the Wisdom of this World nor of the Prince of this World that came to nought but we speak the Wisdom of God in a Mystery even the hidden Wisdom which God ordained before the World to our Glory Q. What is the Reason that Man by his natural Wisdom is not capable to Minister in the Things of God A. For what Man knoweth the Things of a Man 1 Cor. 2.11 14 save the Spirit of a Man which is in him even so the Things of God knoweth no Man but the Spirit of God But the natural Man received
for my Names sake but he that endureth to the End shall be saved Mat. 10.22 Mark 13.13 Luke 21.17 John 15.18 19. And ye shall be hated of all Men for my Name 's sake If the World hate you ye know that it hated me before it hated you if ye were of the World the World would love his own but because ye are not of the World but I have chosen you out of the World therefore the World hateth you These things I have spoken unto you that ye might have Peace John 16 33. in the World ye shall have Tribulation but be of good Cheer I have overcome the World And all that will live Godly in Christ Jesus 2 Tim. 3.12 shall suffer Persecution Q. Ought we then to fear Persecution Persecution A. Fear not them which kill the Body Mat. 3.10 28 but are not able to kill the Soul but rather fear him who is able to destroy both Soul and Body in Hell And I say unto you my Friends Luke 12.4 5. Be not afraid of them that kill the Body and after that have no more that they can do But I will fore-warn you whom ye shall fear fear him which after he hath killed hath Power to cast into Hell yea I say unto you fear him Q. What Advantage is it to them that suffer Persecution cheerfully and Hazzards to them that shun it Advantageous A. Blessed are they which are persecuted for Righteousness sake Mat. 5.10 1 Pet. 3.4 for theirs is the Kingdom of Heaven But if ye suffer for Righteousness sake happy are ye and be not afraid of their Terrour neither be troubled Whosoever therefore shall confess me before Men Mat. 10.32 33 37 38 39. him will I confess also before my Father which is in Heaven but whosoever shall deny me before Men him will I also deny before my Father which is in Heaven He that loveth Father or Mother more than me is not worthy of me and he that taketh not his Cross and followeth after me is not worthy of me He that findeth his Life shall lose it and he that loseth his Life for my sake shall find it Also I say unto you Whosoever shall confess me before men Luke 12.8 9 him shall the Son of Man also confess before the Angels of God but he that denyeth me before Men shall be denyed before the Angels of God Then said Jesus unto his Disciples If any Man will come after me let him deny himself and take up his Cross and follow me for whosoever will save his Life Mat. 1◠24 25. shall lose it and whoso ever will lose his Life for my sake shall find it If we suffer we shall also reign with him 2 Tim. 2 12. Luke 14 26. if we deny him he also will deny us If any come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own Life he cannot be my Disciple Luke 9.23 24 And he said to them If any Man will come after me let him deny himself and take up his Cross daily and follow me for whosoever will save his Life shall lose it but whosoever will lose his Life for my sake the same shall save it And when he had called the People to him Luke 8.34 35. with his Disciples also he said unto them whosoever will come after me let him deny himself and take up his Cross and follow me for whosoever will save his Life shall lose it but whosoever shall lose his Life for my sake and the Gospel's the same shall save it Q. There is nothing more certain according to those Scriptures than that Christians must suffer Persecution in this World Reviled even in their Persons and Estates But shall they not also suffer in their good Names in being accounted Blasphemers Hereticks and Deceivers A. The Disciple is not above his Master nor the Servant above his Lord Mat. 10.24 25. it is enough for the Disciple that he be as his Master and the Servant as his Lord If they have called the Master of the House Beelzebub how much more shall they call them of his Houshold Blessed are ye when Men shall revile you Mat. 5.11 and persecute you and shall say all manner of Evil against you falsely for my sake Acts 6.11 12. Then they suborned Men which said We have heard him speak blasphemous Words against Moses and against God And they stirred up the People and the Elders and the Scribes and came upon him and caught him and brought him to the Council Acts 17.6 And when they found them not they drew Jason and certain Brethren unto the Rulers of the City crying These that have turned the World upside down are come hither also But this I confess unto thee that after the Way which they call Heresy so worship I the God of my Fathers Acts 24.14 believing all things which are written in the Law and the Prophets 1 Cor. 14.13 Being defamed we entreat we are made as Filth of the World and are the Off-scouring of all things unto this Day 1 Cor. 6·8 By Honour and Dishonour by Evil Report and Good Report as Deceivers and yet true Q. It is easily apparent from what is mentioned that Christians are to expect Persecution and Tribulation and that they are always the Sheep and never the Wolves the Persecuted and never the Persecutors Pray for persecutors the Afflicted and not the Afflictors the Reproached and not the Reproachers Is it not fit then that Christians be so far from Persecuting others that they ought to Pray for the Persecutors is this Christ's Command A. But I say unto you Love your Enemies Bless them that Curse you do Good to them that hate you and Pray for them which despightfully use you and Persecute you Q. * By Christ's Was this Christ's own Practice A. †Luke 23.34 Then said Jesus Father forgive them for they know not what they do c. Q. Is Christ herein to be our Example A. For even hereunto were you called 1 Pet. 2.12 22 23. because Christ also suffered for us leaving us an Example that ye should follow his Steps who did no Sin neither was Guile found in his Mouth Example who when he was reviled reviled not again when he suffered he threatned not but committed himself unto him that judgeth righteously Q. Is there an Instance of any Saints in Scriptures and Stephen's who followed his Example herein A. And he Stephen kneeled down and cried with a loud voice Acts 7.60 Lord lay not this Sin to their Charge c. Q. It appears by all these Scriptures that Christianity consisteth in the Exercise of Fear and Trembling Humility Patience and Self-denial What ought we then to think of such Beware of Seducing Spirits who place much of their Religion in Abstaining from Marriage and certain Meats
Worshipping of Angels and other such Acts of voluntary Humility A. Now the Spirit speaketh expresly that in the latter times some shall depart from the Faith 1 Tim. 4.1 2 3. giving heed to seducing Spirits and Doctrines of Devils speaking Lies in Hypocrisie having their Conscience seared as with an hot Iron forbidding to Marry and commanding to Abstain from Meats which God hath Created to be received with Thanksgiving of them which believe and know the Truth Let no Man beguile you of your Reward in voluntary Humility Col. 2.18 and Worshipping of Angels intruding into these things which he hath not seen vainly puft up by his Fleshly Mind CHAP. XIII Concerning Magistracy Question WHat is the Duty of a Magistrate Answer The God of Israel said the Rock of Israel spake to me he that Ruleth over Men must be Just 2 Sam. 23.3 Ruling in the Fear of God Q. What do the Scriptures speak of the Duty of such Subjection as are under Authority A. Let every Soul be Subject to the Higher Powers Rom. 13.1 2 3 4 5. for there is no Power but of God The Powers that be are ordained of God Whatsoever therefore resists the Power resists the Ordinance of God and they that resist shall receive to themselves Damnation For Rulers are not a Terror to good Works but to the Evil. Wilt thou then not be afraid of the Power Do that which is Good and thou shalt have Praise of the same for he is the Minister of God to thee for Good But if thou do that which is Evil be afraid for he beareth not the Sword in vain for he is the Minister of God a Revenger to execute Wrath upon him that doth Evil. Wherefore Ye must needs be subject not only for Wrath but also for Conscience sake Submit your selves to every Ordinance of Man for the Lord's sake whether it be to the King as Supream 1 Pet. 2.13 14 15. or unto Governours as unto them that are sent by him for the Punishment of Evil-Doers and for the Praise of them that do well for so is the Will of God that with Well-doing ye may put to silence the Ignorance of foolish Men. Tribute Q. Ought Tribute to be paid to them A. For for this Cause pay we Tribute also for they are God's Ministers Rom. 13 6 7. attending continually upon this very thing Render therefore to all their Dues Tribute to whom Tribute is due Custom to whom Custom Fear to whom Fear Honour to whom Honour Then saith he unto them Render therefore unto Caesar the things which are Caesar's Matth. 22.21 and unto God the things that are God's Obedience Q. Are we obliged to obey Magistrates in such things as we are perswaded in our Minds are contrary to the Commands of Christ Acts 4.18 19 20. A. And they called them and commanded them not to speak at all nor teach in the Name of Jesus but Peter and John answered and said unto them Whether it be right in the sight of God to hearken unto you more than unto God judge ye for we cannot but speak the things which we have seen and heard And when they had brought them Acts 5 27 28 29. they set them before the Council and the High-Priest asked them saying Did not we straightly command you that ye should not Teach in this Name And behold ye have filled Jerusalem with your Doctrine and intended to bring this Man's Blood upon us Then Peter and the other Apostles answer'd and said We ought to obey God rather than Man Moderation Q. What ought to be Magistrates Behaviour in such Cases according to the Counsel of wise Gamaliel A. Then stood there up one in the Council a Pharisee named Gamaliel Acts 5.34 35 38 39. a Doctor of Law had in Reputation among the People and commanded to put the Apostles forth a little space and said unto them Ye Men of Israel take heed to your selves what ye intend to do as touching these men And now I say unto you Refrain from these men and let them alone for if this Counsel or this Work of Men it will come to nought but if it be of God ye cannot overthrow it leâ—t happily ye be found even to fight against God Tares Q. What Command giveth Christ to his People under the Gospel in Relation to this matter How doth he hold forth their Duty under the Parable of the Tares A. So the Servants of the Houshold came and said unto him Sir didst thou not sow Good Seed in thy Field Matth. 13.27 28 29. from whence then hath it Tares He said unto them An Enemy hath done this The Servants said unto him Wilt thou then that we go and gather them up But he said Nay lest while ye gather up the Tares ye root up also the Wheat with them Tares the Wicked Q. Doth he explain these Tares of the Wicked whom the Godly must not take upon them to cut off lest through mistake they hurt the Good but leave it to God to do it by his Angels A. * Matth. 13.38 39 40 41. The Field is the World the good Seed are the Children of the Kingdom but the Tares are the Children of the Wicked One the Enemy that sowed them is the Devil the Harvest is the End of the World and the Reapers are the Angels And therefore the Tares are gathered and burnt in the Fire So shall it be in the end of this World the Son of Man shall send forth his Angels and they shall gather out of his Kingdom all things that offend and them which do Iniquity CHAP. XIV Concerning the Resurrection Question WHat saith the Scripture of the Resurrection of the Dead Answer And have Hope towards God Acts 24.15 which they themselves also allow that there shall be a Resurrection of the Dead both of the Just and Unjust Q. To what different End shall the Good be raised from the Bad and how are they thereunto reserved A. Marvel not at this for the Hour is coming in the which all that are in the Graves shall hear his Voice and shall come forth John 5.28 29. they that have done good unto the Resurrection of Life and they that have done Evil unto the Resurrection of Condemnation But the Heavens and the Earth which are now 2 Pet. 3.7 by the same Word are kept in store reserved unto Fire against the Day of Judgment and Perdition of Ungodly Men. Q. What must be answered to such as ask how the Dead are raised and with what Body A. Thou Fool that which thou sowest is not quickened 1 Cor. 15.36 37 38 39 40 41 42 43 44. except it die and that which thou sowest thou sowest not that Body which shall be but bare Grain it may chance of Wheat or some other Grain But God giveth it a Body as it hath pleased him and to every Seed his own Body All
Advocate with the Father Jesus Christ the Righteous and he is the Propitiation for our Sins and not for ours only but also for the Sins of the whole World q 1 Joh 2.1 2. For by the Grace of God he hath tasted Death for every Man r Hebr 2.9 And gave himself a Ransom for all to be testified in due Time s 1 Tim. 2.6 Willing all Men to be saved and to come to the Knowledge of the Truth t 1 Tim. 2.4 Not willing that any should perish but that all should come to Repentance u 2 Pet. 3.9 For God sent not his Son into the World to Condemn the World but that the World through him might be saved x John 3 17. And Christ came a Light into the World that whosoever believeth in him should not abide in Darkness y John 12.46 Therefore as by the Offence of One Judgment came upon All Men to Condemnation even so by the Righteousness of One the free Gift came upon all Men to Justification of Life z Rom. 5.18 ARTICLE XI Concerning the Light that enlightneth every Man THe Gospel was preached to every Creature under Heaven a Col. 1.23 which Gospel is the Power of God unto Salvation to them that believe b Rom. 1.16 And if it be hid it is hid to them that are lost in whom the God of this World hath blinded the Minds of them which believe not lest the Light of the glorious Gospel of Christ should shine into them c 2 Cor. 4.3 4. And this is the Condemnation that Light is come into the World and Men love Darkness rather than Light because their Deeds are Evil d John 3.19 And this was the true Light which lightneth every Man that cometh into the World e John 1.9 By which all things that are reproveable are made manifest for whatsoever maketh manifest is Light f Ephes. 5.11 Every one that doth Evil hateth the Light neither cometh to the Light lest his Deeds should be reproved but he that doth Truth cometh to to the Light that his Deeds may be made manifest that they are wrought in God g Joh. 3 20 21. And they that walk in the Light as Christ is in the Light have Fellowship one with another and the Blood of Jesus Christ his Son cleanseth them from all Sin h 1 John 1. Therefore ought we to believe in the Light while we have the Light that we may be the Children of the Light i John 12.36 Therefore to Day if we will hear his Voice let us not harden our Hearts k Hebr. 4 7. For Christ wept over Jerusalem saying If thou hadst known even thou at least in this thy Day the Things which belong unto thy Peace But now they are hid from thine Eyes l Luke 19.42 And he would often have gathered her Children as a Hen gathereth her Chickens but they would not m Matth. 23.37 for the stiff-necked and uncircumcised in Heart and Ears do always Resist the Holy Ghost n Acts 7.51 And are of those that Rebel against the Light o Job 24.13 Therefore God's Spirit will not always strive with Man p Gen. 7.3 For the Wrath of God is revealed from Heaven against all Vngodliness and Vnrighteousness of Men who hold the Truth in Unrighteousness q Rom. 1.18 Because what is to be known of God is manifest in them for God hath shewed it unto them r Rom. 1.19 And a Manifestation of the Spirit is given to every Man to profit withal s 1 Cor. 12.7 For the Grace of God that brings Salvation hath appeared to all Men teaching us that denying Ungodliness and Worldly Lusts we should live Soberly Righteously and Godly in this present World t Tit. 2.11 12. And this Word of this Grace is able to build up and give an Inheritance among all those that are Sanctified u Acts 20.32 For the Word of God is quick and powerful and sharper than any two-edged Sword piercing even to the dividing asunder of the Soul and Spirit and of the Joints and Marrow and is a Discerner of the Thoughts and Intents of the Heart x Hebr. 4.12 Is that more sure Word of Prophesy whereunto we do well that we take heed as unto a Light that shineth in a dark place until the Day dawn and the Day-Star arise in the Heart y 2 Pet. 1. â—9 And this is the Word of Faith which the Apostles Preached which is nigh in the Mouth and in the Heart z Rom. 10.8 For God who commanded Light to shine out of Darkness hath shined in our Hearts to give the Light of the Knowledge of the Glory of God in the Face of Jesus Christ a 2 Cor. 4.6 But we have this Treasure in Earthen Vessels that the Excellency of the Power may be of God b 2 Cor. 4.7 and not of us for the Kingdom of God cometh not by Observation but is within us ARTICLE XII Concerning Faith and Justification FAith is the Substance of things hoped for and the Evidence of things not seen d Hebr. 11.1 Without which it is impossible to please God e Hebr. 11.6 Therefore we are justified by Faith which worketh by Love f Gal. 5.6 For Faith without Works being dead is by Works made perfect g Jam. 2.23 26. By the Deeds of the Law there shall no Flesh be justified h Rom. 3.20 Nor yet by the Works of Righteousness which we have done but according to his Mercy we are saved by the Washing of Regeneration and renewing of the Holy Ghost i 1 Tit. 3.5 For we are both washed sanctified and justified in the Name of the Lord Jesus and by the Spirit of our God k 1 Cor. 6.11 ARTICLE XIII Concerning Good Works IF we live after the Flesh we shall die but if we through the Spirit do mortifie the Deeds of the Body we shall live l Rom. 8.13 For they which believe in God must be careful to maintain good Works m T it 3.8 For God will render to every Man according to his Deeds according to his Righteous Judgment to them who by patient Continuance in well-doing seek for Glory Honour and Immortality Eternal Life n Rom. 2.6 7. For such are counted worthy of the Kingdom of God o 2 Thess. 1.5 and cast not away their Confidence which hath great Recompence of Reward p Hebr. 10.35 Blessed then are they that do his Commandments that they may have Right to the Tree of Life and may enter in through the Gates into the City q Rev. 22.14 ARTICLE XIV Concerning Perfection SIn shall not have Dominion over such as are not under the Law but under Grace r Rom. 6.14 For there is no Condemnation to those that are in Christ Jesus who walk not after the Flesh but after the Spirit for the Law of the
gratified and it self brought into Dis-esteem then it is fit lor such whose Care is to keep all right to take Inspection in the Matter to Meet together in the Fear of God to wait for his Counsel and to speak forth his Mind according as he shall manifest himself in and among them And this was the Practice of the primitive Church in the Matter of Circumcision For here lay the Debate some thought it not needful to Circumcise the Gentiles others thought it a thing not to be dispensed with and no doubt of these for we must remember they were not the Rebellious Jews but such as had already believed in Christ there were that did it out of Conscience as judging Circumcision to be still Obligatory For they said thus Except ye be Circumcised after the manner of Moses ye cannot be saved Now what Course took the Church of Antioch in these Cases Acts 15.2 The Church at Antioch sends a Case to Jerusalem for Advice from the Elders They determined that Paul and Barnabas and certain other of them should go unto Jerusalem unto the Apostles and Elders about this Question We must not suppose they wanted the Spirit of God at Antioch to have decided the Matter neither that these Apostles neglected or went from their Inward Guide in undertaking this Journey yet we see they judged it meet in this Matter to have the Advice and Concurrence of the Apostles and Elders that were at Jerusalem that they might be all of one mind in the matter For there is no greater Property of the Church of Christ than pure Vnity in the Spirit that is a Consenting and Oneness in Judgment and Practices in Matters of Faith and Worship which yet admits of different Measures Growths and Motions but never contrary and contradictory Ones and in these Diversities of Operations yet still by the same Spirit the true Liberty is exercised as shall be declared hereafter Therefore prayeth Christ That they all may be one as he and the Father is one To which Purpose also let these following Scriptures be Examined Rom. 12.16 Be of the same Mind one towards another 1 Cor. 1.10 Now I beseech you Brethren by the Name of our Lord Jesus Christ that ye all speak the same thing and that there be no Divisions among you but that ye be perfectly joined together in the same Mind and in the same Judgment Ephes. 5.21 Submitting your selves one to another in the Fear of God Phil. 2.2 Fulfil ye my Joy that ye be like-minded having the same Love being of one accord of one Mind And yet more remarkable is that of the Apostle Paul to the Philippians Chap. 3. Vers. 15. Let us therefore as many as be perfect be thus minded and if in any thing ye be otherways minded God shall Reveal even this unto you Vers. 16. Nevertheless whereto we have already attained let us walk by the same Rule let us mind the same thing Vers. 17. Brethren be Followers together of me and mark them which walk so as ye have us for an Example So here though the Apostle grants Forbearance in things Pretenders and Innovators Judged by the Power of God wherein they have not yet attained yet he concludes they must walk so as they have him for an Example and so consequently not Contrary or otherways And therefore we conclude that whereas any in the Church of God pretending Conscience or Revelation shall arise to teach and practise however insignificant or small in themselves whether Principles or Practices yet if they be contrary to such as are already received as true and confirmed by God's Spirit in the Hearts of the Saints and that the introducing of these things tend to bring Reproach upon the Truth as such as are not edifying in themselves and so stumble the Weak those who have a true and right Discerning may in and by the Power of God authorizing them and no otherways Condemn and Judge such things and they so doing it it will be Obligatory upon all the Members that have a true Sense because they will feel it to be so and therefore submit to it And thus far as to the Nature of themselves Secondly As to the Spirit and Ground they proceed from Whatsoever Cons. 2 Innovation Difference or divers Appearance whether in Doctrine or Practice What proceeds not from the Spirit of God to be withstood and denied proceedeth not from the pure Moving of the Spirit of God or is not done out of pure Tenderness of Conscience but either from that which being puft up affecteth Singularity and therethrough would be observed commended and exalted or from that which is the Malignity of some Humours and natural Tempers which will be Contradicting without Cause and secretly begetting of Divisions Animosities and Emulations by which the Vnity and unfeigned Love of the Brethren is lessened or rent I say all things proceeding from this Root and Spirit however little they may be supposed to be of themselves are to be guarded against withstood and denied as hurtful to the true Church's Peace and a Hindrance to the Prosperity of Truth Quest. If it be said How know ye that these things proceed from that Ground Answ. For Answer I make not here any Application as to particular Persons or Things but if it be granted as it cannot be denied that there may arise Persons in the true Church that may do such Things from such a Spirit though pretending Conscience and Tenderness then it must also be acknowledged The Spirit of Discerning in the Church Judges Transgressors that such to whom God hath given a true Discerning by his Spirit may and ought to judge such Practices and the Spirit they come from and have no Vnity with them Which if it be owned in the General proves the Case to wit That some pretending Conscience in Things seeming indifferent but yet it proceeding in them from a Spirit of Singularity Emulation or Strife those that have received a Discerning thereof from the Lord may and ought to judge the Transgressors without being accounted Imposers Oppressors of Conscience or Inforcers of Vniformity contrary to the Mind of Christ against which the Apostle also guardeth the Churches of Old Phil. 2.3 4. Let nothing be done through Strife or Vain Glory but in Lowliness of Mind let each esteem other BETTER THAN THEMSELVES Look not every Man on his own Things but every Man also on the Things of others Now if it be an Evil to do any Thing out of Strife then such Things that are seen so to be done are they not to be avoided and forsaken So that we are confident our Judgment herein cannot be denied or reputed Erroneous except it be said That none will or can arise in the Church of Christ Pretenders may arise and must be watched against pretending such things from such a Spirit which I know not any that will it being contrary to the express Prophecies of the Scripture and the
is so much the better that the Elders and greater Number do agree to it and if Wrong their Affirming of it will not make it Right And truly a Gathering where the Elders and greater Number are always or most frequently Wrong and the Younger and lesser Number Right is such as we cannot suppose the True Church of Christ to be And if any will plead that there is now no Infallible Judgment to be expected from the Spirit of God in the Church it no doubt will leave the Dissenters as much in the Mist and at as great a loss as those they Dissent from both being no better than blind men hitting at random which will turn Christianity into Scepticism And though we may acknowledge that this Vncertainty prevails in the generality of those called Churches yet we do firmly believe for the Reasons above declared and many more that might be given That the True Church of Christ has a more solid stable Foundation and being never separated from Christ her Head walks in a more certain steady and unerring Path. The CONCLUSION THE Substance then of what is Asserted and Proved in this Treatise resolves in these following Particulars A Summary Recollection of the whole First That in the Church of Christ when it Consists of a visible People for I speak not here of the Church in the dark Night of Apostacy that consisted not of any Society visibly united gathered into the Belief of certain Principles and united in the joint Performance of the Worship of God as Meeting together praying preaching c. there is and still must be a Certain Order and Government Secondly That this Government as to the Outward Form of it Consists of Certain Meetings Appointed principally for that End yet not so as to exclude Acts of Worship if the Spirit move thereunto Thirdly The Object of this Government is twofold Outwards and Inwards The Outwards relate mainly to the Care of the Poor of Widows and Fatherless where may be also included Marriages and the Removing of all Scandals in things undeniably wrong The Inwards respect an Apostacy either in Principles or Practices that have a Pretence of Conscience and that either in Denying some Truths already Received and Believed or Asserting New Doctrines that ought not to be Received Which again to subdivide may either be in Things Fundamental 1674 and of great moment or in things of less Weight in themselves yet proceeding from a Wrong Spirit and which in the natural and certain Consequence of them tend to make Schisms Divisions Animosities and in sum to break that Bond of Love and Vnity that is so needful to be upheld and established in the Church of Christ. And here come also under this Consideration all Emulations Strifes Backbitings and evil Surmisings Fourthly That in the True Church of Christ according to the Definition above given of it there will in such Cases of Differences and Controversies still be an Infallible Judgment from the Spirit of God either in one or other few or more Fifthly That this Infallible Judgment is only and unalterably annexed and seated in the Spirit and Power of God not to any particular Person or Persons Meeting or Assembly by vertue of any setled Ordination Office Place or Station that such may have or have had in the Church no Man Men nor Meeting standing or being Invested in any Authority in the Church of Christ upon other Terms than so long as he or they abide in the living Sense and Vnity of the Life in their own particulars which whosoever one or more inwardly departs from ipso facto loses all Authority Office or certain Discerning he or they formerly have had though retaining the true Principles and sound Form and may be not fall'n into any gross Practices as may declare them generally to be thus withered and decayed Sixthly That Jesus Christ under the Gospel hath ordinarily Revealed his Will in such Cases through the Elders and Ministers of the Church or a General Meeting whose Testimony is neither to be despised or rejected without good Cause Neither is their taking upon them Really to Decide any just Ground to charge them with Imposition or to quarrel their Judgment unless it can be proved that they are decayed and have lost their Discerning as above Seventhly That to Submit and Obey in such Cases is no detracting from the Common Priviledge of Christians to be Inwardly led by the Spirit seeing the Spirit has led some heretofore so to do and yet may And that every Pretence of Vnclearness is not a Sufficient Excuse for Disobedience seeing that may proceed from Obstinacy or a Mind prepossessed with Prejudice Yet say I not any ought to do it before they be Clear and who are every Right will not want Clearness in what They ought to do And Lastly That these Principles are no ways tainted with Imposition or contrary to true Liberty of Conscience And that they fundamentally differ from the Vsurpations both of Popery Prelacy and Presbytery or any other of that Nature Robert Barclay Robert Barclay HIS VINDICATION year 1679 WHEREIN The Scruples and Mistakes some have had touching his Book called The Anarchy of the Ranters are Cleared and the Ground upon which W. R's Papers against it are Built Removed the Substance of the Papers being briefly Answered by way of EPISTLE to FRIENDS who therein have or may be Concern'd Which may serve as an EXPLANATORY P0ST-SCRIPT to Robert Barclay's Book of GOVERNMENT Aberdeen-Prison the Sixth of the First Month 1679. Dear Friends and Brethren UNTO all my Dear Friends and Brethren unto whose Hands this Paper may come or who may be any ways more particularly Concerned in the Contents hereof The Salutation of my unfeigned Love in that Vnchangable Truth whereunto it hath pleased the Lord to Call me according to his great Mercy so as to be a Partaker in some measure of the Peace and Glory which in this Day is Revealed wherewith my heart hath been often filled as I have Waited in Faithfulness according to the Dispensation of Light Manifested in me and to me And since it hath pleased God to make me a Living Witness of the pretious Truth and to Commit unto me any Share of the Ministry thereof my Conscience bears me Witness in the sight of God that I have Laboured according to my Knowledge to follow Love and Peace with all my Brethren R. B's Ministry and to do those things which might tend to advance strengthen and confirm Vnity and Brotherly Love as also to Avoid what had a tendency to beget Strife Jealousies or Evil Surmises Likewise I have studied as well in my Publick Testimony His Writings as in my Writings to beware of any thing that to my Understanding might minister just Occasion of Stumbling or Offcence to the least of my Brethren or the youngest and weakest Babe in the Truth as such as are Conversant with me iâ— my own Country as well as those elsewhere where I have
we make absolutely necessary for the building up of true Faith neither do nor can ever Contradict the outward Testimony of the Scriptures or right and sound Reason yet from hence it will not follow that the Divine Revelations are to be subjected to the Test either of the outward Testimony of the Scriptures or of the Natural Reason of man as to a more-noble or certain Rule and Touch-stone For this Divine Revelation and inward Illumination is that which is evident and clear of it self forcing by its own Evidence and Clearness the well-disposed understanding to Assent irresistibly moving the same thereunto even as the common principles of natural Truths do move and incline the mind to a natural Assent As That the whole is greater than its part That two Contradictories can neither be both true nor both false § I. IT is very probable that many Carnal and Natural Christians will oppose this Proposition who being wholly unacquainted with the Movings and Actings of God's Spirit upon their hearts Revelations by Apostate Christians Rejected judge the same nothing Necessary and some are apt to flout at it as Ridiculous Yea to that Heighth are the generality of all Christians Apostatized and degenerated that though there be not any thing more plainly Asserted more seriously Recommended nor more certainly Attested to in all the writings of the Holy Scriptures yet nothing is less minded and more rejected by all sorts of Christians than Immediate and Divine Revelation in so much that once to lay Claime to it is matter of Reproach Whereas of old none were ever judged Christians but such As had the Spirit of Christ Rom. 8.9 But now many do boldly call themselves Christians who make no difficulty of confessing They are without it and laugh at such as say they have it Of old they were accounted the Sons of God who were led by the Spirit of God ibid. vers 14. but now many aver themselves Sons of God who know nothing of this Leader and he that affirms himself so led is by the pretended Orthodox of this Age presently proclaimed a Heretick The Reason hereof is very manifest viz. Because many in these days under the name of Christians do experimentally find that they are not acted nor led by God's Spirit yea many great Doctors Divines Teachers and Bishops of Christianity commonly so called have wholly shut their Ears from hearing and their Eyes from seeing this inward Guide and so are become strangers unto it whence they are by their own Experience brought to this Strait either to Confess that they are as yet Ignorant of God and have only the shadow of knowledge and not the true knowledge of him or that this knowledge is acquired without Immediate Revelation For the better understanding then of this Proposition we do distinguish betwixt the Certain Knowledge of God Knowledge Spiritual and Literal distinguished and the Vncertain betwixt the Spiritual Knowledge and the Literal the Saving heart-Knowledge and soaring airy head-Knowledge The last we Confess may be divers ways obtained but the first by no other way than the Inward Immediate Manifestation and Revelation of God's Spirit shining in and upon the heart inlightning and opening the understanding § II. Having then proposed to my self in these Propositions to Affirm those things which relate to the True and Effectual Knowledge which brings Life Eternal with it therefore I have Affirmed and that truly That this Knowledge is no otherways attained and that none have any true ground to believe they have attained it who have it not by this Revelation of God's Spirit The Certainty of which Truth is such that it hath been acknowledged by some of the most Refined and Famous of all sorts of Professors of Christianity in all ages who being truly Vpright-hearted and Earnest Seekers of the Lord however stated under the disadvantages and Epidemical Errors of their several Sects or Ages the true Seed in them hath been answered by God's Love who hath had regard to the Good and hath had of his Elect ones among all who finding a distast and disgust in all other outward Means even in the very Principles and Precepts more particularly relative to their own Forms and Societies have at last concluded with one Voice That there was no true Knowledge of God but that which is Revealed inwardly by his own Spirit Whereof take these following Testimonies of the Ancients 1. It is the inward Master saith Augustin that teacheth it is Christ that teacheth Aug. ex Tract Epist. Joh. 3. it is Inspiration that teacheth where this Inspiration and Unction is wanting it is in vain that Words from without are beaten in And thereafter For he that Created us and Redeemed us and called us by Faith and dwelleth in us by his Spirit unless he speaketh unto you inwardly it is needless for us to Cry out 2. There is a difference saith Clemens Alexandrinus betwixt that which any one saith of the Truth and that which the Truth it self Interpreting it self saith A Conjecture of Truth differeth from the Truth it self a Similitude of a thing differeth from the thing it self It is one thing Clem. Alex. Lib. 1. Strom. that is acquired by Exercise and Discipline and another thing which by Power and Faith Lastly the same Clemens saith Truth is neither hard to be arrived at nor is it impossible to apprehend it Paedag. for it is most nigh unto us even in our houses as the most Wise Moses hath insinuated 3. How is it Tertullianus Lib. de Veland Virginibus Cap. 1. saith Tertullian that since the Devil always worketh and stirreth up the mind to Iniquity that the work of God should either cease or desist to act Since for this end the Lord did send the Comforter that because human Weakness could not at once bear all things Knowledg might be by little and little directed formed and brought to perfection by the holy Spirit that Vicar of the Lord. I have many things yet saith he to speak unto you but ye cannot as yet bear them but when that Spirit of Truth shall come he shall lead you into all Truth and shall teach you these things that are to come But of his work we have spoken above What is then the Administration of the Comforter but that Discipline be derived and the Scriptures Revealed c. 4. The Law saith Hierom is spiritual Hieron Epist Paulin. 103. and there is need of a Revelation to understand it And in his Epistle 150. to Hedibia Quest. 11. he saith The whole Epistle to the Romans needs an Interpretation it being involved in so great Obscurities that for the understanding thereof we need the help of the holy Spirit who through the Apostle dictated it 5. So great things saith Athanasius doth our Saviour daily Athanasius de Incarnatione Verbi Dei he Draws unto Piety Perswades unto Vertue Teaches Immortality Excites to the desire of Heavenly things Reveals Knowledge from the Father
bury out of their sight as the noisom and useless thing however acceptable it hath been when actuated and moved by the Soul Lastly Whatsoever Query III is Excellent What is his Work whatsoever is Noble whatsoever is Worthy whatsoever is Desirable in the Christian Faith is Ascribed to this Spirit without which it could no more subsist than the outward World without the Sun Hereunto have all true Christian in all Ages attributed their Strength and Life It is by this Spirit that they avouch themselves to have been Converted to God to have been Redeemed from the world to have been Strengthened in their Weakness Comforted in their Afflictions Confirmed in their Temptations Imboldened in their Sufferings and Triumphed in the midst of all their Persecutions Yea the Writings of all true Christians are full of the Great and Notable things The Great and Notable Acts that have been and are performed by the Spirit in all Ages which they all affirm themselves to have done by the Power and Vertue and Efficacy of the Spirit of God working in them It is the Spirit that quickeneth Joh. 6.63 It was the Spirit that gave them Vtterance Acts 2.4 It was the Spirit by which Stephen spake that the Jews were not able to Resist Acts 6.10 It is such as walk after the Spirit that receive no Condemnation Rom. 8 1. It is the Law of the Spirit that makes free v. 2. It is by the Spirit of God dwelling in us that we are Redeemed from the Flesh and from the Carnal mind v. 9. It is the Spirit of Christ dwelling in us that quickeneth our mortal bodies v. 11. It is through this Spirit that the deeds of the body are Mortified and Life Obtained v. 13. It is by this Spirit that we are Adopted and cry ABBA Father v. 15. It is this Spirit that beareth witness with our spirits that we are the Children of God v. 16. It is this Spirit that helpeth our infirmities and maketh intercession for us with groanings which cannot be uttered v. 26. It is by this Spirit that the glorious things which God hath laid up for us which neither outward ear hath heard nor outward eye hath seen nor the heart of man conceived by all his Reasonings are Revealed unto us 1 Cor. 2.9 10. It is by this Spirit that both Wisdom and Knowledge and Faith and Miracles and Tongues and Prophecies are obtained 1 Cor. 12.8 9 10. It is by this Spirit that we are all baptized into one body v. 13. In short what thing relating to the Salvation of the Soul and to the Life of a Christian is rightly performed or effectually obtained without it And what shall I more say for the time would fail me to tell of all those things which the holy Men of old have Declared and the Saints of this day do witness themselves to Enjoy by the virtue and power of this Spirit dwelling in them Truly my Paper could not contain those many Testimonies whereby this Truth is Confirmed Wherefore besides what is above-mentioned out of the Fathers whom all pretend to Reverence and those of Luther and Melanchthon I shall deduce yet one observable Testimony out of Calvin because not a few of the followers of his Doctrine do refuse and deride and that as it is to be feared because of their own Non-experience thereof this way of the Spirit 's In-dwelling as uncertain and dangerous that so if neither the Testimony of the Scripture nor the Sayings of others nor right Reason can move them they may at least be Reproved by the words of their own Master who saith in the third Book of his Institutions cap. 2. on this wise But they alledge It is a bold presumption for any one to pretend to an undoubted Knowledge of God's Will Calvin of the Necessity of the Spirit 's In-dwelling in us which saith he I should grant unto them if we should ascribe so much to our selves as to subject the Incomprehensible Counsel of God to the Rashness of our Vnderstandings But while we simply say with Paul That we have received not the spirit of this world but the Spirit which is of God by whose Teaching we know those things that are given us of God what can they prate against it without Reproaching the Spirit of God For if it be a horrible Sacriledge to accuse any Revelation coming from him either of a Lie of Vncertainty or Ambiguity in Asserting its Certainty wherein do we offend But they cry out That it is not without great temerity that we dare so boast of the Spirit of Christ. Who would believe that the Sottishness of these men were so great who would be Esteemed the Masters of the World that they should so fail in the first Principles of Religion Verily I could not believe it if their own Writings did not Testify so much Paul accounts those the Sons of God who are acted by the Spirit of God but these will have the Children of God acted by their own Spirits without the Spirit of God He will have us call God Father the Spirit dictating that Term unto us which only can witness to our spirits that we are the Sons of God These though they cease not to Call upon God do nevertheless demit the Spirit by whose guiding he is rightly to be called upon He denies them to be the Sons of God or the Servants of Christ who are not led by his Spirit but these feign a Christianity that needs not the Spirit of Christ. He makes no hope of the blessed Resurrection unless we feel the Spirit residing in us but these feign a hope without any such a feeling But perhaps they will Answer That they deny not but that it is necessary to have it only of modesty and humility we ought to deny and not acknowledge it What means he then when he Commands the Corinthians to Try themselves if they be in the Faith To examine themselves whether they have Christ whom whosoever acknowledges not dwelling in him is a Reprobate By the Spirit which he hath given us saith John we know that he abideth in us And what do we then else but call in question Christ his promise while we would be esteemed the Servants of God without his Spirit Without the Spirit 's Presence Christianity must cease which he declared he would pour-out upon all his Seeing these things are the first Grounds of Piety it is miserable blindness to accuse Christians of Pride because they dare glory of the Presence of the Spirit without which glorying Christianity it self could not be But by their Example they declare how truly Christ spake saying That his Spirit was unknown to the World and that those only acknowledge it with whom it remains Thus far Calvin If therefore it be so why should any be so Foolish as to deny or so Vnwise as not to seek aster this Spirit which Christ hath promised shall dwell in his Children They then that do suppose the Indwelling
observation is reserved for the Arising of the Sun and its shining in full brightness And we can from a certain Experience boldly affirm that the not waiting for this but building among yea and with the Old Popish Rubbish and setting up before a full purgation hath been to most Protestants the foundation of many a Mistake and an occasion of unspeakable Hurt Therefore the Lord God who as he seeth meet doth communicate and make known to man the more full The more full Discovery of the Gospel reserved to this our Age. evident and perfect Knowledge of his Everlasting Truth hath been pleased to Reserve the more full Discovery of this Glorious and Evangelical Disensation to this our Age albeit divers Testimonies have thereunto been born by some noted Men in several Ages as shall hereafter appear And for the greater augmentation of the Glory of his Grace that no man might have whereof to boast he hath raised up a few Despicable and Illiterate Men and for the most part Mechanicks to be the Dispensators of it by which Gospel all the Scruples Doubts Hesitations and Objections above-mentioned are easily and evidently answered and the Justice as well as Mercy of God according to their Divine and heavenly Harmony Exhibited Established and Confirmed According to which certain Light and Gospel as the knowledge thereof hath been manifested to us by the Revelation of Jesus Christ in us fortified by our own sensible Experience and sealed by the Testimony of the Spirit in our hearts we can confidently Affirm and clearly Evince according to the Testimony of the Holy Scriptures the following Points § XI First That GOD who out of his Infinite Love sent his Son the Prop. I Lord Jesus Christ into the World who tasted Death for every man hath given to every man whether Jew or Gentile Turk or Scythian Indian or Barbarian A Day of Visitation to all of whatsoever Nation Country or Place a Certain Day or Time of Visitation during which Day or Time it is possible for them to be Saved and to partake of the Fruit of Christ's Death Prop. II Secondly That for this end God hath Communicated and given unto every man a Measure of the Light of his own Son a Measure of Grace or a Measure of the Spirit A Measure of Light in all which the Scripture expresseth by several names as sometimes of the Seed of the Kingdom Matth. 13.18 19. The Light that makes all things manifest Eph. 5.13 The Word of God Rom. 10.18 or Manifestation of the Spirit given to profit withal 1 Cor. 12.7 A Talent Matth. 25.15 A little Leaven The Gospel preached in every Creature Col. 1.23 Thirdly That God in and by this Light and Seed invites calls exhorts and strives with every man in order to save them which as it is received and not resisted works the Salvation of all even of those who Prop. III are ignorant of the Death and Sufferings of Christ and of Adam's Fall God's Sâ—lvatation wrought by the Light in all both by bringing them to a sense of their own Misery and to be sharers in the Sufferings of Christ inwardly and by making them partakers of his Resurrection in becoming holy pure and righteous and recovered out of their sins By which also are saved they that have the Knowledge of Christ outwardly in that it opens their Understanding rightly to use and apply the things delivered in the Scriptures and to receive the Saving Vse of them But that this may be Resisted and Rejected in both in which then God is said to be Resisted and Pressed down and Christ to be again Crucified and put to open shame in and among men And to those as thus Resist and Refuse him he becomes their Condemnation First then According to this Doctrine the Mercy of God is excellently Consequences 1 well exhibited in that none are necessarily shut out from Salvation and his Justice is demonstrated in that he Condemns none but such to whom he really made Offer of Salvation affording them the Means sufficient thereunto Secondly This Doctrine if well weighed will be found to be the Cons. 2 Foundation of Christianity Salvation and Assurance Thirdly It agrees and answers with the Whole Tenor of the Gospel-Promises Cons. 3 and Threats and with the nature of the Ministry of Christ according to which the Gospel Salvation Repentance is commanded to be preached to Every Creature without respect of Nations Kindreds Families or Tongues Fourthly It magnifies and commends the Merits and Death of Christ in Cons. 4 that it not only accounts them sufficient to save all but declares them to be brought so nigh unto all as thereby to be put into the nearest Capacity of Salvation Fifthly It Exalts above all the Grace of God to which it attributeth Cons. 5 all good even the least and smallest Actions that are so ascribing thereunto not only the first beginnings and motions of good but also the whole Conversion and Salvation of the Soul Sixthly It Contradicts Overturns and Enervates the false Doctrine Cons. 6 of the Pelagians Semi-Pelagians Socinians and others who exalt the Light of Nature the Liberty of Man's Will in that it wholly excludes the natural man from having any place or portion in his own Salvation by any acting moving or working of his own until he be first quickned raised up and acted by God's Spirit Seventhly As it Makes the whole Salvation of Man solely and alone to Cons. 7 depend upon God so it makes his Condemnation wholly and in every respect to be of himself in that he refused and resisted somewhat that from God wrestled and strove in his heart and forces him to acknowledge God's just Judgment in rejecting him and forsaking of him Eighthly It takes away all ground of Despair in that it gives every Cons. 8 one ground of Hope and certain Assurance that they may be saved neither doth feed any in Security in that none are certain how soon their Day may Expire and therefore it is a constant Incitement and Provocation and lively Incouragement to every man to forsake evil and close with that which is good Ninthly It wonderfully commends as well the Certainty of the Christian Religion among Infidels as it manifests its own Verity to all in that it 's confirmed and established by the Experiences of all men seeing there was never yet a man found in any place of the Earth however barbarous Cons. 9 and wild but hath acknowledged that at some time or other less or more he hath found somewhat in his heart reproving him for some things Evil which he hath done threatning a certain horror if he continued in them as also promising and communicating a certain peace and sweetness as he hath given way to it and not resisted it Cons. 10 Tenthly It wonderfully sheweth the excellent Wisdom of God by which he hath made the means of Salvation so Vniversal and Comprehensive that it is not needful to recur to those miraculous and
us § III. First then as by the Explanation of the former Thesis appears Expl. 1 we Renounce all Natural Power and Ability in our selves in order to bring us out of our lost and fallâ—n Condition and first Nature Justification springs of and from the Love of God and Confess that as of our selves we are able to do nothing that is good so neither can we procure Remission of Sins or Justification by any Act of our own so as to merit it or draw it as a Debt from God due unto us but we acknowledge all to be of and from his Love which is the Original and Fundamental Cause of our Acceptance Secondly God manifested this love towards us in the sending of his Expl. 2 Beloved Son the Lord Jesus Christ into the World who gave himself for us an Offering and a Sacrifice to God for a sweet-smelling Savour Christ giveing himself a Sacrifice for us and having made peace through the blood of his Cross that he might Reconcile us unto himself and by the Eternal Spirit offered himself without spot unto God and suffered for our Sins the just for the unjust that he might bring us unto God Thirdly then Forasmuch as all men who have come to man's Estate the Man Jesus only Excepted have sinned therefore all have need of Expl. 3 this Saviour to remove the Wrath of God from them due to their Offences in this respect he is truly said to have born the Iniquities of us all in his Body on the Tree and therefore is the Only Mediator having qualified the Wrath of God towards us so that our former sins stand not in our way being by virtue of his most satisfactory Sacrifice Removed and pardoned To Remission of Sins Neither do we think that Remission of Sins is to be expected sought or obtained any other way or by any Works or Sacrifice whatsoever though as has been said formerly they may come to partake of this Remission that are Ignorant of the History So then Christ by his Death and Sufferings hath Reconciled us to God The only Mediator betwixt God and Man even while we are Enemies that is he offers Reconciliation unto us we are put into a Capacity of being Reconciled God is willing to forgive us our Iniquities and to accept us as is well expressed by the Apostle 2 Cor. 5.19 God was in Christ reconciling the World unto himself not imputing their Trespasses unto them and hath put in us the Word of Reconciliation And therefore the Apostle in the next verses intreats them in Christ's stead to be Reconciled to God intimating that the Wrath of God being removed by the Obedience of Christ Jesus he is willing to be Reconciled unto them and ready to Remit the sins that are past if they Repent A Twofold Redemption We Consider then our Redemption in a twofold Respect or State both which in their own nature are perfect though in their Application to us the one is not nor cannot be without respect to the other I. The Redemption of Christ without us The first is the Redemption performed and accomplished by Christ for us in his Crucified Body without us The other is the Redemption wrought by Christ in us which no less properly is called and accounted a Redemption than the former The first then is that whereby man as he stands in the Fall is put into a Capacity of Salvation and hath conveyed unto him a measure of that Power Virtue Spirit Life and Grace that was in Christ Jesus which as the Free Gift of God is able to Counter-ballance Overcome and Root-out the Evil Seed wherewith we are naturally as in the Fall leavened II. The Redemption wrought by Christ in us The second is that whereby we Witness and Know this pure and perfect Redemption in our selves purifying cleansing and redeeming us from the power of Corruption and bringing us into Vnity Favour and Friendship with God By the first of these two we that were lost in Adam plunged in the bitter and Corrupt Seed unable of our selves to do any good thing but naturally joined and united to Evil forward and propense to all Iniquity Servants and Slaves to the power and spirit of Darkness are notwithstanding all this so far Reconciled to God by the death of his Son while Enemies that we are put into a Capacity of Salvation having the glad Tidings of the Gospel of Peace offered unto us and God is Reconciled unto us in Christ calls and invites us to himself in which respect we understand these Scriptures * Eph. 2.15 1 John 4.10 Ezech. 16.6 1 Pet. 2.22 24. and 3.18 He slew the Enmity in himself He loved us first seeing us in our blood he said unto us live he who did not sin his own self bare our sins in his own body on the Tree and he died for our sins the Just for the Vnjust By the second we witness this Capacity brought into Act whereby receiving and not resisting the purchase of his death to wit the Light Spirit and Grace of Christ Revealed to us we witness and possess a real true and inward Redemption from the power and prevalency of sin and so come to be truly and really Redeemed Justified and made Righteous and to a sensible Union and Friendship with God Thus he died * Tit. 2.14 Phil. 3.10 for us that he might Redeem us from all Iniquity and thus we know him and the Power of his Resurrection and the fellowship of his Sufferings being made conformable to us This last follows the first in order and is a Consequence of it proceeding from it as an Effect from its Cause So as none could have enjoyed the last without the first had been such being the Will of God so also can none now partake of the first but as he witnesseth the last Wherefore as to us they are both Causes of our Justification The first the Procuring Efficient the other the Formal Cause Fourthly We understand not by this Justification by Christ barely the Expl. 4 good works even as wrought by the Spirit of Christ for they as Protestants truly affirm are rather an Effect of Justification than the Cause of it The Formation of Christ in us begets Good Works But we understand the Formation of Christ in us Christ born and brought forth in us from which good Works as naturally proceed as Fruit from a fruitful Tree It is this Inward Birth in us bringing forth Righteousness and Holiness in us that doth Justify us which having removed and done away the Contrary Nature and Spirit that did bear Rule and bring Condemnation now is in Dominion over all in our hearts Those then that come to know Christ thus formed in them do enjoy him wholly and undivided who is the LORD our RIGHTEOVSNESS Jer. 23.6 This is to be Cloathed with Christ and to have put him on whom God therefore truly accounteth Righteous and Just. This is so far from being the
have caused them to Err. The whole writings of the Prophets are full of such Complaints and for this Cause under the New Testament we are so often warned and guarded to Beware of false Prophets and false Teachers c. What may be thought then where all as to this is out of order where both the Foundation Call Qualifications Maintainance and whole Discipline is different from and opposite to the Ministry of the primitive Church yea and necessarily tends to the shutting out a Spiritual Ministry and the in-bringing and establishing a Carnal This shall appear by parts § VII That then which comes first to be questioned in this matter is Quest. I concerning the Call of a Minister to wit What maketh or how cometh a man to be a Minister Pastor or Teacher in the Church of Christ We Answer By the inward power and virtue of the Spirit of God Answ. For as saith our Proposition Having received the true knowledge of things Spiritual by the Spirit of God The Call of a Minister and wherein it consisteth without which they cannot be known and being by the same in measure purified and sanctified he comes thereby to be called and moved to Minister to others being able to speak from a living Experience of what he himself is a Witness and therefore knowing the Terror of the Lord he is fit to perswade men c. 2 Cor. 5.11 and his Words and Ministry proceeding from the inward power and virtue reaches to the heart of his Hearers and makes them approve of him and be subject unto him Our Adversaries are forced to confess that this were indeed desirable and best but this they will not have to be absolutely necessary Object I shall first prove the Necessity of it and then shew how much they Err in that which they make more necessary than this Divine and Heavenly Call First That which is necessary to make a man a Christian so as without it he cannot be truly one must be much more necessary to make a man a Minister of Christianity seeing the one is a degree above the other and has it included in it nothing less than he that supposeth a Master Arg. supposeth him first to have attained the knowledge and capacity of a Scholar 1. The necessity of an Inward Call to make a man a Christian They that are not Christians cannot be Teachers or Ministers among Christians But this Inward Call Power and Vertue of the Spirit of God is necessary to make a man a Christian as we have abundantly proved before in the second Proposition according to these Scriptures He that hath not the Spirit of Christ is none of his As many as are led by the Spirit of God are the sons of God Therefore this Call Moving and Drawing of the Spirit must be much more Necessary to make a Minister 2. The Ministry of the Spirit requires the Operation and Testimony of the Spirit Secondly All Ministers of the New Testament ought to be Ministers of the Spirit and not of the Letter according to that 2 Cor. 3.6 and as the old Latine hath it not by the Letter but by the Spirit But how can a man be a Minister of the Spirit who is not inwardly Called by it and who looks not upon the Operation and Testimony of the Spirit as Essential to his Call As he could not be a Minister of the Letter who had thence no ground for his Call yea that were altogether a Stranger to and unacquainted with it so neither can he be a Minister of the Spirit who is a Stranger to it and unacquainted with the Motions thereof and knows it not to draw act and move him and go before him in the Work of the Ministry I would willingly know how those that take upon them to be Ministers as they suppose of the Gospel meerly from an outward Vocation without so much as being any ways sensible of the Work of the Spirit or any Inward Call there-from can either satisfy themselves or others that they are Ministers of the Spirit or wherein they differ from the Ministers of the Letter For 3. Under the Law the People needed not to doubt who should be Priests and Ministers Thirdly If this Inward Call or Testimony of the Spirit were not Essential and Necessary to a Minister then the Ministry of the New Testament should not only be no ways preferrable to but in divers respects far Worse than that of the Law For under the Law there was a certain Tribe allotted for the Ministry and of that Tribe certain Families set apart for the Priesthood and other Offices by the Immediate Command of God to Moses so that the people needed not be in any doubt who should be Priests and Ministers of the holy things yea and besides this God called forth by the Immediate Testimony of his Spirit several at divers times to Teach Instruct and Reprove his people as Samuel Nathan Elias Elisa Jeremiah Amos and many more of the Prophets But now under the New Covenant where the Ministry ought to be more Spiritual the Way more Certain and the Access more Easie unto the Lord our Adversaries by denying the Necessity of this Inward and Spiritual Vocation make it quite other ways For there being now no certain Family or Tribe to which the Ministry is limited we are left in Vncertainty to chuse and have Pastors at a venture without all Certain Assent of the Will of God having neither an outward Rule nor Certainty in this affair to walk by for that the Scripture cannot give any Certain Rule in this matter hath in the Third Proposition concerning it been already shewn 4. Christ the Door Fourthly Christ proclaims them all Thieves and Robbers that enter not by him the Door into the Sheep-fold but climb up some other way whom the sheep ought not to hear John 10.1 but such as come in without the Call Movings and Leadings of the Spirit of Christ wherewith he leads his Children into all Truth come in certainly not by Christ who is the Door but some other way and therefore are not True Shepherds § VIII To all this they Object The Succession of the Church alledging Object That since Christ gave a Call to his Apostles and Disciples they have conveyed that Call to their Successors Succession pleaded by the false Church from Christ and his Apostles having power to Ordain Pastors and Teachers by which power the Authority of Ordaining and making Ministers and Pastors is successively conveyed to us so that such who are Ordained and Called by the Pastors of the Church are therefore true and lawful Ministers and others who are not so Called are to be accounted but Intruders Hereunto also some Protestants add a Necessity though they make it not as a thing Essential that besides this Calling of the Church every one being Called ought to have the Inward Call of the Spirit inclining him so chosen to his Work
but this they say is subjective and not objective of which before As to what is subjoined of the Inward Call of the Spirit Answ. in that they make it not Essential to a True Call but a Supererogation as it were it sheweth how little they set by it since those they admit to the Ministry are not so much as questioned in their Trials whether they have this or not Yet in that it hath been often mentioned The Call of the Spirit preferred to any other by Primitive Protestants especially by the primitive Protestants in their Treatises of this Subject it sheweth how much they were secretly Convinced in their minds that this Inward Call of the Spirit was most Excellent and preferrable to any other and therefore in the most noble and heroick Acts of the Reformation they laid claim unto it so that many of the primitive Protestants did not scruple both to despise and disown this Outward * Succession Call when urged by the Papists against them But now Protestants having gone from the Testimony of the Spirit plead for the same Succession and being pressed by those Modern Protestants denying the Call by the Spirit whom God now raiseth up by his Spirit to Reform these many Abuses that are among them with the Example of their Fore-fathers practice against Rome they are not at all ashamed utterly to deny that their Fathers were Called to their Work by the Inward and Immediate Vocation of the Spirit cloathing themselves with that Call which they say their Fore-fathers had as Pastors of the Roman Church For thus not to go further affirmeth * Who gives himself out Doctor and Professor of the Sacred Theology at Franequer Nicolaus Arnoldus in a Pamphlet written against the same Propositions called A Theologick Exercitation Sect. 40. averring That they pretended not to an Immediate Act of the Holy Spirit but Reformed by the virtue of the Ordinary Vocation which they had in the Church as it then was to wit that of Rome c. § IX Many Absurdities do Protestants fall into by deriving their Ministry thus through the Church of Rome As first Absurdities Protestants fall into by deriving their Ministry through the Church of Rome They must acknowledge her to be a True Church of Christ though only Erroneous in some things which Contradicts their Fore-fathers so frequently and yet truly calling her Anti-Christ Secondly They must needs acknowledge that the Priests and Bishops of the Romish Church are True Ministers and Pastors of the Church of Christ as to the Essential part else they could not have been fit Subjects for that Power and Authority to have resided in neither could they have been Vessels capable to receive that power and again Transmit it to their Successors Thirdly It would follow from this that the Priests and Bishops of the Romish Church are yet really true Pastors and Teachers for if Protestant-Ministers have no Authority but what they received from them and since the Church of Rome is the same she was at that time of the Reformation in doctrine and manners and she has the same power now she had then and if the power lie in the Succession then these Priests of the Romish Church now which derive their Ordination from those Bishops that Ordained the First Reformers have the same Authority which the Successors of the Reformed have and consequently are no less Ministers of the Church than they are But how shall this Agree with that Opinion which the primitive Protestants had of the Romish Priests and Clergy to whom Luther did not only deny any Power or Authority Luther affirmed that a Woman might be a Preacher but contrariwise affirmed That it was wickedly done of them to assume to themselves only this Authority to Teach and be Priests and Ministers c. For he himself affirmed That every good Christian not only men but even women also is a Preacher § X. But against this Vain Succession as asserted either by Papists or Protestants The pretended Succession of Papists and Protestants Exploded as a necessary thing to the Call of a Minister I Answer That such as plead for it as a sufficient or necessary thing to the Call of a Minister do thereby sufficiently declare their Ignorance of the Nature of Christianity and how much they are strangers to the Life and Power of a Christian Ministry which is not entail'd to Succession as an outward Inheritance and herein as hath been often before observed they not only make the Gospel not better than the Law but even far short of it For Jesus Christ as he regardeth not any distinct particular Family or Nation in the gathering of his Children but only such as are joined to and leavened with his own pure and righteous Seed so neither regards he a bare outward Succession where his pure immaculate and righteous Life is wanting for that were all one He took not in the Nations within the New Covenant that he might suffer them to fall into the Old Errors of the Jews or to approve them in these Errors but that he might gather unto himself a pure people out of the Earth The Jews Error of Abraham's outward Succession Now this was the great Error of the Jews to think they were the Church and People of God because they could derive their Outward Succession from Abraham whereby they reckoned themselves the Children of God as being the Off-spring of Abraham who was the Father of the Faithful But how severely doth the Scripture rebuke this vain and frivolous pretence Telling them That God is able of the stones to raise Children unto Abraham and that not the outward Seed but those that were found in the Faith of Abraham are the true Children of faithful Abraham Far less then can this Pretence hold among Christians seeing Christ rejects all outward Affinity of that kind Matth. 12.48 c. Mark 3 33. c. These saith he are my Mother Brethren and Sisters who do the Will of my Father which is in heaven And again He looked round about him and said who shall do the Will of God these said he are my Brethren So then such as do not the Commands of Christ as are not found Cloathed with his Righteousness are not his Disciples and That which a man hath not he cannot give to another and its clear that no Man nor Church though truly Called of God and as such having the Authority of a Church and Minister can any longer retain that Authority than they retain the power The Form of Godliness is entailed to the Power and Substance and not the Substance to the Form life and righteousness of Christianiy for the Form is entailed to the Power and Substance and not the Substance to the Form So that when a Man ceaseth inwardly in his heart to be a Christian where his Christianity must lie by turning to Satan and becoming a Reprobate he is no more a Christian though he
early lost and man's Wisdom and Will hath so quickly and throughly mixed it self herein that both the Apostasy in this respect hath been greatest and the Reformation here-from as to the evil Root most difficult Therefore let not the Reader suddenly stumble at the account of our Proposition in this matter but hear us patiently in this respect Explain our selves and I hope by the Assistance of God to make it appear that though our manner of Speaking and Doctrine seem most singular and different from all other sorts of Christians yet it is most according to the purest Christian Religion and indeed most needful to be observed and followed And that there be no ground of Mistake for that I was necessitate to speak in few words and therefore more obscurely and dubiously in the Proposition it self it is fit in the first place to Explain and hold forth our Sense and Clear the State of the Controversie § II. And first let it be considered that what is here affirmed I. What Worship here is spoken to is spoken of the Worship of God in Gospel-times and not of the Worship that was under or before the Law For the particular Commands of God to men then are not sufficient to Authorize us now to do the same things else we might be supposed at present acceptably to offer Sacrifice as they did which all acknowledge to be Ceased So that what might have been both commendable and acceptable under the Law may justly now be charged with Superstition yea and Idolatry So that impertinently in this respect doth Arnoldus rage against this Proposition Exercit. Theolog. Sect. 44. saying That I deny all publick Worship and that according to me such as in Enoch 's time publickly began to call upon the Name of the Lord and such as at the Command of God went twice up to Jerusalem to Worship and that Anna Simeon Mary c. were Idolaters because they used the publick Worship of these times Such a Consequence is most Impertinent and no less foolish and absurd than if I should infer from Paul's Expostulating with the Galatians for their returning to the Jewish Ceremonies that he therefore Condemned Moses and all the Prophets as foolish and ignorant Ceremonies under the Law were not Essential to true Worship because they used those things the forward man not heeding the different Dispensations of times ran into this Impertinency Though a Spiritual Worship might have been and no doubt was practised by many under the Law in great simplicity yet will it not follow that it were no Superstition to use all those Ceremonies that they used which were by God dispensed to the Jews not as being Essential to true Worship or Necessary as of themselves for transmitting and entertaining an holy Fellowship betwixt him and his people but in Condescension to them who were inclinable to Idolatry Albeit then in this as in most other things the Substance was enjoyed under the Law by such as were Spiritual indeed yet was it Vailed and surrounded with many Rites and Ceremonies which is no ways lawful for us to use now under the Gospel II. True Worship is not limited to time to place or persons § III. Secondly Albeit I say that this Worship is neither limited to times places nor persons yet I would not be understood as if I intended the putting away of all set Times and Places to Worship God forbid I should think of such an Opinion Nay we are none of those that forsake the Assembling of our selves together but have even certain Times and Places in which we carefully Meet together nor can we be driven there-from by the Threats or Persecutions of men to Wait upon God Necessity of Meetings and Worship him To meet together we think necessary for the people of God because so long as we are cloathed with this outward Tabernacle there is a necessity to the entertaining of a Joint and Visible Fellowship and bearing of an outward Testimony for God and seeing of the faces one of another that we concur with our persons as well as spirits To be accompanied with that inward love and unity of spirit doth greatly tend to encourage and refresh the Saints But the Limitation we condemn is that whereas the Spirit of God should be the immediate Actor 1. Will-Worship doth limit the Spirit of God Mover Perswader and Influencer of man in the particular Acts of Worship when the Saints are met together this Spirit is limited in its Operations by setting up a particular man or men to preach and Pray in man's Will and all the rest are excluded from so much as believing that they are to Wait for God's Spirit to move them in such things and so they neglecting that which should quicken them in themselves and not Waiting to feel the pure breathings of God's Spirit so as to obey them are led meerly to depend upon the Preacher and hear what he will say Secondly In that these peculiar men come not thither to Meet with the Lord 2 True Teaching of the Word of God and to Wait for the inward Motions and Operations of his Spirit and so to pray as they feel the Spirit to breath through them and in them and to preach as they find themselves acted and moved by God's Spirit and as he gives utterance so as to speak a word in season to refresh weary Souls and as the present Condition and State of the peoples hearts requires suffering God by his Spirit both to prepare peoples hearts and also give the Preacher to speak what may be fit and seasonable for them But he hath hammered together in his Closet according to his own Will Priests Preach by hap-hazzard their studied Sermons by his humane Wisdom and Literature and by stealing the words of Truth from the letter of the Scriptures and patching together other mens writings and observations so much as will hold him speaking an Hour while the glass runs and without Waiting or feeling the inward Influence of the Spirit of God he declaimes that by hap-hazzard whether it be fit or seasonable for the peoples Condition or no and when he has ended his Sermon he saith his Prayer also in his own Will and so there is an end of the business Which Customary Worship as it is no ways acceptable to God so how unfruitful it is and unprofitable to those that are found in it the present Condition of the Nations doth sufficiently declare It appears then that we are not against set Times for Worship as Arnoldus against this Proposition sect 45. no less impertinently alledgeth offering needlesly to prove that which is not denied only these Times being Appointed for outward Conveniency we may not therefore think with the Papists that these Days are Holy and lead people into a superstitious Observation of them being perswaded Whether Days are Holy that all days are alike holy in the sight of God And albeit it be not my present
God's Spirit go about either in his understanding to imagine conceive or think of the things of God or actually to perform them by preaching or praying The first is a missing both in Matter and Form The second is a retaining of the Form without the Life and Substance of Christianity True Christianity wherein it not consists because Christian Religion consisteth not in a meer belief of true Doctrines or a meer performance of Acts good in themselves or else the bare letter of the Scripture though spoken by a Drunkard or a Devil might be said to be Spirit and Life which I judge none will be so absurd as to affirm and also it would follow that where the Form of Godliness is there the Power is also which is contrary to the express words of the Apostle For the Form of Godliness cannot be said to be where either the Notions and Opinions believed are erroneous and ungodly or the Acts performed evil and wicked for then it would be the Form of Vngodliness and not of Godliness But of this further hereafter when we shall speak particularly of preaching and praying Now though this last be not so bad as the former yet hath it made way for it for men having first departed from the Life and Substance of true Religion and Worship to wit from the inward Power and Vertue of the Spirit so as therein to act and thereby to have all their actions enlivened have only retained the Form and Shew to wit the true words and appearance and so acting in their own natural and unrenewed Wills in this Form the Form could not but quickly decay and be vitiated For the working and active Spirit of man could not contain it self within the simplicity and plainness of Truth but giving way to his own numerous Inventions and Imaginations began to vary in the Form and adapt it to his own Inventions until by degrees the Form of Godliness for the most part came to be lost Idolatry does hug his own Conceivings as well as the Power For this kind of Idolatry whereby man loveth idolizeth and huggeth his own Conceptions Inventions and Product of his own Brain is so incident unto him and seated in his fall'n Nature that so long as his natural Spirit is the first Author and Actor of him and is that by which he only is guided and moved in his Worship towards God so as not first to Wait for another Guide to direct him he can never perform the pure Spiritual Worship nor bring forth any thing but the fruit of the first fall'n natural and corrupt Root Wherefore the time appointed of God being come wherein by Jesus Christ he hath been pleased to restore the true Spiritual Worship and the outward Form of Worship No Form of Worship but the Spirit is prescrib'd by Christ. which was appointed by God to the Jews and whereof the manner and time of its performance was particularly determined by God himself being come to an end we find that Jesus Christ the Author of the Christian Religion prescribes no set Form of Worship to his Children under the more pure administration of the New Covenant * If any object here That the Lord's Prayer is a prescribed Form of Prayer and therefore of Worship given by Christ to his Children I answer First This cannot be objected by any sort of Christians that I know because there are none who use not other Prayers or that limit their Worship to this Secondly This was commanded to the Disciples while yet Weak before they had received the dispensation of the Gospel not that they should only use it in praying but that he might shew them by one Example how that their Prayers ought to be short and not like the long Prayers of the Pharisees And that this was the Vse of it appears by all the Prayers which divers Saints afterwards made use of whereof the Scripture makes mention for none made use of this neither repeated it but used other words according as the thing required and as the Spirit gave utterance Thirdly That this ought so to be understood appears from Rom 8.26 of which afterwards mention shall be made at greater length where the Apostle saith We know not what we should pray for as we ought but the Spirit it self maketh intercession for us c. But if this Prayer had been such a prescribed Form of Prayer to the Church that had not been true neither had they been Ignorant what to pray nor should they have needed the help of the Spirit to teach them save that he only tells them that the Worship now to be performed is Spiritual and in the Spirit And it 's especially to be observed that in the whole New Testament there is no Order nor Command given in this thing but to follow the Revelations of the Spirit save only that general of Meeting together a thing dearly owned and diligently practised by us as shall hereafter more appear True it is mention is made of the Duties of Praying Preaching and Singing Pray Preach and Sing in Spirit but what Order or Method should be kept in so doing or that presently they should be set about so soon as the Saints are gathered there is not one word to be found yea these Duties as shall afterwards be made appear are always annexed to the assistance leadings and motions of God's Spirit Since then man in his natural state is thus excluded from acting or moving in things Spiritual To Wait on God by what it is performed how or what way shall he exercise this first and previous duty of Waiting upon God but by Silence and by bringing that natural part to silence Which is no other ways but by abstaining from his own Thoughts and Imaginations and from all the self-workings and motions of his own Mind as well in things materially good as evil that he being silent God may speak in him and the Good Seed may arise This tho' hard to the natural man is so answerable to Reason and even natural Experience in other things that it cannot be denied He that cometh to learn of a Master if he expect to hear his Master A Simile of a Master and his Scholar and be instructed by him must not continually be speaking of the matter to be taught and never be quiet otherwise how shall his Master have time to instruct him Yea though the Scholar were never so earnest to learn the Science yet would the Master have Reason to Reprove him as untoward and indocile if he would always be meddling of himself and still speaking and not Wait in silence patiently to hear his Master instructing and teaching him who ought not to open a mouth until by his Master he were commanded and allowed so to do So also if one were about to Attend a great Prince Of a Prince and his Servant he would be thought an impertinent and imprudent Servant who while he ought patiently and
readily to Wait that he might Answer the King when he speaks and have his Eye upon him to observe the least Motions and Inclinations of his Will and to do accordingly would be still deafening him with Discourse though it were in praises of him and running to and fro without any particular and immediate Order to do things that perhaps might be good in themselves or might have been Commanded at other times to others Would the Kings of the Earth accept of such Servants or Service Since then we are Commanded to Wait upon God diligently and in so doing it is promised that our Strength shall be renewed this Waiting cannot be performed but by a Silence To Wait in Silence or Cessation of the natural part on our side since God manifests himself not to the outward man or senses so much as to the inward to wit to the Soul and Spirit If the Soul be still thinking and working in her own Will The thinking busie Soul excludes the Voice of God and busily exercised in her own Imaginations though the matters as in themselves may be good concerning God yet thereby she incapacitates her self from discerning the still small Voice of the Spirit and so hurts her self greatly in that she neglects her Chief Business of Waiting upon the Lord. Nothing less than if I should busie my self crying out and speaking of a Business while in the mean time I neglect to hear one who is quietly Whispering into my Ear and informing me in these things which are most needful for me to hear and know concerning that Business And since it is the Chief Work of a Christian to know the natural Will in its own proper motions Crucified that God may both move in the Act and in the Will the Lord chiefly regards this profound Subjection and Self-denial For some men please themselves as much and gratify their own sensual Wills and Humours in high and curious Speculations of Religion Religious Speculations affecting a Name and Reputation that way or because those things by Custom or other ways are become pleasant and habitual to them though not a whit more Regenerated or inwardly Sanctified in their Spirits Sensual Recreations as others gratify their Lusts in Actions of Sensuality and therefore both are alike hurtful to men and sinful in the sight of God it being nothing but the meer Fruit and Effect of man's natural and unrenewed Will and Spirit Yea should one as many no doubt do from a sense of sin and fear of punishment seek to terrify themselves from Sin by multiplying thoughts of Death Hell and Judgment and by presenting to their Imaginations the Happiness and Joys of Heaven The Thoughts of Death and Hell to keep out sin are Fig-leaves and also by multiplying Prayers and other Religious Performances as these things could never deliver him from one Iniquity without the secret and inward Power of God's Spirit and Grace so would they signifie no more than the Fig-leaves wherewith Adam thought to cover his Nakedness And seeing it is only the Product of man's own natural Will proceeding from a Self-Love and seeking to save himself and not arising purely from that Divine Seed of Righteousness which is given of God to all for Grace and Salvation it is Rejected of God and no ways acceptable unto him since the natural man as natural while he stands in that State is with all his Arts Parts and Actings Reprobated by him This great Duty then of Waiting upon God must needs be exercised in man's denying self both inwardly and outwardly Denial of ones self in a still and meer dependence upon God in abstracting from all the Workings Imaginations and Speculations of his own mind that being emptied as it were of himself and so throughly Crucified to the natural products thereof he may be fit to Receive the Lord who will have no Copartner nor Corrival of his Glory and Power And man being thus stated the little Seed of Righteousness which God hath planted in his Soul and Christ hath purchased for him even the measure of Grace and Life which is burthened and crucified by man's natural thoughts and imaginations receives a place to arise and becometh a holy Birth and geniture in man The Holy Birth and is that Divine Air in and by which man's Soul and Spirit comes to be leavened And by Waiting therein he comes to be accepted in the sight of God to stand in his presence hear his Voice and observe the Motions of his Holy Spirit And so man's place is to Wait in this and as hereby there are any Objects presented to his mind concerning God or things relating to Religion his Soul may be exercised in them without hurt and to the great profit both of himself and others because those things have their rise not from his own Will but from God's Spirit And therefore as in the arisings and movings of this his mind is still to be exercised in thinking and meditating so also in the more obvious acts of preaching and praying No Quakers are against a Meditating Mind From Nature's Thoughts all Errors rise we find And so it may hence appear we are not against Meditation as some have sought falsly to infer from our Doctrine but we are against the thoughts and imaginations of the natural man in his own Will from which all Errors and Heresies concerning the Christian Religion in the whole World have proceeded But if it please God at any time when one or more are Waiting upon him not to present such Objects as gives them occasion to exercise their Minds in Thoughts and Imaginations but purely to keep them in this holy Dependence and as they persist therein to cause his secret Refreshment and the pure Incomes of his holy Life to flow in upon them then they have good reason to be Content because by this as we know by good and blessed Experience the Soul is more strengthened renewed and confirmed in the love of God and armed against the Power of sin than any ways else The Soul Renew'd by what the holy Life of God this being a Foretaste of that real and sensible Enjoyment of God which the Saints in Heaven daily possess which God frequently affords to his Children here for their Comfort and Encouragement especially when they are Assembled together to Wait upon him § XI For there are Two contrary Powers or Spirits to wit Whatever Man does Act without the power of God is not Accepted the Power and Spirit of this World in which the Prince of Darkness bears rule and over as many as are acted by it and work from it and the Power or Spirit of God in which God worketh and beareth rule and over as many as Act in and from it So whatever be the things that a man thinketh of or acteth in however Spiritual or Religious as to the notion or form of them so long as he acteth and moveth in the natural and corrupt
Spirit and Will and not from in and by the Power of God he sinneth in all and is not accepted of God Prov. 21. ver 4. For hence both The ploughing and praying of the wicked is sin as also whatever a man acts in and from the Spirit and Power of God having his Vnderstanding and Will influenced and moved by it whether it be Actions Religious Civil or even Natural he is accepted in so doing in the sight of God and is blessed in them From what is said it doth appear Ja. 1.25 how frivolous and impertinent their Objection is that say They Wait upon God in praying and preaching To pray and preach without the Spirit is Offence to God since Waiting doth of it self imply a passive Dependence rather than an Acting And since it is and shall yet be more shewen that preaching and praying without the Spirit is an Offending of God not a Waiting upon him and that praying and preaching by the Spirit pre-supposes necessarily a silent Waiting for to feel the motions and influence of the Spirit to lead thereunto and lastly that in several of these places where praying is commanded as Matth. 26.41 Mark 13.33 Luke 21.36 1 Pet. 4.7 Watching is specially prefixed as a previous preparation thereunto so that we do well and certainly conclude that since Waiting and Watching is so particularly commanded and recommended and this cannot be truly performed but in this inward Silence of the mind from mens own Thoughts and Imaginations This Silence is and must necessarily be a special and principal part of God's Worship § XII But Secondly II. This silent Waiting the Devil cannot counterfeit The Excellency of this silent Waiting upon God doth appear In that it is impossible for the Enemy viz. the Devil to Counterfeit it so as for any Soul to be deceived or deluded by him in the Exercise thereof Now in all other matters he may mix himself-in with the natural Mind of Man and so by transforming himself he may deceive the Soul by busying it about things perhaps innocent in themselves while yet he keeps them from beholding the Pure Light of Christ and so from knowing distinctly his Duty and doing of it For that Envious Spirit of man's Eternal Happiness knoweth well how to accommodate himself and fit his Snares for all the several Dispositions and Inclinations of men if he find one not fit to be engaged with gross Sins or worldly Lusts but rather averse from them and Religiously inclined he can fit himself to beguile such an one by suffering his Thoughts and Imaginations to run upon Spiritual matters and so hurry them to work act and meditate in their own Wills For he well knoweth that so long as Self bears rule and the Spirit of God is not the principal and chief Actor Man is not put out of his reach so therefore he can accompany Prop. 10 the Priest to the Altar the Preacher to the Pulpit the Zelot to his Prayers yea the Doctor and Professor of Divinity to his Study and there he can chearfully suffer him to labour and work among his Books Altar Prayers Pulpit Study cannot shut the Devil out yea and help him to find out and invent subtle Distinctions and Quiddities by which both his mind and others through him may be kept from heeding God's Light in the Conscience and waiting upon him There is not any Exercise whatsoever wherein he cannot enter and have a chief place so as the Soul many times cannot discern it except in this alone for he can only work in and by the natural man and his Faculties by secretly acting upon his Imaginations and Desires c. and therefore when he to wit the natural man is silent there he must also stand And therefore when the Soul comes to this Silence and as it were is brought to Nothingness as to her own workings then the Devil is shut out for the pure Presence of God and shining of his Light he cannot abide because so long as a man is thinking and meditating as of himself he cannot be sure but the Devil is Influencing him therein but when he comes wholly to be silent as the Pure Light of God shines in upon him then he is sure that the Devil is shut out for beyond the Imaginations he cannot go which we often find by sensible Experience For he that of Old is said to have come to the gathering together of the Children of God is not wanting to come to our Assemblies And indeed he can well enter and work in a Meeting that 's Silent only as to words either by keeping the Minds in various Thoughts and Imaginations or by stupifying them so as to overwhelm them with a spirit of heaviness and slothfulness but when we Retire out of all and are Turned in both by being diligent and watchful upon the one hand and also silent and retired out of all our Thoughts upon the other as we abide in this sure place we feel our selves out of his Reach Yea often-times the Power and Glory of God will break forth and appear just as the bright Sun through many Clouds and Mists to the dispelling of that Power of Darkness which will also be sensibly felt seeking to cloud and darken the Mind and wholly to keep it from purely Waiting upon God § XIII Thirdly The Excellency of this Worship doth appear in that It can neither be stopped III. The Worship of the Quakers not stopt nor interrupted by Men nor Devils nor interrupted by the malice of Men or Devils as all others can Now Interruptions and Stoppings of Worship may be understood in a twofold respect either as we are hindered from Meeting as being outwardly by Violence separated one from onother or when permitted to Meet together as we are interrupted by the Tumult Noise and Confusion which such as are malicious may use to molest or distract us Now in both these respects this Worship doth greatly overpass all others For how far soever people be separate or hindred from coming together yet as every one is inwardly gathered to the measure of Life in himself there is a secret Vnity and Fellowship enjoyed which the Devil and all his Instruments can never break or hinder But Secondly it doth as well appear as to these Molestations which occur when we are met together what advantage this true and Spiritual Worship gives us beyond all others seeing in despite of a Thousand Interruptions and Abuses one of which were sufficient to have stopped all other sorts of Christians we have been able through the Nature of this Worship to keep it Vninterrupted as to God and also at the same time to shew forth an Example of our Christian patience towards all even oftentimes to the reaching and convincing of our Opposers For there is no sort of Worship used by others which can subsist though they be permitted Prop. 11 to Meet unless they be either Authorized and Protected by the Magistrate or defend
themselves with the Arm of Flesh but we at the same time exercise Worship towards God and also patiently bear the Reproaches and Ignominies which Christ prophesied should be so incident and frequent to Christians For how can the Papists say their Mass if there be any there to disturb and interrupt them Do but take away the Mass-book The Worship of the Papists soon Interrupted the Calice the Host or the Priest's Garments yea do but spill the Water or the Wine or blow out the Candles a thing quickly done and the whole Business is marred and no Sacrifice can be offered The Protestants the like and Anabaptists Take from the Lutherans or Episcopalians their Liturgy or Common prayer-book and no service can be said Remove from the Calvinists Arminians Socinians Independents or Anabaptists the Pulpit the Bible and the Hour-glass or make but such a Noise as the Voice of the Preacher cannot be heard or disturb him but so before he come or strip him of his Bible and his Books and he must be dumb for they all think it an Heresy to Wait to speak as the Spirit of God giveth utterance and thus easily their Whole Worship may be marred But when people Meet together and their Worship consisteth not in such outward Acts and they depend not upon any one's speaking but meerly sit down to Wait upon God and to be gathered out of all Visibles and to feel the Lord in Spirit none of these things can hinder them of which we may say of a truth we are sensible Witnesses For when the Magistrates stirred up by the Malice and Envy of our Opposers have used all means possible and yet in vain to deter us from Meeting together and that openly and publickly in our own hired Houses for that purpose both Death Banishments Imprisonments Finings Beatings Whippings The Sufferings of the Quakers for their Religious Meetings and other such Devilish Inventions have proved ineffectual to Terrify us from our holy Assemblies I say And we having thus oftentimes purchased our liberty to Meet by deep Sufferings our Opposers have then taken another way by turning in upon us the worst and wickedest People yea the very Off-scowrings of men who by all manner of inhumane beastly and brutish behaviour have sought to provoke us weary us and molest us but in vain It would be almost incredible to declare and indeed a Shame that among men pretending to be Christians it should be mentioned what things of this kind mens Eyes have seen and I my self with others have shared of in suffering There they have often beaten us and cast water and dirt upon us there they have danced leaped sung and spoken all manner of profane and ungodly Words offered Violence and shameful Behaviour to grave Women and Virgins jeered mocked and scoffed asking us If the Spirit was not yet come And much more which were tedious here to relate and all this while we have been seriously and silently sitting together and waiting upon the Lord. So that by these things our Inward and Spiritual Fellowship with God and one with another in the pure life of Righteousness hath not been hindered But on the contrary the Lord knowing our Sufferings and Reproaches for his Testimony 's sake hath caused his Power and Glory more to abound among us and hath mightily Refreshed us by the sense of his love which hath filled our Souls and so much the rather as we found our selves gathered into the Name of the Lord which is the strong Tower of the Righteous Prov. 18.10 whereby we felt our selves sheltered from receiving any inward Hurt through their malice and also that he had delivered us from that Vain Name and profession of Christianity under which our Opposers were not ashamed to bring forth these bitter and cursed Fruits Yea sometimes in the midst of this Tumult and Opposition God would powerfully move some or other of us by his Spirit both to Testify of that Joy which notwithstanding their Malice we enjoyed and powerfully to declare in the Evidence and Demonstration of the Spirit against their Folly and Wickedness so as the Power of Truth hath brought them to some measure of Quietness and Stilness and stopped the impetuous Streams of their Fury and Madness The Rod of Moses did Divide the Sea through Raging waves the Spirit maketh way that as ever of old Moses by his Rod divided the Waves of the Red Sea that the Israelites might pass so God hath thus by his Spirit made a way for us in the midst of this Raging Wickedness peaceably to enjoy and possess him and accomplish our Worship to him So that sometimes upon such occasions several of our Opposers and Interrupters have hereby been Convinced of the Truth and gathered from being Persecutors to be Sufferers with us And let it not be forgotten but let it be inscribed and abide for a constant Remembrance of the thing What Brutish Pranks did not commit that young Fry of the Clergy that in these beastly and brutish pranks used to molest us in our Spiritual Meetings none have been more Busie than the Young Students of the Vniversities who were learning Philosophy and Divinity so called and many of them preparing themselves for the Ministry Should we commit to Writing all the Abominations committed in this respect by the young Fry of the Clergy it would make no small Volume as the Churches of Christ gathered into his Pure Worship in Oxford and Cambridge in England and Edinburgh and Aberdeen in Scotland where the Vniversities are can well bear witness How the Old Covenant-worship doth differ from the New § XIV Moreover in this we know that we are partakers of the New Covenant's Dispensation and Disciples of Christ indeed sharing with him of that Spiritual Worship which is performed in the Spirit and in Truth because as he was so are we in this World For the Old Covenant-Worship had an outward Glory Temple and Ceremonies and was full of outward Splendor and Majesty having an outward Tabernacle and Altar beautified with gold silver and precious Stones and their Sacrifices were tied to an outward particular place even the outward Mount Zion and those that prayed behoved to pray with their Faces towards that outward Temple And therefore all this be hoved to be protected by an outward Arm. Nor could the Jews peaceably have enjoyed it but when they were secured from the Violence of their outward Enemies and therefore when at any time their Enemies prevailed over them their Glory was darkened and their Sacrifices stopped and the Face of their Worship marred Hence they complain lament and bewail the destroying of the Temple as a Loss Irreparable But Jesus Christ the Author and Institutor of the New Covenant-Worship testifies The New Covenant-Worship is Inward John 18.36 that God is neither to be Worshipped in this nor that place but in the Spirit and in Truth and forasmuch as his Kingdom is not of this world
neither doth his Worship consist in it or need either the Wisdom Glory Riches or Splendor of this World to beautify or adorn it nor yet the outward Power or Arm of flesh to maintain uphold or protect it but it is and may be performed by those that are spiritually minded notwithstanding all Opposition Violence and Malice of men because it being purely Spiritual it is out of the reach of Natural men to interrupt or molest it Even as Jesus Christ the Author thereof did enjoy and possess his Spiritual Kingdom while oppressed persecuted and rejected of men and as in despite of the Malice and Rage of the Devil he spoiled principalities and powers Triumphing over them and through death destroyed him that had the power of death that is the Devil so also all his Followers both can and do Worship him Col. 2.15 not only without the Arm of flesh to protect them but even when oppressed For their Worship being Spiritual is by the Power of the Spirit defended and maintained but such Worships as are carnal and consist in carnal and outward Ceremonies and Observations Carnal Worships cannot stand without the Arm of Flesh. need a Carnal and outward Arm to protect them and defend them else they cannot stand and subsist And therefore it appears that the several Worships of our Opposers both Papists and Protestants are of this kind and not the true Spiritual and New Covenant-worship of Christ because as hath been observed they cannot stand without the Protection or Countenance of the outward Magistrate neither can be performed if there be the least Opposition For they are not in the Patience of Jesus to serve and worship him with sufferings ignominies calumnies and reproaches And from hence have sprung all those Wars Fightings and Blood-shed among Christians while each by the Arm of flesh endeavoured to defend and protect their own Way and Worship and from this also sprung up that Monstrous Opinion of Persecution of which we shall speak more at length hereafter § XV. But Fourthly The Nature of this Worship IV. True Worship in Spirit Establisht by Christ. which is performed by the Operation of the Spirit the Natural man being silent doth appear from these words of Christ Joh. 4.23 24. But the hour cometh and now is when the true Worshippers shall Worship the Father in Spirit and in Truth for the Father seeketh such to Worship him God is a Spirit and they that Worship him must Worship him in Spirit and in Truth This Testimony is the more specially to be observed for that it is both the first chiefest and most ample Testimony which Christ gives us of his Christian Worship as different and contradistinguished from that under the Law For first he sheweth that the Season is now come wherein the Worship must be in Spirit and in Truth for the Father seeketh such to Worship him so then it is no more a Worship consisting in outward Observations to be performed by man at set Times or Opportunities which he can do in his own will and by his own natural strength for else it would not differ in Matter but only in some Circumstances from that under the Law Next as for a Reason of this Worship we need not to give any other and indeed none can give a better than that which Christ giveth The Reason Christ gives for a Worship in Spirit which I think should be sufficient to satisfy every Christian to wit GOD is a SPIRIT and they that Worship him must Worship him in Spirit and in Truth As this ought to be received because it is the words of Christ so also it is founded upon so clear a Demonstration of Reason as sufficiently evidenceth its Verity For Christ excellently argues from the Analogy that ought to be betwixt the Object and the Worship directed thereunto God is a Spirit Arg. Therefore he must be worshipped in Spirit This is so certain that it can suffer no Contradiction yea and this Analogy is so necessary to be minded that under the Law when God instituted and appointed that Ceremonial Worship to the Jews because that Worship was Outward that there might be an Analogy he saw it necessary to Condescend to them as in a special manner to dwell betwixt the Cherubims within the Tabernacle and afterwards to make the Temple of Jerusalem in a sort his habitation and cause something of an outward Glory and Majesty to appear by causing Fire from Heaven to consume the Sacrifices The Glory of the Outward Temple and filling the Temple with a Cloud Through and by which Mediums Visible to the outward Eye he manifested himself proportionably to that outward Worship which he had Commanded them to perform So now under the New Covenant he seeing meet in his heavenly Wisdom to lead his Children in a path more Heavenly and Spiritual and in a Way both more easie and familiar and also purposing to disappoint Carnal and Outward Observations that his may have an Eye more to an Inward Glory and Kingdom than to an Outward he hath given us for an Example hereof the Appearance of his Beloved Son the Lord Jesus Christ who instead that Moses delivered the Israelites out of their outward Bondage Like Moses did from Outward so Christ delivers his from Inward Slavery and by outwardly destroying their Enemies hath delivered and doth deliver us by suffering and dying by the hands of his Enemies thereby Triumphing over the Devil and his and our inward Enemies and delivering us therefrom He hath also instituted an Inward and Spiritual Worship so that God now tieth not his people to the Temple of Jerusalem nor yet unto outward Ceremonies and Observations but taketh the Heart of every Christian for a Temple to dwell-in and there immediately appeareth and giveth him directions how to serve him in any outward Acts Since as Christ argueth God is a Spirit he will now be Worshipped in the Spirit where he reveals himself and dwelleth with the Contrite in heart Now since it is the Heart of Man that now is become the Temple of God in which he will be Worshipped and no more in particular Outward Temples since as blessed Stephen said out of the Prophet to the professing Jews of old The Most High dwelleth not in Temples made with hands as before the Glory of the Lord descended to fill the outward Temple it behoved to be purified and cleansed and all polluted stuff removed out of it yea and the place for the Tabernacle was overlaid with Gold the most precious clean and clearest of Metals so also before God be Worshipped in the Inward Temple of the Heart it must also be purged of its own filth and all its own Thoughts and Imaginations that so it may be fit to receive the Spirit of God and to be acted by it and doth not this directly lead us to that Inward Silence of which we have spoken and exactly pointed out And further This Worship must be in
Truth intimating that this Spiritual Worship thus acted is only and properly a true Worship as being that which for the Reasons above observed cannot be Counterfeited by the Enemy nor yet Performed by the Hypocrite § XVI And though this Worship be indeed very different from the divers established Invented Worships among Christians and therefore may seem strange to many yet hath it been testified of commended and practised by the most pious of all sorts in all Ages as by many evident Testimonies might be proved So that from the professing and practising thereof the Name of Mysticks hath arisen as of a Certain Sect generally commended by all A certain Sect of Mysticks among the Papists their Inward Exercise See Sancta Sophia Printed Ad. Dom. 1657. whose Writings are full both of the Explanation and of the Commendation of this sort of Worship where they plentifully assert this Inward Introversion and Abstraction of the Mind as they call it from all Images and Thoughts and the Prayer of the Will Yea they look upon this as the heighth of Christian Perfection so that some of them though professed Papists do not doubt to affirm that such as have attained this Method of Worship or are aiming at it as in a Book called Sancta Sophia put out by the English Benedictines printed at Dovay Anno 1657. Tract 1. Sect. 2. cap. 5. need not The English Benedictines Testimony for the Spiritual Worship against their Masses and set Devotions nor ought to trouble or busie themselves with frequent and unnecessary Confessions with exercising Corporal Labours and Austerities the using of Vocal Voluntary Prayers the hearing of a Number of Masses or set Devotions or Exercises to Saints or Prayers for the Dead or having solicitous and distracting Cares to gain Indulgences by going to such and such Churches or adjoining ones self to Confraternities or entangling ones self with Vows and Promises because such kind of things hinder the Soul from observing the Operations of the Divine Spirit in it and from having liberty to follow the Spirit whither it would draw her And yet who knows not but that in such kind of Observations the very Substance of the Popish Religion consisteth Yet nevertheless it appears by this and many other passages which out of their Mystick Writers might be mentioned how they look upon this Worship as Excelling all other and that such as arrived hereunto had no absolute Need of the others yea see the Life of Balthazar Alvares in the same Sancta Sophia Tract 3. Sect. 1. cap. 7. such as tasted of this quickly Confessed that the other Forms and Ceremonies of Worship were useless as to them neither did they perform them as things necessary but meerly for Order or Example's sake And therefore though some of them were so Over-clouded with the common darkness of their Profession yet could they affirm that this Spiritual Worship was still to be retained and sought for though there be a necessity of omitting their outward Ceremonies Hence Bernard Bernard preferring the Spirit above Popish Orders as in many other places so in his Epistle to one William Abbot of the same Order saith Take heed to the Rule of God the Kingdom of God is within you and afterwards saying That their outward Orders and Rules should be observed he adds But otherwise when it shall happen that one of these two must be omitted in such a Case these are much rather to be omitted than those former For by how much the Spirit is more excellent and noble than the Body by so much Spiritual Exercises are more profitable than Corporal Is not that then the best of Worships which the best of Men in all Ages and of all Sects have commended and which is most suitable to the Doctrine of Christ I say is not that Worship to be followed and performed And so much the rather as God hath raised a People to Testify for it and Preach it to their great Refreshment and Strengthening in the very Face of the World and notwithstanding much Opposition who do not as these Mysticks Those Mysticks did confine that Mystery to Cloisters make of it a Mystery only to be attained by a few Men or Women in a Cloister or as their Mistake was after wearying themselves with many Outward Ceremonies and Observations as if it were the Consequence of such a Labour but who in the free Love of God who respects not Persons and was near to hear and reveal himself as well to Cornelius a Centurion and a Roman as to Simeon and Anna and who discovered his Glory to Mary a poor Handmaid and to the poor Shepherds rather than to the High-Priests and devout Proselytes among the Jews in and according to his free Love finding that God is revealing and establishing this Worship and making many poor Tradesmen yea young Boys and Girls Witnesses of it Do Intreat and beseech all to lay aside all their own Will-Worships and voluntary Acts performed in their own Wills and by their own meer natural Strength and Power without retiring out of their own vain Imaginations and Thoughts or feeling the pure Spirit of God to move and stir in them that they may come to practise this acceptable Worship which is in Spirit and in Truth But against this Worship they Object § XVII First It seems to be an unprofitable Exercise for a Man to be Object 1 doing or thinking nothing and that one might be much better imployed either in meditating upon some good Subject or otherwise praying to or praising God I Answer That is not Vnprofitable which is of absolute Necessity before any other Duty can be acceptably performed Answ. as we have shewen this Waiting to be Moreover those have but a carnal and gross Apprehension of God and of the things of his Kingdom that imagine that Men please him by their own Workings and Actings whereas as hath been shewn the first step for Man to fear God is To cease from his own thoughts and imaginations Isa. 1.16 17. and suffer God's Spirit to work in him For we must Cease to do evil ere we learn to do well and this medling in things Spiritual by man's own natural Vnderstanding is one of the greatest and most dangerous Evils We must Cease to do ill ere we learn to do well that man is incident to being that which occasioned our first Parents Fall to wit a Forwardness to desire to know things and a medling with them both without and contrary to the Lord's Command Object 2 Secondly some Object If your Worship meerly consist in inwardly retiring to the Lord and feeling of his Spirit arise in you and then to do outward Acts Set times and places for Meetings as ye are led by it what need ye have publick Meetings at set times and places since every one may enjoy this at home Or should not every one stay at home until they be particularly moved to go to such a place at such a
what the Spirit of God furnisheth him with not minding the Eloquence and Wisdom of Words but the Demonstration of the Spirit and of Power and that either in the Interpreting some part of Scripture in case the Spirit which is the good Remembrancer lead him so to do or otherwise Words of Exhortation Advice Reproof and Instruction or the sense of some Spiritual Experiences all which will still be agreeable to the Scripture though perhaps not relative to nor founded upon any particular Chapter or Verse as a Text. Now let us Examine and Consider which of these two sorts of Preaching be most agreeable to the Precepts and Practice of Christ and his Apostles and the Primitive Church recorded in Scripture For First as to their Preaching upon a Text if it were not meerly Customary or Premeditated but done by the Immediate Motion of the Spirit we should not blame it but to do it as they do there is neither Precept nor Practice that ever I could observe in the New Testament as a part of the Instituted Worship thereof Object But they Alledge That Christ took the Book of Isaiah and Read out of it and Spake there-from and that Peter preached from a sentence of the Prophet Joel Answ. I Answer That Christ and Peter did it not but as Immediately acted and moved thereunto by the Spirit of God and that without Premeditation 1. Christ's and Peter's speaking was not by Premeditation which I suppose our Adversaries will not deny in which case we willingly approve of it But what is this to their Customary Conned Way without either Waiting for or expecting the Movings or Leadings of the Spirit Moreover that neither Christ nor Peter did it as a settled Custom or Form to be constantly practised by all the Ministers of the Church appears in that most of all the Sermons recorded by Christ and his Apostles in Scripture were without this as appears from Christ's Sermon upon the Mount Matth. 5.1 c. Mark 4.1 c. and Paul's Preaching to the Athenians and to the Jews c. As then it appears that this Method of preaching is not grounded upon any Scripture-precept so the Nature of it is contrary to the preaching of Christ under the New Covenant as exprest and recommended in Scripture For Christ in sending forth his Disciples expresly mentioneth that they are not to speak of or from themselves or to fore-cast before hand but that which the Spirit in the same hour shall teach them as is particularly mentioned in the Three Evangelists Matth. 10.20 Mark 13.11 Luke 12.12 Now if Christ gave this Order to his Disciples before he departed from them as that which they were to practise during his Abode outwardly with them much more were they to do it after his Departure since then they were more specially to receive the Spirit to lead them in all things and to bring all things to their remembrance Joh. 14.26 And if they were to do so when they appeared before the Magistrates and Princes of the Earth much more in the Worship of God when they stand specially before him seeing as it is above shewn his Worship is to be performed in Spirit and therefore after their receiving of the Holy Ghost it is said Acts 2.4 They spake as the Spirit gave them Vtterance not what they studied and gathered from Books in their Closets in a premeditated Way Franciscus Lambertus before cited speaketh well Franc. Lambertus his Testimony against the Priests studied Inventions and Figments and sheweth their Hypocrisy Tract 5. of Prophecy Chap. 3. saying Where are they now that glory in their Inventions who say A brave Invention A brave Invention This they call Invention which themselves have made up but what have the Faithful to do with such kind of Inventions It is not Figments nor yet Inventions that we will have but things that are Solid Invincible Eternal and Heavenly not which men have Invented but which God hath Revealed for if we believe the Scripture our Invention profiteth nothing but to provoke God to our Ruine And afterwards Beware saith he that thou determine not precisely to speak what before thou hast meditated whatsoever it be for though it be lawful to determine the Text which thou art to Expound yet not at all the Interpretation lest if thou so dost thou take from the Holy Spirit that which is his to wit to direct thy speech that thou may'st prophesy in the Name of the Lord denuded of all Learning Meditation and Experience and as if thou hadst studied nothing at all committing thy heart thy tongue and thy self wholly unto his Spirit and trusting nothing to thy former studying or meditation but saying with thy self in great confidence of the Divine promise The Lord will give a word with much power unto those that preach the Gospel But above all things be careful thou follow not the manner of Hypocrites who have written almost word by word what they are to say as if they were to Repeat some Verses upon a Theatre have learned all their preaching as they do that act Tragedies And afterward when they are in the place of prophesying pray the Lord to direct their Tongue but in the mean time shutting up the way of the Holy Spirit they determine to say nothing but what they have written O unhappy kind of Prophets yea and truly Cursed which depend not upon God's Spirit but upon their own Writings or Meditation Why prayest thou to the Lord thou false Prophet to give thee his Holy Spirit by which thou mayâ—st speak things profitable and yet thou repell'st the Spirit Why prefer'st thou thy Meditation or study to the Spirit of God otherwise why committ'st thou not thy self to the Spirit § XIX Secondly This manner of Preaching as used by them 2. The words man's Wisdom brings beget not Faith considering that they also affirm That it may be and often is performed by men who are Wicked or void of true Grace Cannot only not Edify the Church nor beget or nourish true Faith but is destructive to it being directly contrary to the nature of the Christian and Apostolick Ministry mentioned in the Scriptures For the Apostles preached the Gospel not in the Wisdom of words lest the Cross of Christ should be of none effect 1 Cor. 1.17 But this Preaching not being done by the actings and movings of God's Spirit but by man's Invention and Eloquence in his own will and through his natural and acquired parts and Learning is in the Wisdom of words and therefore the Cross of Christ is thereby made of none effect The Apostles Speech and Preaching was not with enticing words of man's wisdom but in demonstration of the Spirit and of Power That the Faith of their Hearers should not stand in the Wisdom of men but in the Power of God 1 Cor. 2.3 4 5. But this preaching having nothing of the Spirit and Power in it both the Preachers and Hearers confessing they Wait for
as if we had no Respect or Reverence to the Worship of God and as if we judged none could pray or were heard of God but our selves Unto all which and many more Reproaches of this kind we Answer briefly and modestly That it sufficeth us that we are found so doing neither through Pride nor Madness nor Profanity but meerly lest we should hurt our Consciences The Reason of which is plain and evident for since our Principle and Doctrine obligeth us to believe that the Prayers of those who themselves confess they are not acted by the Spirit are Abominations how can we with a safe Conscience Join with them If they urge That this is the Heighth of Vncharitableness and Arrogancy Object II as if we judged our selves always to Pray by the Spirit 's Motion but they never as if we were never deceived by Praying without the Motion of the Spirit and that they were never acted by it seeing albeit they judge not the motion of the Spirit always necessary they confess nevertheless that it is very profitable and comfortable and they feel it often influencing them which that it sometimes falls out we cannot deny To all which I Answer distinctly If it were their known and avowed Doctrine not to Pray without the motion of the Spirit and that seriously holding thereunto they did not bind themselves to Pray at certain prescribed Times precisely at which Times they determine to Pray though without the Spirit Answ. then indeed we might be accused of Vncharitableness and Pride Shall we confirm the Hypocrite when praying if we never Joined with them and if they so taught and practised I doubt not but it should be lawful for us so to do unless there should appear some manifest and evident Hypocrisy or Delusion But seeing they profess that they pray without the Spirit and seeing God hath perswaded us that such Prayers are abominable how can we with a safe Conscience join with an Abomination That God sometimes Condescends to them we do not deny albeit now when the Spiritual Worship is openly proclaimed and all are invited unto it the Case is otherwise than in those Old Times of Apostasy and Darkness and therefore albeit any should begin to Pray in our presence not expecting the Motion of the Spirit yet if it manifestly appear that God in Condescension did concur with such a one then according to God's Will we should not refuse to Join also But this is rare lest thence they should be Confirmed in their false Principle And albeit this seem hard in our Profession nevertheless it is so Confirmed by the Authority both of Scripture and right Reason that many Convinced thereof have embraced this Part before other Truths which were Easier and as they seemed to some Clearer Among whom is memorable of late years Alexander Skein a Magistrate of the City of Aberdeen a man very modest and very averse from giving Offence to others who nevertheless being overcome by the Power of Truth in this matter behoved for this Cause to separate himself from the Publick Assemblies and Prayers and join himself unto us Who also gave the Reason of his Change and likewise succinctly but yet substantially comprehended this Controversy concerning Worship in some short Questions which he offered to the publick Preachers of the City which I think meet to insert in this place Query 1. Whether or not should any Act of God's Worship be gone about without the Motions Some Questions of A. Skein proposed to the Preachers that are in Aberdâ—en leadings and actings of the Holy Spirit 2. If the Motions of the Spirit be necessary to every particular Duty whether should he be waited upon that all our acts and words may be according as he gives utterance and assistance 3. Whether every one that bears the Name of a Christian or professes to be a Protestant hath such an uninterrupted measure thereof that he may without Waiting go immediately about the Duty 4. If there be an Indisposition and Unfitness at some times for such Exercises at least as to the Spiritual and lively Performance thereof whether ought they to be performed in that case and at that time 5. If any Duty be gone about under pretence that it is in Obedience to the External Command without the Spiritual Life and Motion necessary whether such a Duty thus performed can in Faith be expected to be accepted of God and not rather reckoned as a bringing of strange fire before the Lord Levit. 16.1 seeing it is performed at best by the strength of Natural and Acquired Parts and not by the strength and assistance of the Holy Ghost which was Typified by the Fire that came down from Heaven which alone behoved to consume the Sacrifice and no other 6. Whether Duties gone about in the meer strength of Natural and Acquired Parts whether in publick or in private be not as really upon the Matter an Image of Man's Invention as the Popish Worship though not so gross in the outward appearance And therefore whether it be not as real Superstition to countenance any Worship of that nature as it is to countenance Popish Worship though there be a difference in the Degree 7. Whether it be a ground of Offence or just Scandal to countenance the Worship of those whose professed principle it is neither to speak for Edification nor to Pray but as the Holy Ghost shall be pleased to assist them in some measure less or more without which they rather choose to be silent than to speak without this Influence Unto these they answered but very coldly and faintly whose Answers likewise long ago he Refuted Seing then God hath called us to his Spiritual Worship and to testify against the humane and voluntary Worships of the Apostasy if we did not this way stand Immoveable to the Truth Revealed but should Join with them both our Testimony for God would be weakened and lost We must not loose our Witnessing for God and it would be impossible steadily to propagate this Worship in the World whose Progress we dare neither retard nor hinder by any act of ours though therefore we should lose not only worldly Honour but even our Lives And truly many Protestants through their Vnsteadiness in this thing for Politick ends complying with the Popish Abominations have greatly scandalized their profession and hurt the Reformation as appeared in the example of the Elector of Saxony who Elector of Saxony his Scandal given to Protestants in the Convention at Augsburg in the year 1530 being commanded by the Emperour Charles the Fifth to be present at the Mass that he might carry the Sword before him according to his place which when he justly scrupled to perform his Preachers taking more care for their Prince's Honour than for his Conscience perswaded him that it was Lawful to do it against his Conscience Secondly Objections against Spiritual Prayer Answer'd Which was both a very bad Example and great Scandal to the
he infers that they were then Baptized with the Baptism of the Spirit As to what is urged from his Calling afterwards for Water to it shall be hereafter spoken From all which Three Sentences relative one to another first of John Secondly of Christ and Thirdly of Peter it doth evidently follow that such as were truly and really Baptized with the Baptism of Water were notwithstanding not Baptized with the Baptism of the Spirit which is that of Christ and such as truly and really did administer the Baptism of Water did in so doing not administer the Baptism of Christ. So that if there be now but One Baptism as we have already proved we may safely conclude that it is that of the Spirit and not of Water else it would follow that the One Baptism which now continues were the Baptism of Water i. e. John's Baptism and not the Baptism of the Spirit i. e. Christ's which were most Absurd If it be said further That though the Baptism of John Object before Christ's was administred was different from it as being the Figure only yet now that both it as the Figure and that of the Spirit as the Substance is necessary to make up the One Baptism I Answer This urgeth nothing unless it be granted also Answ. that both of them belong to the Essence of Baptism so that Baptism is not to be accounted as truly Administred where both are not which none of our Adversaries will acknowledge but on the contrary account not only all those truly Baptized with the Baptism of Christ Water Baptism is not the true Baptism of Christ. who are Baptized with Water though they be uncertain whether they be Baptized with the Spirit or not but they even account such truly Baptized with the Baptism of Christ because Sprinkled or Baptized with Water though it be manifest and most certain that they are not Baptized with the Spirit as being Enemies thereunto in their hearts by wicked Works So here by their own Confession Baptism with Water is without the Spirit Wherefore we may far safer conclude that the Baptism of the Spirit which is that of Christ is and may be without that of Water as appears in that Acts 11. where Peter testifies of these men that they were Baptized with the Spirit though not then Baptized with Water And indeed the Controversy in this as in most other things stands betwixt us and our Opposers in that they not only often-times prefer the Form and Shadow to the Power and Substance by denominating persons as Inheritors and Possessors of the thing from their having the Form and Shadow though really wanting the Power and Substance and not admitting those to be so denominated who have the Power and Substance if they want the Form and Shadow This appears evidently in that they account those truly Baptized with the One Baptism of Christ who are not baptized with the Spirit which in Scripture is particularly called the Baptism of Christ if they be only batized with Water which themselves yet Confess to be but the Shadow or Figure * The Baptism of the Spirit needeth no Sprinkling or Dipping in Water And moreover in that they account not those who are surely baptized with the Baptism of the Spirit baptized neither will they have them so denominate unless they be also Sprinkled with or Dipped in Water But we on the Contrary do always prefer the Power to the Form the Substance to the Shadow and where the Substance and Power is we doubt not to denominate the person accordingly though the Form be wanting And therefore we always seek first and plead for the Substance and Power as knowing that to be indispensibly necessary though the Form sometimes may be dispensed with and the Figure or Type may cease when the Substance and Anti-type comes to be enjoyed as it doth in this Case which shall hereafter be made appear Proof IV § IV. Fourthly That the One Baptism of Christ is not a Washing with Water appears from 1 Pet. 3.21 The like Figure whereunto even Baptism doth also now save us The plainest Definition of the Baptism of Christ in all the Bible not the putting away of the filth of the flesh but the answer of a good Conscience towards God by the Resurrection of Jesus Christ. So plain a definition of Baptism is not in all the Bible and therefore seeing it is so plain it may well be preferred to all the coined definitions of the School-men The Apostle tells us first Negatively what it is not viz. Not a putting away of the filth of the flesh then surely it is not a Washing with Water since that is so Secondly he tells us Affirmatively what it is viz. The Answer of a good Conscience towards God by the Resurrection of Jesus Christ where he Affirmatively Defines it to be the Answer or Confession as the Syriack Version hath it of a good Conscience Now this Answer cannot be but where the Spirit of God hath purified the Soul and the Fire of his Judgment hath burned up the unrighteous nature and those in whom this Work is wrought may be truly said to be baptized with the Baptism of Christ i. e. of the Spirit and of Fire Whatever way then we take this Definition of the Apostle of Christ's Baptism it confirmeth our sentence for if we take the first or Negative part viz. That it is not a putting away of the filth of the flesh Water-Baptism shut out from the Baptism of Christ. then it will follow that Water Baptism is not it because that is a putting away of the filth of the flesh If we take the second and Affirmative definition to wit That it is the Answer or Confession of a good Conscience c. then Water-baptism is not it since as our Adversaries will not deny Water-baptism doth not always imply it neither is it any necessary Consequence thereof Moreover the Apostle in this place doth seem especially to guard against those that might esteem Water-baptism the true Baptism of Christ because lest by the Comparison induced by him in the preceeding verse betwixt the Souls that were saved in Noah's Ark and us that are now saved by Baptism lest I say any should have thence hastily concluded that because the former were saved by Water this place must needs be taken to speak of Water-Baptism to prevent such a mistake he plainly affirms that it is not that but another thing He saith not that it is the Water or the putting away of the filth of the flesh as accompanyed with the Answer of a good Conscience whereof the one viz. the Water is the Sacramental Element administred by the Minister and the other the Grace or thing signified Conferred by Christ but plainly That it is the putting away c. than which there can be nothing more manifest to men unprejudicate and judicious Moreover Peter calls this here which saves the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Anti-type or the thing
that Ceremony For having in the beginning of it shewen them how the Jews of Old were made partakers of the Spiritual Food and Water which was Christ and how several of them through Disobedience and Idolatry fell from that good Condition he exhorts them by the Example of those Jews whom God destroyed of Old to flee those Evils shewing them that they to wit the Corinthians are likewise partakers of the body and blood of Christ of which Communion they would Rob themselves if they did Evil because they could not drink of the Cup of the Lord and the Cup of Devils and partake of the Lord's Table and of the Table of Devils ver 21. Which shews that he understands not here the using of outward Bread and Wine because those that do Drink the Cup of Devils and Eat of the Table of Devils yea The Wickedest may take the outward Bread and Wine the Wickedest of Men may partake of the outward Bread and outward Wine For there the Apostle calls the bread One ver 17. and he saith We being many are One bread and one body for we are all partakers of that One bread Now if the bread be One it cannot be the Outward or the Inward would be excluded whereas it cannot be denied but that it 's the partaking of the Inward bread and not the Outward that makes the Saints truly One body and One bread And whereas they say that the One bread here comprehendeth both the Outward and Inward by vertue of the Sacramental Vnion The Sacramental Vnion pretended is a Figment that indeed is to affirm but not to prove As for that Figment of a Sacramental Vnion I find not such a thing in all the Scripture especially in the New Testament nor is there any thing can give a rise for such a thing in this Chapter where the Apostle as is above observed is not at all treating of that Ceremony but only from the Excellency of that Priviledge which the Corinthians had as believing Christians To partake of the flesh and blood of Christ dehorts them from Idolatry partaking of the Sacrifices offered to Idols so as thereby to offend or hurt their weak brethren Object But that which they most of all Cry out for in this matter and are always Noising is from 1 Cor. 11. where the Apostle is particularly treating of this matter and therefore from some words here they have the greatest Appearance of Truth for their Assertion As ver 27. where he calls the Cup the Cup of the Lord and saith That they who eat of it and drink it unworthily are guilty of the body and blood of the Lord and ver 26. Eat and drink their own Damnation intimating hence that this hath an immediate or necessary relation to the body flesh and blood of Christ. Answ. Thô this at first View may catch the Vnwary Reader yet being well considered it doth no ways Evince the matter in Controversy As for the Corinthians being in the Vse of this Ceremony why they were so and how that obliges not Christians now to the same shall be spoken of hereafter it suffices at this time to consider that they were in the Vse of it Secondly That in the Vse of it they were guilty of and committed divers Abuses Thirdly That the Apostle here is giving them Directions how they may do it aright in shewing them the right and proper Vse and End of it These things being premised let it be observed that the very express and particular Vse of it according to the Apostle is To shew forth the Lord's Death c. But to shew forth the Lord's Death and partake of the flesh and blood of Christ are different things He saith not As often as ye eat this Bread and drink this Cup ye partake of the Body and Blood of Christ but Ye shew forth the Lord's Death So I acknowledge that this Ceremony by those that practise it hath an Immediate Relation to the outward Body Death of Christ upon the Cross as being properly a Memorial of it but it doth not thence follow that it hath any inward or immediate Relation to Believers communicating or partaking of the Spiritual Body and Blood of Christ or that Spiritual Supper spoken of Rev. 3.20 For though in a general way as every Religious Action in some respect hath a common relation to the Spiritual Communion of the Saints with God so we shall not deny but this hath a relation to others Now for his calling the Cup the Cup of the Lord and saying They are guilty of the Body and Blood of Christ and eat their own Damnation in not discerning the Lord's Body c. I answer that this infers no more Necessary Relation than any other Religious Act and amounts to no more than this that since the Corinthians were in the Vse of this Ceremony Christ's Act of Bread and Wine is not Obliging others and so performed it as a Religious Act they ought to do it Worthily else they should bring Condemnation upon themselves Now this will not more infer the thing so practised by them to be a necessary Religious Act obligatory upon others than when Rom. 14.6 the Apostle saith He that regardeth the Day regardeth it unto the Lord it can be thence inferred that the Days that some esteemed and observed did lay an obligation upon others to do the same But yet as he that Esteemed a Day and placed Conscience in keeping it was to Regard it to the Lord and so it was to him in so far as he dedicated it unto the Lord the Lord's Day he was to do it Worthily and if he did it Vnworthily he would be guilty of the Lord's Day and so keep it to his own Damnation so also such as observe this Ceremony of Bread and Wine it is to them the Bread of the Lord and the Cup of the Lord because they Vse it as a Religious Act and forasmuch as their End therein is To shew forth the Lord's Death and to Remember his Body that was Crucified for them and his Blood that was shed for them If notwithstanding they believe it is their Duty to do it and make it a matter of Conscience to forbear if hey do it without that due Preparation and Examination which every Religious Act ought to be performed in then instead of truly Remembring the Lord's Death and his Body and his Blood they render themselves Guilty of it as being in one Spirit with those that Crucified him and shed his Blood The Pharisees Guilt of the Blood of the Prophets though pretending with Thanksgiving and Joy to Remember it Thus the Scribes and Pharisees of Old though in Memory of the Prophets they garnished their Sepulchres yet are said by Christ to be Guilty of their Blood And that no more can be hence inferred appears from another saying of the same Apostle Rom. 14.23 He that doubteth is damned if he eat c. where he speaking of those that
and come seriously to serve God and worship him in the Spirit he is made a Prey and presently made liable to cruel Sufferings Doth this bear any proportion to Christianity Do these things look any thing like the Churches of the Primitive Christians Surely not at all I shall first cite some few Scripture Testimonies being very positive Precepts to Christians and then see whether such as obey them can admit of these fore-mentioned things The Apostle commands us That whether we eat or drink or whatever we do we do it all to the glory of God But I judge none will be so impudent as to affirm That in the Use of these Sports and Games God is glorified If any should so say they would declare They neither knew God nor his Glory By Sports and Games God is not glorified And Experience abundantly proves That in the Practice of these things Men mind nothing less than the Glory of God and nothing more than the Satisfaction of their own Carnal Lusts Wills and Appetites The Apostle desires us 1 Cor. 7.29 31. Because the time is short that they that buy should be as though they possessed not And they that use this world as not abusing it c. But how can they be found in the Obedience of this Precept that plead for the Use of these Games and Sports who it seems think the Time so long that they cannot find occasion enough to employ it neither in taking Care for their Souls nor yet in the necessary Care for their Bodies but invent these Games and Sports to pass it away as if they wanted other Work to serve God or be useful to the Creation in The Apostle Peter desires us To pass the time of our sojourning here in Fear 1 Pet. 1.17 But will any say That such as use Dancing and Comedies Carding and Dicing do so much as mind this Precept in the Use of these things where there is nothing to be seen but Lightness and Vanity Wantonness and Obscenity contrived to hinder Men from Fear or being Serious and therefore no doubt calculated for the Service of the Devil There is no Duty more frequently commanded nor more incumbent upon Christians than the Fear of the Lord to stand in awe before him to walk as in his presence but if such as use these Games and Sports will speak from their Consciences they can I doubt not experimentally declare That this Fear is forgotton in their Gaming And if God by his Light secretly touch them or mind them of the Vanity of their Way they strive to shut it out and use their Gaming as an Engine to put away from them that troublesome Guest and thus make merry over the Just One whom they have slain and crucified in themselves But further if Christ's Reasoning be to be heeded who saith Matth. 12.35 36. That the good man out of the good treasure of the heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things And that of every idle word we shall give an account in the day of Judgment It may be easily gathered from what Treasure these Inventions come And it may be easily proved that it is from the Evil and not the Good How many idle Words do they necessarily produce Comedies a studied complex of idle Lying Words Yea what are Comedies but a studyed complex of idle and lying Words Let Men that believe their Souls are immortal and that there will be a Day of Judgment in which these Words of Christ will be accomplished answer me how all these will make account in that great and terrible Day of all these idle Words that are necessarily made use of about Dancing Gaming Carding and Comedies acting And yet how is it that by Christians not condemning these things but allowing of them many that are accounted Christians take up their whole Time in them yea make it their Trade and Employment such as the Dancing-Masters and Comedians c. whose hellish Conversations do sufficiently declare what Master they serve and to what End these things contribute And it cannot be denied as being obviously manifest by Experience That such as are Masters of these Trades and are most delighted in them if they be not open Atheists and Prostigates are such at best as make Religion or the Care of their Souls their least Business Now if these things were discountenanced by Christians as inconsistent with their Profession it would remove these things for these Wretches would be necessitated then to betake themselves to some more honest Livelihood if they were not fed and upholden by these And as hereby a great Scandal and Stumbling Block would be removed from off the Christian Name so also would that in part be taken out of the Way which provokes the Lord to withhold his Blessing and by occasion of which things the Minds of many remain chained in Darkness and drowned in Lust Sensuality and Worldly Pleasures without any Sense of God's Fear or their own Souls Salvation Many of those called Fathers of the Church and other serious Persons have signified their Regret for these things and their Desires they might be remedied of whom many Citations might be alledged which for brevity's sake I have omitted § IX But they object That Mens Spirits could not subsist Object if they were always intent upon Serious and Spiritual Matters and that therefore there is need of some Divertisement to recreate the Mind a little whereby it being refreshed is able with greater Vigour to apply it self to these things I answer though all this were granted Answ. it would no ways militate against us neither plead the Use of these things which we would have wholly laid aside For that Men should be always in the same Intentiveness of Mind we do not plead knowing how impossible it is so long as we are cloathed with this Tabernacle of Clay But this will not allow us at any Time so to recede from the Memory of God and of our Souls chief Concern The Fear of God the best Recreation in all things as not still to retain a certain Sense of his Fear which cannot be so much as rationally supposed to be in the use of these things which we condemn Now the necessary Occasions which all are involved into in order to the Care and Sustentation of the outward Man are a Relaxation of the Mind from the more Serious Duties and those are performed in the Blessing as the Mind is so leavened with the Love of God and Sense of his Presence that even in doing these things the Soul carrieth with it that Divine Influence and Spiritual Habit whereby though these Acts as of Eating Drinking Sleeping Working be upon the Matter one with what the wicked do Yet they are done in another Spirit and in doing of them we please the Lord serve him and answer our End in the Creation and so feel and are sensible of his Blessing Whereas the Wicked
painted Bread or a Discourse of Bread cannot satisfie the Natural Tast and Appetite A Discourse of Bread satisfies not the Hungry no more can the Scripture-Words satisfie the Tast and Appetite of the Soul They cite 2 Tim. 3.15 16 17. to prove That the Scriptures of Old and New Testmament are the Principal Compleat and Infallible Rule of Faith and Manners But this place doth not say that they are so The Scripture we grant but deny their Consequence Which is meerly begged without a Proof They Confess pag. 90. That the Scriptures are not sufficient every way so as to exclude the Inward Efficiency of the Spirit and the Concurrence of other Causes Very well Enough to overthrow their whole Argument Inward Revelation both Effective and Objective For among other Causes Divine Inspiration is a Main For indeed the inward Efficiency of the Spirit is that Objective Revelation which we plead for only they deny it to be Objective whereas we say it is both Effective and Objective As if a Man should grant that the Light and Heat of the Fire doth both enlighten us and warm us but deny that either that Light or Heat of the Fire is Objective to our discerning or perceptible by themselves which were ridiculous And as Ridiculous is their Conceit of an Influence of the Spirit that is meerly Effective and not Objective That the Books of the Old and New Testament are called the Scripture by way of Eminency we deny not although the Name is given at Times to other Writings nor doth this refute G. K. his Translation of that Scripture 2 Tim. 3.16 which is confirmed by the Syriack which hath it thus In Scriptura enim quae per Spiritum scripta est utilitas est ad doctrinam c. i. e. For in the Scripture which is written by the Spirit there is profit All Scripture given by Inspiration c. Controverted But their Reason from the Conjunction and is both Foolish and Blasphemous For if the Words be rendered thus All Scripture given by Inspiration is and profitable is no more Non-sense than divers other Places in the Scripture where the Conjunction and seemeth to be Redundant As in that Place Joh. 8.25 where the Greek hath it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The beginning or from the beginning the same which and * Or also I speak unto you Now if the Conjunction and render not this Place Non-sense no more doth it render that in Timothy But the Students Ignorance renders them rather Blasphemers and their Arguments Blasphemous against the Words of Christ. Moreover the Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie a strong Affirmation as to say even truly indeed as both our English Translation hath it Joh. 8.25 and Schrevelius in his Greek Lexicon doth render it And thus the Words have good Sense All Scripture or Writing given by Inspiration is even or indeed profitable And whereas they say None but a Quaker or Jesuit would so interpret the Place They declare their Malice and Ignorance For William Tindall that famous Protestant Martyr in his Translation of the Bible for which the Papists burnt him did Translate it as G. K. doth whom we think the Students dare not Accuse as a Jesuit That he was a Quaker in so far as he held divers of our Principles Condemned by the Students we shall not deny As for us we bless the Lord Unprofitable Nicities of the Letter-Mongers reprehended our Faith stands not on such a small Nicity as the want of an is or the redundancy of an and let them look to that whose Faith knoweth no other Foundation but the Letter It doth nothing hurt our Faith nor lessen the due Esteem of the Scripture to us if peradventure an is hath been lost or an and hath crept into the Text since the Original Copies were lost This we know and can prove That the Scripture cannot profit any Man to Salvation without the Illumination or Inspiration of the Spirit which is both Effective and Objective and which our Adversaries grant at least to be Effective And if they make one Exception why may not we make another Or if they say the Spirit is necessary one Way why may not we say It is necessary another Way But then the Scriptures say they would not be profitable at all in any Manner or Kind We deny the Consequence For it is profitable yea The Scripture is profitable and necessary in genere objecti materialis i. e as the material Object in Relation to all Historical Truths and divers other Dogmatical and Doctrinal Points which perhaps we would not have known without the Scripture although we had had the Spirit in as large a Measure as Men now have it Again The Scripture is profitable in genere Objecti remoti secundarii i. e. by way of a Remote and Secondary Object and Rule even as in relation to Testimonies of Life and Experience which may be known without the Scripture yet the Scripture is a Secondary Confirmation and Help even in that Case as a Card or Map of a Land is unto a Traveller that travels through the Land it self and seeth the High Ways who will not throw away his Card The Map compared with the Land in Possession because he sees the Land it self but will both delight and profit himself to Compare them both together Other great and weighty Uses we could give but these suffice to serve as Instances against their Weak and Sorry Argumentation Their last Argument is from Joh. 12.48 The Word that I have spoken the same shall judge him in the last day But how prove they That this is the Letter of the Scripture much of which was not then writ And although this Word were not Christ himself yet it may be an Inward Testimony spoken by Christ in Men's Hearts Here they meerly beg and prove not But 2. Suppose it were the Scripture or Written Law as that cited by them Rom. 2.12 it will only follow That the Scripture is a Secondary Law or Rule which we willingly grant and that by it Men who have the Scriptures shall be judged but not by them only For if the Gentiles who have not the written Law shall be judged by the Law in the Conscience so shall these also who have both Inward and Outward be judged by both and consequently their Damnation shall be greater SECTION V. Of Worship being an Answer unto their Third Section concerning Inspirations to Duty IN their stating the Controversy in this particular they grosly prevaricate in divers things As where they say N. 2. The Question is not only about Duty on the Matter videlicet The Act of Prayers Prayer without the Spirit not acceptable c. as separated from the right manner viz. Sincerity and Truth whereas indeed the Question betwixt them and us is about Prayer as separated from the Right Manner viz. Sincerity and Truth For they say God requires Men to
Students Supposition Paul was permitted to go unto a certain Place without any Command of God and that Paul did this acceptably or without sin as to the thing it self which they must needs acknowledge he might it follows then by their own Argument that he walked this Journey in the Spirit Seeing they themselves plead That Men ought to walk in the Spirit meaning outward Walking And seeing they grant That what-ever Act a man doth acceptably he must do it to the Glory of God and that a Man can do nothing to the Glory of God but as he doth it from a Good Principle yea the Glory of God being a supernatural End must have a supernatural Principle which is the Spirit of God it manifestly followeth that Paul his Journeying by a Permission was by Inspiration For whatever is done in the Spirit is done by Inspiration Inspiration both in the common Sense and here particularly signifying any gracious Motion Influence and Assistance of the Spirit In their Answer to that other Scripture 1 Cor. 7.6 compared with ver 40. they fall into their old way of Asserting barely without any Proof They tell us That the Permission falls upon the thing spoken and not upon the speaking it self But how prove they it Here they are quite dumb and say nothing for Proof And indeed it is as manifest as a thing can be that the Permission doth no less fall upon the speaking than upon the thing spoken and they do most presumptuously Contradict the Apostle when they say Paul was commanded to speak this Whereas Paul said expresly he spake by Permission and not of Commandment In the Prosecution of their second Argument they bring in G. K. distinguishing betwixt Privative and Positive Permission Permission Positive and Negative where they give the Lie to their own Accompt which saith pag. 30. That G. K. distinguished Permission into Positive and Negative as indeed he did Now Privative and Negative differ widely For the want of sight in a Stone is not Privative as in a Man but Negative And surely there is so little Wit or acumen in this Argument of the Students and their Prosecution of it that it proves them to be liker Stones than Men of Reason and Solidity And here they tell us that G. K. whom in their vain Minds they call this Great Inspired Rabbi was very unfortunate in explaining this Distinction and assigning its Ground as may be seen in their Accompt But Alas for them Poor Men they have egregiously baffled themselves in that very Matter in their Accompt as is shewed in our Answer thereunto But behold what dull and heavy Disputers these Men are If Positive Permission were Inspiration say they then a man might Inspire us for he might positively Permit us This Consequence is as dull and heavy as a Stone although the weight of it falls not upon us but upon themselves to prove them altogether Impertinent For their Argument proceeds upon a wrong Supposition that according to G. K. all positive Permissions are Inspirations a thing G. K. never dreamed of But only that some positive Permissions to wit those of God are Inspirations as he by his Spirit doth permit Men or allow them to do or use some things As when God said to Adam in the Garden Of every tree in the garden thou may'st freely eat save one This was a positive Permission and also if God spake this to him inwardly as is most probable and as Augustin supposeth an Inspiration Also when the Lord said unto Ezekiel cap. 4.15 Lo I have given thee Cows dung for man's dung This was a Condescendence and positive Permission and also an Inspiration But the Students proceed still more and more to baffle themselves in stead of baffling the Quakers and shew their Ignorance and Sottishness For thus they argue pag. 99. in prosecuting their Third Argument Every Inspiration say they puts us out necessarily to the doing of the thing Inspired and so Commands us virtually And upon this bare Alledgance the whole superstructure of this Argument stands which yet is a manifest Vntruth and suffereth many undeniable Exceptions For many times things Inspired are not at all of the Nature of Things to be done but are simply things to be believed Things inspired are either to be done or simply to be believed As when God Inspired the Prophets with the Knowledge of things to come which neither could nor ought to be done by them And as when Daniel was Inspired to know Things which he was so far from being commanded to Write that he was forbidden Dan. 12.4 Again some Inspirations are meer inward Consolations and Spiritual Refreshments and Renewings of Strength only to enable us in general to serve God as Meat and Drink is unto the Body and that sometimes without Words and sometimes with Words by way of Promise As when he spake to Noah Gen. cap. 9. from ver 8. to ver 18. where theâ—e is not any Command given to Noah but only Promises and yet Noah was Inspired by the Lord Which are either of Command or of Promise as all the true Prophets were And whereas they alledge That Inspiration includes in its Notion an Insuperable putting and prompting out to the things Inspired in all Authors both Sacred and Profane is meerly precarious For sometimes indeed it signifieth to Command as where the Inspiration is Mandatory But at other Times it signifieth to Comfort Refresh Quicken Influence and Assist us without any particular Command to any particular Action Yet we acknowledge the Nature of all Divine Inspirations in the Children of God is to Incline Lead Move Draw and Guide them up more and more into Vnity with God and so unto a further Degree of Holiness but not to determine them unto all particular Actions And thus also their fourth Instance is disproved where they alledge That all Inspirations of God determine us to one Extream Which is false if they mean an Extream in the particular Act If they mean an Extream in the general as to do all in Charity and to the Glory of God we grant it But this doth not militate against what we affirm Their other two Instances are but the former upon the Matter repeated in a Tautological way for want of new Matter and are sufficiently Answered above And thus their Silly and Faint Reasonings in this Argument are answered without any necessity of G. K. his returning to his Bag for new Distinctions as they scornfully but foolishly insinuate Pag. 99. § 15. The Students tell us That G. K. finding himself beset with these inextricable Difficulties as it seems misplaces this distinction in their Account and gives in another distinction of Particular and General Inspirations This is but their meer Alledgance The Distinction was right enough placed as any may see by the Nature and Coherence of the Account Nor did G. K. see any Difficulty in their Argument at all as indeed there is none in it But let us see
As appeared in the Example of the Apostles themselves Now these People who hold forth the Principles and Doctrines hereafter to be mentioned were not gathered together by an Vnity of Opinion or by a tedious and particular Disquisition of Notions and Opinions requiring an Assent to them and binding themselves by Leagues and Covenants thereto but the manner of their Gathering was by a secret Want The Gathering of the True Church its Rise and Foundation which many truly tender and serious Souls in divers and sundry Sects found in themselves which put each Sect upon the Search of something beyond all Opinion which might satisfy their weary Souls even the Revelation of God's righteous Judgment in their Heart to burn up the unrighteous Root and Fruits thereof that the same being destroyed and done away the inward Peace and Joy of the Holy Spirit in the Soul might be felt to abound and thence Power and Life to follow him in all his Commandments And so many came to be joined and united together in Heart and Spirit in this one Life of Righteousness who had long been wandring in the several Sects and by the inward Vnity came to be gathered in one Body From whence by degrees they came to find themselves Agreed in the plain and simple Doctrines of Christ. * Which External Agreement as well in Doctrines as in the Practices necessarily following thereupon became as one External Bond and Tye of their outward and visible Fellowship obvious to the World whereby they are distinguished even to the Observation of Man from the several Sects professing the Name of Christ as the true Christians of Old were by their Adherence to the Orthodox Principles from other Hereticks that laid claim likewise to be Christians And as this inward Power they longed for and felt to give them Victory over Sin and bring the Peace that follows thereon was that whereby they were brought unto that Vnity and Community together so they came first thence to Accord in the Vniversal Preaching of this Power to all and directing all unto it which is their First and Chiefest Principle and most agreeable to this Vniversal Love as I shall hereafter shew And it is very Observable that as those whose Gathering and Fellowship arises from this meer Vnity of Notions and Opinions do usually derive their Name and Designation from the First Authors Inventors and Fomentors of those Opinions as of old the Arians Nestorians Manichaeans c. and of late the Lutherans Calvinists Armenians Socinians Mennonites c. so those People whose Vnity and Fellowship did arise from their Mutual Sense of this Power working in and upon their Souls that Society derives not their Name from any particular Man and therefore are providentially delivered from that great Mark of a Sect. But as the Vngodly will be always throwing some Name or Reproach upon the Children and Servants of God it being observed that through the deep and inward Operation of this Power in them a Dread took hold on them not only to the begetting of God's Fear in their Hearts but even to the reaching and instructing of their outward Man hence the Name of Quakers or Tremblers hath been Cast upon them which serveth to distinguish them from others though not Assumed by them Yet as the Christians of Old albeit the Name of Christian was cast upon them by way of Reproach gloried in it as desiring above all things to be accounted the Followers of Christ so they also are glad that the World Reproacheth them as such who Tremble before the Lord and who work out their Salvation in Fear and Trembling And truly the Lord seems by his Prophets of old to have foretold that his Children should be so Reproached as Isa. 66.5 Hear the Word of the Lord ye that Tremble at his Word your Brethren that hated you that cast you out for my Name 's sake said Let the Lord be Glorified and He shall Appear to your Joy and they shall be ashamed where a Joyful Appearance of God is promised to these Hated and Reproached Tremblers or Quakers And Jer. 33.9 does more clearly Prophesy how this Reproachful Name when cast upon his Children shall be Owned and Countenanced by the Lord in these very plain and Comfortable Words And it shall be to me a Name of Ioy The Honour wherewith the Lord will Honour his despised People a Praise and an Honour before all the Nations of the Earth which shall hear all the Good that I do unto them and they shall Fear and Tremble or Quake for all the Goodness and for all the Prosperity that I procure unto * Alias Them it 2. Mark of a Sect. As the Nature of a Sect ariseth from the Love of Self and its Production so in the last place there can be no more signal or certain Mark of a Sect than When a People seek to advance and propagate their Way in the strength of their own Spirits A Sect arises from the Love of Self reckoning the Preaching and Publishing thereof by their own Natural or Acquired Parts without the Necessity of the Inward Motion of the Holy Spirit both lawful and commendable and not only so but the advancing and establishing of the same by Outward Force and Violence For here is Man working without God or the Guidance of his Spirit in his own meer Strength and Will to set up his own Images and Inventions under a Pretence of Truths and pure Christianity But those that dare not seek to Advance even that But the Truth from the Denial of Self which they are perswaded is Truth in their own Will and Spirit far less by outward Force and Violence but in and by God's Spirit as he leads and moves to it by his Life and Power shew that such are not a Sect nor Followers of Man's Inventions but of Christ alone waiting to follow Him as He acts and moves them by his own Spirit and Power and therefore are no Sectarians but meer Christians The Chief and First Principle then held by those Christians I. That there is somewhat of God his Life Light in all Men able to bring them to Salvation which as I observed before naturally ariseth and was assented to by them from their Inward Sense that Tied them together is That there is somewhat of God some Light some Grace some Power some Measure of the Spirit some Divine Spiritual Heavenly Substantial Life and Vertue in all Men which is a Faithful Witness against all Vnrighteousness and Vngodliness in the Heart of Man and leads draws moves and inclines the Mind of Man to Righteousness and seeks to leaven him as he gives way thereunto into the Nature of it self whereby an inward thorow and real Redemption may be wrought in the Hearts of all Men of whatsoever Nation Country or Kindred they be notwithstanding whatsoever outward Knowledge or Benefit they be by the Providence of God necessarily deprived of Because whatsoever
things nor having any Rule for them which he seems to acknowledge is no Argument against their being the Primary and Adequate or Only Rule for that he apprehends no rational Man will think needful to a Compleat Rule Why because General Rules are enough And thence he thinks it would follow That the Quakers must have a new particular Revelation for every Act and Word such as Eating Drinking Walking c. But I deny this Consequence These Acts as simply Considered are Natural and it will not follow because to Spiritual Acts Spiritual Acts and Motions distinguisht from Natural relating to Faith and my Immediate Service towards God I need a Spiritual Motion and Influence of the Spirit that therefore I need such a thing to Natural Acts. If he say These Natural Acts under some Circumstances may be Sin or Duty I Confess then the Revelation of the Spirit is needful For if I be sitting sleeping or eating in one Place when it is the Mind of God I should be Preaching and Praying in another I do sin But how can the Scripture give me a Rule here All that he answers to this p. 76 and 77. resolves into this That all such Doubts may be solved applying the General Rules of Scripture by Christian Wisdom Prudence and Discretion c. But how shall I know that I truly make this Application And to give him his own often-repeated Argument in the Case of Revelation have not some Thought they have made this Application by Christian Prudence when they did not J. B's Christian Prudence so called doubtful and uncertain And not to go further than J. B's own Brethren the Presbyterians yea the Chief and most-Eminent Teachers among them did not some of them judge it Christian Prudence according to the Scripture-Rule to draw near and Adhere to the Remonstrants which others called publick Resolution-men denied Do not some of them think it Christian Prudence to go hear the Bishops Curates which others deny Did not those Chief Men among them as George Hutcheson and others think it Christian Prudence to accept of the Indulgence Anno 1668. in Entring according to the Limitations proposed by the Council to their Places which others especially of the banished Brethren and perhaps himself was highly Offended at whence these Men were termed Council-Curates Other Instances among them I could give But how shall all this be Decided What Scripture-Rules can he Assign that clearly do it Let him answer this distinctly and not pass it over lest he be suspected to Leap where he cannot Step. He confesseth to my Alledging 1 Cor. 12. and Rom. 12. and after a little Railing he tells p. 78. That he that is to Rule is to do it with Diligence c. but that the Scripture saith not that James or Peter should take-on this or that Office By which Confession he destroys all since the Question is How James and Peter knew they should take upon them to Rule This he saith he has shew'n above but how Insufficiently my Reply will Evidence He thinks no less Impertinent p. 78. for me to Argue against their being a Rule as to all things because they do not tell a Man that he has the marks of true Faith upon which knowledge the assurance of Salvation is founded As if I must think the Laws of the Land must prove that R. B. is a Quaker or that if R. B. had murther'd a Man it is a sufficient defence to say The Law doth not name R. B. But such Examples are poor Arguments and do miserably Halt J. B.'s Halting Examples to prove true Faith R. B. Confessing himself to be a Quaker acknowledging every One of their Doctrines is enough to prove him one in the sense of the Law of the Land and the Judge to Condemn him a Murtherer if Convict by Witnesses that he really did the Deed. And both these relate to outward things which can be proved by outward Testimonies for without the Certainty of the Evidence the Judge cannot pronounce his Sentence But is a Man 's own Confessing or Affirming he hath the true marks of Faith enough to prove he has them And what are the Witnesses to Apply the Example of committing the Murther by which a Man shall know he has these Marks And who must Examin the Witnesses and judge of the Certainty or Clearness of their Evidences Must it be the Man that is Accused Who useth that Method Doth not the Man see how miserably his pitiful Example Claudicates ¶ 10. To my Objection against the Scriptures being the Only and Adequat Rule the Example of Deaf Persons Idiots Infants such as cannot Read and are ignorant of the Original Tongues so called all which in some measure less or more are deprived of the Benefit of the Scriptures Deaf Persons c. the Light may Influence which Writings c. cannot so as to Apply them to themselves immediately and effectually for a Rule he asketh Whether if any such Person in a Land should kill a Man or do any thing contrary to the Law would it not punish them and this he Repeats n. 35. in other words Which urgeth nothing but upon Supposition that the Will of God cannot be known otherwise than by the Scripture which Supposition is false and therefore his Argument Concludes nothing Yea himself Confesseth that some things and in particular Murder may be known by the Light of Nature and so overturns his own Argument But he asketh What use can Children or Idiots or Mad men make of the Light within Answ. The Light within being affirmed by us to be a Living Principle that quickens the Soul may Influence such Persons but so cannot any Writings As for his learned Dr. Owen's Book which he Recommends he may find it Answered long ago by Samuel Fisher a Quaker which because the Doctor found too hot to Reply to J. B. that is so busie a Body may supply that Want J. B. Confesses to a Rule obvious to many Doubts But most Rare of all is his Answer p. 80. to my Conclusion That Christ would not leave his own to be led by a Rule obvious to so many Doubts which is And yet we see he hath done it If this be not to beg the Question in the highest Degree the Reader may judge He Confesseth The Spirit is the chief Leader but to seem to come off with some Credit he falleth a Railing upon me for not Distinguishing but Confounding the Spirit 's work and the Scriptures and then bestows many words to prove they are Distinct with a heap of Citations in the next p. 81. All which he might have spared until he had proved first that I denied they were Distinct or shew'n where or when I Confound them What he writes n. 38. and 39. p. 82. is meer Railing as the Reader by looking unto them may observe He flouts there at my Affirming I knew one that could not Read discover an Error in the Version saying But the good
I say That as to us they cannot be separated Then all must be Redeemed the one way who are Redeemed the other and that then every Man must be Redeemed from the power of Corruption and saved But here according to his Custom he cites not my words justly which are That they are both perfect in their own Nature albeit in their Application to us-ward they cannot be separated that is he that comes Effectually to Enjoy the Benefit of the one must Enjoy the other he that Receives the second partakes of the first also he that really receives the first receives the second also but that hinders not but many may be offered the Benefit of the first and by rejecting and resisting it lose the Benefit both of first and second and he that rejecteth it at any time albeit he receive it for a season as by his falling he loses what of the second is wrought in him to wit of Purification so he doth also lose the first which was Remission of Sin His last Cavil at this is very Impertinent which is by way of Question That if this second Redemption be necessary to Salvation as indeed it is what shall become of the Child of God that hath no Light What shall become of them J. B's Absurdities that Saints may be Vnited to Christ and not see it that have true Grace uniting them to Christ c. and yet through darkness can see and acknowledge no such thing For to pass-by the Absurdities here supposed that Saints can be said to have no Light or have Grace and be Vnited to Christ yet neither be able to see it nor acknowledge it and that not during their life-time here for unless this be also supposed he cannot Conclude what he will for that a Saint may be clouded at a time is not denied yet this maketh nothing for his purpose Will it follow because they see it not that it therefore is not needful to their Salvation His own words Imply a Contradiction to this And thus the Man Confutes that by which he would urge another in the very words by which he expresses it For is not Grace to unite the heart to Christ necessary to Salvation He will surely say Yes If then the acknowledgment of that and seeing of it which is needful to Salvation be not needful then the not-seeing or not acknowledging of a thing makes it not a thing unnecessary to Salvation which is the Absurdity he would Insinuate ¶ 3. Thus having removed out of the way his most obvious Perversions and Abuses I come to Treat of the main matter which all depends upon this one Question What is that whereby a Man is Justified so as to appear truly Just in the sight of God This he supposes to be done by the Righteousness and Death of Christ without even before any work of Righteousness be wrought in Man even as a Cautioner to whom he Compares Christ in this case frees him whose Debt he pays I on the contrary affirm By the Death of Christ no Man can be said to be Justified until Christ received in the heart there Renew and make him Just. That albeit Reconciliation and Remission of Sins be by the Death of Christ without and the door opened so that all may be at Peace by the Offer of Grace made in Christ if they reject it not yet hereby no Man can be said to be Justified or appear Just properly until Christ be received in his heart there to renew and purify him and make him Just so that however Justification may be distinguished from Sanctification yet not divided nor yet so distinguished that a Man can be truly said to be Justified who is Vnholy and Vnsanctified And therefore upon the Examining of what he urges against this and for his Position as also what he answers to my Probations for it depends the whole matter But before I enter particularly upon this and that there may no Interruption meet me when entred in it I will first take notice and remove his Mistakes and Misapplied Proofs thereupon both in what he Opposes me and Affirms for himself as also here take notice of his meer Assertions And first then pag. 299. he supposes There can be no Reconciliation by the Blood of Christ's Cross c. unless for such in whose Room Christ died as a Cautioner and Surety and so made Satisfaction that they should be Redeemed and Delivered But albeit upon this Notion and Affirmation all depends yet I miss the Proof of it if his After-Proofs say any thing to it I shall Examin them That which he mentions here written Rom. 8.3 4. is so far from doing it that it proves the Contrary For albeit the Death of Christ was that the Righteousness of the Law might be fulfilled in us yet it follows not that the Righteousness of the Law must be fulfilled in all for whom he died yea the following words who walk not after the Flesh but after the Spirit shew The Benefit of Christ's Death is to them that Walk after the Spirit this to be the Condition Requisite on our part that we may partake of the Benefit of his Death If to prove that Man should be Reconciled Redeemed and Delivered by the Death of Christ he bring the Instances of the Righteousness of the Law to be fulfilled in us then Men cannot be said to be Reconciled Redeemed and Delivered until this Righteousness of the Law be fulfilled in them What he addeth to this That we cannot be said to be accounted Righteous and absolved from Accusation upon the account of our works of Righteousness I say no such thing freely confessing that not only pardoning of Sin but removing of the Filth as well as of the Guilt is the Act of God's Mercy and Grace as saith the Apostle Tit. 3.5 6. And yet we are saved The removing both Filth and Guilt of Sin is the Act of God's Grace and Mercy and consequently Justified according to his Mercy by the washing of Regeneration since this is the Fruit of the Grace and Spirit of God freely given us And therefore it is not enough for him pag. 203. to affirm That I pervert the Apostle's words 2 Cor. 5.19 20. God was in Christ reconciling the World unto himself upon this bare supposition That this World is only understood of the Elect for if this Reconciliation had been Absolute and not in part only that is a Readiness on God's part to be Reconciled with them if they Repent which I affirm to what purpose should the Apostle as an Embassador Intreat them to be Reconciled there needed no Intreaty to that which was already done neither are his meer Assertions to this p. 303. any Answer It is strange that to prove That all for whom Christ died are certainly made alive one time or other he brings these words And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them
it is not he that speaketh but the Spirit in him for this savoureth not of a Christian Spirit to seek to draw an Absurdity or make a Mock of that which is no other than Christ's Express Words Matth. 10.20 Mark 13.3 And indeed what he saith in this page N. 9. in answer to these Scriptures seemeth rather a Mock at Christ and his Apostles than any Answer asking me If I know not that Christ gave them their Preaching with them telling them what they should say And as ye go preach saying The Kingdom of God is at Hand And a little after he saith They had their Sermon taught them before-hand But dare he say That Christ's Words before-mentioned were therefore false This he must say or else prove nothing Or will he say that the Apostles in all that Progress said nothing but these seven Words The Kingdom of God is at Hand For according to him this was all they said which they had learned afore-hand and not as the Holy Ghost taught them in that Hour what to say albeit it be Christ's Express Words Luke 12.12 Pag. 447. to my Argument that according to their Doctrine the Devil himself ought to be heard seeing he knoweth the Notion of Truth and excelleth many of them in Learning and Eloquence he answers Why doth the Man thus speak Vntruth Do we say that every one though he were the Devil if he speak Truth should be heard Do they not say That Men ought to be heard and accounted as Ministers albeit void of the true Grace of God if having the formality of the outward Call And to prove this do not they bring the Example of Judas whom Christ called a Devil And they suppose him to have been such even when sent by Christ and deserved to be heard as his Apostle Let him consider then how he can shun what I have affirmed And albeit the Devil may speak without Study J. B. argues for acquiring the Gift of Preaching by outward Study of the Letter yet he cannot be said to Speak by the Spirit of God which is the thing we affirm needful to Gospel-Preaching And for his last Argument pag. 448. That since extraordinary Gifts Ceased there hath been no ordinary way of Preaching but by ordinary Gifts studied and acquired It is but a bare begging of the Question and the same upon the Matter with his new-enforced Objection which I answered towards the beginning of my Third Section of Immediate Revelation ¶ 4. I come now to his Twenty fourth Chapter of Prayer And as to his first Paragraph there needs no Debate for except some Railing intermixed I own what is asserted in it as to the Necessity of Prayer and its being through Christ as Mediator In the next he alledgeth I speak untruly in saying That the Acts of their Religion are produced by the Strength of the Natural Will for they can pray when they please But how truly this is affirmed concerning them will after appear Albeit in opposition to it after citing a passage out of the Larger Catechism J. B. owns the Spirit necessary to Prayer he saith They own the Influences of the Spirit as alsolutely necessary to this Duty Which if he would hold to there needed no further Debate I should agree to it For he doth untruly state the Question when he saith a little after That the Motions and Inspirations I plead for are extraordinary which is false and never said by me And therefore his building on it is in vain as well here as pag. 452-457-459 461. where he insinuates That I judge not the gracious and ordinary Influences of the Spirit a sufficient Warrant to pray which is false What he saith pag. 451. of the Necessity of Prayer at some times and of the Scriptures mentioning Prayers being made three times a day I deny not nor is it to the purpose The Question is Whether any can pray acceptably without the Spirit We see he hath granted they cannot then the thing to be proved is Whether the general Command authorized any to set about it albeit in a manner which is granted will not avail and is unacceptable So the matter resolves in Examining what he can say from Scripture or other ways to prove this And that there may be no Mistake let it be considered that I deny not the General Obligation to pray upon all so that they Who do not pray do sin who do not pray sin albeit they be not sensible of the Spirit 's Help enabling them to do it But that the way to avoid this Sin is not to Commit another to pray without the Spirit but to Wait for the Spirit that they may pray acceeptably seeing without it though they should use words of Prayer it would be no fulfilling of the Command And first then to what he argueth pag. 452. from the Reiterated Commands of God to pray I answer That God's Command lays upon Man an Obligation to pray I deny not but God commands no Man to pray unacceptably God Commands the right Performance of Prayer and this he has confessed cannot be without the Spirit therefore God commands no Prayer without the Spirit God Commands no Prayer without the Spirit neither is the Command answered or fulfilled by such as pray without it To this he Objecteth pag. 453 and 458. That the same Moral Duties might be shifted until the Spirit lead to them and also Natural Acts of Sleeping Eating c. which are Abomination in the Wicked And yet to go round he accuseth me p. 454 albeit falsly of saying Men may pray without the Grace of God Which by this Objection is his own Faith since he will not deny but Men may Sleep and Eat without the Grace of God But to this Objection I answered in my Apology shewing the difference betwixt these Acts and Acts of Worship which he grants pag. 461. And albeit I confess which he urgeth here that these profit not the Man at all as with respect to God's Favour when done without the Spirit yet they really fulfil the Matter of the thing Commanded in relation to our Neighbours and to our selves in Eating Drinking Sleeping else it would be Self-Murder But in Prayer the matter is not fulfilled without the Spirit which relateth only to God to whom every Prayer without the Spirit is an Evil Savour and not in any true and proper Sense a Prayer for Prayer as to the material Part cannot be performed without the Spirit He confesseth according to their Catechism That the Spirit is needful to know what to pray for which is the material part but the necessity of the Spirit as to these other things is only as to the formal part The formal part of Nature's Acts directed by the Spirit or right manner And this pleading for Praying from these Natural Acts shews how he Contradicts himself in saying It is untrue that they are for Prayer without the Spirit for if they be not this Argument were
no Body of Christ Carnal but believe That that Body which Christ took of the Virgin which was of the Seed of Abraham and David in which Christ walked upon the Earth and was Crucified did Arise the Third Day was glorified and remaineth in Heaven wherein the Centre of his most glorious Soul remaineth for Ever And let him shew if he can how this is a denying of the Christ of God or overturning of Christianity He proceedeth pag. 489. at a most violent strain of Railing upon the Supposition of his Old Calumny and here that it may be compleat J. B. makes a Preaching to the Devil he makes a preaching to the Devil For which Blasphemous Abuse I wish heartily the LORD forgive him that these Devils to whom he preacheth be not permitted to give him his Reward for his Sermon But seeing he blusheth not to do this in Print I shall not think the many gross Abuses I have heard to have been uttered by Presbyterian Preachers so Incredible as I have been apt to do especially that which I have been informed of of late of one A Presbyterian Preacher Praying to the Devil to take the Bishops and Curates to him that they might be quit of them who at a Conventicle in the South near Legerwood not far from Lauther made a Digression in his Prayer to the Devil saying O Devil thou hast troubled us much with the Bishops and Curates We beseech thee Devil take them to thee and make us quit of them This Prayer sutes with John Brown's preaching And indeed the Presbyterians will need a New Directory for the Old one by which they are instructed to preach to Men and pray to God will not serve for this New Ministry by which they begin to Preach and Pray to Devils And of the like Strain is his saying after much Railing pag. 490. That if the Quaker write Comments on Paul's Epistles it must be of Paulus Paganizans This sort of Stuff is enough to give all sober Christians a Disgust of this Man's Writings In this page after some Quibbles about Relation he comes pag. 491. N. 11. to affirm That there may be a Relation which is neither from the Nature of the thing nor from some Divine Precept such as a Promise and Divine Institution But is not a Divine Institution a Divine Precept And whereas he boasts here That my whole Discourse falleth as being built upon a Mistake the Reader may see the Mistake is his own and not mine and then judge of his Discourse that 's built thereon as also how Airy Vain and Ostentive he is in saying What will he now do The Declaring of the Lord's Death has no necessary relation with partaking of Christ's Body and Blood His Light has confounded him so as he knows not what he says Is this Language becoming a Gospel-Minister That what Luke saith doth not import a perpetual but temporary Command will after appear Of what Paul saith 1 Cor. 10. will be spoken hereafter To my shewing that 1 Cor. 11.26 Paul expreseth the End of this Ceremony to be a declaring of the Lord's Death which hath no necessary Relation with partaking of Christ's Body and Blood he answereth That a declaration of Christ's Death is a comprehensive End c. And what then That proves not the Necessary Relation nor yet what he adds in this Paragraph therefore I intreat him next time to speak to the purpose Pag. 492. n. 12. He Raileth at me as perverting the Apostle's words but giveth no Reason unless his own meer Affirmation and Queries be esteemed sufficient J. B.'s proofless Proofs for the Sacrament of the Lord's Supper so called He asketh What signified Christ's blessing of the Bread breaking giving it to his Disciples desiring them to eat Answ. Christ blessed the Bread brake it and gave it to his Disciples to eat and they to others where themselves confess no such Mystery or Sacrament as they would have here is deducible see Matth. 14 v. 19. Mark 6.41 He insinuates I speak falsly in saying there is no mention of this Ceremony 1 Cor. 10.16 but is not so Charitable as to point to me where if there be any such thing As for his meer Affirmations and Distinctions here about the Bread I will wait the next time to have them proved by Scripture then will judge them worth the Considering I have shewn in my Apology that the Corinthians being in the Vse of this Ceremony and the Apostles rectifying the Abuse they were in in the Vse of it nor yet its having been done upon a Religious Account or in a general respect to the participiation of the Body and Blood of Christ will not prove the Necessity of its being now to be performed and therefore what he saith pag. 493. n. 14. evanisheth And as for his adding here That then it was an Act of Will-Worship and Superstition and that I conclude the Apostle encouraged such a thing whence he taketh occasion to Rail at me as blasphemousty imputing Vnfaithfulness to the Apostle and to the Spirit of God that acted him I answer What is done by permission for a time is not Will-Worship and Superstition and he confesseth he argues not from the Corinthians practice and for his Railing the ground of it being false it needs no Answer As for his denying the Jews had such a Custom at the time of their Passover his meer Negation is not sufficient to Elide the Testimony of far more Credible Authors than he himself in this matter and as for the words of Luke Do this in Remembrance of me Do this in Remembrance is no perpetual Obligation It doth not infer perpetual Obligation upon the Church in all Ages He Raileth at this but without a reason pag. 495. instancing the Apostle's 1 Cor. 24 25. But I told him before that the Apostle gives here an account of matter of fact which infers not a Command and in this page the Man is miserably pinched to shew how the washing of one anothers Feet albeit commanded with as great Solemnity doth not oblige as much now but his Conjectures prove nothing What! albeit it was a Custom in the hot Countreys and that it was a sign of Christ's Humility how doth all that Abrogate the express Command to do it Let him shew an Exemption from this from plain Scripture The Washing of Feet commanded with as great Solemnity yet Ceased for his meer Assertions have but small weight and by which I am not like nor yet any Man of reason that is not resolved to set up John Brown as a Pope to believe all he saith from his bare words to conclude the differences He thinks pag. 496. That their not keeping exactly to the Method used by Christ in this thing signifieth nothing Professors not keeping to the Method Christ used in the Supper but he should prove by Scripture how they are safe in practising one part and not the other and by what Rule he accounts the