parties and though it do not actually convince the stubborn yet there is enough in it to satisfy any Inquisitive Adversary Answ. And is not that Spirit sufficient to satisfie any Inquisitive Adversary that 's willing to be undeceived which searcheth all things even the deep things of God There is no inconvenience can be pressed from making the Spirit a Rule or Guide but the same recurs by making the Scripture one Men of different Judgments claiming the Scriptures without the Spirit falsly For is it not laid claim unto by Persons quite different in Judgment yea both some times to one verse and will have it speak opposite to the other If it be said That Scripture being compared explains it self Has not such as have so compared been found incessantly to jangle even in their comparing of it And this W. M. cannot deny but this hath been because one or both Parties have been estranged from the true Testimony of the Spirit What is then the Vltimate Recourse that can only resolve all Doubts even concerning the meaning of the Scripture but the certain Testimony of the Spirit For if the Scriptures be only certain because they came from the Spirit of God then the Testimony of the Spirit must be more certain than they The certainty of the Testimony of the Spirit according to the received Maxim of the Schools Propter quod unumquodque est tale id ipsum magis est tale That which makes a thing certain must be more certain than it And this arguing against the Certainty of the Spirit checks not only at the certainty of the Saints Faith now from the Light within and the assurance of Knowledge but at the Faith and Knowledge which all the Saints and holy Prophets had not only before the Scripture was writ but even in their writing of them We are in no greater hazzard to be deceived now than they were then therefore the Apostle notably reproves such Pratlers against this Certainty 1 Joh. 4.6 We are of God he that knoweth God heareth us he that is not of God heareth not us hereby know we the Spirit of Truth and the Spirit of Error Page 48. He asks Why I complain for his improving Isai. 59.21 but mentions not one word of that part of page 32. of mine wherein I shew him how this Scripture made against him as holding forth God's putting words in mens mouths which they deny as a thing ceased This the Reader by looking to the place may observe that the Lord there Promises his Spirit and Word shall continue to direct his People is not denied In his Dialogue page 16. he says That the Scriptures cannot be said to be a dead Letter because they are called killing and whereas I told him page 31. of my Answer That as dead things do kill if fed upon so if men feed upon the Letter of the Scripture without the Spirit which is the Life How the Letter killeth they will kill He shifts a Reply to this telling me The Scripture is called killing as being the Ministration of the Law which threatens Death against the sinner What then doth it therefore follow that they are not dead and deadly to such as feed upon them without the Spirit which giveth Life It is an apparent Malitious Passion to add That the drinking in of the Lifeless Poisonous Opinions of the Quakers will prove hurtful to the Soul seeing he bringeth not the least shadow of proof for it I observe that he â—ntitleth this Section The Quakers way Ineffectual to Convince an Opposer And yet how is it that he and his Brethren are so afraid that it spread and are daily so much crying out and clamouring against it as dangerous Priests call for the Magistrates Sword to defend their Doctrine against the Quakers intreating and beseeching People to beware of us and comparing our Words and Writings to Poison as that which is so ready to gain ground I say how comes it that they are so pressing in their importunate and often reiterate Pulpit-Exhortations to the Magistrates to Suppress Imprison us and break up our Meetings as such against whom their Labours will prove altogether fruitless and ineffectual if not assisted by the external Sword Sect. 5. Page 49. He undertakes to compare us with Papists as having learned our Language about Scripture from them But herein he hath notably manifested both his Self-contradiction and Ignorance He alledgeth We agree with Papists in that we say If the delusion be strong in the Heart it will twine the Scriptures to make them seem for it and in that we say They are dead and occasion Sects and Janglings whereunto we always add because the Spirit is wanting And yet in this sense he fully grants it himself page 43. saying It is granted that deluded Souls do wrest the Scriptures c. He concludes us one with Papists for saying There was a Rule before the Scriptures And yet grants it himself page 46. in confessing The Scripture was not a Rule to such Saints as lived The Saints had a Rule before the Scriptures was writ before it was writ Such then had some Rule before the Scriptures Thus far as to his Self-contradictions As to his Ignorance Can there be any thing more sottish to compare us with Papists for our preferring and calling the Light within as that which only makes the outward dispensation of the Gospel profitable and for our saying that the Spirit is both our Teacher and our Copy according to which if we walk we may profit without going forth for a Copy seeing it is known none to be more Enemies to these Doctrines than Papists And if we deny the Scripture to be the principal and compleat Rule of Faith that proves us no ways to agree with Papists except we all agreed with them concerning what is the Rule of Faith wherein we differ wider from Papists than our Opposers Therefore that sentence of Tertullian viz. That Christ is always Crucified betwixt two Thieves is impertinently objected by W M. against us and if the Lord will it may in due time be made appear to publick view that it far better suits our Adversaries He looks upon it as a great Absurdity page 51. To deny the more sure Word of Prophecy The more sure Word of Prophecy is not the Scripture but the Spirit mentioned 2 Pet. 1.19 to be the Scripture alledging I should have confuted the Apostle who expounds it so vers 20. But before he had been so peremptory in his Conclusion he should have first proved that the Apostle mentions these words by way of Exposition to the former Seeing he thinks himself so secure here why did he omit to answer that part of page 31. of mine where I told him That seeing the Scriptures have all their Sureness from the Spirit they cannot be more sure than it For to say that Scripture is more sure as to us being a standing Record than a Transient Voice from Heaven which
did the Scripture deceive thee when thou preachedst upon that Text Why mournest thou for Saul If thou sayst Thou only here mis-understood the Place and mis-applyedst it yet is the Scripture for all that True and Certain May not the same be said if one pretending the Spirit to be the Rule should fall in the like Error that the Spirit were not to be blamed or thence termed uncertain But the Man that mistook the Voice thereof or took his own Imaginations instead of it as thou didst thy Mis-apprehensions for the Sense of that Scripture If thou canst extricate thy self out of these Difficulties so as to satisfie me or any other Rational and Indifferent Person I may seriously say to thee according to the Proved Eris mihi magnus Apollo and really thou may'st not be without Hopes of making a Proselyte But if it appear to all Judicious and Unprejudicate Persons That John Menzies's Arguments against the Quakers are no other than the Jesuit's against him and whatever way he can defend himself against the Jesuit's so the Quakers can do against him and impugn and straiten him the same way so that his Argument is like the Viper's-Brood that destroys him that brings it forth I say if this appear what may Candid Persons judge of John Menzies's Honesty that has asserted in Print That Quakerism is Popery under a Disguise and the Papists and Quakers are one The State of the Controversie in the first Place then both upon our Part and Yours is in Thesi and not in Hypothesi That is Not Whether or not we be truly ruled by the Spirit or can give an Evidence of it more than Whether ye be truly led by the Scriptures or can give any Evidence that ye are but Whether we do well in saying The Spirit is the Principal Rule of Faith For though divers Sects now to wit Lutherans Calvinists Episcopalians Presbyterians Independents Anabaptists Antinomians Arminians c. do all quarrel one another each laying Claim to be led by the Scripture and denying it of the other yet do they all agree in this That the Scripture is the only Rule Will it therefore follow That the Scripture is not the Rule or Certain because none of these can give a Certain Evidence convincing their respective Opposers that they are led by it So on the other Hand though such as affirm the Spirit to be the Principal Rule cannot give any Evidence to convince their Opposers that they are led by it it will not follow that it is not the Rule or that they err in Affirming it so to be A POSTSCRIPT AS the Apostle Paul said concerning the Spirit of God That there are diversities of Operations but one Spirit and one Body of Christ which is his Church so I may say concerning Antichrist and his Spirit and Body The Body of Antichrist is but one having many Members and the Spirit of Antichrist is but one in the Root though in different Operations and Appearances And what is this Body of Antichrist but all these whether Papists or others though pretending to Reformation under whatsoever Designation as Episcopal Presbyterian Independent Anabaptist or any else who oppose the Spirit of Christ in his Spiritual Appearances and Operations in the Body of Christ which is his Church A manifest Instance of the Truth of this I my self of late have been an Ear and Eye witness of For not many Months ago I had occasion at London both to see with my Eyes and hear with my Ears how the People called Anabaptists some of their Chief Teachers opposed denied slighted and by all Means their Earthly and Devilish Wisdom could invent laboured to make of none effect the Inward Evidence of the Spirit of God in his People alledging openly in the Faces of Thousands That whoever could not give an Evidence to their Adversaries that they were Inspired with the Spirit of God such as no Hereticks could pretend to were no Christians but deceivers So these Anabaptists lately argued against us at London in an open Assembly And so now since in my own Native Country within these few Days I have seen the same Spirit to appear in Men professedly very much differing from Anabaptists and slighting them as a sort of Hereticks yet one with them in the Ground and in this particular Work and Service also to carry on the great Design of Antichrist These are some Masters of Arts Students of Divinity as they call themselves in the University of Aberdeen who openly in the hearing of divers Hundreds of People some whereof were Sober and Judicious did oppose the inward Evidence of the Spirit of God in his People as not being a sufficient Evidence unto them unless they could give an Evidence of it unto others even their very Adversaries that they were Inspired and so if we the People called Quakers could not give an Evidence of this unto these our Opposers we were but Deceivers After it had been shewn them That Papists and Jesuits used the same Argument against all the Protestants that indeed did more militate against them out of the Papists Quiver than out of these our Adversaries Quiver against us I produced the Testimony of the Scripture as the best and most Convincing outward Evidence that could be given as a Witness to the Doctrine and Principle of Immediate Revelation and Inspiration of the Spirit of God owned by us as being in all Men in some Measure and consequently in us This is I say not the best and most principal Evidence nor the greatest that we have unto our selves or unto one another who are gathered into the same Faith Spirit and Power for that is the Immediate Evidence of the Spirit in our Hearts which witnesseth both to our selves and to one another that we are the Children of God but it is I mean the Scripture the Greatest Outward and Visible Evidence that can be given unto our Adversaries who in Words own the Scriptures as their only Rule and chiefest Evidences And in doing so I followed the Example of our Lord and Saviour Jesus Christ who while he reasoned against the Jews who professed to own the Scriptures but denied him he brought a Testimony for himself out of the Scriptures which they in Words owned as their Rule Search said he or Ye search the Scriptures for in them ye think ye have Eternal Life and these are they which testify of me Now though Christ his own immediate Testimony should have been received as greater than any of his Servants such as Moses and the Prophets were yet he used this as an Argument against them as bringing them to their own Rule And said he Had ye believed Moses ye would have believed me for Moses wrote of me And he said again I have a greater Testimony than that of John and yet John was the greatest of all the Prophets So in like manner we say We have a greater Testimony to Christ Jesus by his Spirit and Power Revealed in us than the
not thence to take Occasion justly to Suspect the Effects and Fruits of the same Spirit in them even where it hath Appeared in things for which they may have somewhat more to say Surely with men of inward Tenderness this cannot but have great Weight And albeit that my Intentions were so Clear in this matter yet I will not say but the Lord whose Ways are unsearchable and past finding out may have purposed by those Papers seasonably to Reprove and single out a Wrong Spirit And therefore all concerned had need in true Tenderness and Godly Fear to beware how they shut out and turn by the Warnings and Admonitions of the Lord A Warning from the Lord. by seeking to Carp at and find fault with the Innocent Instruments least they be found foolishly like those Dogs to Run after and seek to bite the Stone because they cannot reach the Hand that threw it I have known this by manifold Experience to have been a Snare to many and therefore without the least Prejudice or Reflection upon any God knows out of true Tenderness and Love do desire it may be seriously weighed in the true Light by all that may feel themselves concerned in this matter Expl. I But now First as to the things Scrupled at whereas some did suppose That I did Ascribe to Friends Meetings an Absolute Jurisdiction over Mens Property in outward things Concerning Property See above pag. 207 208 209. therein I have been greatly Mistaken For I never intended any such thing but simply to hold forth that which by the Apostle to the Corinthians 1 Cor. 6. is urged That whereas there would a Manifest Scandal arise from Friends going to Law together Friends going to Law together that therefore such as will rather go to Law than seek to come to Agreement by the Interposing of Friends ought with a respect to their bringing such a Scandal to be Censured since it cannot be supposed that any such Difference as to outward things can fall out among Friends but some or other may be found who either by their own Knowledge or by Advice and Information of such as may be known in the Matter Controverted may bring it to an End Expl. II Secondly That whereas I say There will not be wanting in case of Controversy the Spirit of God to give Judgment through one or other in the Church of Christ Decision of Differences See above pag 227 232. so long as any Assembly can properly or in any tolerable sense be so called some have supposed that by those last Words I did Insinuate as if any Assembly Assuming to themselves the Name of the Church of Christ and having some shew of it may of right claim the Power of such Decision and ought accordingly to be Submitted unto Such a thing never entered me but was far from my Intentions For albeit that I Judge that an Assembly may sometimes deserve the Name of the Church of Christ or not to have lost the Claim albeit not altogether so Fresh and Lively at least in the generality of its Members and so under some Languishing and Hazzard to Decay if Life do not again come up more abundantly The seven Churches of Asia as may be seen in the Example of the Seven Churches of Asia whom notwithstanding of the several Weaknesses divers of them were under yet the Apostle or rather the Spirit of Christ by the Apostle dignifies with the Name of the Churches of Christ. Neither did I intend to make this Judgment necessary to Attend every particular Church or Assembly But by the Church there I understood it in a more Vniversal Sense that is Some or other among all the Churches of Christ who being spoken of in the Complex may be rightly termed the Church of Christ And this is manifest in the same Example of the Churches of Asia For albeit we might suppose there might have been wanting in each of them some to give forth this true Judgment concerning them yet in respect they were such as in some tolerable supposition might be termed the Churches of Christ albeit some of them had left their first Love and were near to have their Candlestick Removed Rev. 2.4 5 14 15 20. Chap. 3 16. and some had the Doctrine of Balaam and of the Nicolaitans and some suffered the Woman Jezabel and some were Luke-warm and ready to be Spewed out yet we see God would not suffer them to be without a Certain Judgment but gave forth one through the Apostle John who was a Member of the Church But to Esteem that any Assembly may be tolerably supposed to be the Church of Christ False Church where either the True Doctrines and Principles are wanting or the True Life and Power in some good measure is not felt and known is far from my thoughts Yea how far I am Contrary-minded may be seen at large in my Apology upon the Tenth Proposition now published in English page 194 195 196 200 201 202 c. * See Apol. Prop. 10. § V. and X. Thirdly Whereas it was thought strange that I should call Doctrines Expl. III and Principles the Bonds and Terms of our being together I understand it only of an Outward Bond Principles a Bond. and that I laid the stress upon it no further appears in that I Affirm Those Principles and Doctrines to be the product of Truth 's Power and Vertue upon the Heart which appears by what is printed upon the * See above pag. 213. Margent And William Rogers saying in his Papers That this was but like the Entertainment of Christ in the Manger shews too little of Christian Sobriety and too much of a Scornful Reflection for which I will rather chuse to Forgive him than therein to Contend with him For how much I value that Inward Bond to wit the Life of Righteousness beyond the Outward and that I esteem the Outward not at all to be valued but as it comes from the Inward may be seen throughout all I have Written in my Apology upon the Tenth Proposition and elsewhere And my Affirming Exclusion That any denying of any of the Truth 's Principles and Doctrines is a ground of Disowning Was only in respect that who do so do manifestly thence make it appear they have broken the Inward Bond first from which that Outward did naturally spring and arise Fourthly If any do suppose that by my Asserting The Ancient Apostolick Order was Established amongst us upon the right Basis and Foundation I intended that those particular Orders relating to Outward Expl. IV things that were among the Apostles either was or were to be Established among us they did much Mistake me For I never purposed any such thing Our Order and its Foundation but only to signify that by Establishing the Government and Authority in and upon the Spirit onely and such as are led by it we did Establish it upon the same Basis and Foundation where-upon that
of God to his Children in these latter days For I have known some of my Friends who profess the same Faith with me faithful Servants of the most-High God and full of the Divine Knowledge of his Truth as it was immediately and inwardly Revealed to them by the Spirit from a true and living Experience who not only were ignorant of the Greek and Hebrew Wrong Translations of Scriptures discerned in the Spirit by the Unlearned in Letters but even some of them could not Read their own Vulgar Language who being pressed by the Adversaries with some Citations out of the English Translation and finding them to disagree with the Manifestation of Truth in their hearts have boldly Affirmed The Spirit of God never said so and that it was certainly wrong for they did not believe that any of the Holy Prophets or Apostles had ever written so Which when I on this Account seriously Examined I really found to be Errors and Corruptions of the Translators who as in most Translations do not so much give us the genuine Significations of the words as strain them to express that which comes nearest with that Opinion and Notion they have of Truth And this seemed to me to sute very well with that saying of Augustine Epist. 19. ad Hen. Tom. 2. fol. 14. after he has said that he gives only that honour to those Books which are called Canonical as to believe that the Authors thereof did in writing not Err. He adds And if I shall meet with any thing in these Writings that seemeth Repugnant to Truth I shall not doubt to say that either the Volume is Faulty or Erroneous that the Expounder hath not reached what was said or that I have in no wise Vnderstood it So that he supposes that in the Transcription and Translation there may be Errors § V. If it be then asked me Whether I think hereby to render the Scripture altogether uncertain Object or useless I Answer Not at all The Proposition it self declares what Esteem Answ. 1 I have for them And provided that to the Spirit from which they came be but granted that place the Scriptures themselves give it I do freely Concede to the Scripture the Second Place even whatsoever they say of themselves Which the Apostle Paul chiefly mentions in Two places Rom. 15.4 Whatsoever things were Written aforetime were Written for our Learning that we through Patience and Comfort of the Scriptures might have hope 2 Tim. 3.15 16 17. The Holy Scriptures are able to make wise unto Salvation through Faith which is in Christ Jesus All Scripture given by Inspiration from God is profitable for Correction for Instruction in Righteousness that the Man of God may be perfect throughly furnished unto every good Work For though God do principally and chiefly lead us by his Spirit yet he sometimes conveys his Comfort and Consolation to us through his Children whom he raises up and Inspires to Speak or Write a Word in Season whereby the Saints are made Instruments in the hand of the Lord to strengthen and encourage one another which do also tend to perfect and make them wise unto Salvation And such as are led by the Spirit cannot neglect The Saints Mutual Comfort is the same Spirit in all but do naturally love and are wonderfully cherished by that which proceedeth from the same Spirit in another because such mutual Emanations of the heavenly Life tend to quicken the mind when at any time it is overtaken with Heaviness Peter himself declares this to have been the End of his Writing 2 Pet. 1.12 13. Wherefore I will not be negligent to put you always in Remembrance of those things though ye know them and be Established in the present Truth Yea I think it meet as long as I am in this tabernacle to stir you up by putting you in Remembrance God is Teacher of his People himself and there is nothing more Express than that such as are under the New Covenant They need no man to Teach them yet it was a Fruit of Christ's Ascension to send Teachers and Pastors for perfecting of the Saints So that the same Work is ascribed to the Scriptures as to Teachers the one to make the Man of God perfect the other for the perfection of the Saints As then Teachers are not to go before the Teaching of God himself under the New Covenant but to follow after it neither are they to Rob us of that great Priviledge which Christ hath purchased unto us by his Blood so neither is the Scripture to go before the Teaching of the Spirit or to Rob us of it Answ. 2 Secondly God hath seen meet that herein we should as in a Looking-glass see the Conditions and Experiences of the Saints of old that finding our Experience Answer to theirs The Scriptures a Looking-glass we might thereby be the more Confirmed and Comforted and our Hope Strengthened of obtaining the same End that observing the Providences attending them seeing the Snares they were liable to and beholding their Deliverances we may thereby be made Wise unto Salvation and seasonably Reproved and Instructed in Righteousness This is the Great Work of the Scriptures and their Service to us that we may witness them fulfilled in us and so discern the Stamp of God's Spirit and Ways upon them by the inward Acquaintance we have with the same Spirit and Work in our hearts The Scriptures Work and Service The Prophecies of the Scripture are also very comfortable and profitable unto us as the same Spirit Inlightens us to observe them fulfilled and to be fulfilled For in all this it is to be observed that it is only the Spiritual man that can make a right use of them they are able to make the Man of God perfect so it is not the Natural Man and whatsoever was written aforetime was written for Our Comfort Our that are the Believers our that are the Saints concerning such the Apostle speaks For as for the other the Apostle Peter plainly declares that the Vnstable and Vnlearned wrest them to their own destruction These were they that were Vnlearned in the Divine and Heavenly Learning of the Spirit not in Humane and School-literature of which we may safely presume that Peter himself being a Fisher-man had no great skill for it may be with great probability yea certainly be affirmed that he had no knowledge of Aristotle's Logick Logick which both Papists and Protestants now degenerating from the Simplicity of Truth make Hand-maid of Divinity as they call it and a necessary Introduction to their Carnal Natural and Humane Ministry By the infinite obscure Labours of which kind of men mixing-in their heathenish stuff the Scripture is rendered at this day of so little service to the simple people whereof if Jerom complained in his time now twelve hundred years ago saying Hierom. Ep. 134. ad Cypr. Tom. 3. It is wont to befall the most part of Learned men that it is
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
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
I Answer So was he also Circumcised it will not follow from thence that Circumcision is to Continue For it behoved Christ to fulfil all righteousness Why Christ was baptized by John not only the Ministry of John but the Law also therefore did he observe the Jewish Feasts and Rites and kept the Passover it will not then follow that Christians ought to do so now And therefore Christ Mat. 3.15 gives John this reason of his being baptized desiring him to Suffer it to be so now whereby he sufficiently intimates that he intended not thereby to Perpetuate it as an Ordinance to his Disciples Secondly they Object Matth. 28.19 Go ye therefore and teach all nations baptizing them in the Name of the Father Object II and of the Son and of the Holy Ghost Answ. This is the great Objection and upon which they build the Whole Superstructure Whereunto the first general and sound Answer is by granting the whole but putting them to prove that Water is here meant since the Text is silent of it What Baptism Christ doth mean in Matth. 28 And though in reason it be sufficient upon our part that we Concede the whole expressed in the place but deny that it is by Water which is an Addition to the Text yet I shall premise some Reasons why we do so and then consider the Reasons alledged by those that will have Water to be here understood The First is a Maxime yielded to by all that Arg. I We ought not to go from the literal signification of the Text except some urgent necessity force us thereunto But no urgent Necessity in this place forceth us thereunto Therefore we ought not to go from it Secondly That Baptism which Christ commanded his Apostles was Arg. II the one Baptism id est his own Baptism But the one Baptism which is Christ's Baptism is not with Water as we have already proved Therefore the Baptism commanded by Christ to his Apostles was not Water-baptism Thirdly That Baptism which Christ commanded his Apostles was such that as many as were therewith baptized did put on Christ But this is not true of Water-baptism Therefore c. Fourthly The Baptism commanded by Christ to his Apostles was not Arg. IV John's Baptism But Baptism with Water was John's Baptism Therefore c. But First they alledge That Christ's Baptism though a Baptism with Allegation I Water did differ from John 's because John only baptized with Water unto Repentance but Christ commands his Disciples to baptize in the Name of the Father Son and Holy Ghost reckoning that in this Form there lieth a great difference betwixt the Baptism of John and that of Christ. I Answer as to that John's Baptism was unto Repentance Answ. the Difference lieth not there because so is Christ's also For our Adversaries will not deny but that Adult Persons that are baptized ought ere they be admitted to it to Repent and Confess their Sins yea and that Infants with a respect to and consideration of their Baptism ought to Repent and Confess So that the difference lieth not here since this of Repentance and Confession agrees as well to Christ's as to John's Baptism But in this our Adversaries are divided for Calvin will have Christ's and John's to be all one Inst. lib. 4. cap. 15. Sect. 7 8. Yet they do differ and the difference is in that the one is by Water the other not c. Secondly As to what Christ saith in commanding them to baptize in the Name of the Father Son and Spirit I confess that states the Difference and it is great but that lies not only in admitting Water-Baptism in this different Form by a bare expressing of these words for as the Text saith no such thing neither do I see how it can be inferred from it For the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is into the Name Of the Name of the Lord how taken in Scripture now the Name of the Lord is often taken in Scripture for something else than a bare sound of words or literal Expression even for his Vertue and Power as may appear from Psal. 54.3 Cant. 1.3 Prov. 18.10 and in many more Now that the Apostles were by their Ministry to baptize the Nations into this Name Vertue and Power and that they did so is evident by these Testimonies of Paul above mentioned where he saith That as many of them as were baptized into Christ have put on Christ The Baptism into the Name what it is this must have been a baptizing into the Name i. e. Power and Vertue and not a meer formal Expression of words adjoined with Water-baptism because as hath been above observed it doth not follow as a natural or necessary Consequence of it I would have those who desire to have their Faith built upon no other foundation than the Testimony of God's Spirit and Scriptures of Truth throughly to Consider whether there can be any thing further alledged for this Interpretation than what the prejudice of Education and influence of Tradition hath imposed perhaps it may stumble the unwary and inconsiderate Reader as if the very Character of Christianity were abolished to tell him plainly that this Scripture is not to be understood of baptizing with Water and that this form of baptizing in the Name of Father Son and Spirit hath no warrant from Matth. 28 c. For which Whether Christ did prescribe a Form of Baptism in Matth. 28 besides the Reason taken from the Signification of the Name as being the Vertue and Power above expressed let it be considered that if that had been a Form prescribed by Christ to his Apostles then surely they would have made use of that Form in the administring of Water-baptism to such as they baptized with Water but tho' particular mention be made in divers places of the Acts Who were baptized and how and tho' it be particularly expressed that they baptized such and such as Acts 2.41 8.12 13 38 9.18 10.48 16.15 18.8 yet there is not a word of this Form And in two places Acts 8.16 19.5 it is said of some that they were baptized in the Name of the Lord Jesus by which it yet more appears that either the Author of this History hath been very defective who having so often occasion to mention this yet omitteth so substantial a part of Baptism which were to accuse the Holy Ghost by whose guidance Luke wrote it or else that the Apostle did no ways understand that Christ by his Commission Matth. 28. did injoin them such a Form of Water baptism seeing they did not use it And therefore it is safer to conclude that what they did in administring Water-baptism they did not by vertue of that Commission else they would have so used it for our Adversaries I suppose would judge it great a Heresy to Administer Water-baptism without that or only in the Name of Jesus without mention of Father or Spirit as it is expresly said
Testimony of Moses and the Prophets even than John who was the greatest But when we produce the Testimony of Moses and the Prophets and Apostles as an Evidence to the Truth of what we affirm I say it should be received by our Adversaries who own the Scriptures as their Chief and Only Rule For either they should Receive it or not Receive it if they should Receive it then they are faulty who in the late Dispute at Aberdeen did refuse to Receive the Evidence of the Scriptures as from us only because we say We have a greater to wit that of the Spirit within us although we own the Scripture as the greatest Visible and outward Evidence that we can give to our Adversaries If they should not Receive the Scripture-Evidence and Testimony as from us because we say we have a Greater to wit that of Christ himself immediately in us by his Spirit then they must needs also say for the same Reason That the Jews ought not to receive the Testimony of the Scriptures as an Evidence for Christ because he said He had a Greater And certainly he had a greater though they would not receive it nor could not as they stood in their Prejudice and Malice wherewith they were filled against him who did not receive him Now this I say with Freedom and Boldness of Spirit to all those whether Papists Anabaptists Prelatical or Presbyterian Professors who with one Mouth require of us an Evidence that we are Inspired or have a Measure of the Inspiration of the Spirit of God and Christ in us I offer unto all of you the Scriptures for an Evidence of this Truth viz. That the Quakers so called have a Measure of the Inspiration of the Spirit of God and Christ in them For according to the Scriptures-Testimony Christ the true Light enlighteneth every Man that cometh into the World and his Illumination is his Inspiration I profess sincerely in God's Fear That the Scriptures-Testimony is to me as full and plain and Convincing to prove this Truth viz. That an Illumination Manifestation and Inspiration of the Spirit of God is given to every Man is in every Man as to prove this Truth That Christ who according to the Flesh was born of the Virgin Mary was the promised Messiah Now if we can prove from Scripture That all Men have in them a Measure of this Divine Illumination and Inspiration by the Spirit of Christ we have gained our Point which is That we have also a Measure of the same in us for ALL MEN doth comprehend Vs called Quakers as well as other Men I see not what our Adversaries can with any Colour Object against this Evidence from Scripture but this That they will deny that the Scripture bears Testimony to this Vniversal Illumination or Inspiration of the Spirit of God in Men. But this brings the Matter of the Debate from being Personal to be Doctrinal and so puts us upon equal Terms at least with all our Adversaries especially Prelatical Anabaptist and Presbyterian and Independent Opposers whatsoever who say The Scriptures are their chief and only Rule And though our Adversaries say The Scripture doth not testifie to that Universal Inspiration of the Spirit of Christ in Men that moveth us not more than when the Jews denied That the Scriptures bore Testimony to him that was born of the Virgin Mary to be the Christ. We are able by the help of God to prove from Scripture the Truth of this Doctrine of Divine Illumination and Inspiration in all Men and consequently in the Quakers as much as they or any professing Christianity upon Earth can prove any Principle or Doctrine of their Faith Secondly We are able and do offer by the Grace of God against all our Opposers whatsoever to prove from the Scriptures-Testimony That this Universal Inspiration and Illumination of Christ by his Spirit in Men is a sufficient Evidence of Truth and Rule of Faith and Life in all Men and consequently in us called Quakers Thirdly that this Divine Inspiration and Illumination where it is not wilfully resisted and rejected but regarded and attended is a Greater Evidence than the Scripture is and witnessed by the Scriptures Fourthly and yet the Scripture is the Greatest Visible and Outward Evidence that either we or they can give of their Rule I shall conclude with a reasonable Demand to these Young-Men Masters of Arts their Masters and Teachers which is this Whether they own these Assertions Affirmations and Arguments of their Scholars in the late Dispute as followeth viz. That whatever is of God is God That the Scriptures according to the Quakers are Fallacious and can beguile us That the Baptism with the Holy Ghost is ceased And the rest of their Discourse inserted in this foregoing Treatise If Yea Let them declare so much to the People who are greatly stumbled at these their Expressions even divers of their own Church If Nay then let them publickly Reprove and Disown those Words otherwise not only we but many others will say Ye have both taught and allowed them so to Affirm G. K. Quakerism Confirmed OR A VINDICATION Of the Chief DOCTRINES and PRINCIPLES Of the PEOPLE called QUAKERS FROM THE Arguments and Objections of the Students of Divinity so called of Aberdeen in their Book entituled QVAKERISM CANVASED BY ROBERT BARCLAY AND GEORGE KEITH 2 Tim. 3.9 But they shall proceed no further for their Folly shall be manifest to all Men c. London Printed for Tho. Northcott 1691. Friendly Reader 1676. HAD we not more Regarded the Interest of the Truth for whose sake we can shun no Abasement than the Significancy of those with whom we have this Rencountre we should have rather chused to be silent than Answer them they being of so small Reputation among their own that neither Teachers nor People will hold themselves Accomptable for any of their Positions and seem zealous to have it believed they would not bestow Time to Read it nor yet hold themselves obliged to Approve it However since we certainly know That in the Second Part of their Book to which this Reply is they have scraped together most of the Chief Arguments used against us and borrowed not a little from G. M's Manuscripts with whose Work that yet appears not we have been these seven Years menaced Which like the Materials of a Building managed by Unskilful Workmen though they be by them very confusedly put together yet being the chief Things can be said against us we have throughly handled for the Reader 's Satisfaction which may be Serviceable to the Truth without Respect to the Insignificancy of those against whom it is written As for the first Part of their Book we have also Answered it but distinct from this it consisting of many Particularities of Matters of Fact which perhaps might have proved tedious to many Readers that may by This be Edified and think it of no great Consequence that the Students are proved Liars which even many
Truth Triumphant Through the SPIRITUAL WARFARE Christian Labours AND WRITINGS Of that Able and Faithful SERVANT of JESUS CHRIST ROBERT BARCLAY Who Deceased at his own House at Vrie in the Kingdom of Scotland the 3 Day of the 8 Month 1690. Heb. xi 4. He being Dead yet speaketh LONDON Printed for Thomas Northcott in George-Yard in Lombard-Street MDCXCII THE Preface to the Reader WHen the Son of God had wrought that mighty Miracle of feeding 5000. persons with only five Loaves and two small Fishes he said to his Disciples Gather up the Fragments that Remain Joh. 6.12 that Nothing be Lost. This Preface no sooner fell to my share than this Passage was brought to my Mind and very aptly to the Occasion For our Blessed Lord having also Effectually Gathered and Fed his People by his Disciples in this Generation it is a Duty we Owe to God and our selves as well as to them That we Gather up the Remainder of their Testimonies of Love and Service that so nothing be Lost. To God we Owe it for his Vnspeakable Benefit to our selves for our Example and Instruction and to the Memories of such Deceased Brethren as their Just but Fairer and more lasting Monuments than those of Engraven Tables of Marble or Statues of Brass As their Works look beyond this World so their Praise will out-live it There is an Vnfading Glory in the Labours of Good Men And though Death is permitted to draw a Dark Shadow over their Persons they will Live in the Just Reputation of their Good Works the lively Characters of their Vndying Pious Minds It cannot wither their Fame or obliviate their Names On the contrary Death often silences Envy and augments their deserved Praise The Author of these Collected Labours was one of them and as he has left us so has he left These to us for his Legacy the Better Part doubtless of his Estate as befitted the Divine Nature of our Kindred Not therefore for Ostentation or to Indulge a Worldly Custome but to the Glory of the Invisible God the Edification of his Church the Benefit of all People and as a Testimony of our Respect to the Deceased Author and of his Fidelity and Service to the Truth This Ensuing Volume Reader is published as thou seest Which brings me to the Nature of it and the several Parts that do Compile it Divinity Plain Sound Christian Divinity the most Glorious and Entertaining Object of the Soul of Man is the Subject Matter of this following Book Divinity I say in all the right Senses of the Word In its first and stricter Sense to wit the Divine Nature or Godhead this is Humbly and Reverently Considered but more especially in its larger Acceptation viz. Of the Knowledge of God and those Doctrines of Truth and Order that immediately relate to the Duty we Owe to God and Man both in and out of Society In short Faith and Practice which is the Course Mankind should steer through this World to the Haven of Everlasting Rest as we cannot find a better Subject so it will be hard to find it better treated and followed not because he was more of a Scholar than some others but in that he was more Gifted than many others For this Knowledge of Divinity comes not by the Means of Vniversity-Learning but that of the School of Christ by the Illumination of his Light and Spirit and the Holy Doctrine and Discipline of his Cross in one great but true Word Regeneration which is an Experimental Science and to be had without Money and without Price and that both by Gentle and Simple Rich and Poor c. but not without Labour Pain and Travail Which made our Blessed Lord say Labour not for the Bread that perishes but for that which endureth to Everlasting Life Joh. 6.27 Phil. 2.12 2 Pet. 1.10 And the Apostle tells us We must work out our Salvation with Fear and Trembling and give Diligence to make our Calling and Election sure It consists of divers Operations but all by the same Light and Spirit 1 Cor. 12.4 5 6. and because all have need of it all partake of it that they may profit by it Joh. 1.9 It Enlightens all that come into the World says the Beloved Disciple and whatsoever may be known of God his Mind and Will is manifested in them for God by the Revelation of this Light hath shewen it unto them Rom. 1.19 says the Apostle to the Romans And again Whatsoever is Reproved Ephes. 5.13 is made manifest by it It is made the Touchstone of our Lives and Conversation for we are to bring our Deeds to it Joh. 3.20 21. 1 Joh. 1.5 6 7. It leads to the Benefit of the Blood of Jesus That cleanseth from all Sin and gives us fellowship with God and one with another as his Children and People It is our Armour also against all the Fiery Darts Rom. 13.12 Rev. 21.23 24. and Furious Assaults and Crafty Workings of Satan our great and common Enemy Nay the Nations of them that are saved must walk in this Light Yea it is the Light of the Soul on Earth and the Light of the Spirit of the Just made perfect in Heaven too in the divers Degrees of it And Man is Darkness as to Divine Matters till he turns to this Blessed Light in him which is the true Manifestation of the Son of God to and in the Soul and Mind of Man the Real Seed and Root of all Divine Knowledge and Life in Man which only gives him a Sight Sense and Saviour of Divine things and of that Immortality he otherways vainly talks of i and hopes for The Spirit of Man is the Candle of the Lord indeed when it is lighted by this Glorious Light Prov. 20.27 but in the Wicked it is said to be often put out not the Light it self but Man's Spirit which becomes a Dark Candle again as it was before it was enlightened by this true Light through his Disobedience to it It is called Light because of that Discovery it makes and sure Evidence it gives of God's Mind and Man's Duty and Ways That which is called Light is also called Spirit because of the Life and Sense it begets in the Soul of its Condition It Quickens Man that was dead in Sins and Trespasses for Sin hardens the Heart as well as darkens the Understanding And this Glorious Principle by its Spiritual Efficacy makes it Sensible Soft and Tender so that the least Sin is felt as well as discerned Not an Evil Thought passes or a Temptation to it but this Living Heart turns against it An Antipathy shews it self and Get thee behind me Satan is the determined Sentence of the Enliven'd Soul It is of this Spirit the Apostle speaks to the Corinthians and it makes almost an Intire Chapter He tells us that it searches the deep things of God 1 Cor. 2. and without which Man cannot discern Spiritual things And he gives a Reason for it too grounded on his own
Experience the just Authority of his Confidence because The natural Man perceiveth not the things of God neither can he as such because they are spiritually discerned The Natural Man may talk of them of God his Nature and Attributes of Christ his Relation Natures and Offices of Regeneration which is the Great Work of the Son of God in and upon Man But Alas that is all the Natural Man with all his Natural Powers and Skill is Capable of he can go no deeper 'T is all Hear-say and Imagination For they are a Mystery shut up close from all Unsanctified Hearts and Heads Yea they are all wrapt up and strongly inclosed in this Holy Seed of Light and Spirit that shines in the dark Hearts of Men and through the Power of that Darkness they cannot Comprehend it The Ground of which Darkness is Disobedience Which made Christ say to the Jews If you will do the will of God you shall know of my doctrine Joh. 7.17 if it be of God or not I say the Mystery Power and Virtue of Christianity is shut up in this Divine Seed And if thou O Reader knowest it not but art only speculatively a Christian open thy Heart and let it into the good Ground and thou shalt quickly find the Efficacy and Excellency of it in the Fruits that will spring from it The Increase will be very great and the Tast thereof sweeter much than the Honey or the Honey-Comb Psal. 19.10 She is a Tree of Life said a Wise and a great King of old Time to all them that lay hold upon her Prov. 3.18 ch 8.19 and happy is every one that retaineth her for her fruit is better than gold and her revenue than choice silver It was by him stiled Wisdom because it made him Wise and will make every one that is Taught by it Ch. 9.10 Job 28.111 Psal. 10. For it makes People Wise to Salvation by teaching them the Fear of the Lord and to depart from Iniquity and every evil way All such are said to have a good Vnderstanding The Apostle Paul also calleth it the Grace of God Tit. 2.11 12 13. that bringeth Salvation that hath appeared to all men c. Grace because it is God's Free Gift not our Merit or Purchase God so loved the World Joh. 3.16 Ch. 1.14.16 he gave his only begotten Son to save it who was full of Grace and Truth And of his fulness we receive grace for grace in order to Salvation In which Saying of the Apostle Five things are to be seriously remarked as Comprehensive of the very Body of our Christian Divinity First the Principle Talent or Gift which God giveth to Man and that is his Grace The Grace of God c. Secondly This Grace Talent Gift or Principle is sufficient to the End for which it is given viz. It bringeth Salvation God bestows it for that purpose Paul might well say so that had tried the Power and Virtue of it under the greatest Temptation As God told him 2 Cor. 12.8 9. his Grace was sufficient for him so he found it to his exceeding great Joy Thirdly The Vniversality of God's Bounty It appears to all Men more or less It is so intended Christ died for all and distributes Grace to all that all might come to the Knowledge of the Truth 1 Tim. 2.4 as it is in Jesus and be saved Fourthly The way by which the Sufficiency and Vniversality of it is demonstrated and that is The Teaching Quality and Virtue of it v. 12. Teaching us that denying Vngodliness and worldly Lusts we should live soberly righteously and Godly in this present World This every one feels in his own Bosom at Times and that of all Religions and of all Nations A Just Monitor a Secret Reprover and a Faithful Witness Blessed are they that give heed thereunto and learn of it what to Leave and what to Do what to shun and what to Embrace Prov. 8.20 Mich. 6.8 For it Leads in the Ways of Righteousness and in the midst of the Paths of Judgment It is by this God sheweth Man his Thoughts and what he doth require of him This it is that Man has made an Adversary by his Iniquities which he must make Peace with lest he bring him before the Judge Matt. 5.25 and he cast him into Prison and he come not out till he has paid the uttermost Farthing This Inward Teaching Reproving Exhorting Light Spirit or Grace of God Learns us Two Lessons which make up the holy Order of our Conversion and Salvation 1. What we are to Deny 2. What we are to Do. We are to Deny Vngodliness and wordly Lusts and it will shew us what they are both within and without in Thought as well as in Word and Deed if we will attend to it and Watch and Wait upon it And though the grosser Evils that carry the largest Characters of Impiety are easily seen and observed yet there are Lusts that lie near and stick close that are less perceptible and it may be are hardly by some thought Evil neither As in Relation to Extreams in Food Apparel Furniture Discourse Converse Gain Honour Revenge Emulation c. And there is an Vngodliness in a Mystery too which utterly mistakes and overthrows the true Nature and End of Religion as well as palpable Enormities Such is setting up the Form above the Power of Godliness Humane Traditions above the Scripture and Opposing that to the Spirit of God which it Testifies of and so often Refers unto and making and pressing Civil Edicts about Matters of Faith and suffering none to Live and Enjoy what is their own and prosecute their Lawful Callings for the Maintenance of their Families unless they will forgoe Convictions play the Hypocrite be of their Creed and receive their Mark in their Forehead Rev. 13.16 c. 14.9 or at least in their Right hand by which means they have made a Worldly Interest and Empire of the Church and of Religion that should be the Purity and Peace of the VVorld a meer Step and Test to Temporal Preferment These are the Things under which Religion and indeed Civil Society and true Civil Policy groan as well as other Impieties though by Worldly Men and some that would be thought Religious too this is as little seen as the more sensual Vngodliness is amended For all which the Eternal God is come by many Judgments and coming in Flames of Fire to Execute Vengeance upon the Wicked 2 Thess. 1.7 8. whatever Carnal and Secure Minds think And it is not the least of our Miseries that we are but too Vnsensible of it Thus we see what we are Taught by the Grace to deny Let us next consider the other part of our Duty which the Grace teacheth us and that is What we are to do Teaching us says the Great and Zealous Apostle that denying ungodliness and worldly lusts we should live Soberly Righteously and Godly in this present World This is also a most Comprehensive Expression a plain and
easie Compend of our Active Duty to God and Man yea to ourselves Soberly That is with Moderation Temper Government of our Passions and Affections Let your Moderation be known unto all Men Phil. 4.5 said the same Apostle His Reason was pressing and unanswerable For the Lord is at hand So be Sober for the Lord 's at hand and let Men see that we are so Though the Exhortation chiefly regards Ourselves that we may not Abuse or Disorder our selves Overdo or Act in reference to our own Persons and Affairs As if he had said be sober and moderate in thy Giving Getting Conversing in thy Pains and Pleasures in Thoughts VVords and Deeds in thy whole Man and Life Righteously Refers to our Neighbour to do as we would be done to To defraud none oppress none 1 Cor. 6.7 8 9. Eph. 6.1 10. Col. 3.20 25. Prov. 20.10 Ch. 22.28 but Discharge all Relations and Conditions uprightly to Parents Magistrates Husband VVife Children Servants Neighbours Strangers Enemies Just VVeights and Measures Old Land-marks and an Even Ballance These are well-pleasing to God in all Ranks and Relations Godly in this present VVorld relates chiefly to God the Faith VVorship and Obedience we owe to him Obedience by a pious Life For this is the will of God even our Sanctification without Holiness none shall see him 1 Thess. 4.3 So that to be Godly is to Live after God not the World and after his Spirit not our Flesh but to Crucify the flesh with the lusts thereof Rom. 13.12 14. Gal. 5.22 25. and put on the Lord Jesus Christ his Meekness his Patience Humility Mercy Forgiveness Love Temperance and Righteousness and make no more provision for the flesh to fulfill the lusts thereof No more be in pain Matt. 6.31 33. what we should eat or drink or put on or how we may make our selves Wealthy or Mighty in the Earth after the way of the Old Gentiles that knew not God as is the Custom of almost the whole Christian World so called at this very day which General Declension shews that a General Judgment and an Over-flowing Scourge of God is at hand but to seek the Kingdom of God first and deny our selves Job 14.14 and watch and pray waiting all the Days of our appointed Time until our Great and Last Change shall come So that Godliness is God-likeness Translation Renewing yea the First Resurrection that those who Attain to it the Second Death shall have no Power over them This Godliness with Contentment is the greatest Gain 1 Tim. 4.8 Ch. 6.6 1 Joh. 3.5 8. and profitable in all things the Sum and Substance of Religion and of all God's Dispensations in the World yea the very End of Christ's coming and the blessed Fruit of his Victory over Hell Death and the Grave that Sin might have an end the Devil's Works in Man and Woman be destroyed and Man made an holy Temple and Tabernacle for God to dwell in This is Godliness and this Godliness is the way to please God 2 Cor. 6.16 Matt. 6.20 1 Tim. 6.18 19. to lay up Treasure in Heaven to be fruitful in Grace rich in Faith and good VVorks and to lay hold on Eternal Life and become Heirs of an Inheritance Incorruptible Which brings me to the Fifth and Last thing observable from this Comprehensive Passage viz. The Comfortable Reward and End of this Life and Grace in vers 13. Looking for that blessed Hope and the glorious Appearing of the great God and our Saviour Jesus Christ That is Looking for the Fulfilling of that blessed Hope to Have what they Hoped for An Hope that does not make Ashamed those that have it but is an Anchor to the Soul in the greatest Storms that Attend Men on thair Way to Blessedness It is for the Accomplishment of this Hope the gracious Livers have a Title to Expect and Wait. They that have been Taught by the Grace what to deny and what to do and to look and live above the VVorld and by an Eye of Faith to pierce through the dark Clouds of Time and stedfastly to look into the things that are Eternal they are but Travellers and Pilgrims as were all the Godly Fathers of old Time and expect with them a City Heb. 11.10 whose Builder and Maker is God These wait for the Glorious Appearing of the great God and their Saviour Jesus Christ as the Blessed End of their Hope and to them he will certainly come as the Glorious and Faithful Rewarder of the Faith Obedience and Perseverance of his poor Disciples and Servants They shall Reign with him a Thousand Years and for ever Their Obedience and Sufferings are but Temporal but the Recompence Everlasting Eye hath not seen nor Ear heard Isa. 64.4 1 Cor. 2.9 10. Psal. 84.1 10. nor has the Heart of man been able to perceive the good things that God has laid up in store for those that love him But in the Heavens that do not wax Old and which will never pass away those holy Courts of God the true Followers of Jesus the Children of Light and Disciples of the Cross that come through the many Tribulations from Conviction to Conversion from Conversion to Consummation the End of all shall Understand Tast and Enjoy those Hidden and Divine Pleasures that are as Ineffable as they are Eternal This Reader is the Old Divinity that of Christ and his blessed Apostles Time and Teaching renewed in our Days by the fresh Breaking-forth of the same Light Spirit and Grace that brought this Doctrine of Immortality to Light in those Primitive and Happy Ages yea Immortality it self a Divine Never-dying Life into the Soul that which quickens it out of the sleepy and dead Estate Sin brings it into by which it looseth all Savour or Relish of Spiritual Things I say this is the Divinity God has Renewed among us an Experimental Work or Operation of his Light Spirit and Grace in our Souls This Light is the great Luminary of the Intellectual World that expels the Darkness and scatters the Mists of Sin and Death that the Souls of Men labour under where it is Received and Obeyed This is the Day of God in which the whole World has a Visitation that by which we are to see our Way to God and Duty to him and all Men as the outward Sun is the Means by which we see our outward Ways and the Difference of outward Things This was the Principle that divinely endued the Author of the ensuing Volume and has enabled him to Write of God and his Attributes by the Power and Truth of them upon his own Soul He felt his Justice in himself for his Disobedience His Mercy by the Forgiveness of his Sins through Faith and Repentance His Holiness by the Sanctification of his Grace through Obedience to the Teachings of it That God is a Spirit by the Spiritual Operations upon his own Soul the Spiritual Part of himself And Omnipresent because he felt his Presence or him present as a
not another Truth than is therein Mentioned But this Reader will not do I must ask Questions too What is Revealed to thee by them Thou Readest of God of Christ of the Spirit and hast framed an Image or Idea of them in thy mind but is that Revelation Revelation in Religion is Knowledge Experience thy own Sight and Sense that of which thou art a true Witness Mind me I beseech thee Regeneration is the great Work of Religion yea Religion true Christian Religion is Regeneration as I before hinted for it is the very End of Christ's Coming we cannot be Saved without it Nay it is called that very Salvation Hear the Apostle But after the Kindness and Love of God our Saviour appeared Tit. 3.4 5 6. not by Works of Righteousness which we have done but according to his Mercy he Saved us by the Washing of Regeneration and Renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour Now so far is God Revealed to thee and art thou truly Religious as thou art Born again Washed and Renewed by the Regenerating Spirit of God and no further If the Scripture were all the Revelation needful the Wicked Jews must have known it as well as the Believing Jews because they could read them and had as good or better Natural Capacities to take the Grammatical and Literal Sense of what they Deliver But they were so far from understanding Christ and his Doctrine though he did Wonders and spake as we Read among them that Christ both tells us they were Blind and Solemnly Thanks his Father that he had hid those Secrets from the Wise and Prudent of that Day and Revealed them unto Babes Mat. 11.25 And to this Christ himself beareth Testimony when he saith That No Man knoweth the Father but the Son and he to whom the Son Revealeth him Luk. 10.22 And as the Son Reveals the Father so the Father must bear Witness Reveal and Draw to the Son Joh. 5.37 or Men cannot come to him that Opens and Reveals the Father Thus in that notable Saying of Christ to Peter when asking him But who sayest thou that I am and he Answering Thou art Christ the Son of the Living God he replyed upon him Blessed art thou Simon Bar-Jona Matt. 16.17 Flesh and Blood hath not Revealed this unto thee but my Father which is in Heaven So that though Peter both heard and saw abundance of what Christ said and did it was needful to such a Confession that God should give a further Revelation of his Son And if Peter wanted under all the Advantages he had above us this Revelation can we hope to know him without it O no Reader As he knew him thou must know him For none cometh to the Son but whom the Father draweth O mind these Drawings in thy own Soul Joh. 6.44 And how does the Father draw Few Alass trouble themselves to weigh these Matters and yet they must be Christians for all that But what say the Schools the Criticks and Learned upon these things Why they search their Books study and beat their Brains and Imagine the Meaning Some say it is by the Scripture but that won't do for that says no such thing On the Contrary that the Father Reveals the Son and Draws to him and the Son Reveals the Father and not the Scripture that tells us so which is neither the Father nor the Son Nor indeed is it Comprehensible how the Father should Reveal the Son by Scripture and the Son the Father for so the Scripture would Reveal both which is the Reciprocal Work of the Father and Son And were it so Caiphas would have known Christ as well as Peter and the Wicked would know both the Father and the Son as well as the Good because the Scriptures are as much in their Power Which is Absurd and Impossible But others more Refined say It is by the Spirit opening the Scripture As indeed the First Reformers and all those that have been pushing on a further Reformation ever since have spoken and have founded their Belief of the Divine Authority of the Scripture upon the Testimony and Revelation of the Spirit in them These come near But then what is this Spirit how dost thou know it its Manifestations Revelations and Operations and by what Tokens is it to be Known and Discerned This is a Question not to be Answered but by an Experienced Man for the Spirit of God Reveals not the deep things of God to the Carnal and Disobedient Man Many are the Degrees Steps and Lessons of this Holy Spirit of God in and to Man as Man receives it and obeys it and daily inclines to Learn the Lesson it teaches I may tell thee Reader and I am not far from the Matter that this great Work is as Mechanicks and Chymists speak a Manual Operation a spiritual Labour and Travel Work out your own Salvation Phil. 2.12 13. saith the Apostle with Fear and Trembling by whom by him by whom all things were made of old and that maketh all things new Jo. 1.3 4. even Christ the Word in whom is Life and that Life is the Light of Men. It is this Sort of Revelation we Contend for not that of particular Persons or things past or to come which refer not Immediately to the Knowledge and Work of God in Man by which God makes himself savingly known to Men. That Private or Particular sort of Revelation is however called a Revelation also as the Visions of the Prophets Peter's Sense of the Hypocrisy of Ananias and Sapphira and Agabus's Foresight by the Holy Ghost of Paul's Sufferings at Jerusalem This Sort of Extraordinary Knowledge is truly called Revelation But this is not the Revelation we insist upon though neither is this Ceased Nor yet is it those Doctrines as of the Incarnation of the Son of God his Death Resurrection and Ascension c. Confirmed and Enforced upon the Belief of Men by the Authority of Miracles which is also another sort of Revelation which being once done need not to be Repeated and of which the Wicked are as much Possessors as the Good the Matter of Fact I mean of the visible Transaction of the Son of God being Recorded in the Scriptures of Truth which they also have in their Hands But the Inward sight sense and knowledge of the Will of God by the Operation of his Light and Spirit shining and working in our Hearts and the Spiritual Sense of that blessed Appearance of the Son of God in the Flesh and the Moral End of it to our Benefit and Advantage is no more Conceivable by Carnal Men than is Regeneration without which no Man can enter into the Kingdom of God Christ tells us John 3.5 there is such a thing and the two Principles of it Water and Spirit but he do's not tell us what they are how to be Obtained what way they Operate or we are to Apply them or our selves to them for that New Birth
Ability of the large Vnderstanding given him to set forth the Beauty and Infallibility of the Grounds and Excellent Principles of Truth and to open and prove the same over all Opposition of Gainsayers to the reaching of the Understanding of many of the Great and Learned of the World both at home and abroad and to the begetting a better Opinion and Judgment concerning both the Principles and Practices of God's People called in Derision Quakers than had been held forth by the Craft and Malice of the Priests and others to be in the beginning as Fools Madmen c. and holding non-sensical and unreasonable as well as Vnscriptural Whimsies and so forth But God who is Light is wipeing away the Reproaches and Slanders off his Blessed Truth and People and will more and more exalt the Standard and Ensign thereof to gather the Nations unto it out of their Cruelties Lusts and Roarings against one another and of the overflowing of all Abominations among them to the great provoâ—ing of God's Wrath. Reformation from all which will never be known nor Deliverance from the Bondage and Miseries thereby occasioned by all the Might Power and Fightings of the Carnal Sword nor Politick Devices of Men but only by the blessed Power Spirit and Grace of God which hath appeared to all to that very end to teach to deny Vngodliness and wordly Lusts and to live soberly Righteously and Godly in this present World if Men would turn to believe in and obey it Which is our Testimony and Holy Principle we direct all unto and which this Blessed Servant of the Church laid out himself in his many Excellent Writings especially his Apology to promulgate through the World with blessed Success not only in Printing but in Travelling having gone through a great part of Germany Holland and other Countries in the Service of the Truth And the Lord blessed him every way therein He was an Exemplary Husband Parent and Master in his Family so that the Beauty good Order Holiness Gravity and Lowliness of the Truth shined therein I can say to my Refreshment and many others as in a Quiet Habitation He was a Man of great Meekness Sweetness and Lowliness of Spirit and of such a bearing contented Mind that though a Man of such Parts and great Authority over Evil in his Servants and others yet kept in such a Dominion over any thing that would have disordered his own Syirit that I can truly say I never saw him in any peevish angry brittle or disordered Temper since ever I knew him though I had as much Intimacy and Frequency of Concerns with him as most here-away He was so far from being lifted up or Exalted by the great Gifts he had received from his Maker both in the Truth and as a Man that I can say I have often desired to grow in the plain down-right humble and lowly Spirit wherein he became as weak with the weakest and poor with the poorest and low with the lowest as well as he could be deep with them that were deep So that in a good Measure he had learned to become all things to all Men with a true and upright Endeavour to Gain some I can say I have parted with a most Entire Friend and Counsellor But glory to him who lives for ever through great Mercy I know him who is the Fountain of all Wisdom Righteousness Love and Pity who I trust will make up this great Loss not only to me but to his blessed People and Church especially in this his Native Country of Scotland in and to which he had made him an Ornament and as a Star and shining Light And Oh! that he may make me and all whom he hath Convinced of his pretious Truth in our Native Country whether living therein or abroad to shine forth in the Glory Beauty and Virtue thereof and as the first Fruits thereof and Witnesses of the great Glory that shall livingly arise therein though perhaps ushered in by great Tribulations when our God shall wipe away the Reproaches thereof and change its name from Barren or Forsaken because our God hath a true though a small Seed therein in which he delighteth and is Married thereunto and many shall be the Children of the Lamb's Marriage therein in due time when the Leaven of the Pharisees is purged out and the Bastard-Births of the Adulteresses and Whoredoms of a false Profession therein comes to be seen and turned from As concerning this our Dear Friend R. B. The Lord soon began his Work with him shortly after he was brought home from France wherein in his Young and Tender Years he was brought up at Paris under his Vncle And though at his Return thence but about sixteen Years yet it having pleased the Lord to bring his Dear and Worthy Father into his most-precious Truth he having thereby occasion to be in the Meetings of God's Chosen People who Worship him in his own Name Spirit and Power and not in the Words of Man's Wisdom and Preparation he was by the Virtue and Efficacious Life of this Blessed Power shortly after reached and that in the Time of Silence a Mystery to the World and came so fast to grow therein through his great Love and Watchfulness to the Inward Appearance thereof that not long after he was called out to the Publick Ministry and declaring abroad what his Eyes had seen and his Hands had handled of this pure Word of Life Yea the Lord who loved him counted him worthy so Early to Call him to some Weighty and Hard Services for his Truth in our Nation that a little after his coming out of the Age of Minority as it is called he was made willing in the Day of God's Power to give up his Body as a Sign and Wonder to this Generation and to deny himself and all in him as a Man so far as to become a Fool for his sake whom he loved in going in Obedience to his Will in Sack-cloath and Ashes through Three of the Chief Streets of the City of Aberdeen As his Testimony printed concerning it holds forth his Service therein besides some weighty Services at several Steeple-houses and Sufferings in Prison for the Truth 's Sake And I cannot forbear to touch at his great Care and Zeal that Vnity Love and Sweetness might be preserved among God's Children over all the Cunning Endeavours of the Enemy to the contrary What shall I more say concerning this Servant of the Lord but that Blessed are the dead that die in the Lord Yea saith the Spirit from henceforth they rest from their labours and their works follow them He laid down the Body in the Holy and Honourable Truth wherein he had served it about Twenty Three Years upon the Third Day of the Eighth Month 1690. near the Forty Second Year of his Age at his own House of Vrie in Scotland and it was laid in his own Burial-Ground there upon the sixth Day of the same Month before many Friends and other
know that then your Juglings about them would be made manifest But indeed we are far from desiring People to heed your false Glosses and Commentaries upon them whereby ye darken them rather than interpret them Thirdly thou sayst When you want an inward Command to a Duty I trow the outward Command of the Scripture is not regarded Answ. Here thou writest as one unacquainted with the Law and New Covenant writ in the heart the inward Command is never wanting in the due season to any Duty as it is waited for and the outward Testimony or Signification of the Command we regard in its place Is it not a regarding the outward to mind the inward Vnction and Spirit to which it directs which inward teacheth all things and leadeth into all Truth 1 John 2.27 1 Cor. 14.15 John 16.13 yea do not such more regard the outward than they who under a pretence of an outward Command do run about these things in their own natural Will and Spirit neglecting to wait upon the Lord for the leading and help of his Spirit Thy comparing us to Servants who will not be moved to work by their Master's Letter c. is vain and ridiculous nor doth it reach us for our Master's Letter is writ in our Hearts and there we are to find it Neither is our Master separated from us as those Masters are who use to write Letters to Servants to set them on work while they are absent and cannot help them by their presence for our Master is always with us and he requires us to do all our works by his immediate Counsel Direction and Assistance as present with us and in us And that Nature we witness brought forth in us which does not shift his Will but delight in it to do it and know it whether told us by a lively Voice or by any other inward signification of his Spirit Fourthly And because thou art ignorant of that great Duty of waiting upon the Lord in silence out of all thy own Thoughts and Words and art trampling it under foot thou lookest upon it as mis-spent time or a meer looking upon the ground whereas if ever thou comest to know the Scriptures aright or to confer aright concerning them so as to profit thou must first come to that silence thou now so much despisest So that these things very well consist though the World may judge otherways whom thou wilt have to be Judges in the Case but in the Judgment of those who are redeemed out of the World we shall be found to put the Scriptures in their true place Thou canst not but smile thou sayst that a man of understanding should grant the Scriptures to be a declaration of God's Mind and yet deny them to be God's Word for what is a Word but a declaration of ones Mind Answ. Here thy lightness appears which darkens thy Understanding If thou must needs smile do it at thy impertinent Reason For though a man's Word be the declaration of his Mind yet every declaration of his Mind is not his Word for Signs may be a declaration of a man's Mind without his Word and People usually distinguish betwixt a man's Word and his Writ And so though the Scripture be a declaration of God's Mind yet it is not his Word properly nor can those Properties which are declared of the Word belong to the Scriptures as hath oft been demonstrated but to that inward and living Word as it doth declare it self whether in the Heart or in the Mouth The Word of God is like unto himself Spiritual yea Spirit and Life and therefore cannot be heard or read with the Natural External Senses as the Scriptures can nor does the Scriptures cited by thee as Hosea 1.1 Joel 1.1 Isaiah 38.4 Jeremiah 14.1 prove thy intent For that Word which came unto the Prophetâ—s was that from which the Scriptures were given forth which Word you confess was immediate from God but you say It is ceased to come now And did not all the Prophets prophesy from Christ the Word Thou mightest as well reason thus That when it is said the Spirit of the Lord came upon such a one or to such a one that therefore the Scripture is the Spirit and so deny all Spirit but that which is the Scripture as some do in other Sects calling the Writings of the Apostles and Evangelists the Spirit and denying the necessity of any other thing which is abominable deceit and wresting of Scripture And that the Prophets declaring their Message said Thus saith the Lord proves that what God spake in them and through them as the living Word declared it self was the Word of God but not the Letter or Writing And whereas thou sayst It is all one to say the Scripture saith and God saith Answ. By way of Inference and Collection it may be said they are one because of their Agreement yet the living Word and Speech of God is not the Scripture more than the Sun-beam is the shadow though the one agrees with the other Every one that reads or hears the Scriptures read hears not God immediately now that which God speaks to any or in any immediately that is only his Word properly unto them As they who only read my Letter cannot be said properly to hear me by Word of Mouth Christ said to the Jews Ye have not heard his Voice though they heard the Scriptures and though the Apostle useth some Scriptures out of the Old Testament it proves not he had not the Word of the Lord speaking then immediately in him and to him That Scripture thou biddest remark 1 Thess. 2.13 proves not thy intent neither for the Word which they heard of the Apostles was that living Word declaring it self through the Apostles which was answered by the same in them who heard they heard Christ of in and through the Apostles does it therefore follow that Christ is the Scripture And lastly Mark 7.13 serves thy purpose no more than the rest for the Pharisees in striking at the fifth Commandment did consequently strike at the living inward Word which gave it forth as those who struck at any of the Apostles struck at Christ yet none of the Apostles was Christ as neither is the Scripture as it is outwardly writ to speak properly the Word of God And truly the reason why we may not call the Scriptures the Word of God to speak properly is that People may be directed to that inward living Word for by their being so much called the Word of God they have been put in Christ's stead and have been set up as an Idol instead of that from whence they came so that to avoid this hazard we have put them in their due place Page 14. To prove that it is the Mind and Will of God that the Scriptures should be the Rule thou citest Isa. 8.20 To the Law and to the Testimony c. But it rests to be proved that the Law and Testimony was not the inward Law and
that that Word according to which they were to speak was not the inward Word which is said to be in the Heart It is observable that to prove this thou bringest John 7.49 where the Pharisees say Have any of the Rulers or Pharisees believed in him but this People that know not the Law are accursed This place sutes the matter very well but makes much against thee For the Pharisees here were crying up the outward Law and the Knowledge of it averring that the ignorance of it caused the mean People to believe in Christ. So do ye now ye pretend to cry up the Law and say The ignorance of it occasions so many to leave you And as they then were setting the Law above Christ and covering themselves with a Zeal for it persecuting him and reviling his Followers as Ignorants So ye now whilst ye are boasting of your great Knowledge in the Law and in the Scripture and your high esteem of them ye are despising crucifying the same Christ in his Spiritual Appearance and upbraiding his Followers now as they did then as Ignorants and Contemners of the Law And as to Luke 10.26 How readest thou This was spoke to one that was a Lawyer or Interpreter of the Law and relied upon it so Christ spoke this to check him and beside the dispensation of the Law which this Lawyer was under was different from that of the Gospel in this matter as may appear Hebr. 8.10 Again as for Christ and his Apostles using the Scriptures for convincing of their Opposers so do we and yet this proves not that either he or we judge them to be the Rule whereby to try all Things and Spirits yea even the Spirit of God himself Page 15. Thou seemest to lay much stress upon this That it were impossible for us to prove to a Jew or a Turk that Jesus the Son of Mary is in very deed the Christ without the Scripture But I Answer thee to that easily by what way wilt thou perswade a Turk to believe the Scriptures or their Testimony but by the inward Testimony of the Spirit Calvin Calvin lib. 1. cap. 7. Sect. 4. of his Inst. after he has said all that can be said of outward ways at last concludes The only certain way to know it indeed is by the Testimony of the Spirit And as to the course that Paul took with the obstinate Jews it was very commendable because they said they believed the Scriptures and seemed to esteem them much though they opposed the Truth witnessed to in the Scriptures So that it is evident that some great pretenders to the Scriptures can make a Cloak of them to deny Christ himself as ye do at this day And though Paul took that course with the Jews yet we see he took no such course with the Athenians to whom he cited no Scripture nor endeavoured to perswade them by it but told them they were the Off-spring of God and wished them to feel after him who was not afar off from every one of them Thirdly sayst thou The Saints had recourse to the Scriptures in the examination of Doctrines So have we too as before has been declared but that will not prove the Scripture is the Rule Page 16. Fourthly thou sayst We are commanded to search the Scriptures John 5.39 Answ. The words may be translated You search the Scriptures as Pasor translateth them but we do acknowledge the Scriptures are to be searched but are not to be rested in which was the Jews fault who would not come to Christ to get life thinking to have eternal life in the Scriptures which Christ checks them for And that the Scriptures are profitable for Doctrine Scriptures profitable to whom Correction Instruction we own and are commended for their Dignity and Authority but they are thus profitable only to such as come to the Spirit to guide and direct them how to make use of them else they may prove an occasion of stumbling as they did to the Pharisees Hence it is said That the Man of God may be perfect mark the Man of God not every Man now no Man can be truly called the Man of God but he that is led by the Spirit of God Next thou wouldst undertake to prove That it is not the Mind of God that the Spirit within men should be the Rule In which thou fallest very short as appears by saying That Christ made use of the Scripture to prove himself c. and not the light within And did these Jews receive him who had the Scriptures Did they not reject him And why because they hearkned not unto the inward Voice and Testimony of the Father concerning him and this was the Testimony which he said was greater than that of John though John was the greatest of the Prophets and those who believe had the witness in themselves 1 John 5.10 but to the unbelieving Jews he said Ye have neither heard his voice nor seen his shape Secondly Thou sayst There is an express command to try the Spirits 1 John 4.1 Answ. But is there any word there of trying them by the Scripture Trying Spirits is by the Spirit of God Cannot the Spirits be tried by the Spirit of God or is there any better way to try them How tried Peter the spirit of Ananias and Saphirah And is not the Trial and discerning of Spirits the priviledge of the Saints now And how is it a peculiar priviledge to Saints unless it be done by the Spirit of God For the Scriptures any can make use of the Apostle John writing to the Saints concerning Seducers points them to the Anointing which remained in them and did teach them all things and by this they did know all things and consequently Spirits 1 John 2.20 26. Thirdly thou sayst Vndoubtedly there are strong delusions c. Answ. There are so indeed But was there any more strongly deluded then the Pharisees Yet how much did they lay claim to the Scriptures How came they then to be deluded who was so skill'd in the Scriptures according to the letter of them and the poor People who were not so skill'd so rightly to hit the matter And as to thy Question What way shall the delusion be tried if you neglect the Word of God and look only within Answ. As for the Word of God nor yet the Scriptures-Testimony we neglect not but what way thinkest thou shall the Delusion be tried if you neglect the Spirit within and look only upon the letter and words without you If the Delusion be strong in the heart will it not twine and wrest the Scriptures without to cause the Scriptures to seem for it And suppose a man be deluded with a Spirit of Delusion what can help him but God whose Spirit searcheth all the deepest things of Satan and can and doth discover them to those who love to be undeceived and are faithful to God in what they certainly know And though the same deluding Spirit who deceived
first may deceive over again that makes nothing against the Insufficiency of the Spirit to discover the delusion but if a man be deceived either first or again he is to blame himself for his defect in not being duly watchful and faithful in what is discovered to him of God truly and certainly Consider the tendency of thy Argument which strikes not only at the certainty of the Saints faith now from the Spirit within and the assurance of Knowledge therefrom but also strikes at the very certainty and assurance of all the Faith and Knowledge the holy Prophets and Men of God had from the Spirit within when Scripture was not We are in no greater hazard to be deceived now than they were then You that set up the Scripture as your only Rule the many Sects of you what jangling and contesting is among you while one pleads for his sence and another for his Which all proceeds from their wandring from the Spirit that gave forth the Scriptures And as to satisfying of others we refer and recommend them to the same Spirit in them to receive their satisfaction from that which only can and will satisfy them who wait for it in singleness Page 18. And whereas thou sayst The Saints are led and guided by the Spirit but it is according to the Scriptures So say we too but it doth not therefore follow that the Spirit hath so tyed and limited himself to the use of the Scriptures as always to use them in every particular step of his guiding the Saints the Spirit is free to use or not use the Scriptures at his pleasure and guideth the Saints in many particular steps of their life for which there is no particular Scripture either to approve or disprove them in The more sure Word of Prophecy As for the more sure Word of Prophecy we grant it is the Rule but deny that that more sure Word is the Scriptures but it is that Word in the heart from which the Scriptures came and in and by which the Scriptures are to be interpreted And is it not gross blindness and darkness to say The Scripture is more sure than that Word Light Life and Spirit from which they came Had not the Scriptures all their sureness from the inward Testimony of the Spirit How then can they be more sure Thy example of the Schoolmaster and the Copy serves not thy turn for the Spirit is unto the Saints both their Teacher and their Copy and they need not go forth for a Copy and if they walk according to this by looking upon it and eying it they shall be good Scholars and Proficients He writes them a living Copy in their hearts engraves it on fleshly Tables whereas they who look upon no other Copy but the Words without them are those who are ever learning but never able to come to the Knowledge of the Truth Page 19. Thou askest Why we disjoin the Spirit and the Scriptures citing Isaiah 50.21 Answ. We are not to disjoin what the Lord putteth together sometimes the Spirit joineth or concurreth with the Scripture-Words and sometimes not how many preach and pray and read the Scriptures and talk of them without the joint concurrence of the Spirit Which we say they ought not to do the Scriptures should never be used to preach and pray c. but in the concurrence and assistance of the Spirit for they are not of true use to any without the Spirit but ye disjoin them who would have praying in the letter and using of it without the Motion of the Spirit to such the Scripture is indeed but a dead letter and it is no ways a reproach unto them to be so called Yea what are the best of men without the Spirit but dead men And this is not a reproach to them but their Glory so nor is it to Scripture Thou sayst They are said to be a killing letter and this shews that they are not dead Answ. A poor Argument indeed Can not dead things kill if men feed upon them If thou seedest upon sand gravel stones The Letter killeth shells will not these things kill thee though they be dead And if thou feedest upon the Letter without thee and not upon the Life thou canst not live yea if one that lived did depart from feeding upon the Life to feed upon the Letter it would kill him And as for that Scripture cited by thee it makes very much against thee to wit Isaiah 59.21 For it is one thing for God to put Words into mens Mouths and far another for men to gather these Words from that without Isaiah 59.21 and put them into their own Mouths nor doth it say that the Words God shall put into their Mouths shall be no other Words more or less but the express Scripture Words Why art thou not ashamed to cite this Scripture Do ye not say To speak as the infallible Spirit gives utterance is ceased and consequently God's putting Words into the Mouth God's furnishing them with Words suggested from his own Spirit and Life which the holy Prophets and Apostles witnessed to speak as moved by the Holy Ghost do ye not say this is ceased Why then citest thou a Scripture which is so plain and clear for it but that thou art in Blindness and Confusion Page 19. In thy procedure upon the point of Justification thou makest a large step in that crooked path of deceit wherein thou hadst too much traced from the beginning but now more abundantly than ever thou displayest the Banner of thy Dis-ingenuity and gatherest all thy Forces together it should seem resolving to give the Quakers a final Overthrow And to make the matter misty in the very entry of it thou raisest Dust to thy self venting thy own filthy Imaginations under the notion of coming from them applauding thy endeavours as if thou wert studying to preserve pure the principle of Justification in a point where none is jumbling it among us As thou advancest a little further Page 20 21. having given a very scant Account of their Doctrine in this Matter couching it in most disadvantagious terms thou takest great liberty to extend thy self in a foolish and vain Excursion as if having fathomed the Quakers thou hadst discovered them to be either turned or turning rank Papists therefore to trace thee throughly in this matter that if it be possible thou may'st come to have a discovery of thy Vanity and Malice or though thou shouldst prove irrecoverable yet others may have a view of both I shall first in honesty and plainness declare the Principle of Truth in this matter thereby observing thy Mis-representations Secondly shew what Vast Difference is betwixt us and the Papists therein And Thirdly make manifest how much nearer of kin ye are to the Papists even as to this particular and the things relating thereunto than we which may serve as a seasonable shower to allay that windy Triumph which thou endeavourest to establish unto thy self
self-fained Righteousness which has no better Root to bring them forth then Man 's own Will and Spirit and by such Works we deny to be justified yea we deny all such Works and the justification by them and desire to stand in a continual denial unto them and forbearance from them But again there are such Works which are so ours that they are Christ's also who works them in us and by us and are ours by his Free Grace and by such Works we affirm men are justified Page 23. Thou pleadest That men cannot be justified by any Works of Christ's working in them because they are Imperfect And for their Imperfection thou instancest 1. Faith because it is said O ye of little Faith why doubt ye Answ. True Faith By this thou may'st as well exclude Faith from Justification every way as Works if it were granted that their Faith was Imperfect but that Scripture nor no other speaks not of imperfect Faith but of little Faith Now little Faith is perfect in the measure of it as a little Gold is perfect Gold And though the Disciples had doubting yet the Faith was not the doubting nor was it made impure by it for the least measure of true Faith can never be defiled otherwise it could not purify the heart it is like the fire which cannot be defiled with the impurities of those things it works upon And as for the Disciples at that time as they were in part justified or approved by the Lord in relation to their Faith so were they reproved and not justified of him in relation unto or because of their doubting But this Scripture nor none other proves not that Faith was or is always accompanied with doubting Abraham believed God's promise without doubting and was strong in the Faith giving glory to God and it was imputed unto him for Righteousness Rom. 4.20 21 22. And said James His Faith was perfected by Works Chap. 2.22 For that which is perfect in a less measure can be further perfected in a greater Secondly Thou pleadest that Knowledge is Imperfect because the Apostle saith We know but in part 1 Cor. 13.9 But the Apostle does not say our Knowledge is imperfect or impure We may know a thing in part and yet that which we know of it we may know perfectly Thirdly Thou pleadest for the Imperfection and Vncleanness of the Saints Obedience from Eccles. 7. But that place is not to be understood concerning all men in all states and times There is an earthly unrenewed state and while men are here there is not a just man among them as Rom. 3. verse 10. There is none righteous no not one And there is an heavenly renewed state wherein a Man is born of God and sinneth not John 3. verse 9. And said the Apostle Let no Man deceive you he that doth Righteousness is righteous which imports that there are righteous Men who do good And said the Lord to the Servants that used their Talents Well done good and faithful Servant Matth. 25. vers 21 23. And that other Scripture thou citest Isai 64.6 serves nothing thy turn Self-righteousness as filthy Rags For the Prophet saith not All our Righteousness which is of thy working in us who are Saints is as filthy rags but All our Righteousness which we even the best of the Saints can perform of and from themselves are as filthy rags man's best Works his best Righteousness which is of and from himself is filthiness and unrighteousness before God and he is to cease from all his own Works Hebr. 4. vers 10. And it is plain that when the Prophet in that place saith We are all as unclean and there is none that calleth upon thy Name He does understand the multitude of the Jews who generally were a carnal People and relied upon their outward Observations and did not Worship God in Spirit and in Truth but did not understand it of all and every one among them For he himself did call upon his Name And that the Saints were washed and cleansed see 1 Cor. 6.11 But ye are washed are sanctified are justified in the Name of the Lord Jesus and by the Spirit of our God And John 15.3 Now ye are clean through the Word which I have spoken to you And Ezekiel 37.33 At which time I shall cleanse you from all your Iniquities I shall also cause the Cities to be inhabited Which imports a time upon Earth wherein they should be made clean from all their Iniquities And how art not thou and you ashamed to affirm That the best Works of the Spirit of Christ in his Saints are as a filthy rag Does not the Apostle say That a meek and quiet Spirit is an Ornament which is of a great price even in the sight of God How then can it be a filthy or menstruous rag A filthy and menstruous rag is good for nothing but must be thrown away upon all Accounts and if that Holiness and Righteousness and Meekness which is of Christ his working in men be as filthy rags then according to your Doctrine men should throw them away as being not only unprofitable to Justification but to any other use Yea a filthy and menstruous Rag men do hide from the sight of another and do never wear it as an Ornament whereas the Saints put on the meek and quiet and sober and righteous Spirit as an Ornament of great price not only in the sight of the Saints but even in the sight of God Page 24. Thou pleadest That the Good Works of Christ in the Saints are defiled and imperfect because the Saints who are subservient and instrumental in them are unclean and who can bring a clean thing out of an unclean Job 14.4 Answ. It is granted that the Saints are subordinate Co-workers with Christ but yet it follows not that his Works in them and by them are defiled And though it is said Who can bring a clean thing out of an unclean This hinders not but that the Lord can and doth make Clean those The Lord makes clean the unclean who have been unclean and so out of them who are made clean bring forth clean things And though every one in whom the work of Sanctification is begun be not wholly cleansed but that there may be an unclean part in them for a time yet there is also a clean part in them who are in the least measure sanctified and so these who work with the Spirit of Christ work with him according to this clean part and it is the clean part in them which he maketh use of as his Instrument And as for the unclean part it is not to work with Christ but to be chained down and fettered and bound up from working to the end it may be wrought upon that it may be cleansed and thus by degrees the clean part encreaseth and the unclean is diminished till all the uncleanness be wrought out And where the unclean part is let loose to work the
of the Scriptures and confirm negligent Atheists in their contemptuous slighting of them Because we speak of walking The Anointing is no Confirming of Atheists or doing our Work by the immediate Counsel of God But he might as well babble against the Beloved Disciple 1 Joh. 2.24 Ye have received an Anointing and ye need not that any man should teach you and yet was then teaching them himself without Contradiction As for that Scripture Joh 12.24 48. which he desires us to read we find not how in the least they strike against our Principle for as it is without doubt to us that the words which Christ spake will stand in Judgment against him and his Brethren because while in words they pretend to Exalt it both in Principle and Practice they vilifie and deny it As a third Reason he alledges We prefer our silent Waiting to the Reading of Scriptures as if we must first come to this e're we can know the Scripture aright adding that this Waiting is defined by us To be a silent posture of the Heart without thinking good or evil Answ. These thoughts which we say ought to be excluded from Waiting are man's own thoughts Waiting excludes man's own thoughts not such as the Spirit of God furnisheth him with and it is great Ignorance to say That without this we can use the Scriptures aright seeing the things of God knoweth no man save the Spirit of God 1 Cor. 2.11 As for his own Imaginations which he subjoins concerning our Waiting they signifie nothing because alledged without any proof We deny not but that Faith Hope and Charity is exercised in waiting yet not without such thoughts as proceed from the Spirit of God And whereas he finds we clear our selves of this Calumny of being Vilifiers of the Scripture by shewing how much it is our desire to try Doctrines by them he alledgeth We have herein been suspected of Juggling the proof is R. Farmer saith so But R. Farmer 's saying and W. M's saying is all one in this matter neither of them are to be trusted without proof Now the Reason because we say that the Scriptures are not the Saints Rule of knowing God and living to him But this is just to beg the thing in Question That Story mentioned by him of a Quaker's telling a certain Woman in Aberdeen that she might as well read a Latin Book as the Bible doth no ways prove that we are against trying of Doctrines by the Scripture seeing the Quaker he speaks of might have had good reason to look upon that supposed Religious Woman as one alienated from that Spiritual Key of David which can alone truly open the Scriptures and so might well tell her she would do well first to come to that else her Reading might be so far from profiting her that she might come to wrest them to her own Destruction 2 Pet. 3.16 Sect. 2. Page 30. He begins with Acknowledging That something may be accounted the Declaration of ones Mind which is not his Word Though page 12. of his Dialogue he could not but smile at it as Irrational To prove the Scriptures to be truly and properly called the Word of God he subjoineth That the Precepts of the Scripture were uttered and spoke of God But in Answer to this I shew him page 26. of my last that the Properties peculiar to the Word cannot be spoken of the Scripture The outward and inward word distinguish'd but of the Inward and Living Word To which he replies nothing only tells There is a twofold Word a Co-essential Co-eternal Word and a Spiritual Word the Temporal expressed Word or the Word written in time But seeing he pretends to be pleading for the Scripture he should have used the Language of it and not such strange Anti-scriptural Expressions which are not to be found in all the Bible Where doth he read of a Spiritual Temporal expressed Word A part of my Argument shewing that these Scriptures Hos. 1.1 Joel 1.1 Isai. 38.4 are understood of that Word from which the Scriptures are given forth he hath but mentioned not answered for I told him page 26. of my last that where it is said The Spirit of God came upon such a one or to such a one that therefore the Scripture is the Spirit and so as do the Socinians call the Writings of the Prophets and Apostles the Spirit denying the necessity of any other Spirit this he hath wholly omitted And indeed he seems pretty much to incline to the Socinians in this matter Sword of the Spirit for he says That the Scripture is the Sword of the Spirit and that because Christ in his conflict with Satan said It was written But had this been Christ's only Sword we must conclude the Devil to have had the same for he said also It is written and according to this Doctrine who hath a Bible in his pocket wanteth not the Sword of the Spirit which savoureth of that Popish soppery That the sign of the Cross puts away Devils but experience teacheth us both these Opinions to be alike ridiculous Upon this occasion in his Dialogue page 13. he asserted That it is all one to say the Scripture saith and God saith And whereas in Answer to this I told him that they might be said to be one because of their Agreement yet were no more one than the Sun-beam and the Shadow is one though they agree together Because he knew not what to reply to this he mentions a part of these words of mine and subjoins by way of Answer to them That they tend to advance humane Writings and equal them with the Scripture when they agree with what God saith Which as it is a manifest shift and no Reply so it is a notable Impertinency to say There is any Hazzard of advancing such Writings as truly agree with what God saith for upon what other account are the Scriptures to be esteemed Page 32. to prove That word mentioned Mark 7. which he fancies is said to be made void is not the Living Word but the outward Precept of the Scripture he says It is plainly held forth to be so without any further Probation He addeth page 34. That it seems we think they set up the Scriptures us an Idol instead of that from which they come asking If we did ever hear them call it the Eternal Son of God that Saviour who died c. Answ. Though we have not heard you term the Scripture yet it is not without Reason we say ye set them up in Christ's stead For I have a Letter under one of the present National Teacher's hand A National Teacher's belief of the Scriptures wherein he says The Scriptures are the alone means of Salvation yea the alone Way Truth and Life and that none can be saved without them And I have heard another call the Greek Testament The only Foundation Now being these are the peculiar Properties of Christ have we not reason to say that such
determination by the Holy Ghost or that we should continue in the use of Circumcision He addeth That Washing of one anothers feet which was expressly commanded was not that we might practice it but only to teach us Humility for this he adds no proof it is only his own Conjecture Upon all which I desire the Reader to observe how W.M. can find shifts to evict those above-said which are expresly commanded by Christ and his Apostles and yet make such a great noise of our forbearing Water-Baptism and the External Supper which are not more particularly pressed So Water-Baptism and the External Supper As also how we can say far more against the Perpetuity of these last than they against the former and yet they clamor against us as if so much as to call the constant use of them in question were to despise the Ordinances of Christ c. He asketh What clearer Command there can be than these words Let a man examine himself and so let him eat But this question does not at all prove these words to imply a Command His folly is observable page 92. where he desires It may be observed That the Corinthians were to be often in the use of it because it is said As often as ye eat c. A rare Argument indeed by which he might conclude that to say as often as a man sins he offends God did import we should sin often It is badly inferred That this thing ought to continue by Divine Authority because the Apostle says 1 Cor. 11.23 That which I received of the Lord have I delivered unto you seeing the very following words declare it to have been the account of the matter of fact which he so received Sect. 1. page 93. He slimly passes what is contained p. 34. of mine alledging I let off my great Guns but make a noise without any spoil The Reader by comparing these pages together will easily observe his lurking in this particular To my Question What the One Bread is spoken of 1 Cor. 10.15 16. If it be the outward or the inward He Answers It is both the inward and the outward and yet but one in respect of the Sacramental Union which is between the sign and the thing signified Now to this I answered in the end of page 34. of my last that it cannot be called one because of the agreement betwixt the sign and the thing signified else by the same Inference one might plead for the Continuance of all the Sacrifices and Offerings and say Discontinued as the Offerings of old they are all one with the one Offering mentioned Hebr. 10.14 because they signified that one Offering And whereas W.M. reckons this a pitiful Evasion saying Any one may see a Non sequitur in it It would have become him better to have proved this by Reason than by his own bare Assertion though any may observe this to be his constant course when other Arguments fail him As he proceeds to prove the Continuance of this Practice he says It cannot be denied there was once a Command for it and there is no Repeal of it But the same recurs in Washing one anothers Feet and Anointing the sick with Oil Jam. 5.14 which were as expresly Commanded and never Repealed And yet W.M. can easily find a gloss to evict these reckoning it a small matter to forbear them He addeth That the Coming of Christ till which the Apostles were injoined to be in the use of the outward Supper must be meant of his outward Coming so many years after because such to whom Christ was come in the Spirit were found in the practice of it But this proves no more its Continuance necessitate Praecepti as he wordeth it than the Circumcising and being Circumcised under the Gospel will prove Circumcision to be binding upon us He concludes saying That surely we are great enemies to our Souls that oppose this Ordinance But answereth not one word of page 35. where I shew how great reason we have to forsake it as also the many Abuses wherewith they have corrupted it it sufficeth him to say That it is meeter to pass it by than to reply unto it For part of it being about the Qualifications of Persons W.M. is loth to tell his Judgment least he should harp upon the old Independent Controversy it is dangerous to touch this string especially while he injoys his Hire under the shadow of Episcopacy Head 12. Concerning the Ministry The Ministry of the Word owned page 96. he hath nothing to say against my affirming that the Quakers own the Ministry of the Word Page 97. speaking of Eph. 4.11 where Paul saith Christ gave some Prophets some Evangelists some Pastors and Teachers He saith The first three are Extraordinary and Temporary the last two Ordinary and Perpetual for this he brings no proof at all but that frequent Argument his own bare Assertion And whereas I told him page 37. of mine That the former three were not ceased citing for proof Calvin who Inst. lib. 4. cap. 3. avers That in his day God raised up Apostles and Evangelists To this he answers not one word As he goes on he repeats my words where I say That though we own the Ministry not to be Common yet that doth not hinder but that any may speak as the Saints are met together according to 1 Cor. 14.31 Asking How I can make out that in that place is meant an ordinary Office Though it might suffice for answer to ask What reason W. M. hath to frame here his distinction of Ordinary and Extraordinary yet it is obvious that the Apostle is here presenting the Ordinary Order of the Church he needed not present an Order to extraordinary Offices for such as are Extraordinarily sent are also instructed how to go about their Office and not limited to set Rules else it were not Extraordinary Page 98. He goeth about to prove this distinction of Mediate and Immediate asking If the Prophets and Apostles were not called immediately And if Timothy was not set apart to the work immediately by the laying on of the hands of the Presbytery The Call to the Ministry and laying on of hands What then as the Apostles being called by the Lord did not hinder them from receiving the Approbation and Testimony of the Brethren yea laying on of hands as did Paul who without doubt was as immediately sent as any of the rest Acts 9.17 So Timothy's having the hands of the Presbytery laid on him doth not prove he wanted an inward immediate Call in himself It is without any Proof at all what he subjoins That Paul saying he was an Apostle not by man doth oppose himself to Ordinary Ministers He adds That seeing I say That those who come Preaching the Gospel not in speech only but also in Power and in the Holy Ghost and in the evidence and demonstration of the Spirit give sufficient proof that they are called of God he thinks I should have favourable
yea saith plainly in the next page That Prayer without the Spirit is Abomination And whereas he adds That forbearing of Prayer is also Abomination we do not deny it but freely confess that forbearing of Prayer in the Wicked is sinful But the way to prevent this is not to commit a second evil viz. to Pray without the Spirit they ought first to come to the Spirit that thereby they may Pray acceptably according to that of Paul Rom. 8.26 Prayer without the Spirit availeth not Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groans that cannot be uttered 1 Cor. 14.15 I will pray with the Spirit which being brought by me in my last he hath wholly omitted so much as to mention far less to answer And though omitting of Prayer be sinful yet to bid a man Pray without the Spirit is as much as to desire a man to see without opening his eyes This thing may appear by a familiar Example thus Suppose a Servant turn sluggard and sleep while he should be about his Master's work if when he is raised out of his bed he should run naked to it without taking along those Tools or Instruments which are absolutely needful for the doing of it what will he profit either himself or his Master Yea he will but hinder the work more Even so the Wicked as they ought to Pray so they ought first to come to the Spirit whereby they may do it to the glory of God and their own Souls good Now though this be so undeniable that he cannot gainsay it yet in Contradiction to the Truth and his own Concessions he goes about to Cavil against it alledging It might take off men as well from their necessary works because the ploughing of the Wicked is Sin and that also it might follow from this That Children should not honour their Parents and Husbands love their Wives but when they have a motion of the Spirit for it Answ. This Objection hath no weight to overturn the Truth for there is a great difference betwixt these things that relate to the Worship of God and what relates to Outward things either concerning our selves or our Neighbours The Worship of God is Spiritual The Worship of God is a Spiritual thing relating to himself which we are commanded to perform in the Spirit and God doth offer us his Spirit for the performance of it And because it is that which is meerly relative betwixt God and the Soul he doth not accept of it but as so offered we cannot Pray as we ought saith the Apostle But the Spirit helpeth c. Now though these other things would no doubt be the more acceptable to God and more frequently accompanied with his blessing that they were done in the sense of his Fear and in the drawings of his Spirit yet they are materially good in themselves answering really their End to them unto whom they immediately Relate without it But it is not so of Prayer which as it immediately Relates to God so W. M. himself confesseth without the Spirit to be Abomination The Prayer of the Wicked is sin Thus is also solved his Supposition page 124. That if a wicked Man contract guilt he may provoke the Lord to withdraw the Motions of the Spirit and then his Not Praying is not Sin For I have asserted that the Not Praying of the Wicked is sinful And this doth not Lull People in a sinful Security on the contrary they are alike rather to be Lulled in such a Security by being told they may be set about Prayer when they please whereby they foster themselves in a groundless hope because of their now and then repeating their words of Prayer neither expecting nor looking for the Spirit 's Assistance whereby instead of advancing in Grace and Righteousness they do but reiterate Abominations and so aggravate their own Guilt And whereas here he is forced to acknowledge that Motives of the Spirit will not be wanting to the Saints to Pray when they are at the Gates of Death or in danger of present Drowning He asks me Let the Wicked Repent c. What shall the Wicked do in this case Shall they not follow the Advice which Peter gave to Simon Magus Acts 8.22 Pray God if perhaps the thoughts of thy heart may be forgiven thee But here he minceth the Apostle's words which are Repent therefore of thy Wickedness and pray c. here the Apostle puts Repentance before Prayer it shall not be denied but when the Wicked have Repented of their Wickedness the Spirit will not be wanting to assist them to Pray Craving a blessing before Meat It is therefore to little purpose that page 120 and 121. he pleads for Craving a Blessing when we use the Creatures of God calling the neglect of it a Profane Custom For we do not deny it and Condemn a Profane Neglect of it as much as themselves And as Christ had the Spirit without and above measure having always a ready Access to the Father so we are glad and willing at such Occasions to express Words if we find the Spirit assisting us so to do yea we reckon that we ought not to use the Creatures without our hearts be in some measure retired to the sense of God's presence and stayed in his Fear whereby we may secretly breath for a Blessing for to speak audible words is not Essential And therefore it is apparently malitious for him to say That when we are not stayed in God 's fear we have liberty and freedom to fall to Meat my words had no such Importance though he seeks to turn them And yet can wholly omit much of page 44. of mine where I shew their Abuses in this matter how they mock God in it and provoke him to withdraw his Blessing And whereas he says One of us Confessed That he had not called together nor Prayed in his Family for a Twelve-month past He should have produced the Person 's Name that we might have inquired concerning it and therefore until he so do we can lay no stress upon it but reject it as False especially considering that W.M. being particularly challenged upon this refuseth absolutely to do it nor durst he aver he had any better ground for it than Hear-say Upon this occasion he asks If Abraham must not keep up Religion in his Family because an Ishmael is in it But this maketh nothing against us for none of us that are Masters of Families have forborn to keep up the Worship of God though Enemies of Truth have been in it whom we have not barred from being present Praying for Enemies and for whom we have not been wanting to Pray though we cannot join with them in their Prayers as W. M. adviseth us until first they Repent of their Wickedness This was the Method of Peter's Advice to Simon Magus first to Repent
Strumpet a Whore the Mother of Fornications Babilon c. and all her devout Clergy no better than Baal's Priests filthy Dogs blind Guides Liars Dissemblers c. and all these other Denominations W. M. mentions the Quakers give his Brethren Dare he deny but there are some of his Fraternity guilty of all these Terms And what knoweth he but the Quakers have applied them aright It is manifest enough some of these Terms are too Applicable to them all Blind Guides Persecutors Hirelings Time-servers W. M's supposed pious Ministers such as blind Guides Persecutors It is here Observeable That among all these Denominations he alledges the Quakers give him and his Brethren he hath omitted the two both most frequently used against them by the Quakers and most universally deserved by his Fellow-Priests viz. Hirelings and Time-servers It seems he feared every Reader would have found them Applicable Herein do we find our selves Justified both before God and Good-men that we have named them no otherways than as their Guilt deserved and that we have no enmity nor hatred at any Man's Person nor have desired to harm it Whereas while they plead Forbearance for themselves that we should not speak the Truth plainly to them and of them terming our so doing Railing and Reviling yet they are not ashamed to speak all manner of evil falsly against us Railing at us without a cause And not only so but stirring up so far as they can the Magistrate to cause us to be Beat Imprisoned and Persecuted both in our Bodies Estates and Liberties by offering to banish us out of our Native Countries Yea and Cut us off if they could from the face of the Earth Let the Vnprejudiced Judge who shews forth here most Meekness or most Wrath Postscript WHereas W. M. in his fifth Head concerning the Scriptures and in his twelfth Head page 96. concerning the Ministry alledgeth That these words of the Apostle Paul mentioned by me 1 Cor. 14 30. Ye may all Prophesy one by one are restricted to Prophets c. not for the Common Order of the Church Adding That except we could prove all our Teachers to be Prophets we ought not to lay claim to that Scripture Pastors are called Prophets I would desire him to answer his Brother Samuel Rutherford's Professor of Divinity at St. Andrews so called who in his Book intituled The due Right of Presbytery page 466 467. Eight Arguments wherein he hath proved it to be of Pastors c. not of Extraordinary Prophets and thereby hath saved me that labour This coming to my hands after the other was committed to the Press was the Cause of its not being inserted in the due place A Seasonable Warning and Serious Exhortation to and Expostulation with the Inhabitants of Aberdeen concerning this present Dispensation and Day of God's living Visitation towards them GReat Unutterably great O ye Inhabitants is the Love of God which flows in my heart towards you and in bowels of unspeakable Compassion am I opened am I enlarged unto you in the sight and sense of your Conditions which the Lord hath Discovered and Revealed unto me O that your Eyes were opened that ye might see and behold this Day of the Lord and that your Ears were unstopped to hear his voice that crieth aloud and calleth One and All of you to REPENTANCE and that your hearts were softened and inclined to discern and perceive this blessed hour of his present Visitation which is come unto you He hath lifted up a Standard in the midst of you and among your Brethren He hath called already a Remnant and inrolled them under his Banner and he is calling ALL to come he hath not left one without a Witness Blessed are they that Receive him and Hear him in this Day of his Appearance He hath sent forth and is daily sending forth his Servants and Messengers to invite you to Come and Partake with him of the Supper of the Feast which he hath prepared And among many others whom at sundry times he hath caused to sound forth his Testimony I also have in the Name and Power and Authority of God proclaimed his Everlasting Gospel among you and preached and held forth the glad Tidings of this glorious Dispensation which is Christ manifesting and revealing himself in and by his Light and Spirit in the hearts of all men To lead them out of all Vnrighteousness and Filthiness both of Flesh and Spirit unto all Righteousness Truth Holiness Peace and Joy in the Holy Ghost But because many of you have despised this Day and as ye have made merry over God's Witness in your hearts not liking there to entertain him in his meek lowly yet lovely Appearance so have ye despised mocked and rejected that which testifieth to this Witness without you Therefore was I commanded of the Lord God to pass through your Streets covered with Sack-cloth and Ashes calling you to REPENTANCE that ye might yet more be awakened and Alarum'd to take notice of the Lord's Voice unto you and not to despise these things which belong to your peace while your Day lasteth least hereafter they be hid from your eyes And the Command of the Lord concerning this thing came unto me that very Morning as I awakened and the Burden thereof was very Great yea seemed almost insupportable unto me for such a thing until that very moment had never entered me before not in the most remote Consideration And some whom I called to declare to them this thing can bear witness how great was the Agony of my Spirit how I besought the Lord with tears that this Cup might pass away from me Yea how the Pillars of my Tabernacle were shaken and how exceedingly my bones trembled until I freely gave up unto the Lord 's Will. And this was the end and tendency of my Testimony to call you to Repentance by this signal and singular Step which I as to my own Will and Inclination was as unwilling to be found in as the worst and the wickedest of you can be averse from receiving or laying it to heart Let all and every one of you in whom there is yet alive the least regard to God or his fear Consider and Weigh this matter in the presence of God and by the Spirit of Jesus Christ in your hearts which makes all things manifest Search and Examine every one his own Soul how far this Warning and Voice of the Lord is applicable unto them and how great need they have to be truly humbled in their Spirits Returning to the Lord in their inward parts with such true and unfeigned Repentance as answers to the outward Cloathing of Sack-cloth and being Covered with Ashes And in the Fear and Name of the Lord I charge all upon this occasion to beware of a slight frothy jearing mocking Spirit for though such may be permitted to Insult for a season yet God will turn their laughter into howling and will laugh when their calamity cometh and such
as ought can be alledged for the former But what is the Bread then wherewith the Saints are to be nourished A. Then Jesus said unto them Verily verily I say unto you Moses gave you not that Bread from Heaven but my Father giveth you the True Bread from Heaven for the Bread of God is he which comes down from Heaven and giveth Life unto the World Then said they unto him Lord evermore give us this Bread And Jesus said unto them I am the Bread of Life he that cometh to me shall never Hunger and he that believeth on me shall never Thirst. I am that Bread of Life Your Fathers did eat Manna in the Wilderness and are Dead This is the Bread which cometh down from Heaven that a man may eat thereof and not die I am the Living Bread which came down from Heaven If any man eat of this Bread he shall live for ever and the Bread that I will give him is my Flesh which I will give for the Life of the World Joh. 6.32 33 34 35 48 49 50 51 52 53 54 55 56 57 58. The Jews therefore strove amongst themselves saying How can this man give us his Flesh to eat Then Jesus said unto them Verily verily I say unto you Except ye eat the Flesh of the Son of Man and drink his Blood ye have no Life in you Whoso eateth my Flesh and drinketh my Blood hath Eternal Life and I will raise him up at the last Day For my Flesh is Meat indeed and my Blood is Drink indeed He that eateth my Flesh and drinketh my Blood dwelleth in me and I in him As the Living Father hath sent me and I live by the Father so he that eateth me even he shall live by me This is that Bread which came down from Heaven not as your Fathers did eat Manna and are dead He that eateth of this Bread shall live for ever CHAP. XII Concerning the Life of a Christian in general what and how it ought to be in this World Question WHat is the True RELIGION Religion Answer Pure Religion and Undefiled is this To visit the Fatherless and the Widow in their Affliction James 1 2â— and to keep himself unspotted from the World Q. What is required of man A. He hath shewed thee O man what is good Mich. 6.8 and what doth the Lord require of thee but to do justly and to love Mercy and to walk humbly with thy God * Isa. 66.2 But to this man will I look even to him that is pure and of a contrite Spirit and trembles at my Word Q. Doth God then require People to be Quakers to tremble at his Word Trembling was there any such among the Saints of old A. Then were assembled unto every one that Trembled at the Words of the God of Israel Ezra 9.4 Now therefore let us make a Covenant with our God 10.3 to put away all the Wives and such as are born of them according to the Counsel of my Lord and of those that Tremble at the Commandment of our God Q. It seems Ezra loved well and had a high Esteem of Quakers since he would have their Counsel followed Quakers of old Do any other of the Prophets point out Quakers or Tremblers as God's People A. Hear the Word of the Lord ye that Tremble at his Word Your Brethren Isa. 66.5 that hated you that cast you out for my Name 's sake said Let the Lord be glorified but he shall appear to your Joy and they shall be ashamed And it shall be to me a Name of Joy a Praise and an Honour before all the Nations of the Earth Jer. 33.9 which shall hear all the good that I do unto them and they shall Fear and Tremble for all the Goodness and for all the Prosperity that I procure unto it Q. The Prophets promise good Things there to Quakers what becometh of those that Tremble not and are not such Jer. 5.21 22. A. Hear now this O foolish People and without Vnderstanding which have Eyes and see not which have Ears and Hear not fear ye not me saith the Lord will ye not Tremble at my Presence c. Q. God's Children Q. Are then all God's Children Quakers and are we commanded to quake or tremble in order to our Salvation both under the Law and now under the Gospel A. Serve the Lord with Fear and rejoice with Trembling I make a Decree Psal. 2.11 that in every Dominion of my Kingdom Men Fear and Tremble before the God of Daniel Dan. 6.26 for he is the Living God and steadfast for ever Work out your own Salvation with Fear and Trembling Phil. 2.12 Commandments Q. What be the Chief Commandments A. Thou shalt love the Lord thy God with all thy Heart and with all thy Soul and with all thy Mind This is the first and great Commandment Matth. 22.37 38 39 40. And the second is like unto it Thou shalt love thy Neighbour as thy self On these two Commandments hang all the Law and Prophets Q. What ought a Christian to seek after in the first Place Matth. 6.32 A. Seek ye first the Kingdom of God and his Righteousness and all these things shall be added unto you Behaviour Q. How ought Christians to behave themselves in this World A. But this I say Brethren the Time is short It remaineth That both they that have Wives 1 Cor. 7.29 30 31. be as though they had none and they that weep as though they wept not and they that rejoice as though they rejoiced not and they that buy as though they Possessed not and they that use this World as not abusing it for the Fashion of this World passeth away Q. What saith the Apostle Paul further as that which is fit for Christian Men and Women to be found in A. I will therefore that Men Pray every where lifting up holy Hands without Wrath and Doubting In like Manner also 1 Tim. 2.8 9 10. that Women adorn themselves in modest Apparel with shamefac'dness and Sobriety not with broidered Hair or Gold or Pearls or costly Array but which becometh Women professing Godliness with good Works Q. I observe Apparel the Apostle is much against the Vanity and Superfluity of Cloths among Christians what saith Peter to this A. Whose Adorning 1 Pet. 3.3 4. let it not be that outward Adorning of Plaiting the Hair of wearing of Gold or of putting on of Apparel But let it be the hidden Man of the Heart in that which is not corruptible even the Ornament of a meek quiet Spirit which is in the Sight of God of great Price Q. The Apostle is very plain there but what saith the Scriptures Respect of Persons as to Respect of Persons among Christians A. My Brethren have not the Faith of our Lord Jesus Christ the Lord of Glory with Respect of Persons James 2.1 2 3
omitted In Chap. 21. Sect. 7. where they say That the Sabbath from the Resurrection of Christ was changed into the First Day of the Week which in Scripture say they is called the Lord's Day and is to be continued to the End of the World as the Christians Sabbath In which they assert Three Things First That the First Day of the Week is come in place of the Seventh for a Sabbath To prove which they alledge 1 Cor. 16. 1 2. Now concerning the Collection for the Saints as I have given order to the Churches of Galatia even so do ye Vpon the First Day of the Week let every one of you lay by him in store as God hath prospered him that there be no Gathering when I come Acts 20.7 The Divines Non-sensical Proofs That the First day of the Week is instead of the Sabbath And upon the First Day of the Week when the Disciples came together to break Bread Paul preached to them ready to depart on the Morrow and continued his Speech until Midnight That these Proofs Assert not the things expresly we need not I suppose dispute Now to say that because Paul desires the Corinthians to lay something by them in store that day or because he brake Bread continued his Speech until Midnight therefore the First Day of the Week is come in place of the Sabbath is a Consequence more remarkable for its Sottishness than to be credited for its Soundness Indeed to make so solemn an Article of Faith as these Men would have the Morality of the First Day of the Week to be would need a more positive and express Authority The Text doth clearly enough tell the Reason of the Disciples Meeting so frequently and of Paul's preaching so long because he was ready to depart to Morrow it speaks not a word of its being Sabbath Their Second Assertion That the First Day of the Week is therefore called the Lord 's Day Is drawn yet more strangely from that of Rev. 1.10 The Lord's Day I was in the Spirit on the Lord 's Day and heard behind me a great Voice as of a Trumpet Whereas no particular Day of the Week is mentioned So for them to say John meaned the First Day of the Week hath no more Proof but their own bare Assertion For their Third Assertion That it is to be continued to the End of the World as the Christians Sabbath They that alledge these Scriptures Exod. 20.8 10 11. Remember the Sabbath Day to keep it Holy but the Seventh Day is the Sabbath of the Lord thy God in it thou shalt not do any Work The Sabbath-Day thou nor thy Son nor thy Daughter thy Man-Servant nor thy Maid-Servant nor thy Cattle nor thy Stranger which is within thy Gates for in Six Days the Lord made Heaven and Earth the Sea and all that in them is and rested the Seventh Day wherefore the Lord blessed the Sabbath Day and hallowed it Isaiah 56.2 4 6 7. Matth. 5.17 18. Think not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfil For verily I say unto you Till Heaven and Earth pass one Jot or one Tittle shall in no wise pass from the Law till all be fulfilled If they prove any thing they must needs prove the continuance of the Seventh Day seeing in all the Law there is no mention made of the First Day of the Week being a Sabbath The Seventh Day If these may be reckoned good and sound Consequences I know no Absurdities so great no Heresies so damnable no Superstitions so ridiculous but may be cloathed with the Authority of Scripture In their Twenty Seventh Chapter in the 1 2 3. Sections they speak at large of the Definition and Nature of Sacraments but in all the Scriptures they bring there is not one Word of Sacraments The Truth is there was a good Reason for this Omission for such a thing is not to be found in all the Bible The word Sacrament not to be found in all the Bible For them to alledge that the thing signified is to be found in Scripture though that be also a begging of the Question will not excuse such who elsewhere aver The Whole Counsel of God is contained in the Scripture to forsake and reject the Tenour thereof and scrape out of the Rubbish of the Romish Tradition for that which is reckoned by themselves so substantial a part of their Faith In their Fourth Section they assert two things First That there are Two only Sacraments under the Gospel Secondly That these two are Baptism and the Supper To prove which they alledge Matth. 28.19 Go ye therefore and Teach all Nations Baptizing them in the Name of the Father and of the Son and of the Holy Ghost 1 Cor. 11.20 23. When ye come together therefore into one place this is not to eat the Lord 's Supper for I have received of the Lord that which also I delivered unto you that the Lord Jesus the same Night in which he was betrayed took Bread 1 Cor. 4.1 Let a Man so account of us as of the Ministers of Christ and Stewards of the Mysteries of God Heb. 5.4 4. And no Man taketh this Honour to himself but he that is called of God as was Aaron Now granting there were such a thing as Sacraments to be solemnly performed all that these Scriptures will prove is That these Two were appointed to be performed But that there are only Two or that these are they which is the thing asserted and incumbent to be proved there is not the least Shadow of Proof alledged For according to their own Definition of a Sacrament in the larger Catechism where they say The parts of a Sacrament are two the one an outward and sensible Sign used according to Christ's own appointment the other an inward and spiritual Grace thereby signified both the Washing of one another's Feet and the Anointing of the Sick with Oil doth answer to it and many other Things So that the Probation of a Sacrament at all or of their being Two Seven yea or Seventy is all alike easie seeing neither Name nor Number is to be found in the Scripture they being the meer Conceits and Inventions of Men. And yet it is marvellous to see with how great Confidence some Men do assert the Scripture to be their Rule while they build up so considerable Parts of their Doctrine without the least Scripture-Foundation Thus I thought fit to pitch upon these Three viz. the Scriptures Sabbath and Sacraments because these be Three of the main things for which we the Quakers are chiefly cried out against and accused as believing Erroneously concerning them Now what we believe concerning these things and how agreeable our Testimony herein is to the Scriptures is heretofore sufficiently demonstrated Also how little Scripture-Proof these have for their Contrary Assertions to us in these things notwithstanding of their great Pretences to Scripture will
wholly bound up to these things already delivered in the Scriptures as if God had spoke his last words there to his People * So saith James Durham a noted Man among the Presbyterians in his Exposition upon the Revelations we are put with our own natural Understandings to Debate about the Meanings of it and forced to Interpret them not as they plainly speak but according to the Analogy of a certain Faith made by Men not so much contrived to answer the Scriptures as the Scriptures are strained to vindicate it which to doubt of is also counted Heresy deserving no less than Ejection out of our Native Country and to be Robbed of the Common Aid our Nativity entitles us to And on this hand we may boldly say both Papists and Protestants have greatly gone aside On the other hand some are so great Pretenders to inward Motions and Revelations of the Spirit that there are no Extravagancies so wild which they will not cloak with it and so much are they for every ones following their own Mind as can admit of no Christian Fellowship and Community nor of that good Order and Discipline which the Church of Christ never was nor can be without This gives an open Door to all Libertinism and brings great Reproach to the Christian Faith And on this hand have foully fall'n the German Anabaptists so call'd John of Leyden Knipperdolling c. in case these monstrous things committed by them be such as they are related and some more moderate of that kind have been found among the People in England called Ranters as it is true the People called Quakers have been branded with both of these Extreams it is as true it hath been and is their Work to Avoid them and to be found in that even and good Path of the Primitive Church where all were no doubt led and acted by the Holy Spirit and might all have prophesied one by one and yet there was a Subjection of the Prophets to the Spirits of the Prophets There was an Authority some had in the Church yet it was for Edification and not for Destruction there was an Obedience in the Lord to such as were set over and a being taught by such and yet a knowing of the Inward Anointing by which each Individual was to be led into all Truth The Work and Testimony the Lord hath given us is to Restore this again and to set both these in their right place without causing them to destroy one another To manifest how this is Accomplished and Accomplishing among us is the Business of this Treatise which I hope will give some Satisfaction to Men of sober Judgments and impartial and unprejudicate Spirits and may be made useful in the good Hand of the Lord to Confirm and Establish Friends against their present Opposers Which is mainly intended and earnestly prayed for By The 17th of the 8th Month 1674. Robert Barclay THE CONTENTS Section I. THe Introduction and Method of this Treatise Section II. Concerning the Ground and Cause of this Controversie Section III. Whether there be any Order or Government in the Church of Christ. Section IV. Of the Order and Government we plead for Section V. In what Cases and how far this Government extends Section VI. How far this Government extends in Matters Spiritual and purely Conscientious Section VII Concerning the Power of Decision Section VIII How this Government altogether differeth from the Oppressing and Persecuting Principality of the Church of Rome and other Antichristian Assemblies The Conclusion THE Anarchy of the Ranters c. year 1674 SECTION I. The Introduction and Method of this Treatise AFter that the Lord God in his own appointed time had seen meet to put an End to the Dispensation of the Law The End of the Law and Beginning of the Gospel-Dispensation recited which was delivered to the Children of Israel by the Ministry of Moses through and by whom he did Communicate unto them in the Wilderness from Mount Sinai divers Commandments Ordinances Appointments and Observations according as they are testified in the Writings of the Law it pleased him to send his own Son the Lord Jesus Christ in the fulness of Time who having perfectly fulfilled the Law and the Righteousness thereof gave Witness to the Dispensation of the Gospel And having Approved himself and the Excellency of his Doctrine by many Great and Wonderful Signs and Miracles he sealed it with his Blood and Triumphing over Death of which it was impossible for him to be held he cherished and encouraged his despised Witnesses who had believed in him in that he Appeared to them after he was raised from the Dead comforting them with the Hope and Assurance of the pouring forth of his Spirit by which they were to be led and ordered in all things in and by which he was to be with them to the End of the World not suffering the Gates of Hell to prevail against them By which Spirit come upon them they being filled were emboldned to preach the Gospel without Fear and in a short time Thousands were added to the Church and the Multitude of them that believed were of One Heart and of One Soul and great Love and Zeal prevailed and there was nothing lacking for a season But all that was Caught in the Net did not prove Good and Wholsom Fish some were again to be Cast in that Ocean from whence they were Drawn of those many that were Called The Divers Sorts of them that were called in the Apostles days all proved not Chosen Vessels fit for the Master's Use and of all that were brought into the great Supper and Marriage of the King's Son there were that were found without the Wedding-Garment Some made a Shew for a Season and afterwards fell away there were that drew back there were that made Shipwrack of Faith and of a Good Conscience there were not only such as did backslide themselves but sought to draw others into the same Perdition with themselves seeking to overturn their Faith also yea there were that brought in Damnable Heresies even denying the Lord that bought them And also of those Members that became not wholly Corrupt for some were never again Restored by Repentance there were that were weak and sickly and young some were to be fed with Milk and not with strong Meat some were to be purged when the Old Leaven received any place and some to be Cut off for a season to be shut out as it were of the Camp for a time until their Leprosy were healed and then to be received in again Moreover as to Outwards there was the Care of the Poor of the Widow The Order in the Church of God in the Outward of the Fatherless of the Strangers c. Therefore the Lord Jesus Christ who is the Head of the Body the Church for the Church is the Body of Christ and the Saints are the several Members of that Body knowing in his infinite Wisdom what was
Foolish Fashions of this World But we felt as we were obedient all these things to be for Condemnation and that as we obeyed the pure Manifestation of the Light of Jesus in our Hearts there was no Hesitation We might and should have parted with all those things at the first and what occasioned such Scruples was but that which drew back through being unwilling to give pure Obedience to the Cross of Christ for as many as gave Obedience and believed in the Light found no Occasion of stumbling but such as believed not were Condemned already because they believed not in him that Appeared Now the Boldness and Courage and Efficacy of these Messengers Testimony wrought such Astonishment The Courage of the Messengers Fear and Amazement in the Hearts of such as were Ingenuous that many began to be inwardly pricked as in the Days of old and the Foundations of many began to be shaken and some that were asleep were awakened and many that were dead and buried in the Graves of Sin and Formality and Superstition and Idolatry of all Sorts were Alarmed and many were brought in from the Hedges and the High-Ways and the Truth was received by Thousands with great Cheerfulness and a Readiness of Mind and the Feet of those were beheld to be beautiful upon the Mountains that brought the Glad Tidings of these good things And great Lowliness and Simplicity of Heart was upon such that were newly Convinced of the Truth and Deep Humiliation of Spirit and Subjection to the Power both in themselves and in those who were over them in the Lord and had gathered them into the Truth But as it was in the Gatherings of Old so it also fell out in this Day all kept not their first Love As among those Thousands which Moses led out of Egypt and carried through the Red Sea who had sung Praises to God upon the Banks of Salvation many Carcases fell in the Wilderness some who Murmured and longed to return again to the Flesh-pots of Egypt Opposition and and some for Opposing and Contradicting the Servant and Servants of the Lord whom the Lord had made Use of to lead them out of Bondage in saying Ye take too much upon you hath the Lord indeed only spoken by Moses hath he not spoken also by us And as among these Multitudes which were gathered by the Apostles there were many who continued not faithful to the End some returned back again with the Sow to the Puddle after they were washed some embraced the present World some again separated themselves Separation entring being sensual and without the Spirit despising Dominion and speaking Evil of Dignities their Mouths speaking great swelling Words being puffed up and not abiding in these things which they were taught of the Apostles So it is to be lamented that among these many Thousands whom the Apostles and Evangelists whom God raised up in this Day for the gathering of his Seed and People out of spiritual Egypt and Babylon into his pure Light and Life did bring forth and gather there are that have fallen upon the right Hand and the left Some are turned back again into Egypt running into the same Excess of Lust and Riot from whence they were once purified and Redeemed some could not bear the Reproach of the Cross of Christ and were by and anon offended in him some could not bear the Tribulations Sufferings and Persecutions which came for the Truth 's sake and the Seed in them was soon scorched with the Heat of the Day And some not abiding in Subjection to the Truth in themselves were not contented with that Place and Station in the Body which God had placed them in but became vainly puft up in their Fleshly Minds intruding into those things which they have not seen and would needs be Innovators given to Change Innovators causing Divisions and introducing new Doctrines and Practices not only differing but contrary to what was already delivered in the Beginning making Parties causing Divisions and Rents stumbling the weak and denying despising and reviling the Apostles and Messengers of Christ the Elders of the Church who loved not their Lives unto Death but through much Care and Travel and Watchings and Whippings and Bonds and Beatings in daily Jeopardy gathered us by the mighty Power of God in the most pretious Truth Yet in all this there hath nothing befallen us but that which hath been the Antient Lot of the Church of Christ in the Primitive Times Now He that was careful for his Church and People in old times hath not been wanting to us in our Day The good Shepherd of Israel his Care over his Church and People but as he has again Restored the Truth unto its primitive Integrity and Simplicity and as he has delivered our Understandings from these false Doctrines and Principles which prevailed in the Apostacy so he hath not gathered us to be As Sheep scattered without a Shepherd that every one may run his own Way and every one follow his own Will and so to be as a Confused Mass or Chaos without any Order but He even the LORD hath also gathered and is gathering us into the Good Order Discipline and Government of his own Son the Lord Jesus Christ therefore he hath laid Care upon some beyond others who watch for the Souls of their Brethren as they that must give account The several Stations in the Church 1 Cor. 4.15 16 17. There are then Fathers that have begotten us unto Christ Jesus through the Gospel of whom We ought to be Followers and to remember their Ways which be in Christ. There are then Fathers and Children Instructors and Instructed Elders and Young Men yea and Babes there are that cannot cease but must Exhort Instruct Reprove Condemn Judge or else for what End gave Christ the Gifts mentioned Ephes. 4.11 12 And how are the Saints perfected and the Body of Christ Edified of those who come under the Cognizance and as it were the Test of this Order and Government I may chiefly sum them up in three sorts though there be divers others little subdivided Species of them 1. Profane Backsliding Apostates The First is Those that turn openly back to the World again through finding the Way of Truth too narrow These have not been capable to do us any considerable Hurt for being as Salt that has lost its Savour they mostly prove a Stink among those to whom they go And I never knew any of them that proved any ways steadable to those to whom they go I find other Professors make but small Boast of any Proselytes they got out from among us I hear little of their proving Champions for the Principles of others against us And indeed for the most part they lose all Religion with the Truth for I have heard some of them say That if ever they took on them to be Religious they would come back again to the Quakers c. 2. Unwary Repenting Sinners
Secondly Those who through Vnwatchfulness the secret Corruption of their own Hearts and the mysterious or hidden Temptations of the Enemy have fallen into his Snares and so have come under the Power of some Temptation or other either of Fleshly Lusts or of Spiritual Wickedness who being seasonably warned by those that keep their Habitation and faithful Overseers in the Church have been again Restored by unfeigned Repentance not kicking against the Pricks but have rejoiced that others watched over them for their good and are become Monuments of God's Mercy unto this Day 3. Self-separating troublesome Opposers Thirdly Such who being departed from their first Love and Antient Zeal for the Truth become Cold and Lukewarm and yet are ashamed to make open Apostacy and to turn back again so as to deny all the Principles of Truth they having had already such Evidence of Clearness upon their Understanding yet not keeping low in their own Habitations but being puffed up and giving Way to the restless Imaginations of their Exalted and Wandering Minds fall out with their Brethren cause Divisions begin to find Fault with every thing and to look at others more than at themselves with swelling Words to talk of and preach up a higher Dispensation while they are far from living up to the Life and Perfection of this present like unto such who said we will not have this Man to rule over us cry out of Formality and Apostacy because they are not followed in all Things and if they be reproved for their Vnruliness according to the good Order of the Church of Christ then they cry out Breach of Liberty Oppression Persecution we will have none of your Order and Government we were taught to follow the Light in our Consciences and not the Orders of Men. Well of this hereafter but this gave the Rise of this Controversy Which leads me to that which I proposed in the second Place SECTION III. Whether there be now to be any Order or Government in the Church of Christ. IN Answer to this Proposition I meddle not at this Time with those that deny any such Thing as a Church of Christ I have reserved their Plea to another Place Neither need I to be at much Pains to prove the Affirmative to wit That there ought to be Government and Order in the Church of Christ Church-Order and Government granted unto the Generality of our Opposers both Papists and Protestants who readily confess and acknowledge it and have heretofore blamed us for want of it Though now some of them and that of the highest Pretenders are become so unreasonable as to accuse us for the Use of it improving it so far as they can to our Disadvantage For such is the Blindness of partial Envy that whereas the supposed Want of it was once reckoned Heretical now the present Performance of it is counted Criminal These then to whom I come to prove this Thing are such who having cast off the Yoke of the Cross of Christ in themselves refuse all Subjection or Government denying that any such thing ought to be as disagreeing with the Testimony of Truth or those who not being so wilful and obstinate in their Minds yet are fearful or scrupulous in the Matter in respect of the dangerous Consequences they may apprehend such a Thing may draw after it For the clearing then as well the Mistakes of the one as answering the Cavils of the other I judge the Truth of these following Assertions will sufficiently prove the Matter which I shall make no great Difficulty to Evidence First That Jesus Christ the King and Head of the Church Reason I did appoint and ordain that there should be Order and Government in it Secondly That the Apostles and Primitive Christians when they were filled with the Holy Ghost and immediately led by the Spirit of God did Practise and Commend it Thirdly That the same Occasion and Necessity now occurring which gave them Opportunity to exercise that Authority the Church of Christ hath the same Power now as ever and are led by the same Spirit into the same Practices The Abuse makes not void the true Vse As to the First I know there are some that the very Name of a Church and the very Words Order and Government they are affraid of Now this I suppose hath proceeded because of the great Hypocrisy Deceit and Oppression that hath been cloaked with the Pretence of these Things but why should the Truth be neglected because Hypocrites have pretended to it The right Institution of these Things which have been appointed and ordained by God must not nor ought not to be dispised because corrupt Men have abused and perverted them I know not any thing that hath been more abused and perverted in the whole World than the Name of a Christian shall we then renounce that Honourable Title because so many Thousands of Wicked Men yea Antichrists have falsly assumed it to themselves The Man of Sin hath taken upon him to sit in the Temple of God as God yet we must not therefore deny that God is in this Temple If the Synagogue of Satan hath assumed the Name of the Church of Christ and hath termed her Oppression and Violence the Power and Authority thereof therefore must not the Church of Christ and its Authority be exercised where it truly is according to his Mind This I prefix to warn all to beware of stumbling at things which are innocent in themselves and that we may labour to hold the steady even Path of Truth without running in either of the Extreams For that Jesus Christ did appoint Order and Government to be in the Church Church-Order appointed by Christ and the Form thereof is very clear from his plain Words Matth. 18.15 16 17 18. Ver. 15. Moreover if thy Brother shall trespass against thee go tell him his Fault between thee and him alone if he shall hear thee thou hast gained thy Brother Ver. 16. But if he will not hear thee then take with thee one or two more that in the Mouth of two or three Witnesses every Word may be established Ver. 17. 〈…〉 he shall neglect to hear them tell it unto the Church but 〈…〉 neglect to hear the Church let him be unto thee as an Heathenâ—â—â— and a Publican Ver. 18. Verily I say unto you whatsoever 〈◊〉 shall bind on Earth shall be bound in Heaven and whatsoever 〈…〉 loose on Earth shall be loosed in Heaven From which â—cripture it doth manifestly and evidently follow First that Jesus Christ intended there should be a certain Order and Method in his Church in the Procedure towards such as Transgress Secondly That he that refuseth to hear two is become more guilty as hardned than in refusing to hear him that first reproved alone Thirdly That refusing to hear the Judgment of the Church or whole Assembly he doth thereby Exclude himself and shut out himself from being a Member and is justly judged by his Brethren
you Timotheus who is my beloved Son and faithful in the Lord who shall bring you into Remembrance of my Ways which be in Christ as I teach every where in every Church Here the Apostle Paul is very absolute First In that he desires them to be Followers of him Secondly In that he sends a Teacher yea a Minister and Eminent Bishop or Overseer of the Church for to put them in Mind of his Ways which be in Christ as he taught in every Church No doubt there were Apostates and Dissenting Spirits in the Church of Corinth that gave Paul Occasion thus to write as he testifies in the Beginning of the Chapter How he was Judged by some of them he shews how they were grown high verse 8. Now ye are full now ye are rich ye have reigned as Kings without us c. Might not these Dissenters of the Church of Corinth have reasoned thus against Paul Dissenting Reasonings against Church-Government Did not this Paul teach us at first to mind the Measure of Grace in our selves and follow that for no doubt that was Paul's Doctrine but now he begins to Lord it over us and tells us we must be Followers of him Might not they have judged the Beloved Timothy to be far out of his Place Might they not have said It seems it is not God that moved thee and sent thee here by his Spirit but Lordly Paul that seeks Dominion over our Faith It seems thou comest not here to preach Christ and wish us to be Followers of him and of his Grace in our Hearts but to mind us to follow Paul's Ways and take notice how he teaches in every Church We are not concerned with him nor with his Messenger nor with none of your Orders and so forth Doth not this run very plausible I question not but there was such a Reasoning among the Apostate Corinthians let such as are of the same kind among us examine seriously and measure their Spirits truly hereby Yea he goes yet further in the following Chapter vers 3 4. Vers. 3. As absent in Body 1 Cor. 5.3 13. The Power of giving Judgment in the Church but present in Spirit have judged already as though I were present concerning him that hath so done this Deed. Verse 4. In the Name of our Lord Jesus Christ when ye are gathered together and my spirit with the Power of our Lord Jesus Christ c. Would not one think this to have been a very presumptuous Word and yet who dare offer to Condemn it From all which I shall shortly observe that it seems it was judged no Inconsistency nor Contradiction to be Followers of the Grace in themselves to be perswaded in their own Hearts and also to be Followers of the Apostle Paul and of his Ways because his Ways and Example was no other than the Spirit of God in themselves would have led them to if they had been obedient Therefore he found it needful to charge them positively to follow him without adding this Reason Next the great Argument the Apostle uses to perswade them hereunto upon which he mainly insists because he had begotten them into the Truth Ye have not many Fathers As of Fathers for in Christ Jesus I have begotten you through the Gospel wherefore I beseech you be ye Followers of me So he makes that as the Cause which the same Apostle also in his Expostulation with the Galatians putting them in mind how he preached the Gospel to them at first and Chap. 4. Vers. 15. Where is then the Blessedness ye spake of for I bear you Record if possible ye would have plucked out your own Eyes and given them unto me We see then that the Lord hath and doth give such whom he hath furnished and sent forth to gather a People unto himself And Overseers Care and Oversight over that People yea and a certain Authority in the Power over them to bring them back to their Duty when they stray at any Time and to Appoint yea and Command such Things as are needful for Peace and Order and Vnity's sake and that there lies an Obligation upon such as are so gathered to Reverence Honour yea and Obey such as are set over them in the Lord. To be Obeyed For saith the same Apostle 2 Cor. 2.9 For to this End also did I write that I might know the Proof of you whether you be Obedient in all Things and Chap. 7. Vers. 13 15. Yea and exceedingly the more joyed we for the Joy of Titus because his Spirit was refreshed by you all Verse 15. And his inward Affection is more abundant toward you whil'st he remembreth the Obedience of you all how with Fear and Trembling you received him Betrayings of the Enemy Now this will not at all Infer as if they had been Implicitly led of Old or that such as having the same Authority to exercise it now sought Dominion over their Brethrens FAITH or to force them to do any thing beyond far less contrary to what the Lord leads us to by his Spirit but we know as they did of Old that the Enemy lies near to BETRAY under such Pretences And seeing in case of Difference the Lord hath and doth and will Reveal his Will to his People and hath and doth raise up Members of his Body to whom he gives a Discerning and Power and Authority to Instruct Reprove yea and Command in some Cases those that are faithful and low in their Minds keeping their own places and minding the Lord and the Interest and Good of his TRVTH in the general over all The Murmurer shut out shut out the Murmurer and the Spirit of God leads them to have Vnity and concur with their Brethren But such as are heady and high-minded are inwardly Vexed that any should Lead or Rule but themselves And so it is the high Thing in themselves that makes them quarrel with others for taking so much upon them pretending a Liberty not sinking down in the Seed to be willing to be of no Reputation for its sake The Honour of Truth prostrated by Divisions Such rather than give up their own Wills will study to make Rents and Divisions not sparing the Flock but prostrating the Reputation and Honour of the Truth even to the World minister to them an Occasion of Scorn and Laughter to the hardning them in their Wickedness and Atheism Besides these Scriptures mentioned I shall set down a few of many more that might be Instanced to the same Purpose Scriptures for Submission and Lowliness of Mind and Esteem of the Brethren Ephes. 5.21 Submitting your selves one to another in the Fear of God Phil. 2.3 Let nothing be done through Strife or Vain glory but in Lowliness of Mind let each esteem other better than themselves Verse 29. Receive him therefore in the Lord with all Gladness and hold such in Reputation And 3.17 Brethren be Followers together of me and mark them which walk
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
and each of them void of the true Grace of God Votes and whom even supposing them to be gratious they affirm not at all to be led by the Immediate Spirit of Christ which they say is now Ceased Now can there be a greater Difference than is betwixt these Two to wit To Affirm That the power of Decision is in an Assembly of men being Members of which Assembly the Grace of God is no necessary qualification The false Decision and who deny any such thing as to be Immediately led by the Spirit of Christ as a thing not attainable in these days and yet that all Christians must be subject to what the Plurality of such an Assembly so Constituted do determine And to Affirm That the power of Decision is only and alone in the Spirit not necessarily Tied to a General Assembly but if it please God to make use of such an Assembly yet neither to the Plurality of them but in and through such of his Servants The true Decision as he sees meet And that none are Capable or can be supposed to be Members of such an Assembly or esteemed such from whom such a Judgment can be expected or ought to be received unless they be men in whom the Grace of God not only is but hath truly wrought to Mortifie and Regenerate them in a good measure In whom the Judgment of Truth really proceeding from the Spirit will be manifest to all who are truly Faithful who will accordingly Submit thereunto not with respect to the Men but the Authority of God manifested in and thorow them So that such as see not this Judgment aright will be justly Condemnable of God for their not submitting not as if they should be accepted of God if they did Obey before Conviction but because they brought this Blindness upon themselves through their Unfaithfulness and Unwatchfulness which renders them both Guilty of the Blindness and of the Disobedience occasioned by it Now the Vastness of the Difference that is here Manifest cannot but be Obvious to any that will Read and Consider this Impartially and without Prejudice Thus I have passed through all the things that I understood any did Scruple at there being nought else that I remember which is not either Relative to some of the particulars before-mentioned or Included in them But if any Wonder why I have Chosen this Method and not rather made a formal Reply to W. R's Papers I hope these following Reasons will satisfy all sober and truly peaceable-minded Friends who love Truth 's Prosperity more than Jangling as a Sufficient Reason for my so doing Reason I First Forasmuch as the greater part of what W.R. has Writ is wholly built upon the Particulars heretofore mentioned which Particulars being Cleared and his Mistakes therein Removed as his own Letter signifies the Superstructure falls of it self as not touching my Intentions nor yet reaching me but only that Apprehension he supposed to be my Meaning and to follow from my Words for which end he oftentimes is so Wary as to Affirm in his Papers That to his Vnderstanding my Words seemed to Import and my Meaning seems to be so In which things since himself saw and I have manifested his Mistake I am not so great a Lover of Contention as to busie either my self or the Minds of others with the men of straw of his making But yet he was not so Modest nor Kind to his Old Friend but that sometimes he did seek to render my Words Odious albeit the Mistake be his own by a Reiterate Repetition in Repeating that of the Tolerable Supposition of a Church at every Turn above twenty times But also he very obviously Wrests my Words and seeks to Impose upon me a disadvantagious Meaning that he may furnish himself an Occasion thereafter the more Liberally to Smite at me As where from the Apostle's Words saying And we have Confidence ye will do the things we Command you c. and in another place where he desires those to whom he writes to submit themselves to such as rule over them I Infer That some did Appoint and Ordain some things and that there lay an Obligation in point of Duty on others to Obey c. Upon which W. R. very unfairly Observes It is to be doubted his meaning is Others ought to Obey whether they see it their Duty Yea or Nay I leave such dealing to the Reader 's Judgment surely it is not answerable to that Candor and Justice that W. R. lays claim to Secondly Because W. R. in these Papers has taken occasion to extend Reason II himself in long Digressions upon other Matters not treated upon in that Book and takes oft Occasion to Insinuate his Jealousies of Persons and things that I medled not with As where he makes a large Digression which takes up several pages concerning the Constitution of the Second-Days-Meeting at London endeavouring what he can to Represent the Hurt and Abuse of it W. R's Reflections and where he divers times insinuates that some are Vsurpers or seeking to Vsurp a Jurisdiction over the Consciences of the Brethren And that some do believe that God hath raised up some outward Person to be among the Children of Light at this Day as Moses was of old among the Children of Israel c. And that some do lead many into a Temptation to run beyond their Line by procuring a Multitude of Hands to Confirm what is given forth by one or at least by a very few With divers other things of this kind which takes up no small part of his Papers Now these things are not pertinently brought in against me nor would I judge my self less Impertinent to enlarge in a Contest concerning those things which do not Immediately concern the things under Debate since the Person or Persons aimed at by him in these Reflections may take Occasion as they find it their place to Answer and perhaps may have had Opportunity to have discoursed with him divers of those things e're this time upon other Occasions Thirdly Since a Considerable part of W. R's Papers is taken up to Reason III Evidence as he pretends the Impertinent Application I make of the several passages of the Apostles which he thinks I have been too Curious to Collect that make mention of these words Order Rule Command and Government how he Evinces that I leave to the Serious Reader being the more willing to bear his Reflections in that respect that he is so bold when he cannot Compass his Matter otherwise not only to Censure me but the Apostle Paul 's Saying of 1 Tim. 1.19.20 mentioned by me That it is not only not to the purpose Intended by me but that it is not plain to the Purpose Paul himself intended at least to ordinary Capacities Adding That the Method there proposed by the Apostle Answers not that which the Light within tells us Since then the Light he follows is such as finds Fault with the Apostle's
Kingdom of Scotland and that thou may'st know which I hope thou shalt have no Reason to be troubled at that God is Raising up and Increasing that people in that Nation And the Nations shall also hereby know that the Truth we profess is not a Work of Darkness nor propagated by Stealth that we are not ashamed of the Gospel of Christ because we know it to be the Power of God unto Salvation and that we are no ways so Inconsistent with Government nor such Disturbers of the Peace as our Enemies by Traducing us have sought to make the World believe we are for which to Thee I dare Appeal as a Witness of our peaceableness and Christian patience Generations to come shall not more Admire that singular Step of Divine Providence in Restoring thee to thy Throne without outward Bloodshed than they shall admire the Increase and Progress of this Truth without all outward Help and against so Great Opposition which shall be-none of the least things rendring thy Memory Remarkable God hath done great things for thee he hath sufficiently shewn thee that it is By Him Princes Rule and that He can pull down and set up at his pleasure He hath often faithfully Warned thee by his Servants since he Restored thee to thy Royal Dignity that thy Heart might not wax Wanton against him to forget his Mercies and Providence towards thee whereby he might permit Thee to be soothed up and lulled asleep in thy Sins by the flattering of Court-Parasites who by their fawning are the Ruin of many Princes There is no King in the World who can so Experimentally testify of God's Providence and Goodness neither is there any who Rules so many Free People so many True Christians which thing renders thy Government more Honourable and Thy self more Considerable than the Accession of many Nations filled with slavish and superstitious Souls Thou hast Tasted of Prosperity and Adversity thou know'st what it is to be Banished thy Native Country to be Over-ruled as well as to Rule and Sit upon the Throne and being Oppressed thou hast reason to know how hateful the Oppressor is both to God and Man If after all these Warnings and Advertisements thou dost not Turn unto the Lord with all thy heart but forget him who remembred thee in thy Distress and give up thy self to follow Lust and Vanity surely Great will be thy Condemnation Against which Snare as well as the Temptation of those that may or do feed thee and prompt thee to Evil the most Excellent and Prevalent Remedy will be to Apply thy self to that Light of Christ which shineth in thy Conscience which neither can nor will flatter thee nor suffer thee to be at Ease in thy Sins but doth and will deal plainly and faithfully with thee as those that are Followers thereof have also done GOD Almighty who hath so signally hitherto visited Thee with his love so Touch and Reach thy heart e're the Day of thy Visitation be Expired that thou may'st effectually Turn to him so as to Improve thy Place and Station for his Name So wisheth so prayeth From Ury the place of my Pilgrimage in my Native Country of Scotland the 25 th of the Month called November in the Year 1675. Thy Faithful Friend and Subject Robert Barclay R B. unto the Friendly Reader Wisheth Salvation FOrasmuch as that which above all things I propose to my self is to Declare and Defend the Truth for the Service whereof I have given up and devoted my self and all that is mine therefore there is nothing which for its sake by the Help and Assistance of God I may not Attempt And in this Confidence I did sometime ago publish certain Propositions of Divinity comprehending briefly the Chief Principles and Doctrines of Truth which appearing not unprofitable to some and being beyond my Expectation well Received both by Forreiners though Dissenting from us albeit also Opposed by some Envious ones did so far prevail as in some part to Remove that false and monstrous Opinion which lying Fame and the Malice of our Adversaries had Implanted in the Minds of some concerning us and our Doctrines In this Respect it seem'd to me not fit to spare my Pains and Labour Therefore being acted by the same Measure of the Divine Spirit and the like Design of propagating the Truth by which I published the Propositions I judg'd it meet to Explain them somewhat more largely at this time and Defend them by Certain Arguments Perhaps my Method of Writing may seem not only Different but even Contrary to that which is commonly used by the Men called Divines with which I am not concerned for that I Confess my self to be not only no Imitator and Admirer of the School-men but an Opposer and Despiser of them as such by whose Labour I judge the Christian Religion to be so far from being bettered that it is rather destroyed Neither have I sought to Accommodate this my Work to Itching Ears who desire rather to Comprehend in their Head the Sublime Notions of Truth than to Embrace it in their Heart For what I have written comes more from my Hearth than from my Head what I have heard with the Ears of my Soul and seen with my inward Eyes and my hands have handled of the Word of Life and what hath been inwardly Manifested to me of the Things of God that do I Declare not so much minding the Eloquence and Excellency of Speech as desiring to Demonstrate the Efficacy and Operation of Truth and if I Err sometime in the former it is no great matter for I act not here the Grammarian or the Orator but the Christian And therefore in this have followed the certain Rule of the Divine Light and of the Holy Scriptures And to make an end what I have Written is Written not to feed the Wisdom and Knowledge or rather Vain Pride of this World but to starve and oppose it As the little Preface prefixed to the Propositions doth shew Which with the Title of them is as followeth ADVERTISEMENT IF Perhaps it be known to the Reader e're this come to his hand that there is a large Answer writ to the Latin Edition before this came forth by John Brown that little Presbyterian c. at his Brother Robert Macquair terms him in the Post-script though it be Esteemed that such as will seriously Compare it with this will judge no further Reply needful and that it appeared not to deserve any seeing a great part of it is a bundle of meer Railing and Abuse and that the said John Brown hath now Manifested himself to be a person so Furious Head-strong and Violent as he is become Unsupportable to the Chiefest of his own Non-conforming Brethren Yet there was a Reply written to it divers Months ago and may e're long come to Publick View if the Difficulty of Printing and Distance do not retard it In which the Reader may find Satisfaction and see that Furious Railer soberly Rebuked and
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
Inspires power against Death and shews himself unto every one 6. Gregory the Great upon these words He shall teach you all things saith That unless the same Spirit sit upon the heart of the Hearer Greg. Mag. Hom. 30. upon the Gospel in vain is the Discourse of the Doctor Let no man then ascribe unto the man that teacheth what he understands from the mouth of him that speaketh for unless he that teacheth be within the Tongue of the Doctor that 's without laboureth in vain 7. Cyrillus Alexandrinus plainly Affirmeth That men know Cyril Alex. In Thesauro Lib. 13. Cap. 3 that Jesus is the Lord by the Holy Ghost no otherwise than they who taste Honey know that it is sweet even by its proper Quality 8. Therefore saith Bernard we daily exhort you Brethren by speech Bernard in Psal. 84. that ye walk the ways of the heart and that your Soul be always in your hands that ye may hear what the Lord saith in you And again upon these words of the Apostle Let him that glorieth glory in the Lord with which Threefold Vice saith he all sorts of Religious men are less or more dangerously affected because they do not so diligently Attend with the Ears of the Heart to what the Spirit of Truth which flatters none inwardly speaks This was the very Basis and main Foundation upon which the Primitive Reformers walked Luther in his Book to the Nobility of Germany saith This is certain Lutherus that no man can make himself a Doctor of the holy Scripture but the holy Spirit alone And upon the Magnificat he saith No man can rightly understand God or the Word of God unless he immediately receive it from the Holy Spirit neither can any one Receive it from the Holy Spirit except he find it by Experience in himself and in this Experience the Holy Ghost teacheth as in his proper School out of which School nothing is taught but meer Talk Philip Melanchthon in his Annotations upon John 6. Who hear only an outward and bodily Voice Phil. Melanchthon hear the Creature but God is a Spirit and is neither discerned By the Spirit alone God is known nor known nor heard but by the Spirit and therefore to hear the Voice of God to see God is to know and hear the Spirit By the Spirit alone God is known and perceived Which also the more Serious to this day do acknowledge even all such who satisfy themselves not with the Superfice of Religion and use it not as a Cover or Art Yea all those who apply themselves effectually to Christianity and are not satisfied until they have found its Effectual Work upon their hearts redeeming them from sin do feel that no knowledge effectually prevails to the producing of this but that which proceeds from the warm Influence of God's Spirit upon the heart and from the comfortable shinings of his Light upon their Vnderstanding And therefore to this purpose a late Modern Author saith well videlicet Dr. Smith of Cambridge concerning Book-Divinity Dr. Smith of Cambridge in his Select Discourses To seek our Divinity meerly in Books and Writings is to seek the Living among the Dead We do but in vain many times seek God in these where his Truth is too often not so much Enshrined as Entombed Intra te quaere Deum Seek God within thine own Soul he is best discerned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plotinus phraseth it by an Intellectual Touch of him We must see with our Eyes and hear with our Eears and our hands must handle the Word of Life to express it in S. John 's words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Soul it self hath its Sense as well as the Body And therefore David when he would teach us to know what the Divine Goodness is calls not for Speculation but Sensation Taste and see how good the Lord is That is not the best and truest Knowledge of God which is wrought out by the labour and sweat of the brain but that which is kindled within us by an heavenly Warmth in our hearts And again There is a knowing of the Truth as it is in Jesus as it is in a Christ-like nature as it is in that sweet mild humble and loving Spirit of Jesus which spreads it self like a Morning-star upon the Spirits of good men full of Light and Life It profits little to know Christ himself after the flesh but he gives his Spirit to good men that searcheth the deep things of God And again It is but thin airy Knowledge that is got by meer Speculation which is usher'd in by Syllogisms and Demonstrations but that which springs forth from true Goodness is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Origen speaketh It brings such a Divine Light to the Soul as is more clear and convincing than any Demonstration § III. That this certain and undoubted Method of the true Knowledge of God hath been brought out of Use hath been none of the least Devices of the Devil to secure Mankind to his Kingdom Apostacy and a false Knowledge Introduced For after the Light and Glory of the Christian Religion had prevailed over a good part of the World and dispelled the thick Mists of the Heathenish Doctrine of the plurality of Gods he that knew there was no probability of deluding the World any longer that way did then puff man up with a false Knowledge of the true God setting him on work to seek God the wrong Way and perswading him to be content with such a Knowledge as was of his own Acquiring and not of God's Teaching And this Device hath proved the more successful because accommodated to the Natural and Corrupt spirit and temper of man who above all things affects to Exalt himself In which Self-Exaltation as God is most greatly dishonoured so therein the Devil hath his end who is not anxious how much God be acknowledged in Words provided himself be but always served he matters not how great and high Speculations the Natural man Entertains of God so long as he serves his Lusts and Passions and is obedient to his Evil Suggestions and Temptations â—â—ristianity is become an Art acquired by human Science and Industry Thus Christianity is become an Art Acquired by Human Science and Industry as any other Art or Science is and men have not only assumed unto themselves the Name of Christians but even have procured to be esteemed as Masters of Christianity by certain Artificial Tricks though altogether Strangers to the Spirit and Life of Jesus But if we shall make a right Definition of a Christian according to the Scripture videlicet That he is one that hath the Spirit of Christ and is led by it How many Christians yea and of these great Masters and Doctors of Christianity so accounted shall we justly Divest of that Noble Title If then such as have all the other Means of Knowledge and are sufficiently Learned therein whether it be
the Letter of the Scripture the Traditions of Churches the Works of Creation and Providence whence they are able to Deduce strong and undeniable Arguments which may be true in themselves are yet not to be Esteemed Christians according to the certain and infallible Definition above-mentioned And if the Inward and Immediate Revelation of God's Spirit in the heart in such as have been altogether Ignorant of some and but very little skill'd in others of these Means of attaining Knowledge hath brought them to Salvation Then it will necessarily and evidently follow By Revelation is the true Knowledge of God that Inward and Immediate Revelation is the only sure and certain Way to attain the true and saving Knowledge of God But the First is true Therefore the Last Now as this Argument doth very strongly Conclude for this way of Knowledge and against such as deny it so herein it is the more considerable because the Propositions from which it is Deduced are so Clear that our very Adversaries cannot deny them For as to the first it is acknowledged that many Learned men may be and have been damned And as to the second who will deny but many Illiterate men may be and are saved Nor dare any Affirm that none come to the Knowledge of God and Salvation by the Inward Revelation of the Spirit without these other outward Means unless they be also so bold as to exclude Abel Seth Noah Abraham Job Abel Seth Noah c. Instanced and all the holy Patriarchs from true Knowledge and Salvation § IV. I would however not be understood as if hereby I excluded those other means of Knowledge from any use or service to man it is far from me so to Judge as in the Next Proposition concerning the Scriptures shall more plainly appear The Question is not What may be profitable or helpful but What is absolute Necessary Many things may contribute to further a Work which yet are not that main thing that makes the Work go on The sum then of what is said amounts to this that where the true inward Knowledge of God is through the Revelation of his Spirit there is all neither is there any absolute necessity of any other But where the best highest and most profound Knowledge is without this there is nothing as to the obtaining of the great End of Salvation This Truth is very effectually Confirmed by the first part of the Proposition it self which in few words comprehendeth divers unquestionable Arguments which I shall in brief Subsume First That there is no Knowledge of the Father but by the Son Secondly That there is no Knowledge of the Son but by the Spirit Thirdly That by the Spirit God hath always Revealed himself to his Children Fourthly That these Revelations were the formal Object of the Saints Faith And lastly That the same continueth to be the Object of the Saints Faith to this day Of each of these I shall speak a little particularly and then proceed to the latter part § V. As to the first viz. That there is no knowledg of the Father but Assert I by the Son It will not need much probation being founded upon the plain words of Scripture Proved and is therefore a fit Medium to draw the rest of our Assertions from For the Infinite and most Wise God who is the Foundation Root and Spring of all Operation hath wrought all things by his Eternal Word and Son This is that WORD that was in the beginning with God and was God John 1.1 2 3. by whom all things were made and without whom was not any thing made that was made Eph. 3.9 This is that Jesus Christ by whom God created all things by whom and for whom all things were created that are in heaven and in earth visible and invisible whether they be thrones or dominions or principalitys or powers Col. 1.16 Who therefore is called The First-born of every Creature Col. 1.15 As then that Infinite and Incomprehensible Fountain of Life and Motion operateth in the Creatures by his own Eternal Word and Power so no Creature has Access again unto him but in and by the Son according to his own express words No man knoweth the Father but the Son and he to whom the Son will Reveal him Matth. 11.27 Luk. 10.22 And again he himself saith I am the Way the Truth and the Life no man cometh unto the Father but by me Joh. 14.6 Hence he is fitly called The Mediator betwixt God and Man For having been with God from all Eternity being himself God and also in Time partaking of the Nature of man through him is the goodness and love of God conveyed to mankind and by him again man receiveth and partaketh of these Mercies Hence is easily deduced the Probation of this first Assertion thus If no man knoweth the Father but the Son and he to whom the Son will Reveal him then there is no Knowledge of the Father but by the Son But No man knoweth the Father but the Son Therefore There is no knowledge of the Father but by the Son The first part of the Antecedent are the plain words of Scripture The Consequence thereof is undeniable except one would say that he hath the knowledge of the Father while yet he knows him not which were an Absurd Repugnance Again If the Son be the Way the Truth and the Life and that no man cometh unto the Father but by him then there is no Knowledge of the Father but by the Son But the First is true Therefore the Last The Antecedent are the very Scripture-words The Consequence is very Evident For how can any know a thing who useth not the Way without which it is not Knowable But it is already proved that there is no other Way but by the Son so that whoso uses not that Way cannot Know him neither Come unto him § VI. Having then laid down this First Principle I come to the Second viz. That there is no Knowledge of the Son but by the Spirit or Assert II that the Revelation of the Son of God is by the Spirit Where it is to be noted that I always speak of the saving Proved certain and necessary Knowledge of God which that it cannot be acquired otherways than by the Spirit doth also appear from many clear Scriptures For Jesus Christ in and by whom the Father is Revealed doth also Reveal himself to his Disciples and Friends in and by his Spirit as his Manifestation was sometimes outward when he testified and witnessed for the Truth in this World and approved himself Faithful throughout So being now withdrawn as to the outward man he doth teach and instruct mankind inwardly by his own Spirit He standeth at the door and knocketh and whoso heareth his Voice and openeth he comes in to such Rev. 3.20 Of this Revelation of Christ in him Paul speaketh Gal. 1.16 in which he placeth the Excellency of his Ministry and the Certainty of his Calling And
the Promise of Christ to his Disciples Lo I am with you to the end of the World Confirmeth this same thing for this is an Inward Presence and Spiritual as all acknowledge But what relates hereto will again occur I shall deduce the Proof of this Proposition from Two manifest places of Scripture The first is 1 Cor. 2.11 12. What man knoweth the Proof I things of a man save the spirit of a man which is in him Even so the things of God knoweth no man but the Spirit of God Now we have received not the spirit of the World but the Spirit which is of God that we might know the things which are freely given us of God The Things of God are known by the Spirit of God The Apostle in the verses before speaking of the wonderful things which are prepar'd for the Saints after he hath declared that the Natural man cannot reach them adds That they are Revealed by the Spirit of God vers 9 10. giving this Reason For the Spirit searcheth all things even the deep things of God And then he bringeth in the Comparison in the verses above-mention'd very apt and answerable to our purpose and Doctrine That as the things of a man are only known by the spirit of man so the things of God are only known by the Spirit of God that is that as nothing below the Spirit of man as the spirit of Brutes or any other Creatures can properly reach unto nor comprehend the Things of a man as being of a more noble and higher nature so neither can the spirit of man or the natural man as the Apostle in v. 14. subsumes receive nor discern the things of God or the things that are spiritual as being also of a higher nature which the Apostle himself gives for the Reason saying Neither can he know them because they are spiritually discerned So that the Apostle's words being reduced to an Argument do very well prove the matter under Debate thus If that which appertaineth properly to man cannot be discerned by any lower or baser Principle than the spirit of man then cannot these things that properly relate unto God and Christ be known or discern'd by any lower or baser thing than the Spirit of God and Christ But The First is true therefore also the Second The whole strength of the Argument is contained in the Apostle's words before-mentioned which therefore being Granted I shall proceed to Deduce a Second Argument thus That which is Spiritual can only be known and discerned by the Spirit of God But The Revelation of Jesus Christ and the true and saving Knowledge of him is Spiritual Therefore The Revelation of Jesus Christ and the true and saving Knowledge of him can only be known and discerned by the Spirit of God Proof II The other Scripture is also a saying of the same Apostle 1 Cor. 12.3 No man can say No man can call Jesus Lord c. that Jesus is the Lord but by the Holy Ghost The Scripture which is full of Truth and answereth full well to the Inlightened Understanding of the Spiritual and Real Christian may perhaps prove very strange to the Carnal and pretended follower of Christ by whom perhaps it hath not been so diligently remarked Here the Apostle doth so much require the holy Spirit in the things that relate to a Christian that he positively avers we cannot so much as affirm Jesus to be the Lord without it Spiritual Truths are Lies spoken by Carnal men which insinuates no less than that the Spiritual Truths of the Gospel are as Lies in the mouths of Carnal and Vnspiritual men For though in themselves they be True yet are they not True as to them because not known nor uttered forth in and by that Principle and Spirit that ought to direct the Mind and actuate it in such things they are no better than the Counterfeit Representations of things in a Comedy neither can it be more truly and properly called a Real and True Knowledge of God and Christ than the Actings of Alexander the Great and Julius Caesar c. if now Transacted upon a Stage might be called truly and really Their Doings or the Persons Representing them might be said truly and really to have Conquered Asia and overcome Pompey c. This Knowledge then of Christ which is not by the Revelation of his own Spirit in the heart is no more properly the Knowledge of Christ than the pratling of a Parret Like the pratling of a Parret which has been taught a few words may be said to be the Voice of a man for as that or some other Bird may be taught to sound and utter forth a rational Sentence as it hath Learned it by the outward ear and not from any living Principle of Reason actuating it so just such is that Knowledge of the things of God which the natural and carnal man hath gathered from the words or writings of Spiritual men which are not true to him because conceived in the natural spirit and so brought forth by the wrong Organ and not proceeding from the Spiritual Principle no more than the words of a man acquired by Art and brought forth by the mouth of a Bird not proceeding from a rational principle are True with respect to the Bird that utters them Wherefore from this Scripture I shall further add this Argument If no man can say Jesus is the Lord but by the Holy Ghost then no man can know Jesus to be the Lord but by the Holy Ghost But The First is true Therefore the Second From this Argument there may be another Deduced Concluding in the very Terms of this Assertion thus If no man can know Jesus to be the Lord but by the Holy Ghost then can there be no Certain Knowledge or Revelation of him but by the Spirit But The First is true Therefore the Second Assert III § VII The Third thing Affirmed is That by the Spirit God always Revealed himself to his Children Proved For the making appear the Truth of this Assertion it will be but needful to consider God's Manifesting himself towards and in relation to his Creatures from the Beginning which Resolves it self always herein The First Step of all is Ascribed hereunto by Moses Gen. 1.2 And the Spirit of God moved upon the face of the Waters I think it will not be denied that God's Converse with man all along from Adam to Moses was by the Immediate Manifestation of his Spirit and afterwards through the whole Tract of the Law he spake to his Children no otherways which as it naturally followeth from the Principles above proved That Revelation is by the Spirit of God so it cannot be denied by such as acknowledge the Scriptures of Truth to have been written by the Inspiration of the holy Ghost For these Writings from Moses to Malachy do declare that during all that time God Revealed himself to his Children by his Spirit But if any will Object
not sufficient neither were ever appointed to be the adequate and only Rule nor yet can guide or direct a Christian in all those things that are needful for him to know We shall leave that to the next Proposition to be Examined What is proper in this place to be proved is That Christians now are to be led inwardly and immediately by the Spirit of God even in the same manner though it befall not to many to be led in the same measure as the Saints were of old § X. I shall prove this by divers Arguments and first from the Promise of Christ in these words Joh. 14.16 And I will pray the Father and he will give you another Comforter that he may abide with you for ever Vers. 17 Even the Spirit of Truth whom the World cannot receive because it seeth him not neither knoweth him but ye know him Christians are now to be led by the Spirit in the same manner as the Saints of old for he dwelleth with you and shall be in you Again vers 26. But the Comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things and bring all things to your remembrance And 16.13 But when that Spirit of Truth shall come he shall lead you into all Truth for he shall not speak of himself but whatsoever he shall hear he shall speak and shall declare unto you things to come We have here first Who this is and that is divers ways expressed to wit The Comforter the Spirit of Truth the Holy Ghost the Sent of the Father in the Name of Christ. And hereby is sufficiently proved the Sottishness of those Socinians and other Carnal Christians who neither know nor acknowledge any internal Spirit or Power but that which is meerly Natural by which they sufficiently declare themselves to be of the World who cannot receive the Spirit because they neither see him nor know him Secondly Where this Spirit is to be He dwelleth with you and shall be in you And Thirdly What his Work is He shall teach you all things and bring all things to your remembrance and guide you into all Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As to the first Most do acknowledge that there is nothing else understood than what the plain words signify Who is this Comforter Which is also Evident by many Query I other places of Scripture that will hereafter occur neither do I see how such as Affirm otherways can avoid Blasphemy For if the Comforter the Holy Ghost and Spirit of Truth be all one with the Scriptures then it would follow that the Scriptures is God seeing it is true that the Holy Ghost is God If these mens Reasoning might take place wherever the Spirit is mentioned in relation to the Saints thereby might be truly and properly understood the Scriptures Nonsensical Consequences from the Socinians belief of the Scriptures being the Spirit Which what a Non-sensical Monster it would make of the Christian Religion will easily appear to all men As where it is said A manifestation of the Spirit is given to every man to profit withal it might be rendred thus A manifestation of the Scriptures is given to every man to profit withal What notable Sense this would make and what a Curious Interpretation let us consider by the Sequel of the same Chapter 1 Cor. 12.9 10 11. To another the gifts of healing by the same Spirit to another the working of miracles c. but all these worketh that one and the self-same Spirit dividing to every man severally as he will What would now these great Masters of Reason the Socinians Judge if we should place the Scriptures here instead of the Spirit Would it answer their Reason which is the great guide of their Faith Would it be good and sound Reason in their Logical Schools to affirm That the Scripture divideth severally as it will and giveth to some the gift of healing to others the working of miracles If then this Spirit a Manifestation whereof is given to every man to profit withal be no other than that Spirit of Truth before-mentioned which guideth into all Truth this Spirit of Truth cannot be the Scripture I could infer an hundred more Absurdities of this kind upon this sottish Opinion but what is said may suffice For even some of themselves being at times forgetful or ashamed of their own Doctrine do acknowledge That the Spirit of God is another thing and distinct from the Scriptures to guide and influence the Saints Secondly That this Spirit is inward in my opinion needs no Interpretation nor Commentary He dwelleth with you and shall be in you This indwelling of the Spirit in the Saints as it is a thing most needful to be known and believed so it is as positively asserted in the Scripture as any thing else can be If so be the Spirit of God dwell in you saith the Apostle Query II to the Romans 8.9 and again Know ye not that ye are the Temple of the Holy Ghost Where is his place and that the Spirit of God dwelleth in you 1 Cor. 6.19 without this the Apostle reckoneth no man a Christian. If any man saith he have not the Spirit of Christ he is none of his These words immediately follow those above-mentioned out of the Epistle to the Romans But ye are not in the flesh if so be the Spirit of God dwell in you The Context of which sheweth The Spirit within the main Token of a Christian. that the Apostle reckoneth it the main Token of a Christian both positively and negatively For in the former verses he sheweth how the Carnal mind is enmity against God and that such as are in the flesh cannot please him Where subsuming he adds concerning the Romans That they are not in the flesh if the Spirit of God dwell in them What is this but to Affirm that they in whom the Spirit dwells are no longer in the flesh nor of those who please not God but are become Christians indeed Again in the next verse he Concludes Negatively That if any man have not the Spirit of Christ he is none of his that is he is no Christian. He then that acknowledges himself Ignorant and a Stranger to the Inward In-being of the Spirit of Christ in his heart doth thereby acknowledge himself to be yet in the Carnal mind which is Enmity to God to be yet in the flesh where God cannot be pleased and in short whatever he may otherways know or believe of Christ or however much skill'd or acquainted with the letter of the Holy Scripture not yet to be notwithstanding all that Attained to the least desire of a Christian yea not once to have embraced the Christian Religion For take but away the Spirit and Christianity remains no more Christianity than the dead Carcase of a man when the Soul and Spirit is departed remains a Man which the living can no more abide but do
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
Guidance proved Seeing then we have already proved that Christ hath promised his Spirit to lead his Children and that every one of them both ought and may be Led by it If any depart from this certain Guide in deeds and yet in words pretend to be Led by it into things that are not good it will not from thence follow that the true Guidance of the Spirit is Vncertain or ought not to be followed no more than it will follow that the Sun sheweth not Light because a blind man or one who wilfully shuts his Eyes falls into a Ditch at noon day for want of Light or that no words are spoken because a deaf man hears them not or that a Garden full of fragrant flowers has no sweet smell because he that has lost his Smelling doth not smell it The Fault then is in the Organ and not in the Object All these Mistakes therefore are to be ascribed to the weakness or wickedness of men and not to that Holy Spirit Such as bend themselves most against this certain and infallible Testimony of the Spirit use commonly to alledge the Example of the Old Gnosticks and the late Monstrous and Mischievous Actings of the Anabaptists of Munster all which toucheth us nothing at all neither weakens a whit our most True Doctrine Wherefore as a most sure Bulwark against such kind of Assaults was subjoined that other part of our Proposition thus Moreover these Divine and Inward Revelations which we Establish as absolutely Necessary for the founding of the true Faith as they do not so neither can they at any time Contradict the Scriptures-Testimony or sound Reason By Experience Besides the intrinsick and undoubted Truth of this Assertion We can boldly Affirm it from our certain and blessed Experience For this Spirit never deceived us never acted nor moved us to any thing that was amiss but is clear and manifest in its Revelations which are evidently discerned of us as we wait in that pure and undefiled Light of God that proper and fit Organ in which they are Received Therefore if any Reason after this manner That Because some Wicked Vngodly Devilish Men have committed Wicked Actions and have yet more wickedly Asserted that they were led into those things by the Spirit of God Therefore The Absurdity of the Consequence No man ought to lean to the Spirit of God or seek to be led by it I utterly deny the Consequence of this Proposition which were it to be received as True then would all Faith in God and Hope of Salvation become Vncertain and the Christian Religion be turned into meer Scepticism For after the same manner I might Reason thus Because Eve was deceived by the Lying of the Serpent Therefore she ought not to have trusted to the Promise of God Because the Old World was deluded by Evil Spirits Therefore ought neither Noah nor Abraham nor Moses to have trusted the Spirit of the Lord. Because a lying Spirit spake through the four hundred Prophets that perswaded Achab to go up and fight at Ramoth Gilead Therefore the Testimony of the true Spirit in Micaiah was uncertain and dangerous to be followed Because there were seducing Spirits crept into the Church of old Therefore it was not good or Vncertain to follow the Anointing which taught all things and is Truth and no Lie Who dare say that this is a necessary Consequence Moreover not only the Faith of the Saints and Church of God of old is hereby rendered Vncertain but also the Faith of all sorts of Christians now is liable to the like hazzard even of those who seek a Foundation for their Faith elsewhere than from the Spirit For I shall prove by an Inevitable Argument Ab Incommodo i. e. from the Inconveniency of it That if the Spirit be not to be followed upon that account and that men may not depend upon it as their Guide because some while pretending thereunto commit great Evils that then nor Tradition nor the Scriptures nor Reason which the Papists Protestants and Socinians do respectively make the Rule of their Faith are any whit more Certain 1. Instances of Tradition The Romanists reckon it an Error to Celebrate Easter any other ways than that Church doth This can only be decided by Tradition And yet the Greek Church which equally layeth claim to Tradition with her self doth it otherwise Yea so little effectual is Tradition to decide the Case that Polycarpus Euseb. Hist. Eccles. lib. 5. cap. 26. the Disciple of John and Anicetus the Bishop of Rome who immediately succeeded them according to whose Example both sides Concluded the Question ought to be Decided could not Agree Here of necessity one behoved to Err and that following Tradition Would the Papists now judge we dealt fairly by them if we should thence Aver That Tradition is not to be Regarded Besides in a matter of far greater Importance the same Difficulty will occur to wit in the Primacy of the Bishop of Rome for many do Affirm and that by Tradition That in the first six hundred years the Roman Prelates never assumed the Title of Vniversal Shepherd nor were acknowledged as such And as that which altogether overturneth this Presidency there are that Alledge and that from Tradition also That Peter never saw Rome and that therefore the Bishop of Rome cannot be his Successor Would ye Romanists think this Sound Reasoning to say as ye do Many have been Deceived and Erred grievously in trusting to Tradition Therefore we ought to reject all Traditions yea even those by which we Affirm the Contrary and as we think prove the Truth Lastly In the * Conc. Flor. Sess. 5. Docreto quodam Concil Eph. Act. 6. Sess. 11. 12. Concil Flor. Sess. 18 20. Concil Flor. Sess. 21. p. 480. seqq Council of Florence the Chief Doctors of the Romish and Greek Churches did debate whole Sessions long concerning the Interpretation of one Sentence of the Council of Ephesus and of Epiphanius and Basilius neither could they ever Agree about it Secondly As to the Scripture the same difficulty occurreth the Lutherans Affirm they believe Consubstantiation by the Scripture which the Calvinists deny as that which they say according to the same Scripture is a Gross Error The Calvinists again Affirm Absolute Reprobation 2. Of Scripture which the Arminians deny Affirming the Contrary wherein both Affirm themselves to be Ruled by the Scripture and Reason in the matter Should I Argue thus then to the Calvinists Here the Lutherans and Arminians grosly Err by following the Scriture Therefore the Scripture is not a good nor certain Rule and è contrà Would either of them accept of this Reasoning as good and sound What shall I lay of the Episcopalians Presbyterians Independents and Anabaptists of Great Britain who are continually buffeting one another with the Scripture To whom the same Argument might be alledged though they do all unanimously acknowledge it to be the Rule 3.
Moreover the Scripture it self wherein we are so earnestly pressed to seek after this Assurance doth not at all affirm it self a Rule sufficient to give it but wholly ascribeth it to the Spirit as Rom. 8.16 The Spirit it self beareth witness with our spirit that we are the Children of God 1 Joh. 4.13 Hereby do we know that we dwell in him and he in us because he hath given us of his Spirit and Ch. 5.6 And it is the Spirit that beareth Witness because the Spirit is Truth § IV. Lastly That cannot be the only Principle nor Chief Rule which doth not Vniversally reach every Individual that needeth it to produce the Necessary Effect and from the Vse of which either by some innocent and sinless Defect or natural yet harmless and blameless Imperfection many who are within the Compass of the Visible Church That the Scriptures are not the Chief Rule and may without Absurdity yea with great Probability be accounted of the Elect are necessarily Excluded and that either wholly or at least from the Immediate Vse thereof But it so falls out frequently concerning the Scriptures in the Case of Deaf People 1. Deaf People Children and Idiots Instanced Children and Idiots who can by no means have the Benefit of the Scriptures shall we then affirm that they are without any Rule to God-ward or that they are all Damned As such an Opinion is in it self very Absurd and Inconsistent both with the Justice and Mercy of God so I know no sound Reason can be alledged for it Now if we may suppose any such to be under the New Covenant-Dispensation as I know none will deny but that we may suppose it without any Absurdity we cannot suppose them without some Rule and Means of Knowledge seeing it is expresly Affirmed They shall all be taught of God Joh. 6.45 And they shall all know me from the least to the greatest Hebr. 8.11 But secondly though we were rid of this Difficulty how many Illiterate and yet Good men are there in the Church of God who cannot Read a letter in their own Mother's Tongue which Imperfection though it be Inconvenient I cannot tell whether we may safely affirm it to be Sinful These can have no Immediate Knowledge of the Rule of their Faith so their Faith must needs depend upon the Credit of other mens Reading or Relating it unto them where either the altering adding or omitting of a little word may be a foundation in the poor Hearer of a very dangerous Mistake whereby he may either continue in an Iniquity ignorantly or believe a Lie confidently As for Example 2. Papists conceal the Second Commandment from the People the Papists in all their Catechisms and publick Exercises of Examination towards the People have boldly Cut away the Second Command because it seems so expresly to hit against their Adoration and Vse of Images whereas many of these People in whom by this Omission this false Opinion is fostered are under a simple Impossibility or at least a very great Difficulty to be outwardly Informed of this Abuse But further suppose all could Read the Scriptures in their own language where is there One of a Thousand that hath that Through-Knowledge of the Original Languages in which they were written so as in that respect Immediately to receive the Benefit of them Must not all these here depend upon the honesty and faithfulness of the Interpreters 3. The Uncertainty of the Interpreters of the Scriptures and their Adulterating it Which how Vncertain it is for a man to build his Faith upon the many Corrections Amendments and various Essays which even among Protestants have been used whereof the latter hath constantly Blamed and Corrected the former as guilty of Defects and Errors do sufficiently declare And that even the last Translations in the Vulgar Languages need to be Corrected as I could prove at large were it proper in this place Learned men do Confess But last of all there is no less Difficulty even occurs to these Skilled in the Original Languages who cannot so immediately receive the Mind of the Authors in these Writings as that their Faith doth not at least obliquely depend upon the Honesty and Credit of the Transcribers since the Original Copies are granted by all not to be now Extant Hieron Epist. 28. ad Lucin. pag. 247. Of which Transcribers Jerom in his time Complained saying That they wrote not what they Found but what they Vnderstood And Epiphanius saith That in the Good and Correct Copies of Luke it was written That Christ wept and that Irenaeus doth cite it but that the Catholiks blotted it out fearing lest Hereticks should have abused it Other Fathers also declare that whole Verses were taken out of Mark because of the Manichees But further Epiph. in Anachor Tom. 3. Oper. the Various Lections of the Hebrew Character by reason of the Points which some plead for as Cooevous with the first Writings which others with no less probability alledge to be a latter Invention The various Lections of the Hebrew Character c. the disagreement of divers Citations of Christ and the Apostles with those passages in the Old Testament the Appeal to the great Controversy among the Fathers whereof some most highly Approve the Greek Septuagint decrying and rendring very doubtful the Hebrew Copy as in many places vitiated and altered by the Jews other some and particularly Jerom Exalting the Certainty of the Hebrew and rejecting yea even deriding the History of the Septuagint which the Primitive Church chiefly made use of and some Fathers that lived Centuries before him affirmed to be a most Certain thing And the many Various Lections in divers Copies of the Greek and the great Alterations among the Fathers of the first three Centuries who had greater opportunity to be better informed than we can now lay claim to concerning the Books to be admitted or rejected as above is observed I say all these and much more which might be alledged puts the Minds even of the Learned into Infinite Doubts Scruples and inextricable Difficulties Whence we may very safely Conclude that Jesus Christ who promised to be always with his Children to lead them into all Truth to guard them against the devices of the Enemy and to establish their Faith upon an unmoveable Rock left them not to be principally ruled by that which was subject in it self to many Vncertainties and therefore he gave them his Spirit as their Principal Guide which neither Moths nor Time can wear out nor Transcribers nor Translators Corrupt which none are so Young none so Illiterate none in so Remote a place but they may come to be Reached and rightly Informed by it Through and by the Clearness which that Spirit gives us it is that we are only best rid of those Difficulties that occur to us concerning the Scriptures The real and undoubted Experience whereof I my self have been a Witness of with great Admiration of the love
harder to understand their Expositions than the Things which they go about to Expound what may We say then cosidering those great Heaps of Commentaries since in Ages yet far more Corrupted § VI. In this respect above-mentioned then we have shewn what Service and Vse the Holy Scriptures as managed in and by the Spirit are of to the Church of God wherefore we do account them a Secondary Rule Moreover because they are commonly acknowledged by all The Scriptures a Secondary Rule to have been written by the Dictates of the Holy spirit and that the Errors which may be supposed by the Injury of times to have slipt-in are not such but that there is a sufficient clear Testimony left to all the Essentials of the Christian Faith we do look upon them as the only fit outward Judge of Controversies among Christians and that whatever Doctrine is Contrary unto their Testimony may therefore justly be rejected as False And for our parts we are very willing that all our Doctrines and Practices be Tried by them which we never refused nor ever shall in all Controversies with our Adversaries as the Judge and Test. We shall also be very willing to admit it as a Positive Certain Maxime That whatsoever any do pretending to the Spirit which is Contrary to the Scriptures be accounted and reckoned a Delusion of the Devil For as we never lay claim to the Spirit 's Leadings that we may Cover our selves in any thing that is Evil so we know that as every Evil Contradicts the Scriptures so it doth also the Spirit in the first place from which the Scriptures came and whose Motions can never Contradict one another though they may appear sometimes to be Contradictory to the blind Eye of the natural Man as Paul and James seem to Contradict one another Thus far we have shewn both what we believe and what we believe not concerning the Holy Scriptures hoping we have given them their due place But since they that will needs have them to be the only certain and principal Rule want not some shew of Arguments even from the Scripture it self though it no where call it self so by which they labour to prove their Doctrine I shall briefly lay them down by way of Objections and Answer them before I make an End of this matter Object 1 § VII Their first Objection is usually drawn from Isaiah 8.20 To the Law and to the Testimony if they speak not according to this Word it is because there is no Light in them Now this Law Testimony and Word they plead to be the Scriptures To which I Answer That that is to beg the thing in Question and Answ. 1 remains yet Vnproved Nor do I know for what Reason we may not safely Affirm this Law and Word to be Inward But suppose it was Outward it proves not the Case at all for them neither makes it against us For it may be Confessed without any prejudice to our Cause that the Outward Law was more particularly to the Jews a Rule and more principally than to us seeing their Law was Outward and Literal but ours under the New Covenant as hath been already said is expresly Affirmed to be Inward and Spiritual To Try all things by what So that this Scripture is so far from making against us that it makes for us For if the Jews were directed to Try all things by their Law which was without them written in Tables of Stone then if we will have this Advice of the Prophet to reach us we must make it hold Parallel to that Dispensation of the Gospel which we are under So that we are to Try all things in the first place by that Word of Faith which is preached unto us which the Apostle saith is In the heart and by that Law which God hath given us which the Apostle saith also expresly is Written and placed in the Mind Lastly If we look to this place according to the Greek Interpretation of the Septuagint our Adversaries shall have nothing from thence to Carp yea it will favour us much for there it is said That the Law is given us for a help which very well agrees with what is above Asserted Their second Objection is from Joh. 5.39 Search the Scriptures c. Object 2 Here say they we are commanded by Christ himself to search the Scriptures Answ. 1 I Answer First That the Scriptures ought to be Searched we do not at all deny but are very willing to be Tried by them as hath been above declared But the Question is Whether they be the only and principal Rule which this is so far from proving that it proveth the Contrary for Christ Checks them here for too high an Esteem of the Scriptures and neglecting of him that was to be preferr'd before them and to whom they bore Witness as the following words declare For in them ye think ye have Eternal life Search the Scriptures c. and they are they which testify of me and ye will not come unto me that ye may have Life This shews that while they thought they had Eternal Life in the Scriptures they neglected to come unto Christ to have Life of which the Scriptures bore Witness This Answers well to our purpose since our Adversaries now do also Exalt the Scriptures and think to have Life in them which is no more than to look upon them as the only Principal Rule and Way to Life and yet refuse to come unto the Spirit of which they Testify even the inward Spiritual Law which could give them Life So that the Cause of this People's Ignorance and Vnbelief was not their Want of Respect to the Scriptures which though they knew and had a high Esteem of yet Christ testifies in the former verses that they had neither seen the Father nor heard his Voice at any time neither had his Word abiding in them which had they then had then they had believed in the Son Moreover that place may be taken in the Indicative Mood Ye search the Scriptures which Interpretation the Greek word will bear and so Answ. 2 Pasor translateth it which by the Reproof following seemeth also to be the more genuine Interpretation as Cyrillus long ago hath observed § VIII Their Third Objection is from these words Acts 17.11 These were more noble than those in Thessalonica in that they received the Word with all readiness of Mind and searched the Scriptures daily whether those things were so Here say they The Beroeans are commended for Searching the Scriptures Object 3 and making them the Rule I Answer That the Scriptures either are the Principal or Only Rule Answ. 1 will not at all from this follow neither will their searching the Scriptures or being Commended for it infer any such thing for we Recommend and Approve the use of them in that respect as much as any yet will it not follow that we Affirm them to be the Principal and Only Rule Secondly It is to
it is most Absurd so it luculently overturneth the very Import and Intent of the place as if the Corinthians turning Christians had not wrought any real Change in them but had only been a Belief of some barren Notions which had wrought no Alteration in their Affections Will or Manner of Life For my own part I neither see any thing nor could ever yet hear or read any thing that with any colour of Reason did evince Justified in this place to be understood any other ways than in its own proper and genuine Interpretation of being made Just. And for the more clear understanding hereof let it be Considered The Derivation of the word Justify Considered c. that this word Justify is derived either from the Substantive Justice or the Adjective Just both which words Import the Substantive that true and Real Virtue in the Soul as it is in it self to wit it signifies really and not suppositively that Excellent Quality expressed and understood among men by the word JVSTICE and the Adjective Just as applied signifies a man or woman who is Just that is in whom this Quality of Justice is stated For it would not only be great Impropriety but also manifest falsity to call a man Just meerly by supposition especially if he were really Vnjust Now this word Justify formed or from Justice or Just doth beyond all question signify a Making Just it being nothing else but a Composition of the Verb facio and the Adjective Justus which is nothing else than thus Justifico i. e. justum facio to make just and Justified of justus and fio as justus fio I become just and justificatus i. e. justus factus I am made just Thus also is it with Verbs of this kind as sanctifico from sanctus holy and facio honorifico from honor and facio sacrifico from sacer and facio all which are still understood of the Subject really and truly endued with that virtue and quality from which the Verb is derived Therefore as none are said to be sanctified Justified none are while they actually remain Vnjust that are really unholy while they are such so neither can any be truly said to be Justified while they actually remain Vnjust Only this Verb Justify hath in a Metaphorical and Figurative sense been otherways taken to wit in a Law-sense as when a man really guilty of a Crime is freed from the punishment of his sin he is said to be Justified that is put in the place as if he were Just For this use of the word hath proceeded from that true supposition That none ought to be acquitted but the Innocent Hence also that manner of speaking I will Justify such a man or I will justify this or that is used from the supposition that the person and thing is really Justifiable And where there is an Error and Abuse in the matter so far there is also in the Expression This is so manifest and apparent that Paraeus Paraeus de Just. cont Bell. l. 2. c. 7. p. 469. a Chief Protestant and a Calvinist also in his Opinion acknowledges this We never at any time said saith he nor thought that the Righteousness of Christ was Imputed to us that by him we should be named formally Just and be so as we have divers times already shewed for that would no less soundly fight with right Reason than if a guilty man absolved in Judgment should say that he himself were formally Just by the Clemency of the Judge granting him his life Now is it not strange that men should be so facile in a matter of so great Concernment as to build the stress of their Acceptance with God upon a meer borrowed and Metaphorical Signification to the excluding or at lest esteeming that not necessary without which the Scripture saith expresly No man shall ever see God Holiness required therefore good Works are For if Holiness be requisite and necessary of which this is said then must good Works also unless our Adversaries can shew us a holy man without good works But moreover Justified in this figurative sense is used for Approved and indeed for the most part if not always in Scripture when the word Justify is used it is taken in the worst part that is that as the Vse of the word that way is an Vsurpation so it is spoken of such as Vsurp the thing to themselves while it properly doth not belong unto them as will appear to those that will be at the pains to Examine these places Exod 23.7 Job 9.20 27.5 Prov. 17.15 Isa. 5.23 Jer. 3.11 Ezech. 16.51 52. Luk. 10.29 16.15 which are all spoken of men justifying the Wicked or of Wicked men justifying themselves that is Approving themselves in their Wickedness If it be at any time in this Signification taken in good part it is very seldom Comparatively and that so obvious and plain by the Context as leaves no scruple But the Question is not so much of the Vse of the word where it is passingly or occasionally used as where the very Doctrine of Justification is handled Where indeed to mistake it viz. in its proper place so as to content our selves with an Imaginary Justification while God requires a Real is of most dangerous Consequence For the Disquisition of which let it be considered that in all these places to the Romans Corinthians Galatians and elsewhere where the Apostle handles this Theam the word may be taken in its own proper signification without any Absurdity As where it is often asserted in the above-mentioned Epistles to the Romans and Galatians That a man cannot be justified by the Law of Moses nor by the Works of the Law there is no Absurdity nor Danger in understanding it according to its own proper signification Justified its proper signification to wit That a man cannot be Made just by the Law of Moses seeing this so well agrees with that saying of the same Apostle That the Law makes nothing perfect And also where it is said We are Justified by Faith it may very well be understood of being Made just seeing it is also said that Faith purifies the heart and no doubt the pure in heart are just and The just live by faith Again where it is said We are justified by Grace We are justified by Christ We are Justified by the Spirit it is no ways absurd to understand it of being Made Just seeing by his Spirit and Grace he doth make men Just But to understand it universally the other way meerly for Acceptance and Imputation would infer great Absurdities as may be proved at large But because I judged it would be acknowledged I forbear at present for brevity's sake But further in the most weighty places where this word Justify is used in Scripture with an Immediate Relation to the Doctrine of Justification our Adversaries must needs acknowledge it to be understood of making just Justification signifies a making Just. and not barely in the
and times and that in the beginning of Chap. 5. he sheweth them their Folly and the Evil Consequence of adhering to the Ceremonies of Circumcision then he adds v. 6. For in Christ Jesus neither Circumcision nor Vncircumcision availeth but Faith which worketh by love and thus he concludes again ch 6. v. 15. For in Christ Jesus neither Circumcision availeth nor Vncircumcision but a New Creature From which places appeareth that distinction of Works afore-mentioned whereof the one is excluded the other necessary to Justification For the Apostle sheweth here that Circumcision which word is often used to comprehend the whole Ceremonies and legal Performances of the Jews is not Necessary nor doth avail Here are then the Works which are excluded by which no man is Justified but Faith which worketh by love but the New Creature this is that which availeth which is Absolutely necessary for Faith that worketh by love cannot be without Works for as is said in the same 5 Chap. v. 22. Love is a Work of the Spirit Also the New Creature if it avail and be necessary cannot be without Works seeing it is natural for it to bring forth Works of Righteousness Again that the Apostle no ways intends to exclude such good Works appears in that in the same Epistle he Exhorts the Galatians to them The Usefulness and Necessity of good Works and holds forth the Vsefulness and Necessity of them and that very plainly c. 6. v. 7 8 9. Be not deceived saith he God is not mocked for whatsoever man soweth that shall he also reap for he that soweth to the flesh shall of the flesh reap corruption but he that soweth in the Spirit shall of the Spirit reap life everlasting And let us not be weary of well-doing for in due season we shall reap if we faint not Doth it not hereby appear how necessary the Apostle would have the Galatians know that he esteemed good Works to be to wit not the outward Ceremonies and Traditions of the Law but the fruits of the Spirit mentioned a little before by which Spirit he would have them to be led and walk in those good Works As also how much he ascribeth to these good Works by which he affirms Life Everlasting is Reaped Now that cannot be useless to man's Justification which Capacitates him to Reap so rich a Harvest But lastly for a full Answer to this Objection and for the Establishing of Answ. 2 this Doctrine of good Works I shall instance another saying of the same Apostle Paul which our Adversaries also in the blindness of their Minds make use of against us to wit Tit. 3.5 Not by Works of Righteousness Justified not by our legal performances but the fruits of the Spirit which we have done but according to his Mercy he saved us by the washing of Regeneration and Renewing of the Holy Ghost It is generally granted by all that Saved is here all one as if it had been said Justified Now there are two kinds of Works here mentioned one by which we are not saved that is not Justified and another by which we are saved or justified The first the Works of Righteousness which we have wrought that is which we in our first fall'n Nature by our own strength have wrought our own legal performances and therefore may be truly and properly called ours whatever specious Appearances they may seem to have And that it must needs and ought so to be understood doth appear from the other part But by the washing of Regeneration and Renewing of the Holy Ghost seeing Regeneration is a Work comprehensive of many good Works even of all those which are called the Fruits of the Spirit Object Now in case it should be objected That these may also be called Ours because wrought in us and also by us many times as Instruments Answ. I Answer It is far otherwise than the former For in the first we are yet alive in our own natural State unrenewed working of our selves seeking to save our selves by imitating and endeavouring a Conformity to the outward Letter of the Law and so wrestling and striving in the Carnal Mind that is Enmity to God and in the Cursed Will not yet subdued But in this second we are Crucified with Christ we are become dead with him have partaken of the fellowship of his sufferings are made Conformable to his death and our first man our old man with all his deeds as well the openly wicked as the seeming righteous our Legal Endeavours and foolish Wrestlings are all buried and nailed to the Cross of Christ and so it is no more We Not We but Christ in us is the worker of Righteousness but Christ alive in us the Worker in us So that though it be We in a sense yet it is according to that of the Apostle to the same Gal. c. 2. v. 2O I am crucified yet nevertheless I live yet not I but Christ liveth in me not I but the Grace of Christ in me These Works are especially to be ascribed to the Spirit of Christ and Grace of God in us as being immediately thereby acted and led in them and enabled to perform them And this manner of Speech is not strained but familiar to the Apostles as appears Gal. 2.8 For he that wrought effectually in Peter to the Apostleship of the Circumcision the same was mighty in me c. Phil. 2.13 For it is God which worketh in you both to will and to do c. So that it appears by this place that since the Washing of Regeneration is necessary to Justification and that Regeneration comprehends Works Works are necessary and that these Works of the Law that are excluded are different from these that are necessary and admitted § XI Thirdly they Object That no Works yea not the Works of Christ in us can have place in Justification Object 3 because nothing that is impure can be useful in it and all the Works wrought in us are Impure For this they alledge that saying of the Prophet Isaiah c. 64. v. 6. All our righteousness are as filthy Rags adding this reason That seeing we are Impure so must our Works be which though good in themselves yet as performed by us they receive a tincture of Impurity even as a clean Water passing through an unclean Pipe is defiled Answ. 1 That no Impure Works are useful to Justification is Confessed but that all the Works wrought in the Saints are such is Denied And for answer to this the former Distinction will serve We Confess that the first sort of Works above-mentioned are Impure but not the second because the first are wrought in the unrenewed State but not the other And as for that of Isaiah it must relate to the first kind for though he saith What sort of Righteousness is as filthy Rags All our Righteousness are as filthy Rags yet that will not Comprehend the Righteousness of Christ in us but only that which we work of and
by our selves For should we so Conclude then it would follow that we should throw away all Holiness and Righteousness since that which is filthy Rags and as a menstruous Garment ought to be thrown away yea it would follow that all the fruits of the Spirit mentioned Gal. 4. were as filthy Rags whereas on the contrary some of the Works of the Saints are said to have a Sweat savour in the nostrils of the Lord are said to be an Ornament of great price in the sight of God are said to Prevail with him and to be Acceptable to him which filthy Rags and a menstruous Garment cannot be Yea many famous Protestants have acknowledged that this place is not therefore so to be understood Calvin's and others their sense concerning Isa. 64 6. of our Righteousness Calvin upon this place saith That it is used to be cited by some that they may prove there is so little Merit in our Works that they are before God filthy and defiled but this seems to me to be different from the Prophet's Mind saith he seeing he speaks not here of all Mankind Musculus upon this place saith Musculus That it was usual for this people to presume much of their legal Righteousness as if thereby they were made Clean nevertheless they had no more Cleanness than the unclean Garment of a man Others expone this place concerning all the Righteousness of our flesh that Opinion indeed is true Yet I think that the Prophet did rather accommodate these sayings to the Impurity of that people in legal Terms The Author commonly supposed Bertius speaking concerning the True Sense of Chap. 7. of the Epistle to the Romans Bertius Epistolae praefixae dissert ann hath a Digression touching this of Isaiah saying This place is commonly corrupted by a pernicious wresting for it is still alledged as if the meaning thereof inferred the most Excellent Works of the best Christians c. Ja. Coret Apolog. Impress Paris ann 1597· pag. 78. James Coret a French Minister in the Church of Basil in his Apology concerning Justification against Alescales saith Nevertheless according to the Counsel of certain good men I must admonish the Reader that it never come into our minds to abuse that saying of Isa. 64.6 against good Works in which it is said that all our Righteousness are as filthy Rags as if we would have that which is good in our good Works and proceedeth from the Holy Spirit to be esteemed as a filthy and unclean thing § XII As to the other part That seeing the best of men are still Impure and Imperfect therefore their Works must be so It is to beg the Answ. 2 question and depends upon a Proposition denied and which is to be discussed at further length in the next Proposition But though we should suppose a man not throughly perfect in all respects yet will not that hinder but good and perfect Works in their kind may be brought forth in them by the Spirit of Christ Neither doth the Example of Water going through an unclean Pipe hit the matter because though Water may be capable to be tinctured with Vncleanness yet the Spirit of God cannot whom we assert to be the Immediate Author of those Works that avail in Justification and therefore Jesus Christ his Works in his Children are pure and perfect and he worketh in and through that pure thing of his own forming and creating in them Moreover if this did hold according to our Adversaries supposition That no man ever was or can be perfect it would follow that the very Miracles and Works of the Apostles which Christ wrought in them Were the Miracles and Works of the Apostles wrought by the power of Christ in them Impure and Imperfect and they wrought in and by the Power Spirit and Grace of Christ were also Impure and Imperfect such as their Converting of the Nations to the Christian Faith their gathering of the Churches their writing of the Holy Scriptures yea and their Offering up and Sacrificing of their Lives for the Testimony of Jesus What may our Adversaries think of this Argument whereby it will follow that the Holy Scriptures whose Perfection and Excellency they seem so much to magnify are proved to be Impure and Imperfect because they came through Impure and Imperfect Vessels It appears by the Confessions of Protestants that the Fathers did frequently attribute unto Works of this kind that Instrumental Work which we have spoken of in Justification albeit some ignorant persons cry out that it is Popery and also divers and that famous Protestants do of themselves Confess it Amandus Polanus in his Symphonia Catholica Am. Polanus c. 27. de Remissione Peccatorum Our Doctrine of Justification and Works is not Popery p. 651. places this These as the Common Opinion of Protestants most agreeable to the Doctrine of the Fathers We obtain the Remission of Sins by Repentance Confession Prayers and Tears proceeding from Faith but do not Merit to speak properly and therefore we obtain Remission of Sins not by the Merit of our Repentance and Prayers but by the Mercy and Goodness of God Gentiletus Ex. Impressi Genev. 151◠Innocentius Gentiletus a Lawyer of great fame among Protestants in his Examen of the Council of Trent p. 66 67. of Justification having before spoken of Faith and Works adds these words But seeing the one cannot be without the other we call them both conjunctly Instrumental Causes Zanchius Zanchius in his 5. Book de Naturâ Dei saith We do not simply deny that good Works are the Cause of Salvation to wit the Instrumental rather than the Efficient Cause which they call sine quâ non And afterwards Good Works are the Instrumental Cause of the possession of Life Eternal for by these as by a means and a lawful way G. Ames in Medullâ S. Theologiae l. 2. c. 1. Thes. 30. God leads unto the possession of Life Eternal G. Amesius saith That our Obedience albeit it be not the Principal and Meritorious Cause of Life Eternal is nevertheless a Cause in some respect administring helping and advancing towards the possession of the Life R. Baxter Also R. Baxter in the Book above cited p. 155. saith That we are Justified by Works in the same kind of Causality as by Faith to wit as being both Causes sine quâ non or Conditions of the New Covenant on our part requisite to Justification And p. 195. he saith It is needless to teach any Scholar who hath read the writings of Papists how this Doctrine differs from them Of the Merit and Reward of Works But lastly because it is fit here to say something of the Merit and Reward of Works I shall add something in this place of our Sense and Belief concerning that matter We are far from thinking or believing that man Merits any thing by his Works from God all being of Free Grace and therefore do we
and Capacity Notional Knowledge as he is a Man the son of fall'n Adam or as he is in his natural State however wise or knowing or however much endued with a Notional and Literal Knowledge of Christ thereby endeavouring a Conformity to the Letter of the Law as it is outward Secondly That we attribute it wholly to man as he is Born again renewed in his mind The New Birth raised by Christ knowing Christ alive reigning and ruling in him and guiding and leading him by his Spirit and revealing in him the Law of the Spirit of Life which not only manifests and reproves sin but also gives power to come out of it Thirdly That by this we understand not such a Perfection as may not daily admit of a Growth Growth in Perfection and consequently mean not as if we were to be as pure holy and perfect as God in his Divine Attributes of Wisdom Knowledge and Purity but only a Perfection proportionable and answerable to man's Measure whereby we are kept from Transgressing the Law of God and enabled to answer what he Requires of us He that Improved his Two Talents was nothing less accepted than he with the Five Even as he that improved his Two Talents so as to make four of them perfected his work and was so accepted of his Lord as to be called a good and faithful servant nothing less than he that made his Five Ten. Even as a little Gold is perfect Gold in its kind as well as a great Mass and a Child hath a perfect Body as well as a Man though it daily grow more and more Thus Christ is said Luke 2.52 to have Increased in Wisdom and Stature and in favour with God and Man though before that time he had never sinned and was no doubt perfect in a true and proper sense Fourthly Though a man may witness this for a season and therefore all ought to press after it Wiles of the Enemy yet we do not affirm but those that have attained it in a measure may by the wiles and temptations of the Enemy fall into Iniquity and lose it sometimes if he be not watchful and diligently attend not to that of God in the heart And we doubt not but many good and holy men who have not arrived to Everlasting Life have had divers Ebbings and Flowings of this kind * Every Sin weakens a man in his Spiritual Condition but doth not destroy him altogether for though every sin weaken a man in his Spiritual Condition yet it doth not so as to destroy him altogether or render him Vncapable of rising again Lastly †Righteousness made Natural Though I affirm that after a man hath arrived to such a Condition in which a man may not sin he yet may sin I will nevertheless not deny but there may be a State attainable in this life in which to do Righteousness may become so natural to the Regenerate Soul that in the stability of this condition they cannot sin Others may perhaps speak more certainly of this State as having Arrived to it for me I shall speak modestly as acknowledging my self not to have Arrived at it yet dare I not deny it for that it seems so positively to be asserted by the Apostle in these words 1 Joh. 3.9 He that is born of God sinneth not neither can he because the Seed of God remaineth in him The Controversy being thus Stated which will serve to obviate Objections Part II I shall proceed first to shew the Absurdity of that Doctrine that Sect. I pleads for sin for term of live even in the Saints Secondly Prove this Doctrine of Perfection from many pregnant Testimonies Sect. II of the Holy Scripture And lastly Answer the Arguments and Objections of our Opposers Sect. III § III. ‖ The Doctrine of pleading for sin Term of life Absurd First then This Doctrine viz that the Saints nor can nor ever Sect. I will be free of sinning in this life Is Inconsistent with the Wisdom of God Proof I and with his glorious Power and Majesty who is of purer eyes than to behold iniquity * Habb 1 13· who having purposed in himself to gather to him that should Worship him and be Witnesses for him on Earth a Chosen People doth also no doubt sanctify and purify them For God hath no delight in Iniquity but abhors Transgression and though he regard man in Transgression so far as to pity him and afford him means to come out of it yet he loves him not neither delights in him as he is Joined thereunto Wherefore if man must always be Joined to Sin then God should always be at a Distance with them as it is written Isa. 59.2 Your Iniquities have separated between you and your God and your sins have hid his face from you whereas on the contrary the Saints are said to partake even while here of the Divine Nature 2 Pet. 1.4 and to be one spirit with the Lord 1 Cor. 6.17 Now no unclean thing can be so It is expresly written That there is no Communion betwixt Light and Darkness 2 Cor. 6.14 But God is Light and every sin is Darkness in a measure What greater stain then can there be than this upon God's Wisdom Hath God's Wisdom been wanting to prepare a Means to serve and Worship him perfectly as if he had been wanting to prepare a Means whereby his Children might perfectly serve and worship him or had not provided a Way whereby they might serve him in any thing but that they must withal still serve the Devil no less yea more than himself For he that sinneth is the servant of sin Rom. 6.16 and every Sin is an Act of Service and Obedience to the Devil So then if the Saints sin daily in thought word and deed yea if the very Service they offer to God be Sin surely they serve the Devil more than they do God For besides that they give the Devil many intire Services without mixture of the least grain to God they give God not the least Service in which the Devil hath not a large share and if their Prayers and all their Spiritual Peuformances be Sinful the Devil is as much served by them in these as God and in most of them much more since they Confess That many of them are performed without the Leadings and Influence of God's Spirit Now who would not account him a foolish Master among men who being able to do it and also desirous that it might be so yet would not provide a Way whereby his Children and Servants might serve him more intirely than his avowed Enemy or would not guard against their serving of him but be so Imprudent and Vnadvised in his Contrivance that whatever Way his Servants and Children served him they should no less yea often much more serve his Enemy What may we then think of that Doctrine that would infer this Folly upon the Omnipotent and Only wise GOD Proof
II § IV. Secondly It is Inconsistent with the Justice of God For since he requires Purity from his Children It s Inconsistency with the Justice of God and Commands them to abstain from every Iniquity so frequently and precisely as shall hereafter appear and since his Wrath is revealed against all ungodliness and unrighteousness of men it must needs follow that he hath Capacitated man to answer his Will or else that he Requires more than he has given power to perform which is to declare him openly Vnjust and with the slothful servant to be a Hard Master We have elsewhere spoken of the Injustice these men ascribe to God in making him to damn the Wicked to whom they alledge he never afforded any means of being good But this is yet an Aggravation more Irrational and Inconsistent to say That God will not afford to those whom he has Chosen to be his own whom they confess he loveth the Means to please him What can follow then from so strange a Doctrine This Imperfection in the Saints either proceeds from God or from themselves If it proceed from them it must be because they are short in Improving or making use of the Power given them whereby they are Capable to Obey and so it is a thing possible to them as indeed it is by the help of that Power but this our Adversaries deny They are then not to be blamed for their Imperfection and Continuing in sin since it is not possible to them to do otherwise If it be not of themselves it must be of God who hath not seen meet to allow them Grace in that degree to produce that Effect And what is this but to attribute to God the Heighth of Injustice to make him require his Children to forsake sin and yet not to afford them sufficient means for so doing Surely this makes God more Vnrighteous than Wicked men Who will give their Children a Stone instead of Bread Who if as Christ saith Their Children require bread of them will not give them a stone or instead of a fish a serpent but these men confess We ought to seek of God power to Redeem us from Sin and yet believe They are never to Receive such a power such Prayers then cannot be in Faith but are all vain Is not this to make God as Vnjust to his Children as Pharaoh was to the Israelites in requiring brick and not giving them straw But blessed be God he deals not so with those that truly Trust in him and Wait upon him as these men vainly imagine for such Faithful ones find of a truth that his Grace is sufficient for them and know how by his power and Spirit to overcome the Evil one Proof III § V. Thirdly This Evil Doctrine is highly Injurious to Jesus Christ and greatly derogates from the Power and Vertue of his Sacrifice and renders his Coming and Ministry The great and principal End of Christ's Coming and Appearance was for the removing of Sin and to redeem us from all Iniquity as to the great End of it Ineffectual For Christ as for other Ends so principally he appeared for the Removing of Sin for gathering a righteous Generation that might serve the Lord in purity of mind and walk before him in fear and bring-in Everlasting Righteousness and that Evangelical Perfection which the Law could not do Hence he is said Tit. 2.14 to have Given himself for us that he might Redeem us from all Iniquity and purify unto himself a peculiar people zealous of good Works This is certainly spoken of the Saints while upon Earth But contrary thereunto these men Affirm That we are never Redeemed from all Iniquity and so make Christ's giving of himself for us void and ineffectual and give the Apostle Paul the Lie plainly by denying That Christ purifieth to himself a peculiar people zealous of good works How are they Zealous of Good works who are ever committing Evil ones How are they a Purified people that are still in Impurity as are they that daily sin unless sin be accounted no Impurity Moreover it is said expresly 1 Joh. 3.5 8. That for this purpose the Son of God was manifested that he might destroy the works of the Devil and ye know that he was manifested to take away our sins But these men make this purpose of none Effect for they will not have the Son of God to destroy the works of the Devil in his Children in this World Neither will they at all believe that he was manifest to take away our sins seeing they plead a necessity of always living in them And lest any should wrest this place of the Apostle as if it were spoken only of Taking away the guilt of sin as if it related not to this life the Apostle as of purpose to obviate such an Objection adds in the two following verses Whosoever abideth in him sinneth not c. I hope then they sin not daily in thought word and deed Let no man deceive you he that doth Righteousness is Righteous even as he is Righteous he that committeth sin is of the Devil But he that sinneth daily in thought word and deed committeth sin how comes such a one then to be the Child of God And if Christ was manifest to take away sin how strangely do they overturn the Doctrine of Christ that deny that it is ever taken away here And how Injurious are they to the Efficacy and Power of Christ's Appearance Came not Christ to gather a people out of Sin into Righteousness out from the Kingdom of Satan into the Kingdom of the Dear Son of God and are not they that are thus gathered by him his Servants his Children his Brethren his Friends Who as he was so are they to be in this World holy pure and undefiled And doth not Christ still Watch over them Stand by them Pray for them Preserve them by his Power and Spirit Walk in them and Dwell among them The Devil dwells among the Reprobates even as the Devil on the other hand doth among the Reprobate ones How comes it then that the Servants of Christ are less his Servants than the Devil 's are his or is Christ unwilling to have his Servants throughly pure which were gross Blasphemy to assert contrary to many Scriptures Or is he not able by his Power to preserve and enable his Children to serve him which were no less blasphemous to affirm of him concerning whom the Scriptures declare that he has Overcome sin death hell and the grave and Triumphed over them openly and that all power in heaven and earth is given to him But certainly if the Saints sin daily in thought word and deed as these men Assert they serve the Devil daily and are subject to his power and so he prevails more than Christ doth and holds the Servants of Christ in bondage whether Christ will or not But how greatly then doth it Contradict the End of Christ's Coming as it is
true Faith This Objection is very weak and apparently Contrary to the Text 1 Tim. 1.19 Answ. Where the Apostle addeth to Faith a good Conscience by way of Complaint A good and evil Conscience whereas if their Faith had been only seeming and hypocritical the men had been better without it than with it neither had they been worthy of blame for losing that which in it self was Evil. But the Apostle expresly adds and of a good Conscience which shews it was Real neither can it be supposed that men could truly attain a good Conscience without the operation of God's Saving Grace far less that a good Conscience doth consist with a seeming false and hypocritical Faith Again these places of the Apostle being spoken by way of Regret clearly Import that these Attainments they had fall'n from were good and real not false and deceitful else he would not have Regretted their falling from them And so he saith positively They tasted of the heavenly Gift and were made partakers of the Holy Ghost c. not that they seem'd to be so Which sheweth this Objection is very frivolous Secondly they Alledge Phil. 1.6 Being confident of this very thing that Object 2 he which hath begun a good Work in you will perform it until the day of Jesus Christ c. and 1 Pet. 1.5 who are kept by the Power of God through Faith unto Salvation Answ. These Scriptures as they do not affirm any thing positively Contrary to us so they cannot be understood otherwise than as the Condition is performed upon our part seeing Salvation is no otherways proposed there but upon certain Salvation is proposed upon certain Conditions by us to be performed necessary Conditions to be performed by us as hath been above proved and as our Adversaries also acknowledge as Rom. 8.13 For if ye live after the flesh ye shall die but if ye through the Spirit do mortifie the deeds of the body ye shall live And Hebr. 3.14 We are made partakers of Christ if we hold the beginning of our Confidence stedfast unto the end For if these places of the Scripture upon which they build their Objection were to be admitted without these Conditions it would manifestly overturn the whole Tenor of their Exhortations throughout all their Writings Some other Objections there are of the same nature which are solved by the same Answers which also because largely treated of by others I omit to come to that Testimony of the Truth which is more especically ours in this matter and is contained in the latter part of the Proposition in these words Yet such an Increase and Stability in the Truth may in this life be attained from which there cannot be a total Apostasy § IV. As in the Explanation of the fifth and sixth Propositions I observed that some that had denied the Errors of others concerning Reprobation and affirmed the Vniversality of Christ's Death did notwithstanding fall short in sufficiently holding forth the Truth and so gave the contrary party an occasion by their defects to be strengthened in their Errors so may it be said in this Case * The two Extreams some run into by Asserting a final falling or not falling from Grace Impossible As upon the one hand they Err that affirm That the least degree of true and Saving Grace cannot be fall'n from so do they Err upon the other hand that deny any such Stability to be attained from which there cannot be a total and final Apostasy And betwixt these Two Extreams lieth the Truth apparent in the Scriptures which God hath Revealed unto us by the Testimony of his Spirit and which also we are made sensible of by our own sensible Experience And even as in that former Controversy was observed so also in this the defence of Truth will readily appear to such as seriously weigh the matter for the Arguments upon both hands rightly applied will as to this hold good and the Objections which are strong as they are respectively urged against the two opposite false Opinions are hereby easily solved by the establishing of this Truth For as the Arguments which these alledge that affirm There can be no falling away may well be received upon the one part as of those who have attained to this Stability and Establishment and their Objections solved by this Concession so upon the other hand the Arguments alledged from Scripture-Testimonies by those that affirm the possibility of falling away may well be received of such as are not come to this Establishment though having attained a measure of true Grace Thus then the contrary Batterings of our Adversaries who miss the Truth do Concur the more strongly to Establish it while they are destroying each other But lest this may not seem to suffice to satisfy such as judge it always possible for the best of men before they die to fall away I shall add for the proof of it some Brief Considerations from some few Testimonies of the Scripture § V. And first I freely acknowledge that it is good for all to be Humble and in this respect not over-Confident so as to lean to this Watchfulness and Diligence is of Indispensible necessity to all to foster themselves in Iniquity or lie down in Security as if they had attained this Condition seeing Watchfulness and Diligence is of indispensible necessity to all mortal men so long as they breath in this World for God will have this to be the Constant Practice of a Christian that thereby he may be the more fit to serve him and the better armed against all the daily Temptations of the Enemy For since the Wages of sin is death there is no man while he sinneth and is subject thereunto but may lawfully suppose himself capable of perishing Hence the Apostle Paul himself saith 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 Here the Apostle supposeth it possible for him to be a Cast-away and yet it may be judged he was far more advanced in the Inward Work of Regeneration when he wrote that Epistle than many who now a-days too presumptuously suppose they cannot fall away because they feel themselves to have attained some small degree of true Grace But the Apostle makes use of this Supposition or possibility of his being a Cast-away as I before observed as an Inducement to him to be Watchful I keep under my body lest c. Nevertheless the same Apostle at another time in the sense and feeling of God's Holy Power and in the Dominion thereof finding himself a Conqueror there-through over sin and his Soul's Enemies maketh no difficulty to affirm Rom. 8.38 For I am perswaded that neither death nor life c. which clearly sheweth that he had Attained a Condition from which he knew he could not fall away But secondly It appears such a * A Condition attainable in this life
becomes extinguished in them and they become dead as to it and so it retires and devolves it self again into Christ who is the righteous heir of Life and he gives the Title and true Right again immediately to whom it pleaseth him even to as many as being turned to his Pure Light in their Consciences come again to walk in his righteous and innocent Life and so become true Members of his Body which is the Church So the Authority power and heirship is not annexed to persons as they bear the bare Names or retain a Form holding the meer shell or shadow of Christianity but the promise is to Christ and to the Seed in whom the Authority is Inherent and in as many as are one with him and united unto him by purity and holiness and by the inward Renovation and Regeneration of their minds Moreover this pretended Succession is contrary to Scripture-definitions and nature of the Church of Christ and of the true Members For first The Church is the house of God the pillar and ground of Truth 1 Tim. 3.15 But according to this Doctrine the house of God is a polluted Nest of all sort of Wickedness and Abominations 1. The House of God is no polluted Nest no Atheist nor Pretender here can rest made up of the most ugly defiled and perverse Stones that are in the Earth where the Devil rules in all manner of Vnrighteousness For so our Adversaries Confess and History informs the Church of Rome to have been as some of their Historians acknowledge and if that be truly the House of God what may we call the House of Satan or may we call it therefore the House of God notwithstanding all this Impiety because they had a bare Form and that vitiated many ways also and because they pretended to the Name of Christianity though they were Anti-Christian Devilish and Atheistical in their whole practice and spirit and also in many of their principles Would not this infer yet a greater Absurdity as if they had been something to be accounted of because of their Hypocrisy and Deceit and false pretences whereas the Scripture looks upon that as an Aggravation of Guilt and calls it Blasphemy Rev. 2.9 Of two wicked men he is most to be abhorred who covereth his Wickedness with a vain pretence of God and Righteousness even so these abominable Beasts and fearful Monsters who look upon themselves to be Bishops in the Apostate Church were never a whit the better that they falsly pretended to be the Successors of the Holy Apostles unless to Lie be commendable and that Hypocrisy be the Way to Heaven Yea were not this to fall into that Evil condemned among the Jews Jer. 7.4 Trust ye not in lying words saying the Temple of the Lord the Temple of the Lord the Temple of the Lord are these but throughly amend your ways c. as if such outward Names and things were the thing the Lord regarded and not Inward Holiness or can that then be the Pillar and Ground of Truth which is the very Sink and Pit of Wickedness from which so much Error Superstition Idolatry and all Abomination springs Can there be any thing more contrary both to Scripture and Reason Secondly The Church is defined To be the Kingdom of the Dear Son of God into which the Saints are Translated 2. Christ is the Head his Body undefiled being delivered from the power of darkness It is called the Body of Christ which from him by Joints and Bands having nourishment ministred and knit together increaseth with the Increase of God Col. 2.19 But can such Members such a Gathering as we have demonstrated that Church and Members to be among whom they alledge their pretended Authority to have been preserved and through which they derive their Call can such I say be the Body of Christ or the Members thereof or is Christ the Head of such a corrupt dead dark abominable stinking Carcase If so then might we not as well affirm against the Apostle 2 Cor. 6.14 That Righteousness hath fellowship with Unrighteousness that Light hath communion with Darkness What Fellowship hath Christ with Belial that Christ hath Concord with Belial that a Believer hath part with an Infidel and that the Temple of God hath Agreement with Idols Moreover no man is called the Temple of God nor of the Holy Ghost but as his Vessel is purified and so he fitted and prepared for God to dwell in and many thus fitted by Christ become his body in and among whom he dwells and walks according as it is written I will dwell in them and walk in them and I will be their God and they shall be my people It is therefore that we may become the Temple of Christ and people of God that the Apostle in the following verse exhorts saying out of the Prophet Wherefore come out from among them and be ye separate saith the Lord and touch not the unclean thing and I will receive you and I will be a Father unto you and ye shall be my Sons and Daughters saith the Lord Almighty But to what purpose is all this Exhortation and why should we separate from the Vnclean if a meer outward Profession and Name be enough to make the True Church and if the Vnclean and Polluted were both the Church and lawful Successors of the Apostles inheriting their Authority and transmitting it to others Yea how can the Church be the Kingdom of the Son of God as contra-distinguished from the Kingdom and Power of Darkness and what need yea what possibility of being Translated out of the one into the other if those that make up the Kingdom and Power of Darkness be real Members of the True Church of Christ and not simple Members only but the very Pastors and Teachers of it But how do they Increase in the Increase of God and receive Spiritual Nourishment from Christ the Prop. 01 Head that are Enemies of him in their hearts by wicked works and openly go into perdition Verily as no Metaphysical and nice Distinctions that though they were practically Priests frivolous Distinction of Enemies to God by Practice and Members of his Church by Office as to their own private states Enemies to God and Christ and so Servants of Satan yet they were by virtue of their Office Members and Ministers of the Church and so able to Transmit the Succession I say as such invented and frivolous Distinctions will not please the Lord God neither will he be deluded by such nor make up the glorious Body of his Church with such meer out-side Hypocritical Shews nor be beholden to such painted Sepulchres for to be Members of his Body which is sound pure and undefiled and therefore he needs not such false and corrupt Members to make up the Defects of it so neither will such Distinctions satisfy truly tender and Christian Consciences especially considering the Apostle is so far from desiring us to Regard that as that we are
expresly commanded to Turn away from such as have a Form of godliness but deny the Power of it For we may well Object against these as the poor man did against the proud Prelate The Answer of a poor Rustick to a proud Prelate that went about to cover his vain and unchristian-like Sumptuousness by distinguishing That it was not as Bishop but as Prince he had all that splendor To which the poor Rustick wisely is said to have answered When the Prince goeth to Hell what shall become of the Prelate And indeed this were to suppose the Body of Christ to be defective and that to fill up these defective places he puts counterfeit and dead Stuff instead of real living Members like such as lose their Eyes Arms or Legs make Counterfeit ones of Timber or Glass instead of them But we cannot think so of Christ neither can we believe for the Reasons above adduced that either we are to account or that Christ doth account any man or men a whit the more Members of his Body because though they be really Wicked they hypocritically and deceitfully Cloath themselves with his Name pretended to it for this is contrary to his own Doctrine where he saith expresly Joh. 15.1 6 c. That he is the Vine and his Disciples are the Branches that except they abide in him they cannot bear fruit and if they be unfruitful they shall be cast forth as a branch and wither Now I suppose these Cut and Withered Branches are no more true Branches A Wither'd Branch can draw no Nourishment so has no life nor virtue nor Members of the Vine they can draw no more Sap nor Nourishment from it after that they are Cut off and so have no more Virtue Sap nor Life What have they then to Boast or Glory of any Authority seeing they want that life virtue and nourishment from which all Authority comes So such Members of Christ as are become dead to him through Vnrighteousness and so derive no more virtue nor life from him are Cut-off by their sins and Wither and have no more any true or real Authority and their Boasting of any is but an Aggravation of their Iniquity by hypocrisy and deceit But further would not this make Christ's Body a meer shadow and phantasm Yea would it not make him the Head of a lifeless rotten stinking Carcase having only some little outward false shew while inwardly full of rottenness and durt A Living Head upon a Lifeless Body what Monster would that be And what a Monster would these men make of Christ's Body by assigning it a real pure living quick Head full of virtue and life and yet tied to such a dead lifeless Body as we have already described these Members to be which they alledge to have been the Church of Christ Again the Members of the Church of Christ are specified by this definition to wit as being the Sanctified in Christ Jesus 1 Cor. 1.2 But this notion of Succession supposeth not only some unsanctified Members to be of the Church of Christ but even the Whole to consist of unsanctified Members yea that such as were professed Necromancers and open Servants of Satan were the true Successors of the Apostles and in whom the Apostolick Authority Prop. 10 resided these being the Vessels through whom this Succession is Transmitted though many of them as all Protestants and also some Papists Confess attained these Offices in the so called Church not only by such means as Simon Magus sought it but by much worse even by Witchcraft Murther Traditions Money and Treachery which Platina himself confesseth * In the life of Benedict 4. of Joh. 16. of Silvester 3. of Boniface 8. of Steph. 6. of Jean 8. Also Onuphrius Annotations upon this Papass or Popess towards the end of divers Bishops of Rome § XI But such as Object not this Succession of the Church which yet most Protestants begin now to do distinguish in this matter affirming That in a great Apostasy such as was that of the Church of Rome God may raise up some singularly by his Spirit who from the Testimony of the Scriptures perceiving the Errors into which such as bear the name of Christians are fall'n may instruct and teach them and then become Authorized by the people's joining with and accepting of their Ministry only Most of them also will affirm That the Spirit herein is subjective and not objective But they say Object That where a Church is Reformed such as they pretend the Protestant Churches are there an ordinary orderly Call is necessary and that of the Spirit as extraordinary is not to be sought after alledging that Res aliter se habet in Ecclesiâ Constituendâ quà m in Ecclesiâ Constitutâ that is There is a difference in the Constituting of a Church and after it is Constitute I Answer This Objection as to us saith nothing seeing we Accuse Answ. and are ready from the Scriptures to prove the Protestants guilty of gross Errors and needing Reformation as well as they did and do the Papists A Difference Objected between a Constituting Church and one as Constituted and therefore we may justly lay claim if we would to the same Extraordinary Call having the same Reason for it and as good Evidence to prove ours as they had for theirs As for that Maxim viz. That the Case is different in a Constituting Church and a Church Constituted I do not deny it and therefore there may be a greater measure of power required to the one than to the other and God in his Wisdom distributes the same as he seeth meet But that the same Immediate Assistance of the Spirit is not necessary for Ministers in a gathered Church as well as in gathering one I see no solid Reason alledged for it For sure Christ's promise was To be with his Children to the end of the world and they need him no less to preserve and guide his Church and Children than to gather and beget them Nature taught the Gentiles this Maxim Non minor est Virtus quam quaerere parta tueri Englished thus For to Defend what you Attain Requires no less strength than to Gain For it is by this inward and immediate Operation of the Spirit which Christ promised to Lead his Children with into all Truth and to Teach them all things that Christians are to be lead in all steps as well last as first which relate to God's Glory and their own Salvation as we have heretofore sufficiently proved and therefore need not now Repeat it And truly this Device of Satan 'T is a Device of Satan for Men to put the Spirit 's Leadings far off to former times whereby he has got people to put the Immediate Guidings and Leadings of God's Spirit as an Extraordinary thing afar off which their Fore-fathers had but which they now are neither to Wait for nor Expect is a great Cause of the growing Apostasy upon the many gathered Churches
he hath not Can ungodly men that are not gracious themselves be good stewards of the manifold Grace of God Good stewardship of what of God's abounding Grace which is the Ability and Stewardship received And therefore in the following verses he makes an Exclusive limitation of such as are not thus furnished saying If any man speak let him speak as the Oracles of God and if any man Minister let him do it as of the Ability that God giveth which is as much as if he had said They that cannot thus speak and thus Minister ought not to do it for this If denotes a necessary Condition Now what this Ability is is manifest by the former words to wit the Gift received and the Grace whereof they are Stewards as by the immediate Context and dependency of the words doth appear neither can it be understood of a meer Natural Ability because man in this condition is said not to know the things of God and so he cannot Minister them to others And the following words shew this also in that he immediately subjoineth That God in all things may be glorified but surely God is not glorified but greatly dishonoured when Natural Men from their meer natural Ability meddle in Spiritual things which they neither know nor understand Fourthly That Grace is a most Necessary Qualification for a Minister Proof IV appears by these Qualifications which the Apostle expresly requires 1 Tim 3.2 Tit. 1. c. where he saith A Bishop must be blameless vigilant sober of good behaviour apt to teach patient a lover of good men just holy temperate as the steward of God holding fast the faithful Word as he hath been taught Upon the other hand He must neither be given to wine nor a striker nor covetous nor proud nor self-willed nor soon angry Now I ask If it be not Impossible that a man can have all these above-named Vertues How can a Bishop have these Vertues without the Grace of God and be free of all these Evils without the Grace of God If then these Vertues for the producing of which in a man Grace is absolutely necessary be necessary to make a true Minister of the Church of Christ according to the Apostles judgment surely Grace must be necessary also Concerning this thing a Learned Man and well-skilled in Antiquity about the time of the Reformation writeth thus * Whatsoever is done in the Church without the Ministry of God's Spirit is vain and wicked Whatsoever is done in the Church either for Ornament or Edification of Religion whether in chusing Magistrates or instituting Ministers of the Church except it be done by the Ministry of God's Spirit which is as it were the Soul of the Church it is vain and wicked For whoever hath not been called by the Spirit of God to the great Office of God and Dignity of Apostleship as Aaron was and hath not entred in by the door which is Christ but hath otherways risen in the Church by the Window by the favours of men c. truly such a one is not the Vicar of Christ and the Apostles but a Thief and a Robber and the Vicar of Judas Iscariot †Who is Judas Iscariot's Vicar and Simon the Samaritan Hence it was so strictly appointed concerning the Election of Prelates which holy Dionysius calls the Sacrament of Nomination that the Bishops and Apostles who should Oversee the service of the Church should be men of most intire manners and life powerful in sound doctrine to give a reason for all things So also * Franciscus Lambertus Avenionensis in his Book concerning Prophecy Learning Tongues and the Spirit of Prophecy Argentorat excus anno 1516 de prov cap 24. another about the same time writeth thus Therefore it can never be that by the Tongues or Learning any can give a sound Judgment concerning the Holy Scriptures and the Truth of God Lastly saith he the sheep of Christ seek nothing but the voice of Christ which he knoweth by the holy Spirit wherewith he is filled he regards not Learning Tongues or any outward thing so as therefore to believe this or that to be the Voice of Christ his true shepherd he knoweth that there is need of no other thing but the Testimony of the Spirit of God Object 1 § XVII Against this Absolute Necessity of Grace they Object That if all Ministers had the Saving Grace of God then all Ministers should be Saved seeing none can fall away from or lose Saving Grace Answ. But this Objection is built upon a false Hypothesis purely denied by us and we have in the former Proposition concerning Perseverance already Refuted it Object 2 Secondly It may be objected to us That since we affirm that every man hath a measure of True and Saving Grace there needs no singular Qualification neither to a Christian nor Minister for seeing every man hath this Grace then no man needs forbear to be a Minister for want of Grace Answ. I answer We have above shewn that there is Necessary to the making a Minister a special and particular Call from the Spirit of God which is something besides the Vniversal Dispensation of Grace to all according to that of the Apostle Hebr. 5.4 No man taketh this honour unto himself but he that is Called of God as was Aaron Moreover we understand by Grace as a Qualification to a Minister All have God's Grace which calls to Righteousness but all are not so leaven'd in its Nature to bring forth fruits a blameless holy life not the meer measure of Light as it is given to Reprove and Call him to Righteousness but we understand Grace as it hath Converted the Soul and Operateth powerfully in it as hereafter concerning the Work of Ministers will further appear So we understand not men simply as having Grace in them as a Seed which we indeed affirm all have in a measure but we understand men that are gracious leavened by it into the Nature thereof so as thereby to bring forth these good fruits of a blameless Conversation and of Justice holiness patience and temperance which the Apostle requires as Necessary in a true Christian Bishop and Minister Object 3 Secondly They ‖ So Nic. Arnoldus sect 32. upon These 4. object the Example of the false Prophets of the Pharisees and of Judas But first As to the false Prophets there can nothing be more foolish and ridiculous as if because there were false Prophets truly false without the Grace of God therefore Grace is not necessary to a true Christian Minister Answ. Indeed if they had proved that true Prophets wanted this Grace The false not the true Prophets want the Grace of God they had said something but what have false Prophets common with true Ministers but that they pretend falsly that which they have not And because false Prophets want true Grace will it therefore follow that true Prophets ought not to have it that they may be true
he that is to be a Minister Merchandizing with the Scriptures What it is must learn this Art or Trade of Merchandizing with the Scriptures and be that which the Apostle would not be to wit a Trader with them 2 Cor. 2.17 * See also 2 Pet. 2.3 That he may acquire a Trick from a Verse of Scripture by adding his own barren Notions and Conceptions to it and his uncertain Conjectures and what he hath stoll'n out of Books for which end he must have of necessity a good many by him and may each Sabbath-day as they call it or oftner make a Discourse for an Hour long And this is called the Preaching of the Word whereas the Gift Grace and Spirit of God to teach And this they call the Preaching of the Word open and instruct and to preach a word in season is neglected and so man's Arts and Parts and Knowledge and Wisdom which is from below set up * Thus Anti-Christ is Established above the Seed of the Kingdom and established in the Temple of God yea and above the little Seed which in effect is Anti-Christ working in the Mystery And so the Devil †How the Devil may be a Minister of the Priest's Gospel may be as good and able a Minister as the best of them for he has better skill of Languages and more Logick Philosophy and School-Divinity than any of them and knows the Truth in the Notion better than they all and can talk more Eloquently than all those Preachers But what availeth all this Is it not all but as Death as a Painted Sepulchre and dead Carcase without the Power Life and Spirit of Christianity which is the marrow and substance of a Christian Ministry And he that hath this and can speak from it though he be a poor Shepherd or a Fisher-man and Ignorant of all that Learning and of all those Questions and Notions yet speaking from the Spirit his Ministry will have more Influence towards the Converting of a Sinner unto God than all of them Learned after the flesh as in that Example of the Old Man at the Council of Nice did appear The Power of God by weak Instruments restoring the Simplicity of Truth § XXIII And if in any Age since the Apostles days God hath purposed to shew his Power by Weak Instruments for the battering down of that Carnal and Heathenish Wisdom and restoring again the Ancient Simplicity of Truth this is it For in our Day God hath raised up Witnesses for himself as he did Fisher-men of Old many yea most of whom are Labouring and Mechanick men who altogether without that Learning have by the Power and Spirit of God struck at the very Root and Ground of Babylon and in the Strength and Might of this Power have gathered Thousands by reaching their Consciences into the same Power and Life who as to the outward part have been far more knowing than they yet not able to Resist the Vertue that proceeded from them Of which I my self am a true Witness and can declare from a certain Experience because my heart hath been often greatly broken and tendered by that vertuous Life that hath proceeded from the powerful Ministry of those Illiterate men The Powerful Ministry of Illiterate Men. so that by their very Countenance as well as Words I have felt the Evil in me often Chained down and the good Reached to and Raised What shall I then say to you who are Lovers of Learning and Admirers of Knowledge Was not I also a Lover and Admirer of it who also sought after it according to my Age and Capacity But it pleased God in his unutterable Love early to withstand my vain Endeavours while I was yet but Eighteen years of Age The Time of the Author's first Convincement and made me seriously to consider which I wish also may befall others That without Holiness * Job 28.28 and Regeneration no man can see God and that the Fear of the Lord is the beginning of Wisdom and to depart from Iniquity a good Vnderstanding and how much Knowledge puffeth up and leadeth away from that Inward Quietness Stilness and Humility of Mind where the Lord appears and his heavenly Wisdom is Revealed If ye consider these things then will ye say with me that all this Learning Wisdom and Knowledge gathered in this fall'n Nature is but as Dross and Dung in comparison of the Cross of Christ especially being destitute of that Power Life and Vertue which I perceived these Excellent though despised because Illiterate Witnesses of God to be filled with and therefore seeing that in and among them I with many others have found the heavenly Food that gives Contentment let my Soul seek after this Learning and Wait for it for ever § XXIV Having thus spoken of the Call and Qualifications of a Gospel Minister that which comes next to be considered is What his proper Work is How and by what Rule he is to be Ordered Our Adversaries Quest. III do all along go upon Outwards The Work of a Minister and therefore have Certain prescribed Rules and Methods contrived according to their humane and earthly Wisdom We on the contrary walk still upon the same Foundation and lean always upon the Immediate Assistance and Influence of that * The Holy Spirit a Spirit of Order and not of Confusion Holy Spirit which God hath given his Children to teach them all things and lead them in all things which Spirit being the Spirit of Order and not of Confusion leads us and as many as follow it into such a Comely and Decent Order as becometh the Church of God But our Adversaries having shut themselves out from this Immediate Counsel and Influence of the Spirit have run themselves into many Confusions and Disorders seeking to establish an Order in this matter For some will have first a Chief Bishop or Pope to Rule and be Prince over all and under him by degrees Cardinals Patriarchs Arch-Bishops Priests Deacons Sub-deacons Popish Orders and Offices c. and besides these Acoluthi Tonsorati Ostiarii c. And in their Theology as they call it Professors Batchelors Doctors c. And others are to have every Nation Independent of another having its own Metropolitan or Patriarch and the rest in order Subject to him as before Others again are against all Precedency among Pastors and constitute their Subordination not of persons but of powers as first the Consistory or Session then the Class or Presbytery then the Provincial and then the National Synod or Assembly Thus do they Tear one another and Contend among themselves concerning the Ordering Distinguishing and making their several Orders and Offices concerning which there hath been no less Contest not only by way of Verbal Dispute but even by Fighting Tumults Wars Wars and Bloodshed about Church Government Vastations and Blood-shed than about the Conquering Overturning and Establishing of Kingdoms And the Histories of late
can best bear witness to this for God having shewn us this Corrupt and Anti-Christian Ministry and called us out from it and gathered us unto his own Power and Life to be a Separate People so that we dare not Join with nor Hear these Anti-Christian Hirelings neither yet put into their mouths or feed them O! what Malice Envy and Fury hath this raised in their hearts against us That though we get none of their Wares neither will buy them as knowing them to be Nought yet will they force us to give them Money and because we cannot for Conscience sake do it our Sufferings have upon that account been Vnutterable Yea to give account of their Cruelty and several sorts of Inhumanity used against us would make no small History These Avaritious Hirelings have come to that degree of Malice and Rage that several poor labouring men have been carried hundreds of Miles from their own dwellings and shut up in prison some two some three yea some seven years together for the value of one pound sterling and less I know my self a poor Widow that for the Tithes of her Geese * A Widow for the Tithes of Geese about four years in prison which amounted not to five shillings was about four years kept in prison thirty miles from her house Yea they by Violence for this cause have plundered of mens goods the hundredfold and prejudiced much more yea hundreds have hereby spilt their Innocent blood by dying in the filthy noisom holes and prisons And some of the Priests have been so Inraged Some lost their Lives in nasty Holes some wounded by the Priest c that goods thus ravished could not satisfy them but they must also satisfy their fury by beating knocking and wounding with their hands Innocent men and women for refusing for Conscience sake to put into their Mouths The only way then soundly to Reform and remove all these Abuses and take away the Ground and Occasion of them is to take away all stinted and forced Maintenance and Stipend and seeing those Revenues were anciently given by the people that they Return again into the publick Treasure and thereby the people may be greatly benefited by them for that they may supply for these publick Taxations and Impositions that are put upon them and may Ease themselves of them And whoever Call or Appoint Teachers to themselves Whoso heap Teachers to themselves let them provide their Stipend let them accordingly Entertain them And for such as are Called and Moved to the Ministry by the Spirit of God those that receive them and tast of the good of their Ministry will no doubt provide things needful for them and there will be no need of a Law to force a Hire for them for he that sends them will take care for them and they also having Food and Raiment will therewith be Content The Difference between the Ministry of the Quakers and their Adversaries § XXXIII The Sum then of what is said is That the Ministry that we have pleaded for and which also the Lord hath raised up among us is in all its parts like the true Ministry of the Apostles and Primitive Church Whereas the Ministry our Adversaries seek to uphold and plead for as it doth in all its parts differ from them so on the other hand it is very like the false Prophets and Teachers testified against and condemned in the Scripture as may be thus briefly Illustrated 1. The true Ministers Call 1. The Ministry and Ministers we plead for are such as are Immediately called and sent forth by Christ and his Spirit unto the Work of the Ministry so were the holy Apostles and Prophets as appears by these places Matth. 10. verse 1.5 Eph. 4.11 Heb. 5.4 1. But the Ministry and Ministers our Opposers plead for are such as have no Immediate Call from Christ to whom the Leading and Motion of the Spirit is not reckoned necessary but who are called sent forth and ordained by wicked and ungodly men Such were of old the false Prophets and Teachers as appears by these places Jer. 14.14 15. item Chap. 23.21 and 27.15 2. True Ministers Guide 2. The Ministers we plead for are such as are acted and led by God's Spirit and by the Power and Operation of his Grace in their hearts are in some measure Converted and Regenerate and so are good holy and gracious men Such were the Holy Prophets and Apostles as appears from 1 Tim. 3.2 3 4 5 6. Tit. 1.7 8 9. 2. But the Ministers our Adversaries plead for are such to whom the Grace of God is no needful qualification and so may be true Ministers according to them though they be ungodly unholy and profligate men Such were the false Prophets and Apostles as appears from Mic. 3.5 11. 1 Tim. 6.5 6 7 8 c. 2 Tim. 3.2 2 Pet. 2.1 2 3. 3. True Ministers Work 3. The Ministers we plead for are such as act move and labour in the Work of the Ministry not from their own meer natural Strength and Ability but as they are acted moved under-propped assisted and influenced by the Spirit of Christ and minister according to the Gift received as good stewards of the manifold Grace of God Such were the holy Prophets and Apostles 1 Pet. 4.10 11. 1 Cor. 1.17 1 Cor. 2.3 4 5 13. Act. 2.4 Matth. 10.20 Mark 13.11 Luk. 12. v. 12. 1 Cor. 13.2 3. But the Ministers our Adversaries plead for are such as wait not for nor expect nor need the Spirit of God to Act and Move them in the Work of the Ministry but what they do they do from their own meer natural strength and ability and what they have gathered and stolen from the letter of the Scripture and other Books and so speak it forth in the strength of their own Wisdom and Eloquence and not in the evidence and demonstration of the Spirit and of Power Such were the false Prophets and Apostles as appears Jer. 23.30 31 32 34 c. 1 Cor. 4.18 Jude 16. 4. The Ministers we plead for are such as being holy and humble True Ministers Humility Contend not for Precedency and Priority but rather strive to prefer one another and serve one another in love neither desire to be distinguished from the rest by their Garments and large Phylacteries nor seek the Greetings in the Market-places nor uppermost Rooms at Feasts nor the Chief Seats in the Synagogues nor yet to be called of men MASTER c. Such were the holy Prophets and Apostles as appears from Matth. 23.8 9 10. and 20.25 26 27. 4. But the Ministers our Adversaries plead for are such as strive and contend for Superiority and claim Precedency over one another affecting and ambitiously seeking after the fore-mentioned things Such were the false Prophets and Apostles in time past Matth. 23.5 6 7. 5. The Ministers we plead for are such as having freely received True Ministers Free Gift freely give
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
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
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
no such thing nor yet are often-times sensible of it must needs stand in the Enticing Words of man's Wisdom since it is by the meer Wisdom of man it is sought after and the meer Strength of man's Eloquence and Enticing words it is uttered and therefore no wonder if the Faith of such as hear and depend upon such preachers and preachings stand in the Wisdom of Men and not in the Power of God The Apostles declared that they spake not in the words which man's Wisdom teacheth but which the Holy Ghost teacheth 1 Cor. 2.13 But these Preachers confess that they are Strangers to the Holy Ghost his Motions and Operations neither do they Wait to feel them and therefore they speak in the words which their own natural Wisdom and Learning teacheth them mixing them in and adding them to such words as they steal of the Scripture and other Books and therefore speak not what the Holy Ghost teacheth Thirdly This is contrary to the Method and Order of the primitive Church mentioned by the Apostle 3. True Church's method was to speak by Revelation 1 Cor. 14.30 c. where in Preaching every one is to Wait for his Revelation and to give place one unto another according as things are Revealed But here there is no waiting for a Revelation but the Preacher must speak and not that which is Reveald unto him but what he hath prepared and premeditated before-hand Lastly By this kind of Preaching the Spirit of God which should be the Chief Instructor and Teacher of God's People 4. The Spirit is shut out by Priests to be the Teacher and whose influence is that only which makes all Preaching effectual and beneficial for the edifying of Souls is Shut out and man's natural Wisdom Learning and Parts set up and Exalted which no doubt is a great and chief reason why the Preaching among the generality of Christians is so Vnfruitful and Vnsuccessful yea according to this doctrine the Devil may preach and ought to be Heard also seeing he both knoweth the Truth and hath as much Eloquence as any But what availes Excellency of speech if the Demonstration and Power of the Spirit be wanting which toucheth the Conscience We see that when the Devil confessed to the Truth yet Christ would have none of his Testimony And as these pregnant Testimonies of the Scripture to prove this part of Preaching to be contrary to the Doctrine of Christ so do they also prove that of ours before affirmed to be Conform thereunto Object § XX. But if any Object after this manner Have not many been Benefitted yea and both Converted and Edified by the Ministry of such as have Premeditated their Preachings yea and hath not the Spirit often concurred by its Divine Influence with preachings thus premeditated so as they have been powerfully born in upon the Souls of the Hearers to their Advantage I answer Though that be granted which I shall not deny it will not infer that the thing was good in it self more than because Paul was met with by Christ to the Converting of his Soul riding to Damascus to persecute the Saints that he did well in so doing Neither particular Actions Answ. nor yet whole Congregations as we above observed are to be measured by the Acts of God's Condescension in times of Ignorance But besides Paul Persecuting was Converted is therefore Persecuting good it hath often-times fall'n out that God having a regard to the Simplicity and Integrity either of the Preacher or Hearers hath faln in upon the heart of a Preacher by his Power and holy Influence and thereby hath led them to speak things which were not in his premeditated Discourse and which perhaps he never thought of before and those passing Ejaculations and unpremeditated but living Exhortations have proved more beneficial and refreshful both to Preacher and Hearers than all their premeditated Sermons But all that will not allow them to Continue in these things which in themselves are not approved but contrary to the practice of the Apostles when God is raising up a people to serve him according to the primitive purity and spirituality yea such acts of God's Condescension in times of Darkness and Ignorance should ingage all more and more to follow him according as he Reveals his most perfect and Spiritual Way § XXI Having hitherto spoken of Preaching II. Of Prayer how the Outward is distinguisht from the Inward now it is fit to speak of Praying concerning which the like Controversy ariseth Our Adversaries whose Religion is all for the most part Outside and such whose Acts are the meer products of man's natural Will and Abilities as they can Preach so can they Pray when they please and therefore have their set particular Prayers I meddle not with the Controversies among themselves concerning this some of them being for set Prayers as a Liturgy others for such as are ex tempore Conceived it suffices me that all of them agree in this that the Motions and Influence of the Spirit of God are not Necessary to be previous thereunto and therefore they have Set Times in their publick Worship as before and after preaching The Priests set times to Preach and Pray deny's the Spirit and in their private Devotion as Morning and Evening and before and after meat and other such occasions at which they precisely set about the performing of their Prayers by speaking words to God whether they feel any Motions or Influence of the Spirit or not so that some of the Chiefest have confessed that they have thus Prayed without the Motions or Assistance of the Spirit acknowledging that they sinned in so doing yet they said they look upon it as their Duty to do so though to Pray without the Spirit be Sin We freely Confess that Prayer is both very profitable and a necessary Duty commanded and fit to be practised frequently by all Christians but as we can Do nothing without Christ so neither can we Pray without the concurrence and assistance of his Spirit But that the State of the Controversy may be the better understood let it be considered First That Prayer is twofold Inward and Outward Inward Prayer is that Secret turning of the mind towards God whereby What Inward Prayer is being secretly touched and awakened by the Light of Christ in the Conscience and so bowed down under the sense of its Iniquities Vnworthiness and Misery it looks up to God and joining issue with the secret Shinings of the Seed of God it breaths towards him and is constantly breathing forth some secret Desires and Aspirations towards him It is in this sense that we are so frequently in Scripture commanded to Pray continually Luke 18.1 1 Thess. 5.17 Eph. 6.18 Luke 21.36 which cannot be understood of Outward Prayer because it were impossible that men should be always upon their Knees expressing words of Prayer and this would hinder them from the Exercise of those Duties no less positively Commanded
draw unto Prayer that so it may be done acceptably Eph. 6 1â— For since we are to Pray always in the Spirit and cannot Pray of our selves without it Acceptably This Watching must be for this end recommended to us as preceeding Prayer that we may Watch and Wait for the seasonable time to Pray which is when the Spirit moves thereunto Secondly II. We know not how to Pray but as the Spirit helps This Necessity of the Spirit 's Moving and Concurrence appears abundantly from that of the Apostle Paul Rom. 8.26 27. Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh Intercession for us with groanings which cannot be uttered 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 Which first holds forth the Incapacity of Men as of themselves to Pray or Call upon God in their own Wills even such as have received the Faith of Christ and are in measure sanctified by it as was the Churcb of Rome to whom the Apostle then wrote Secondly It holds forth that which can only help and assist Men to Pray to wit the Spirit as that without which they cannot do it acceptably to God nor beneficially to their own Souls Thirdly The Manner and Way of the Spirit 's Intercession With sighs and groans which are unutterable And Fourthly That God receiveth graciously the Prayers of such as are presented and offered unto himself by the Spirit knowing it to be according to his Will Now it cannot be conceived but this Order of Prayer thus asserted by the Apostle is most consistent with those other Testimonies of Scripture commending and recommending to us the Vse of Prayer From which I thus argue Arg. If Man know not how to pray neither can do it without the help of the Spirit then it is to no purpose for him but altogether unprofitable to pray without it But the first is true Therefore also the last III. Pray always â—n the Spirit and Watching thereunto Thirdly This Necessity of the Spirit to true Prayer appears from Eph. 6. verse 18. and Jude ver 20. where the Apostle commands to Pray always in the Spirit and Watching thereunto which is as much as if he had said that we were never to Pray without the Spirit or Watching thereunto And Jude sheweth us that such Prayers as are in the Holy Ghost only tend to the Building up of our selves in our most holy Faith Fourthly The Apostle Paul saith expresly 1 Cor. 12.3 That no man can say IV. Man cannot call Christ Lord but by the Holy Ghost that Jesus is the Lord but by the Holy Ghost If then Jesus cannot be thus rightly Named but by the Holy Ghost far less can he be acceptably Called upon Hence the same Apostle declares 1 Cor. 14.15 That he will Pray with the Spirit c. A clear Evidence that it was none of his Method to Pray without it V. God will not hear the Prayer of the Wicked But Fifthly All Prayer without the Spirit is Abomination such as are the Prayers of the Wicked Prov. 28.9 And the Confidence that the Saints have that God will hear them is if they Ask any thing according to his Will 1 John 5. verse 14 So if the Prayer be not according to his Will there is no ground of Confidence that he will hear Now our Adversaries will acknowledge that Prayers without the Spirit are not according to the Will of God and therefore such as Pray without it have no ground to expect an Answer For indeed to bid a Man Pray without the Spirit is all one as to bid one See without Eyes Work without Hands or Go without Feet And to desire a Man to fall to Prayer ere the Spirit in some measure less or more Move him thereunto is to desire a Man to See before he Open his Eyes or to Walk before he Rise up or to Work with his Hands before he Move them VI. All Sacrifice is Sin not offer'd by the Spirit § XXIII But lastly From this false Opinion of Praying without the Spirit and not judging it Necessary to be Waited for as that which may be felt to Move us thereunto hath proceeded all the Superstition and Idolatry that is among those called Christians and those many Abominations wherewith the Lord is provoked and his Spirit grieved so that many deceive themselves now as the Jews did of old thinking it sufficient if they pay their daily Sacrifices and offer their customary Oblations from thence thinking all is well and creating a false peace to themselves as the Whore in the Proverbs because they have Offered up their Sacrifices of Morning and Evening-Prayers And therefore it 's manifest that their constant Vse of things doth not a whit influence their Lives and Conversations Prov. 7.14 but they remain for the most part as bad as ever Yea it is frequent both among Papists and Protestants for them first to Leap as it were out of their vain light and profane Conversations at their set Hours and Seasons and fall to their Customory Devotion and then when it is scarce finished and the Words to God scarce out the former profane Talk comes after it so that the same Wicked Profane Spirit of this World acts them in both If there be any such thing as Vain Oblations or Prayers that are Abomination which God heareth not as is certain there are and the Scripture testifies Isa. 66.3 Jer. 14.12 certainly such Prayers as are acted in Man's Will and by his own Strength without God's Spirit must be of that number § XXIV Let this suffice for Probation Now I shall proceed to Answer their Objections when I have said something concerning Joining in Prayer with others Those that Pray together with one accord Concerning Joining in Prayer with others use not only to Concur in their Spirits but also in the Gesture of their Body which we also willingly approve of It becometh those who approach before God to Pray that they do it with bowed Knees and with their Heads uncovered which is our practice But here ariseth a Controversy Whether it be lawful to Join with Object I others by those External Signs of Reverence albeit not in Heart who Pray formally neither Waiting for the Motion of the Spirit nor judging it necessary We Answer Not at all Answ. And for our Testimony in this thing we have suffered not a little For when it hath fall'n out that either Accidentally or to witness against their Worship How with Idolaters we cannot Join in Prayer we have been present during the same and have not found it lawful for us to Bow with them thereunto they have often persecuted us not only with Reproaches but also with Strokes and cruel Beatings For this Cause they use to accuse us of Pride Profanity and Madness
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
harmonious Sound or words suitable to the present Condition whether they be words formerly used by the Saints and recorded in Scripture such as the Psalms of David or other words as were the Hymns and Songs of Zacharias Simeon and the blessed Virgin Mary But as for the formal Customary Way of singing But formal Singing has no Scripture-Ground it hath in Scripture no foundation nor any Ground in true Christianity yea besides all the Abuses incident to Prayer and Preaching it hath this more peculiar that often-times great and horrid lies are said in the sight of God For all manner of wicked Profane Singing of David's Conditions Rejected profane people take upon them to personate the Experiences and Conditions of blessed David which are not only false as to them but also as to some of more Sobriety who utter them forth As where they will sing sometimes Psal. 22.14 My heart is like wax it is melted in the midst of my bowels And verse 15. My Strength is dried up like a pot-sherd and my Tongue cleaveth to my Jaws and thou hast brought me into the dust of death And Psal. 6.6 I am weary with my groanings all the night make I my bed to swim I water my Couch with my tears And many more which those that speak know to be false as to them And sometimes will confess just after in their Prayers that they are Guilty of the Vices opposite to those Vertues which but just before they have asserted themselves Endued with Who can suppose that God accepts of such Jugling And indeed such Singing doth more please the Carnal Ears of Men than the pure Ears of the Lord who abhors all Lying and Hypocrisy That Singing then that pleaseth him must proceed from that which is PVRE in the heart even from the Word of Life therein in and by which richly dwelling in us spiritual Songs and Hymns are returned to the Lord according to that of the Apostle Col. 3.16 But as to their Artificial Musick either by Organs Artificial Musick or other Instruments or Voice we have neither Example nor Precept for it in the New Testament § XXVII But Lastly The great Advantage of this true Worship of God which we profess and practise is that it consisteth not in Man's Wisdom Arts or Industry neither needeth the Glory Pomp Riches nor Splendor of this World to beautify it as being of a Spiritual and Heavenly Prop. 12 Nature and therefore too simple and contemptible to the Natural Mind and Will of Man that hath no delight to abide in it because he finds no room there for his Imaginations and Inventions No Splendor of this World attends this Inward Worship and hath not the opportunity to gratify his outward and carnal Senses so that this Form being observed is not like to be long kept pure without the Power for it is of it self so naked without it that it hath nothing in it to invite and tempt Men to Dote upon it further than it is accompanied with the Power Whereas the Worship of our Adversaries being performed in their own Wills The Carnal Worship pleases Self is self-pleasing as in which they can largely exercise their Natural Parts and Invention and as to most of them having somewhat of an Outward and Worldly Splendor delectable to the Carnal and Worldly Senses they can pleasantly continue in it and satisfy themselves though without the Spirit and Power which they make no ways Essential to the performance of their Worship and therefore neither wait for nor expect it The Worship of the Quakers § XXVIII So that to conclude The Worship preaching praying and singing which we plead for is such as proceedeth from the Spirit of God and is always accompanied with its Influence being begun by its Motion and carried on by the Power and Strength thereof and so is a Worship purely Spiritual such as the Scripture holds forth Joh. 4.23 24. 1 Cor. 14.15 Eph. 6.18 c. Our Adversaries Worship But the Worship preaching praying and singing which our Adversaries plead for and which we oppose is a Worship which is both begun carried on and concluded in Man's own Natural Will and Strength without the motion or influence of God's Spirit which they judge they need not Wait for and therefore may be truly acted both as in the matter and manner by the Wickedest of Men. Such was the Worship and vain Oblations which God always rejected as appears from Isa. 66.3 Jer. 14.12 c. Isa. 1.13 Prov. 15.29 Joh. 9.31 PROPOSITION XII Concerning Baptism As there is one Lord and one Faith so there is one Baptism which is not the putting away the filth of the flesh but the Answer of a good Conscience before God by the Resurrection of Jesus Christ. And this Baptism is a Pure and Spiritual thing Eph. 4.5 1 Pet. 3.21 Rom. 6.4 Gal. 3.27 Col. 2.12 John 3.30 1 Cor. 1.17 to wit the Baptism of the Spirit and Fire by which we are buried with him that being washed and purged from our Sins we may walk in newness of Life Of which the Baptism of John was a Figure which was Commanded for a time and not to continue for ever As to the Baptism of Infants it is a meer Humane Tradition for which neither Precept nor Practice is to be found in all the Scripture § I. I Did sufficiently demonstrate in the Explanation and Probation of the former Proposition how greatly the Professors of Christianity as well Protestants as Papists were degenerated in the matter of Worship and how much strangers to and averse from that true and acceptable Worship that is performed in the Spirit of Truth because of Man's Natural Propensity in his fall'n State to exalt his own Inventions and to intermix his own Work and Product in the Service of God and from this Root sprung all the idle Worships Idolatries From whence Idolatries and Heathen-Superstitions did spring and numerous Superstitious Inventions among the Heathens For when God in Condescension to his chosen people the Jews did prescribe to them by his Servant Moses many Ceremonies and Observations as Types and Shadows of the Substance which in due time was to be Revealed which consisted for the most part in Washings outward Purifications and Cleansings which were to continue until the time of the Reformation until the Spiritual Worship should be set up and that God by the more powerful pouring forth of his Spirit and guiding of that Anointing should lead his Children into all Truth and teach them to Worship him in a way more Spiritual and acceptable to him though less agreeable to the Carnal and Outward Senses Yet notwithstanding God's Condescension to the Jews in such things we see that that part in man which delights to follow its own Inventions could not be restrained nor yet satisfied with all these Observations but that often-times they would be either declining to the other Superstitions of the Gentiles or adding some New
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
Christ's own Practice or Command as to obey all the Commandments which comprehend both our Duty towards God and Man c. and where the Gospel requires more than the Law which is abundantly signified in the 5 th and 6 th Chapters of Matthew and elsewhere Besides as to the Duties of Worship he exhorts us to Meet promising his Presence commands to Pray Preach Watch c. and gives Precepts concerning some Temporary things as the Washing of one anothers Feet the breaking of Bread hereafter to be discussed only for this one thing of baptising with Water though so earnestly contended for we find not any Precept of Christ. § VI. But to make Water-baptism a necessary Institution of the Christian Religion which is pure and Spiritual and not carnal and ceremonial is to derogate from the New Covenant-Dispensation and set up the Legal Rites and Ceremonies of which this of Baptism or Washing with Water was one III. The Gospel puts an end to Carnal Ordinances as appears from Heb. 9.10 where the Apostle speaking thereof saith that it stood only in meats and drinks and divers Baptisms and Carnal Ordinances imposed until the time of Reformation If then the Time of Reformation or the Dispensation of the Gospel which puts an end to the Shadows be come then such Baptisms and Carnal Ordinances are no more to be imposed For how Baptism with Water comes now to be a Spiritual Ordinance more than before in the time of the Law doth not appear seeing it is but Water still and a Washing of the Outward Man and a putting away of the filth of the flesh still and as before those that are so Washed were not thereby made perfect as pertaining to the Conscience neither are they at this day as our Adversaries must needs acknowledge and Experience abundantly sheweth So that the matter of it which is a Washing with Water and the Effects of it which is only an Outward Cleansing being still the same how comes Water-baptism to be less a Carnal Ordinance now than before If it be said That God confers inward Grace upon some that are now Object 1 baptized So no doubt he did also upon some Answ. that used those Baptisms among the Jews Or if it be said Because 't is commanded by Christ now under the New Object 2 Covenant I Answer First That 's to beg the Question of which hereafter Answ. But Secondly We find That where the Matter of Ordinances is the same and the End the same they are never accounted more or less Spiritual because of their different times Now was not God the Author of the Purifications and Baptisms under the Law Was not Water the Matter of them which is so now Was not the End of them to signify an Inward Purifying by an Outward Washing And is not that alledged to be the End still And are the necessary Effects or Consequences of it any better now Men are no more now than before by Water-baptism inwardly cleansed than before since men are now by vertue of Water-baptism as a necessary Consequence of it no more than before made Inwardly Clean And if some by God's Grace that are baptized with Water are inwardly purified so were some also under the Law so that this is not any Necessary Consequence nor Effect neither of this nor that Baptism It is then plainly Repugnant to Right Reason as well as to the Scripture-Testimony to affirm that to be a Spiritual Ordinance now which was a Carnal Ordinance before if it be still the same both as to its Author Matter and End however made to vary in some small Circumstances The Spirituality of the New Covenant and of its Worship established by Christ consisted not in such superficial Alterations of Circumstances but after another manner Therefore let our Adversaries shew us if they can without begging the Question and building upon some one or other of their own Principles denied by us wherever Christ appointed or ordained any Institution or Observation under the New Covenant as belonging to the Nature of it or such a necessary part of its Worship as is perpetually to Continue which being one in Substance and Effects I speak of necessary not accidental Effects yet because of some small difference in Form or Circumstance was before Carnal notwithstanding it was commanded by God under the Law but now is become Spiritual became commanded by Christ under the Gospel And if they cannot do this then if Water-baptism was once a Carnal Ordinance as the Apostle positively affirms it to have been it remains a Carnal Ordinance still and if a Carnal Ordinance then no necessary part of the Gospel or New Covenant-Dispensation and if no necessary part of it then not needful to Continue nor to be Practised by such as live and walk under this Dispensation But in this as in most other things according as we have often observed our Adversaries Judaize and renouncing the Glorious and Spiritual Priviledges of the New Covenant are sticking in and cleaving to the Rudiments of the Old both in Doctrine and Worship as being more suited and agreeable to their Carnal Apprehensions and Natural Senses But we on the contrary travel above all to lay hold upon and cleave unto the Light of the Glorious Gospel Revealed unto us And the Harmony of the Truth we profess in this The Law distinguisht from the Gospel may appear by briefly observing how in all things we follow the Spiritual Gospel of Christ as contradistinguished from the Carnality of the Legal Dispensation while our Adversaries through rejecting this Gospel are still labouring under the burthen of the Law which neither they nor their Fathers were able to bear For the Law and Rule of the Old Covenant and Jews was Outward written in Tables of Stone and Parchments The Outward Baptism Worship Law distinguisht from the Inward So also is that of our Adversaries But the Law of the New Covenant is Inward and Perpetual written in the heart So is ours The Worship of the Jews was Outward and Carnal limited to set Times Places and Persons and Performed according to Set Prescribed Forms and Observations so is that of our Adversaries But the Worship of the New Covenant is neither limited to Time Place nor Person but is performed in the Spirit and in Truth and is not acted according to set Forms and Prescriptions but as the Spirit of God immediately acts moves and leads whether it be to Preach Pray or Sing and such is also our Worship So likewise the Baptism among the Jews under the Law was an outward Washing with outward Water only to Typifie an inward Purification of the Soul which did not necessarily follow upon those that were thus baptized But the Baptism of Christ under the Gospel is the Baptism of the Spirit and of Fire not the putting away of the filth of the flesh but the Answer of a good Conscience towards God and such is the Baptism that we labour to be baptized
withal and contend for Arg. § VII But again If Water-baptism had been an Ordinance of the Gospel then the Apostle Paul would have been sent to Administer it but he declares positively 1 Cor. 1.17 That Christ sent him not to Baptize but to Preach the Gospel The Reason of that Consequence is undeniable because the Apostle Paul's Commission was as large as that of any of them and consequently he being in special manner the Apostle of Christ to the Gentiles IV. That Water-baptism is no Badge of Christians like Circumcision of the Jews if Water-baptism as our Adversaries contend be to be accounted the badge of Christianity he had more need than any of the rest to be sent to baptize with Water that he might Mark the Gentiles Converted by him with that Christian Sign But indeed the Reason holds better thus that since Paul was the Apostle of the Gentiles and that in his Ministry he doth through all as by his Epistles appears labour to wean them from the former Jewish Ceremonies and Observations tho' in so doing he was sometimes undeservedly judged by others of his brethren who were unwilling to lay aside those Ceremonies therefore his Commission tho' as full as to the Preaching of the Gospel and New Covenant-Dispensation as that of the other Apostles did not require of him that he should lead those Converts into such Jewish Observations and Baptisms however that Practice was Indulged in and Practised by the other Apostles among their Jewish Proselytes for which cause he thanks God that he baptized so few 1 Cor. 1.14 intimating that what he did therein he did not by vertue of his Apostolick Commission but rather in Condescendence to their Weakness Paul was not sent to baptize even as at another time he Circumcised Timothy Our Adversaries to evade the Truth of this Testimony usually alledge Object 1 That by this is only to be understood that he was not sent principally to baptize not that he was not sent at all But this Exposition since it Contradicts the positive Words of the Text Answ. and has no better Foundation than the Affirmation of its Assertors is justly rejected as spurious until they bring some better Proof for it He saith not I was not sent principally to baptize but I was not sent to baptize As for what they urge by way of Confirmation from other places of Scripture where not is to be so taken as where it 's said Confir I will have Mercy and not Sacrifice which is to be understood Matth. 9 13. Hos. 6.6 that God requires principally Mercy not excluding Sacrifices I say Refu◠this Place is abundantly Explained by the following words and the knowledge of God more than burnt-Offerings by which it clearly appears that burnt-Offerings which are one with Sacrifices are not Excluded But there is no such word added in that of Paul and therefore the Parity is not demonstrated to be alike and consequently the Instance not sufficient unless they can prove that it ought so to be admitted here else we might interpret by the same Rule all other Places of Scripture the same way As where the Apostle saith 1 Cor. 2.5 That your Faith might not stand in the Wisdom of Men but in the Power of God it might be understood it shall not stand Principally so How might the Gospel by this liberty of Interpretation be Perverted If it be said That the Abuse of this Baptism among the Corinthians in Object 2 dividing themselves according to the Persons by whom they were baptized made the Apostle speak so but that the Abuse of a thing doth not abolish it I Answer it is true it doth not provided the thing be lawful and necessary Answ. and that no doubt the Abuse abovesaid gave the Apostle occasion so to write But let it from this be considered how the Apostle excludes Baptizing not Preaching tho the Abuse mark proceeded from that no less than from the other For these Corinthians did denominate themselves from those different Persons by whose preaching as well as from those by whom they were baptized they were Converted as by the 4 5 6 7 and ver of the 3 d Ch. may appear and yet for to remove that Abuse the Apostle doth not say That Preaching is a standing Ordinanc◠and not to be forborn he was not sent to preach nor yet doth he rejoice that he had only preached to a few because preaching being a standing Ordinance in the Church is not because of any Abuse that the Devil may tempt any to make of it to be forborn by such as are called to perform it by the Spirit of God wherefore the Apostle accordingly Chap. 3.8 9. informs them as to that how to Remove that Abuse But as to Water-baptism for that it was no standing Ordinance of Christ but only practised as in Condescendence to the Jews and by some Apostles to some Gentiles also there so soon as the Apostle perceived the Abuse of he let the Corinthians understand how little stress was to be laid upon it by shewing them that he was glad that he had administred this Ceremony to so few of them and by telling them plainly that it was no part of his Commission neither that which he was sent to Administer Query Some ask us how we know that Baptizing here is meant of Water and not of the Spirit which if it be then it will exclude Baptism of the Spirit as well as of Water Answ. I Answer Such as ask the question I suppose speak it not as doubting that this was said of Water-baptism which is more than manifest For since the Apostle Paul's Message was To turn people from Darkness to Light and Convert them to God That which Converts to Christ is Baptism of the Spirit and that as many as are thus turned and converted so as to have the Answer of a good Conscience towards God and to have put on Christ and be arisen with him in Newness of Life are baptized with the Baptism of the Spirit but who will say that only these few mentioned there to be baptized by Paul were come to this or that to turn or bring them to this Condition was not even admitting our Adversaries Interpretation as principally a part of Paul's Ministry as any other Since then our Adversaries do take this place for Water-baptism as indeed it is we may lawfully taking it so also urge it upon them Why the word Baptism and baptizing is used by the Apostle where that of Water and not of the Spirit is only understood shall hereafter be spoken to I come Part II now to consider the Reasons alledged by such as plead for Water-baptism which are also the Objections used against the Discontinuance of it Object I § VIII First some Object That Christ who had the Spirit above measure was notwithstanding baptized with Water As Nic. Arnold against this These John 2.34 Sect. 46 of his Theological Exercitation Answ.
time baptized these Men but that he did it by vertue of that Commission Matth. 28. remains yet to be proved And how doth the baptising with Water after the receiving of the Holy Ghost prove the Case more than the use of Circumcision and other Legal Rites acknowledged to have been acted by him afterwards Also no wonder if Peter that thought it so strange notwithstanding all that had been professed before and spoken by Christ that the Gentiles should be made Partakers of the Gospel and with great difficulty not without a very extraordinary Impulse thereunto was brought to come to them and eat with them was apt to put this Ceremony upon them which being as it were the particular Dispensation of John the Fore-runner of Christ seemed to have greater Affinity with the Gospel than the other Jewish Ceremonies then used by the Church but that will no ways infer our Adversaries Conclusion Secondly As to these Words And he commanded them to be baptized it declareth matter of Fact not of Right and amounteth to no more than that Peter did at that time pro hîc nunc Command those persons to be baptized with Water which is not denied but it saith nothing that Peter commanded Water-baptism to be a Standing and Perpetual Ordinance to the Church neither can any Man of sound Reason say if he heed what he says that a Command in matter of Fact to Particular Persons doth infer the thing commanded to be of general obligation to all if it be not other ways bottomed upon some Positive Precept Why doth Peter's Commanding Cornelius and his Houshold to be baptized at that time infer Water-baptism to Continue more than his Constraining which is more than Commanding the Gentiles in general to be Circumcised and observe the Law We find that at that time when Peter baptized Cornelius it was not yet determined whether the Gentiles should not be Circumcised but on the contrary it was the most general Sense of the Church that they should And therefore no wonder if they thought it needful at that time that they should be baptized which had more Affinity with the Gospel and was a Burthen less grievous Object IV § X. Fourthly they Object from the Signification of the Word baptize which is as much as to Dip and Wash with Water alledging thence that the very Word imports a being baptized witb Water Answ. This Objection is very weak For since baptizing with Water was a Rite among the Jews as Paulus Riccius sheweth even before the coming of John Baptizing signifies Dipping or Washing with Water therefore that Ceremony received that Name from the Nature of the Practice as used both by the Jews and by John Yea we find that Christ and his Apostles frequently make use of these Terms to a more Spiritual Signification Circumcision was only used and understood among the Jews to be that of the Flesh but the Apostle tells us of the Circumcision of the Heart and Spirit made without hands So that tho Baptism was used among the Jews only to signify a Washing with Water yet both John Christ and his Apostles speak of a being baptized with the Spirit and with Fire which they make the Peculiar Baptism of Christ as contradistinguished from that of Water which was John's as is above-shewen So that tho Baptism among the Jews was only understood of Water yet among Christians it is very well understood of the Spirit without Water as we see Christ and his Apostles spiritually to understand things under the Terms of what had been Shadows before Thus Christ speaking of his Body thô the Jews mistook him said he would Destroy this Temple and build it again in three days and many more that might be instanced But if the Etymology of the Word should be tenaciously adhered to it would militate against most of our Adversaries as well as against us For the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies immergo that is to plunge and dip in and that was the proper use of Water-baptism among the Jews and also by John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 immergo intingo to plunge and dip in and the Primitive Christians who used it whereas our Adversaries for the most part only Sprinkle a little Water upon the Fore-head which doth not at all answer to the word Baptism Yea those of old among Christians Those that of old used Water-baptism were dipt and plunged and those that were only sprinkled were not admitted to any Office in the Church and why that used Water-baptism thought this dipping and plunging so needful that they thus dipped Children and forasmuch as it was judged that it might prove hurtful to some weak Constitutions Sprinkling to prevent that hurt was introduced yet then it was likewise appointed that such as were only sprinkled and not dipped should not be admitted to have any Office in the Church as not being sufficiently baptized So that if our Adversaries will stick to the word they must alter their Method of Sprinkling Fifthly they object Joh. 3.5 Object V Except a man be born again of Water and of the Spirit c. hence inferring the necessity of Water-baptism as well as of the Spirit But if this prove any thing Answ. it will prove Water-baptism to be of absolute Necessity and therefore Protestants rightly affirm The Water that Regenerates is Mystical and Inward when this is urged upon them by Papists to evince the absolute Necessity of Water-baptism that Water is not here understood of Outward Water but mystically of an Inward Cleansing and Washing Even as where Christ speaks of being baptized with Fire it is not to be understood of outward material Fire but only of Purifying by a Metonymy because to purify is a proper Effect of Fire as to Wash and make clean is of Water Therefore the Scripture alludes to Water where it can as little be so understood As where we are said to be Saved by the Washing of Regeneration Tit. 3.5 Yea Peter saith expresly in the place often cited as * In the 4 th Book of his Instit. chap. 15. Calvin well observes That the Baptism which saves is not the putting away of the filth of the flesh so that since Water cannot be understood of outward Water this can serve nothing to prove Water-baptism If it be said that Water imports here necessitatem Praecepti Object though not Medii I answer That is first to take it for granted Answ. that outward Water is here understood the contrary whereof we have already proved Next Water and the Spirit are placed here together Necessitas Praecepti and Medii urged Except a man be born of Water and the Spirit where the Necessity of the one is urged as much as of the other Now if the Spirit be absolutely necessary so will also Water and then we must either say that To be born of the Spirit is not absolutely necessary which all acknowledge to be false or else that Water is absolutely
to affirm instead of them For after he has spoken much and at last Concluded That the Body of Christ is there and that the Saints must needs partake thereof at last he lands in these words Sect. 32. But if it be asked me J. Calvin's Faith of Christ his Flesh and Blood Uncertain how it is I shall not be ashamed to confess that it is a Secret too high for me to comprehend in my Spirit or explain in Words Here he deals very ingenuously and yet who would have thought that such a Man would have been brought to this Strait in the Confirming of his Opinion considering but a little before in the same Chapter Sect. 15. he accuseth the School-men among the Papists and I Confess truly In that they neither Vnderstand The like the Papists nor Explain to others how Christ is in the Eucharist which shortly after he Confesseth himself he cannot do If then the School-men among the Papists do neither Vnderstand nor yet can Explain to others their Doctrine in this matter nor Calvin can Comprehend it in his Spirit which I judge is as much as not to understand it nor Express it in Words and then surely he cannot Explain it to others then no Certainty is to be had from either of them There have been great Endeavours used for Reconcilement in this matter both betwixt Papists and Lutherans Lutherans and Calvinists yea and Calvinists and Papists but all to no purpose and many Forms and Manners of Expressions drawn up to which all might yield which in the end proved in vain seeing every one understood them and interpreted them their own way and so they did thereby but Equivocate and Deceive one another The Reason of all this Contention is because they all wanted a clear Vnderstanding of the Mystery and were doting about the Shadow and the Externals For both the Ground and Matter of their Contest lies in things extrinsick from and unnecessary to the main Matter Satan busies people in outward Signs Shadows and Forms whilst they neglect the Substance and this hath been often the Policy of Satan to busy people and amuse them with outward Signs Shadows and Forms making them Contend about that while in the mean time the Substance is neglected Yea and in Contending for these Shadows he stirs them up to the practice of Malice Heat Revenge and other Vices by which he establisheth his Kingdom of Darkness among them and ruins the Life of Christianity for there has been more Animosity and Heat about this one Particular and more Blood-shed and Contention than about any other And surely they are little acquainted with the State of Protestants Affairs What hath been hurtful to the Reformation who know not that their Contentions about this have been more hurtful to the Reformation than all the Opposition they met with from their common Adversaries Now all these uncertain and absurd Opinions and the Contentions therefrom arising have proceeded from their all agreeing in Two General Errors concerning this thing Which being denied and receded from as they are by us there would be an Easie Way made for Reconciliation and we should all meet in the one Spiritual and true Vnderstanding of this Mystery and as the Contentions so would also the Absurdities which follow from all the Three forementioned Opinions Cease and fall to the ground The First of these Errors is Two Errors the ground of the Contentions about the Supper in making the Communion or Participation of the Body Flesh and Blood of Christ to relate to that outward Body Vessel or Temple that was born of the Virgin Mary and walked and suffered in Judea whereas it should relate to the Spiritual Body Flesh and Blood of Christ even that Heavenly and Celestial Light and Life which was the Food and Nourishment of the Regenerate in all Ages as we have already proved The Second Error is In tying this Participation of the Body and Blood of Christ to that Ceremony used by him with his Disciples in the breaking of bread c. as if it had only a Relation thereto or were only enjoyed in the use of that Ceremony which it neither hath nor is For this is that Bread which Christ in his Prayer teaches to call for terming it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the supersubstantial Bread as the Greek hath it and which the Soul partakes of without any relation or necessary respect to this Ceremony as shall be hereafter proved more at length These Two Errors being thus laid aside and the Contentions arising therefrom buried all are agreed in the main Positions viz. First That the body flesh and blood of Christ is necessary for the nourishing of the Soul Believers Souls do really feed upon the Flesh and Blood of Christ. Secondly That the Souls of believers do really and truly partake and feed upon the body flesh and blood of Christ. But while Men are not content with the Spirituality of this Mystery going in their own Wills and according to their own Inventions to strain and wrest the Scriptures for to Tie this Spiritual Communion of the flesh and blood of Christ to outward Bread and Wine and such like Carnal Ordinances no wonder if by their carnal Apprehensions they run into Heaps and Confusion But because it hath been generally supposed that the Communion of the Body and Blood of Christ had some special relation to the Ceremony of breaking Bread I shall first Refute that Opinion and then proceed to consider the Nature and Vse of that Ceremony and whether it be now necessary to Continue answering the Reasons and Objections of such as plead its Continuance as a necessary and standing Ordinance of Jesus Christ. § V. First it must be understood that I speak of a Necessary and Peculiar Relation otherwise I. That the Communion of the Body and Blood of Christ has no special Relation to the Ceremony of breaking Bread neither by Nature nor Precept than in a general Respect for forasmuch as our Communion with Christ is and ought to be our greatest and chiefest work we ought to do all other things with a Respect to God and our Fellowship with him but a special and necessary Respect or Relation is such as where the two things are so tied and united together either of their own Nature or by the Command of God that the one cannot be enjoyed or at least is not except very extraordinarily without the other Thus Salvation hath a necessary respect to Holiness because without Holiness no Man shall see God And the Eating of the flesh and blood of Christ hath a necessary respect to our having Life because if we eat not his flesh and drink not his blood we cannot have Life and our Feeling of God's Presence hath a necessary respect to our being sound Meeting in his Name by Divine Precept because he has promised Where two or three are Met together in his Name he will be in the midst
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
of ordinary Capacity that are not educated in Colledges may understand them V. As for Retortions they must not be impertinent and from the purpose and none shall be so insisted on as to divert us from the Point or turn the Opponent into the Respondent VI. The Day appointed for the Conference is the fourteenth of April in the Year One thousand six hundred seventy five being the Day called Wednesday the Place is to be at Alexander Harper 's House or Close in case the Gray-Fryers Church so called cannot be obtained and that the Conference is to continue from two to five a Clock in the Afternoon VII Both Parties shall endeavour to procure a Praeses to Moderate but not to have any Decisive Judgment yet if such a one cannot be procured the Conference is not to be broken up VIII And it is hereby declared That both Parties intend this for Mutual Edification and therefore intend to abstain from any thing that may obstruct so good an Event IX It is likewise agreed that none shall have Liberty to speak but those that have or shall subscribe before the Dispute begin these aforesaid Articles HEre Alex. Skein one of our Friends chosen Praeses for Us because we could not at that time procure another standing up with the other Praeses Student It was condescended That no Quaker should be a Praeses Quaker We are wronged for we never condescended to any such thing And seeing ye have chosen one of Your Way how can we be hindred to choose one of Ours Andr. Thomson their Praeses There needs no debate in this matter for we are chosen not to have any Decisive Judgment but only for the Moral Part to take notice if the Rules be observed or whether ye keep to the Purpose Then John Leslie had a long and tedious Discourse concerning what was fit to be done and how we ought to Dispute G. K. Praeses I suppose we came not to this Place to hear from this Young-Man a long Logick Discourse R. B. I desire to be heard We being a People so generally mis-represented as Heretical and Erroneous did conceive our selves obliged to give a True and Faithful Account of our Principles which I did in a certain Paper now under debate And that our Innocency therein might appear there was a Challenge added to the end of it offering to defend these our Principles if we might be allowed so to do in these Publick Places where we have been so much misrepresented and against those Persons who had there so often traduced us To which having received no Answer some of the Students of Divinity came to us and signified that they looked upon themselves as concerned because mention is made of such in the beginning of that Paper To whom we answered That they were not the Persons Challenged by Us as not being the Publick Preachers that had mis-represented Us But seeing they were desirous to debate the matter we were not unwilling to render to any a Reason of the Hope that is in us and therefore should not decline it And forasmuch as some did object that we were at a loss as engaging with them because there would be little Advantage in case we had any Victory and a greater Reflection should we appear to be at any loss To such we had and have this to say That as we are not afraid to meet with the Greatest and Ablest of the Preachers themselves so the Truth leads us not to Despise any As R. B. was going on he was interrupted Alex. Shirreff If it were pertinent I could easily disprove much of what is said but to be short R. B. having given Theses provoking all the Scholars of Europe and Great Brittain though R. B. pretends in his Preface to be against School-Divinity yet his Theses are full of it and there are many other Contradictions which I will not now take notice of The Preachers and Ministers of the Word not finding themselves concerned we Young-Men and but Students have offered to Dispute In the Articles the Quakers have been very unreasonable and particularly G. K. did refuse any Article should be put in against Railing because he said That might be Railing in me which was not in him because he to wit G. K. was immediately led by the Spirit We have concluded that being Young-Men in case the Quakers should have any Advantage it will not be of great Consequence and if we have Advantage we hope it may be useful because these are the great Prophets and Preachers of the Quakers G.K. I could take notice of many things not true in that Young-Man's long Discourse And it may here be observed that afterwards J. L. speaking reflectingly against the Quakers said It was no Railing to speak the Truth which was all he pleaded for as particularly that R. B. hath provoked all Europe but I pass them by because I am here exceedingly abused and therefore desire to be heard For I declare in God's Fear and in singleness of my Heart I never said any such thing as is by that Young-Man alledged upon me as I can Appeal to the Auditors who were there present But what I said was this I cannot bind my self not to Rail because I 'me bound already that I should not Rail by the Righteous Law of God in my Conscience and may perhaps speak that as believing it to be true which ye may call Railing A. Shir. I being chiefly concerned and having mostly occasioned this Debate am Employed by the rest to speak first and therefore I will Impugn the Second Thesis Which R. B. read and is as followeth Seing no Man knoweth the Father but the Son and he to whom the Son Revealeth him Second Thesis Matt. 11.27 And seeing the Revelation of the Son is in and by the Spirit therefore the Testimony of the Spirit is that alone by which the true Knowledge of God hath been is and can be only Revealed who as by the moving of his own Spirit converted the Chaos of this World into that wonderful Order wherein it was in the beginning and created Man a living Soul to rule and govern it so by the Revelation of the same Spirit he hath made manifest himself all-a-long unto the Sons of Men both Patriarchs Prophets and Apostles which Revelations of God by the Spirit whether by outward Voices and Appearances Dreams or inward objective Manifestations in the Heart was of old the formal Object of their Faith and remaineth yet so to be since the Object of the Saints Faith is the same in all Ages though set forth under divers Administrations Moreover these Divine inward Revelations which we make absolutely necessary for the building up 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 Examination either of the outward Testimony of the Scriptures or of the Natural Reason of
B. His Offer to Jo. Menzies Professor of Divinity so called George Meldrum Minister at Aberdeen and William Mitchel Catechist at Foot of Dee AS in this late Rencountre it was specially provided Challenge that it shall be Abstract from the Challenge made to you and so no fulfilling of it so now this being past of which you have here presented to you a good and Faithful Account which we hope being seriously weighed by your more Mature Judgments may allay any hasty Joy that might have proceeded from the Windy Triumphs the Students might have possessed you with a Belief they had obtained who at every turn to the nauseating of the more Serious and Impartial Auditors were proclaiming themselves Victors We think you more concerned And indeed we are the more desirous to Meet and Debate it with your selves For either this is All ye have to say which ye have put in their Mouths or ye have more to say If this be all then indeed it may be your Wisdom not to accept this Offer but if ye have more we shall be willing to hear it and endeavour to Answer it And as your Appearing yourselves would be more Satisfactory to the People and is most desired by them as well as us so divers Inconveniences that have in this or may fall in the like would be avoided For First It being in your Publick Houses Reasons there would be less Occasion of Tumult because the House is capable to hold divers Thousands Secondly as it is probable ye would not so readily be put to a Stand as they If it should happen ye were we are hopeful ye would not by raising a Laughter and Clamour amongst the People and crying out three or four at once seek to cover it or boast of Victory and cry out Your Argument is pungent before we have Time allowed us to Answer it Thirdly You engaging we are hopeful to procure Discreet Learned and Persons every way Considerable to be Judges Consultative upon our part though not professing our Way to help to Moderate and keep Good Order Fourthly It is probable That by the Solemnity of of such an Action and the Influence of your Presence as well as other Persons of Condition being there might secure us from the Hazzard of Clods and Stones for I do truly assure you I conceive my self more able to Answer the most pungent of your Arguments than defending my self from the Stones and Blows of your Vnreasonable and Brutish Church-Members Objections It is by some of your People Objected to us whether it come from you or not I will not Affirm That it is below you to engage with us But as this is altogether unsuitable to Christian Ministers whose Master disdained not daily to Debate and Answer the Questions of such as Opposed themselves unto him and taught his Disciples to leave the ninety and nine and go seek after the Odd one Next It is most Vnreasonable for since ye take Liberty to speak against us in your Pulpits and particularly to design us yea and sometimes to speak Vntruths of us I desire then to know Whether it be agreeable to the Rules of Christianity or even of Common Honesty to take Liberty to speak ill of Men behind their Backs abuse their Principles and Reputations and yet say It is below them to prove these Charges to the Mens own Faces Secondly It is Objected That it is against the Laws to call the Faith established by Law into Question But may not the same be said against Protestants in those Nations where Popery and Mahometism are Established by Law Yea is not this the very Pretence and put-off which the Papists both in Germany and France gave the Primitive Protestants when they desired Publick Conferences with them And was not both the Emperour Charles the Fifth and his Brother Ferdinando sorely checkt by divers Bishops of Rome for granting these Conferences and the Queen Mother of France openly reproved and cried out against by Cardinal Turnon and other Clergy-Men for giving way to that of Poysy as suffering the Vniversal Faith of the Church to be called in Question which had been established by many Laws and for a far longer Time than the Profession we oppose It seems ye Defend your selves chiefly by Popish Weapons as will anon further appear In order whereunto I shall speak a Word or two to John Menzies and so make an end The greatest and frequentest Argument that both thy Scholars and others make against us Scholars chief Argument against us is That we have no certain Evidence by which we can make known That we are led by the Spirit that Hereticks and others cannot pretend to Now if this may be admitted as Relevant or Strong against us I desire thou wouldst be pleased to shew me How thou canst extricate thy self out of the same Difficulty when urged by the Jesuit Dempster That the Scripture which thou assignedst as the Ground of the Protestant Religion is an Evidence for you seeing all Hereticks also pretend to it Let me see what Difficulties occur in our Case as to the Spirit which likewise occur not in the same very Way in Yours as to the Scripture For besides that we have as good Ground to lay Claim to the Scriptures as your selves and are ready and I hope able to prove our Principles from them as well as your selves If ye say Men may be deceived by a Seducing Spirit What then will it therefore follow That the Spirit of God will deceive any Or that Men ought not to be guided by it more than because many Men have been and are deceived by a Mis-understanding and wrong Use of the Scripture that therefore the Scripture doth deceive People or ought not to be the Rule If it be said Divers Men pretending to the Spirit Contradict one another Doth not the same recur as to the Scriptures What greater Contradictions can there be than there is betwixt certain Churches both acknowledging the Scriptures to be the Rule Hast thou forgotten John how thou and thy Elder Brother Andr. Cant who both Affirmed the Scripture to be the only Certain Rule and yet oftentimes before the same Auditory in the same Pulpit did from the very same Verse of Scripture Psal. 93 5. Holiness becometh thy house O Lord for ever draw different and Contradictory Doctrines Vses and Applications If that then will not infer according to you the Scriptures to be an Vncertain Rule neither will the other as to the Spirit If it be said That the fame Man pretending to be guided by the Spirit hath been of different Judgments doth not the same also recur as to the Scriptures Or need we go further John than thy self to prove this who hast all-along acknowledged the Scripture to be the Rule and yet sometime judged the Congregational Way to be preferrable to the Presbyterian And then the Presbyterian better than the Independent And now the Episcopal preferrable to both Or tell me John honestly
without any real Proof For it is a Truth That no Scripture-Truth can be savingly believed but by the Illumination of the Spirit which is Objective In Paragraph 28. they think to evade G. K. his Argument That we have Inspiration because all Men have it that then Papists Mahumetans Pagans and Men bodily possessed have Inspiration which we do affirm viz. That these have it so far as to Convince them and is sufficient to be a Law of Condemnation and render them without Excuse for their Sin and this all Men have not only within their Day but after their Day of Visitation is expired But as to their imposed Glosses and Senses which they say their Divines have already vindicated on these Scriptures cited by G. K. for Vniversal Grace and Inspiration as they refer us to their Divines so we refer them to our Friends and our Books where their silly and weak Reasons are answered against this Gospel-Truth As for the Word EVERY we acknowledge it is not taken always Vniversally but seeing it is taken so most frequently it lieth on them to prove that it is otherwise taken in the Places cited Before we close the Answer to this Subsection Revelations self-evident we propose further unto the Reader these Two Considerations 1. That when we say Inward Divine Revelations in the Seed are self-evident we do not mean it always in respect of the Material Objects of things Revealed but in respect of the Formal Object or Revelation it self 2. Although we affirm That the Illumination and Influence of the Spirit in Men's Hearts is both Effective and Objective yet we do not affirm That they are two distinct Things but one and the same thing under different Respects so that we do not plead for another Influence than that which in Words they seem to grant But we say it is a more Excellent Thing than they acknowledge it to be as being in it self perceptible and having a self-Evidence whereas they will have it only a Medium incognitum a thing altogether undiscernible and in-evident of it self so as to convince or satisfy the Understanding that it is of God And thus according to our Adversaries Sense and upon their Principle this Inward Illumination of the Spirit may be said to be Fallacious for want of Evidence seeing according to their own Argument That which hath not a sufficient Evidence is fallacious But whereas the Students in their Account grant in Words That the Soul hath Spiritual Sensations and that the Work of Grace may be felt This Confession destroyeth their whole Superstructure For if the Work of Grace can be felt or is perceptible then it is Objective for whatever is perceptible is objective And seeing they grant That the Soul hath Spiritual Sensations we ask them What are the Objects of the Sensations Are they only Words and Letters or Things such as God himself in his heavenly Refreshings Waterings and Bedewings If the first it is most unreasonable for it would make the Spiritual Senses to fall short of the Natural seeing the Natural Senses reach beyond Words to Natural Things themselves If the Second they must needs with us acknowledge inward objective Revelations for by them we understand no other thing but as God and the things of His Kingdom are felt in us by way of Object SECTION II. Where the Students Chief Argument against the Spirit 's being the Rule is proved to be one upon the Matter with that the Jesuit Dempster used against their Master J. M. and the same way answered and their Weak Endeavours to evite it Examined and Refuted THere hath enough been said heretofore to demonstrate the Fallacies in the Form of their Arguments in which also it resembled the Jesuits which to avoid Repetition we shall now omit Their Medium against us is That we cannot give an Evidence of our being led by the Spirit but that which may be as good an Evidence for Hereticks Hereticks Pretences to the Spirit For thus they word it in their Account alledging We wronged them in saying They used the Words which Hereticks may pretend to yet abstracting from this false Charge we shall take it as they now express it being indeed Equivalent To prove that it may be as good an Evidence for Hereticks they make J. L. argue thus Other Hereticks declare and say they have the Spirit of God teaching them as well as you Therefore if your saying you were so taught were a sufficient Evidence c. Then their declaring c. Now let the Reader judge whether this Argument amounts to any thing more then that That is not a sufficient Evidence to the Quakers which other Hereticks may pretend to Thus the Students dispute against the Quakers let us hear how the Jesuit disputes against J. M. their Master Pap. Lucifug pag. 3. after the Jesuit hath repeated his Argument he adds May it please the Answerer of this Syllogism to remember That the Ground or Principle which he shall produce to prove the Truth of his Religion must have this Property that it cannot serve nor be assumed to prove a false Religion as the Grounds and Principles that one produceth to prove that he is an Honest Man must have this Property that it cannot serve nor be assumed to prove a Knave to be an honest Man c. Let the judicious Reader consider whether there be any material difference betwixt these two Argumentations But to proceed and shew that their Arguments are no better than the Jesuits against their Master and our Answers no worse than their Master 's against the Jesuit we shall place them together J. M. Answereth the Jesuit thus pag. 5. of his Pap. Lucifugus The true Religion hath sufficient grounds in it self to manifest it self to be the true Religion if it meet with a well disposed Intellect For to use your own Similitude an honest Man may have ground enough to shew a distinction betwixt him and a Knave albeit a Fool cannot discern it so the true Religion may have ground enough to prove it self True which the false Religion hath not though an Infidel or Heretick whose foolish mind is darkned Rom. 1.21 cannot take it up Our Answer to the Students as themselves acknowledge it pag. 59. is J. M 's Answer to the Jesuit compared with ours That the Evidence of the Spirit cannot be assigned but to the well-disposed Vnderstanding this they call a pitiful Subterfuge alledging that then this Evidence can only be assigned to such as are of the Quaker's mind but not to others and that any Heretick in the World may deny Evidences upon the same account Now let the judicious Reader determine whether if this Answer be a pitiful Subterfuge the Students with the same Breath do not declare their Master 's to the Jesuit to be the same And when they write next let them shew the difference which they have not yet done In answer to this Retortion they alledge pag. 67. That R. B. said their
are Men that solemnly profess they have abstained from Personal Criminations but seeing they have belied the Apostle Paul as is above observed G. K. may take it patiently to be treated at this Rate by Men of such Circumstances But if they think to infer it because G. K. doth plead for the Liberty and Priviledge of Women they might as well plead That G. K. is too much addicted to a Perfect Holiness because he doth plead for it or that the Students are too much addicted to sin since they plead for the Continuance of it for Term of Life They are little less than inraged that G. K. should have alledged the Testimony of Augustine and Bernard interpreting this Place of the Flesh and therefore they labour like Men in a Sweat for a whole Page against this to no purpose the only Reason of G. K's citing them being because some of their Preachers cried out against this Allegory as a horrid abusive thing in some Quakers to shew them it is none of the Quakers Coining but already used by Men by themselves applauded and commended Upon this they ask Have not some of our Antagonists been observed to make a Welchman's hose of the first Chapter of Genesis If they mean us let them prove we have so done as we have already proved they have again they ask Have not some Quakers been bold to aver that there was never any such real Tree as the Tree of Knowledge of Good and Evil If they have let them instance and prove by whom it was spoken and writ and then they shall have an Answer As they proceed they give an egregious Specimen of their Folly alledging That if it did hold Womens Speaking in the Church Lawful as G. K. affirms that Women are not allowed to speak by Permission then a fortiori it is unlawful for them to speak by Commandment Who but the Students would talk at this rate As if a Commandment might not authorise a Man to do that which a bare Permission will not G. K's Arguments drawn from their own allowing Whores to speak and Women to sing they call Quibbles because they cannot answer which they Reply to only by Questions Do they allow Whores Authoritative Preaching affirming Women may sing Very well whether it be Authoritative or not whatsoever way they speak they keep not Silence and so the Apostle's Words are not taken strictly and literally which gains us the Cause and shews our Doctrine is no more directly against the Apostle's Words than their own Besides from this it followeth by the Students Confession that Women may as lawfully speak in the Church as the Licentiate Students whom the Presbytery permits to speak in the Church before they are Ordained They pass our chief Objection very overly drawn from 1 Cor. 11.5 where the Apostle gives direct Rules how Women should behave themselves in their publick Praying and Preaching alledging There are Rules given in Scripture concerning things that were never lawful but only permitted c. as of Polygamy under the Law But they should have remembred that these are Rules given by the Apostle to the Christian Church of Corinth And seeing the Students suppose That the Apostle gave directions to the Church of Corinth not only of things that belong not to them now but which are not lawful for them a Doctrine we question if their Masters will approve of or of the Consequence of which themselves are aware it remains for them to prove That these Two Rules forbidding Womens Speaking belong to us or is not of the number of these useless Rules more than that other concerning the manner of their Preaching So we hope this Solution it Impugned and desire they may be sure not to forget to bring us this Reason when they write next SECTION IV. Concerning the Necessity of Immediate Revelations to the Building up of True Faith containing an Answer to the Students second Section from pag. 78. to pag. 92. IN their stating the Controversy they say These Inward Revelations are not subjective Revelations or Divine Illuminations This is false for as we have above shewed one and the same Illumination that is Effective or Subjective is also Objective and the Objective is Effective Again they say The Question is not if Immediate Objective Revelations be possible or be sometimes made to some de facto This Concession will overthrow much of all their own Work For if they admit that any Person in our Time hath Immediate Objective Revelations admit Peter or John their former Argument will as much militate against this Real Immediate Immediate Objective Revelation asserted Objective Revelation granted by them as against those which they do not grant Seeing pag. 7. at the Letter A they say Suppose that the Spirit Reveal the Objects of Faith immediately none will deny that he is a Rule or rather Ruler to them who have him so A good Concession but which quite undoes their own Cause For now let us apply their former Argument against this Real Objective Revelation granted by them as thus We ought to believe That as the Rule of Faith of which there can be no Evidence given But There can be no Evidence in the World given of the Spirit that is in Peter and John Therefore c. Again if Peter and John say they can give an Evidence of the Spirit of God in them to wit their own Declaration in Life and Power as also the Immediate Testimony of the Spirit or the Scriptures-Testimony let us Apply in the last place their Argument used against us and see if it will not be as good against Peter and John whom they grant de facto according to their Hypothesis to have Immediate Objective Revelation The Argument is this That which as really agrees to Enthusiast Hereticks as to them can be no Evidence But That Evidence to wit their own Declaration and Saying that both they and their Adversaries have the Immediate Testimony of the Spirit witnessing to the Truth of it would as really agree to Enthusiast Hereticks Therefore c. Yea not only might they thus Argue against any Mens having Immediate Objective Revelation in our days but against the Prophets and Apostles having it seeing the Argument might every way be as strong against their having it as against our having it especially at such times as they wrought no outward Miracles in the sight of the People to whom they were sent as oft they did not When the Lord sent Jonas to preach to the Ninivites he wrought no Miracle in their sight Now let us put the Students in the Ninivites place and we shall find they could Argue as stoutly and hardily against Jonas as now they do against any Quaker They could tell him He could give no Evidence of the Spirit of God in him giving any such Message as for his Declaration it would not suffice because his saying he had the Spirit would be as good a ground for any other Enthusiast Heretick
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
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
to that Scripture cited by them The Plowing of the Wicked is Sin The plowing of the wicked is sin Prov. 21.4 they do not prove that it is meant of outward Plowing The Margin of our English hath it The light of the wicked and Arius Montanus rendereth it on the Margin Cogitatio the Thought That the Plowing of the Wicked is Sin in respect of the Manner and last End we grant but that the Action materially considered is Sin we altogether deny even in a Wicked Man For the outward Mechanick and Bodily Act is good in its Nature and profitable as also in so far as it may be for the Maintenance of his Family it is good So that in respect of the Matter and subordinate End there is no Difference betwixt the Plowing of a Good Man and a Wicked whereas the Prayer of a Good Man by the Spirit and the Prayer of a Wicked Man without the Spirit differ materially in their very Nature and Substance The Good Man's Prayer by the Spirit is true and real Prayer but the Wicked Man's Prayer The true Worshipper distinguished from the False is no true Prayer at all but a dead Image of it Nor is the Wicked Man a true Worshipper for he only is True Worshipper according unto the express Doctrine of Christ Who worships the Father in Spirit and in Truth whereas a Wicked Man's Plowing is as Real and true and good as to the Matter and Nature of the Outward Action as that of the Good It doth not therefore follow That according to the Quakers Principle because a Man is not to pray without the Spirit that therefore he is not to Plow without the Spirit in respect of the Matter although in respect of the Defect in the Manner and last End which should be the Glory of God he sins when he Plows as when he Prays but yet not so much in the one as in the other for in the one both Matter and Manner are wrong in the other not the Matter but Manner But if a Man be faithful to God he may as certainly expect the Divine Assistance of the Spirit to help him to Plow as to Pray although that Assistance to pray is greater and of another manner than that to Plow As is obvious to any that hath Spiritual Experience And whereas A. Sk. inferreth upon them Their going about the Spiritual Duties in a Carnal Manner c. This they call an Impudent Calumny But in this the Impudent Calumny is their own not his For dare they deny but they are for going about Prayer and Praise which are Spiritual Duties without the Motion of the Spirit which is as much as to say in a Carnal manner for what is not done by the Spirit is done but in a Carnal manner And whereas they call his Second Answer A Clear Confession c. yet they tell us nothing of it pag. 96. They are no less disingenuous in alledging That G. K. dissenteth from R. B. and A. Sk. whom in their airy and frothy Minds they call his pretended Infallible Brethren for as G. K. requireth Inspirations to the Acceptable Performance of other Actions so doth A. Sk. and R. B. Yet we all say Wicked Men may very lawfully go about Natural and Civil Performances as to Plow to Eat to pay Debts as they are materially considered without Inspiration and in so doing although they fall short of Acceptable Performance for Defect of the right manner and the End they sin less than to omit those Actions and indeed sin not at all as to the Nature and Substance of them as they do who pray without Inspiration As for G. K. his Distinction of Mandatory and Permissory Inspirations it holds good notwithstanding all their Idle Inspirations mandatory and permissory Foolish and Impertinent Cavilling at it From the Words of Paul that he essayed to go to Bithynia but the Spirit permitted him not G. K. inferred by the Rule of Contraries That the Spirit sometimes permitted him To evade this they are sorely pinched In their Account of the Dispute pag. 30. they grant his Consequence That Paul at sometimes had a Permission but they deny it to be an Inspiration But here in this new Assault they deny That any Permission followeth by the Rule of Contraries from Paul 's Words alledging That he permitted him and he permitted him not are not Contraries But G. K. did not alledge these to be Contraries for they are flat Contradictory Propositions Contrary and Contradictory distinguished But these we say are Contraries The Spirit permitted not Paul to go to Bithynia therefore he permitted him to go sometimes to some Places This is a plain Inference from the Rule of Contraries by Contraries We mean not Contraries in the strict Logical Sense as when the Contrariety is betwixt two Vniversals but Opposites which in the common way of Speech are called Contraries and in the Logical Sense may be called Sub-Contraries Which do infer one another not to be true always simul semel at one Time and Place but at divers Times and Places c. As for Example If there be a South there must be a North if a Time to come there is a Time to be past If some things be Hot and not Cold other things must be Cold and not Hot. And to use a more near Example to the Matter in Hand If when a River is not permitted to Run by reason of an excessive Freezing that bindeth it up at one Time it followeth That it is permitted to Run at another Time when there cometh a Thaw Or yet to come nearer If the Wind do not permit a Ship to sail Southward at one Time it doth permit her at another Time to sail Southward We would not have insisted on such Rudiments had not the great Ignorance of the Students occasioned it Pag. 97. They close their § 9. most pitifully After having failed to refute G. K's Distinction of Permissory and Mandatory Inspirations they say They leave it to be proved by G. K. That the simple permitting of him meaning Permission not joined with a Command hath been by Inspiration The Students Evasions and preposterous Demands Here they shamefully desert their Undertaking which was to Refute permissive Inspirations but when they fail to do this they put G. K. to prove them Whereas they ought to remember that G. K. is not bound by the Law of Dispute to prove any thing being a meer Defendent yea when he offered ex abundanti to prove something in the Dispute they blamed him for so doing being but a Defendent And now they would have him leave Defendent and become Opponent This is a pitiful Confutation of the Quakers Principles that when they fall short in their Proofs against us put us to prove our own Principles But seeing they are so beggarly as to beg from G. K. a Proof of this he shall give it unto them and it is this Admit then that according to the
how they Refute this Distinction of General and Particular Inspirations or Influences First they say He shall never be able to produce a Ground for this Distinction out of Scripture A learned Refutation indeed and like unto their old way of putting us to prove what they cannot disprove May it not as well suffice us to say They shall never be able to produce a Ground out of Scripture against it Inspirations General or Particular and the rather since we are Defendents Secondly That which is called a general Inspiration could not put us out to any particular thing say they Answer If by putting us out they mean determine us insuperably or irresistibly thereunto we grant but this is no Absurdity Thirdly They would always leave us undetermined Answer Nor is this Absurd For in things that are permissive and left to our Freedom in the Lord to do them or not to do them we need not any thing to determine us as to the partiticular Act but may determine our selves being free Agents although as to the Nature and Kind of the Act in General that it be in true Love to God and to his Glory we are determined by the Lord. Pag. 100. They are no less unsuccessful in managing their other Argument in Comparing Inward Duties with outward For whereas they alledge for a Proof of their Minor That if we were not to go about Inward Duties without a previous sensible Inspiration there would be a progressus in Infinitum This hath been sufficiently an-answered above in the Dispute that as to that Inward Duty of Waiting we cannot suppose that ever at any time an Influence or Inspiration can be wanting And this we say still we mean to true Christians who are faithful unto God and do faithfully improve his Influences As for others Vnfaithfulness wants Influences to Duties if they want Influences either to Inward or outward Duties the Cause is their Vnfaithfulness And so the Way to have them upon all Occasions is to be Faithful to answer God's Call who doth oft invite and call upon them who are Vnfaithful But if they mean All Inward Duties as Meditation in many Cases upon particular Subjects we deny that even true Christians have always particular Inspirations thereunto Nor is there any necessity to assert them Now let us take notice how they refute the Distinction of General and Particular Inspirations First say they There are no General Inspirations as we have shewed already But that they have shewed no such thing is already made apparent Secondly Supposing them yet they being but General would not be a sufficient Ground for the particular Inward Duties of waiting desiring But how Prove they this No wise but meerly Affirm it only they confound Waiting Desiring and Meditating together whereas Meditating is of a larger extent and sometimes yea oft-times requireth a Special Inspiration Thirdly say they The Scriptures produced by the Quakers prove alike as to outward and inward Duties To this we answer That as to some outward Duties it is true as to others false As for Example To be clear in all outward Conversation is a Continual Duty and therefore we can never want an Influence thereunto if we be faithful Preaching and Praying audibly is from a particular Influence But to Preach and Pray in the Church or Assembly with audible Words is not a continual Duty nor yet a General to all Christians and therefore it hath not always an Influence to assist thereunto And here let the Reader note That by a General Influence or Inspiration we mean only such an Influence as serveth in general for all Ordinary Actions that are to be generally performed in an acceptable Manner As the same Spiritual Influence that sufficeth me to Eat in Faith Fear and Love sufficeth me also to Plow or do any other Mechanical Work But the same doth not suffice me to preach or expound Scripture otherwise any ordinary Christian might do so at any Time Which our Adversaries will not acknowledge Now that Preaching and Praying in particular require a Super-added Spiritual Influence and Inspiration we prove thus If Men may have an Influence or Inspiration of the Spirit to wait fear and love God and yet want an Influence or Inspiration to Preach or Pray Vocally Then the Influence and Inspiration to Preach and Pray vocally is a distinct superadded Influence c. But the first is true Therefore the Second The Consequence of the first Proposition is clear from that Maxime Quorum unum potest esse absque alio c. When of two things the one can be without the other the two are really distinguished The Second Proposition is proved 1. Because all true Christians have an Influence and Inspiration to Wait Fear and Love God but all true Christians have not an Influence and Inspiration to Preach and Pray Vocally in the Church This our Adversaries cannot deny 2. Even a true Gospel-Minister may at times want a Door of Vtterance when in the Time of this Want he hath an Influence or Inspiration to Wait Fear and Love God Therefore these Two are distinct The Antecedent is clear in the Case of Ezekiel Chap. 3.15 Ezekiel sate seven Days with the Elders in silence 16. who sate seven Days with the Elders having nothing to speak unto them from the Lord until at the end of the seven Days the Word of the Lord came unto him And Ezra sate silent till the Evening-Sacrifice And Ezra sate silent c. and then he kneeled down and prayed Ezra 9.5 Also Paul desired the Colossians to pray for him that Vtterance might be given him Which clearly imports That he had it not at all Times although at all Times he had an Influence or Inspiration to Wait Fear and Love God And David prayed That God would open his Mouth and his Lips should shew forth his Praise Isaiah said That God had given him the Tongue of the Learned c. Christ promised That he would give his Apostles a Mouth and Wisdom which all their Adversaries should not be able to Resist All this signifieth an Influence of the Spirit to speak which was not general to all nor permanent or perpetual with them who had it As is clear in the Case of David who declared That he was silent and held his Tongue even from good until the Fire kindled in him and then he spake with his Tongue Psal. 39.3 Yea what signifieth the Coal wherewith Isaiah his Mouth was touched but an Inspiration or Influence of Life superadded unto that General Influence which he had before Now if our Adversaries say This was given unto those Men in an extra-ordinary way as being Prophets and Apostles but is now ceased since the Apostles Days To this we Answer 1. This is a plain Acknowledgment That general Influences common to all Christians are one thing and particular Influences given to holy Men to Preach and Pray Vocally Inspirations to Preach and Pray vocally not ceased are
Worship God according as we Preached And therefore they said that He to wit God had wholly neglected the Salvation of all their Predecessors in permitting that these Miserable Souls should altogether be destitute to their utter Ruin of the Knowledge of Saving Truth This most odious Thought did much draw them back from the Worship of the True God but by the help of God this Error and Scruple was taken from them For we first did demonstrate unto them that the Divine Law was the Oldest of all yea before any Law was made by the Ancients Taught by Nature not to Kill c. The Japans knew by the Teaching of Nature that it was unlawful to Kill Steal Forswear and other things contained in the Ten Divine Laws as was evident in that when any of them Committed these Crimes they were tormented by the Pricks of their Consciences That hence Reason it self doth teach to flee the Evil and follow the Good and therefore was Implanted in the minds of all Men by Nature So that all have the Knowledge of the Divine Law from Nature and of God the Author of Nature before Discipline be added Of which were it doubted Trial might be made in some body altogether Void of Discipline who has been Educated in some Mountain or Wilderness without any Knowledge of the Laws of his Country For if such an one thus altogether Ignorant and Unacquainted with Humane Discipline were asked Whether to Kill a Man to Steal and these other things which the Law of God forbids were Sinful or not Or if it were not right to forbear these things Truly I say such an one utterly Ignorant of Humane Discipline would so answer that it would easily appear that he were not Void of the Law of God From whence then shall we judge he has drawn his Notion unless from God himself the Author of Nature If then this be manifest in Barbarous Men how much more in Men Civiliz'd and well-Educated Which being so it necessarily follows that the Divine Law was Implanted in Man's Heart before all Laws made by Man This Reason was so manifest to them that they were fully satisfied and so being delivered from these Snares did easily subject themselves to the sweet Yoak of Christ. Thus far Xaverius Thus it may seem that to satisfy these Japonians that their Fore-fathers were not all necessarily Damned and to shew that the Vniversal Love of God reached unto them to put them in a Capacity of Salvation This Cunning Jesuite could not find another way than by Asserting this Principle Albeit it be no ways Congruous to the Doctrine of the Church of Rome For these Antient Japonians could not be esteemed Members of the Church of Rome and as not being such according to the Romish Principle who say There is no Salvation without the Church that is without the Church of Rome must needs have been Damned II. That by vertue of that Light Men may be Converted and become Members of the Church without which is no Salvation Secondly That Notion and Definition of a Church which naturally arises from this Principle and is accordingly believed by the Assertors of it doth also both very well Agree to and Establish this Doctrine of Vniversal Love For by vertue of this Seed and Light Extended by Christ unto the Hearts of all it being supposed That Men may thereby be truly Converted and consequentially Vnited to Christ it naturally follows That such may become Members of the Church Else none of Old but the Families of the Patriarchs and of the Jews could have been judged to be Saved nor yet any during all the Time of the Apostacy Which as it is false in it self will be hardly affirmed by any And therefore since such might be Saved they must be esteemed Members of the Church without which in this large Sense there can be no Salvation as including the whole Body of Christ Of which Body who are not are certainly Excluded And therefore it is that the Church Catholick or Vniversal is not so confined to any Sect Form or External Profession as that those that are not Initiated in those Forms are Excluded absolutely from being Members of the Church unless it be upon Refusal or Resistance of the Will of God really manifest to them as drawing them to the Practice of particular Things For it hath pleased God at several Times to Require several things both of particular Churches and Persons which he has not of others As to the Jewish Converts To Abstain from things Strangled and Blood and to the Churches of the Gentiles Not to Circumcise which was permitted to the Christian Jews for a Time And from particular Persons many particular things have been Required Which albeit they were not general Obligations upon all Christians yet in so far as Manifested to and Required of them were sufficiently Obligatory And their Disobedience to them should have been in them a Breach of their General Obligation of Obedience which we owe to God in all things He Requires and consequently pernicious however others to whom they have never been Revealed nor Required might have been Saved without them III. That God by his Spirit Reveals his Will Immediately in the hearts of all true Christians Thirdly As the Asserting of Principles which commend the Love of God and shew the Great Extent of it to Mankind do most agree with Vniversal Love so this People in another Chief Principle of theirs do greatly shew it For as by the Preaching of this Vniversal Principle of the Light they shew the Extension of God's Love to all so by Preaching that God both doth and is willing to Reveal his Will Immediately by his own Spirit in the Hearts of all those that Receive his Light that so they may be guided acted and led thereby and know the Mind of God thus Inwardly Immediately in themselves they hold forth the Intension of God's Love to all those that follow and obey him so that they neither bind up this being led by the Spirit of God only to themselves nor stint it to singular and Extraordinary Occasions but hold it forth as a Common and Vniversal Priviledge to all true Christians and Members of the Church Now this Doctrine greatly Commends the Love of God and Establisheth the Principle of Vniversal Love in that it shews how Vniversally God hath offered this Blessed Priviledge to all in that He hath given his Light unto all upon the receiving of which this Immediate Guidance of the Spirit followeth as a necessary Concomitant For such as deny this Immediate Revelation of God's Will by his Spirit in the Hearts of his Children to be a Common and Vniversal Priviledge to all true Christians and Members of the Church must needs suppose the Knowledge of his Will Necessary for them to be Communicated to them by some other External Means as by outward Writings and Precepts insomuch that all such as are robbed of this Benefit are necessarily Excluded from
Nimeguen to Consult the Peace of Christendom so far as they are concerned Wherein the true Cause of the present War is discovered and the Right Remedy and Means for a firm and settled Peace is Proposed By R. Barclay a Lover and Travailer for the Peace of Christendom Which was delivered to them in Latin the 23 d. and 24 th days of the Month called February 1677 8. and now published in English for the satisfaction of such as understand not the Language Psal. 2.10 Be wise therefore ye Kings be instructed ye Judges of the Earth serve the Lord with fear and rejoyce with Trembling Kiss the Son least he be Angry and ye perish from the Way when his Wrath is kindled but a little blessed are all they that put their Trust in him To the Embassadors and Deputies of the Christian Princes and States met at Nimeguen to Consult the Peace of Christendom R. B. a Servant of Jesus Christ and hearty Wel-wisher to the Christian World Wishes Increase of Grace and Peace and the Spirit of sound Judgment with hearts Inclined and willing to Receive and Obey the Counsel of God LET it not seem Strange unto you who are Men Chosen and Authorized by the Great Monarchs and States of Europe to find out a Speedy Remedy for the present Great Trouble under which many of her Inhabitants do groan as such whose Wisdom and Prudence and Abilities have so Recommended them to the World as to be Judged fit for so Great and Difficult a Work To be Addressed unto by one who by the World may be esteemed Weak and Foolish whose Advice is not Ushered unto you by the Commission of any of the Princes of this World nor Seconded by the Recommendation of any Earthly State For since your Work is that which concerns all Christians why may not every Christian who feels himself stir'd up of the Lord thereunto Contribute therein And if they have place to be heard in this Affair who come in the name of Kings and Princes let it not seem heavy unto you to hear him that comes in the Name of the Lord Jesus Christ who in the truest sense is the Head and Governour and Chief Bishop of the Church the Most-truly-Christian and Catholick King Many of whose Subjects are Concerned in this matter and the Blood of many in Hazzard for whom he hath shed his precious Blood And yet who shall not seek to Obtrude upon you the Belief of the Truth or Certainty of his Commission because of his own Testimony but leave it as well as the things he therein delivereth to the holy and pure Witness of God in all your Consciences to be Received or Rejected by you as it shall there be Approved or not Approved Know then My Friends that many and often times my Soul has been deeply bowed down under the weighty Sense of the present State of Christendom and in secret before the Lord I have mourned and bitterly lamented because thereof And as I was Crossing the Sea and being the last Summer in Holland The Burthen that was upon the Author in this Matter and some parts of Germany the Burthen thereof fell often upon me and it several times came before me to Write unto you what I then saw and felt from God of these things while I was in those parts But I Waited and was not willing to be Hasty and now being Returned to my own Country and at my own Home I cheerfully accept the fit Season which the Lord has put in my hand and called me to therein to signify unto you those things which in his Name and Authority I am Commanded to do And for this End the Lord has shewn me what the Causes are of all this Mischief and Confusion and Desolation which are necessary to be made known unto you and deeply and seriously to be Considered by you Else ye can never be able to Apply the Right Remedies I speak of the Primary and Original Cause The Primary Cause of Mischief first to be Removed as it proceeds from him and is hatched by him who is the Author of all Mischief and the great Enemy to as well as Envyer of the true Peace and Prosperity of all good Christians and who sows in Mens hearts that Evil Seed and fomenteth that bad Ground from which all Evil Riseth For unless this be seen discovered and removed in the Ground although the secondary and more immediate Causes be seen to wit the Projects Designs and Councils of Men and in part be answered and removed by giving way to some and taking from others according as they are more or less formidable and considerable measuring these things by the Rules of Humane Wisdom and Carnal Prudence and Policy yet that is not sufficient That may Allay the Heat for a Time but will not Remove the Evil and You in so doing will prove but like those Physitians that do Mitigate the pain and violence of a Disease for a Time but do not take away the Ground and Cause of it so that it shortly again Returns and in the End Destroys him that is Afflicted with it The Chief Ground Cause and Root then of all this Misery among all those called Christians is because they are only such in Name Christians in Name and not in Nature and not in Nature having only a form and profession of Christianity in shew and words but are still Strangers yea and Enemies to the life and vertue of it owning God and Christ in words but denying them in works and therefore the Lord Jesus Christ will not own them as his Children nor Disciples For while they say they are his Followers while they Preach and Exalt his Precepts while they Extoll his Life Patience and Meekness his Self denying perfect Resignation and Obedience to the Will of his Father yet themselves are out of it and so bring Shame and Reproach to that Honourable Name which they Assume to themselves in the face of the Nations and give an occasion for Infidels Turks Jews and Atheists to profane and blaspheme the holy Name of Jesus Is it not so While so much Ambition Pride Vanity Wantonness and Malice Murder Cruelty and Oppression Abominations abounding in the Courts of Christian Princes yea and all manner of Abominations abounds and is openly practised yea while those that should be Patterns and Examples of Justice Vertue and Sobriety to others do for the most part Exceed most in those things So that the Courts of Christian Princes who while in words seem more to Glory in being Professors and Protectors of Christianity than in their outward Crowns which should be Colledges of Vertue and Piety are mostly Scenes of greatest Wickedness and Nests and Receptacles of all the Baffoons Stage-players and other vilest Vermin not fit to be mentioned I say Is it not so While upon every slender Praetext such as Their own small Discontents or That they judge the present Peace they have with their Neighbour cannot sute
of his thus Contradicting himself is that albeit his Malice to the Truth and my self was such that he could not say enough to Render both it and me despicable yet forgetting himself at other times he was forced to Acknowledge what I say Considerable that he might render his own Work of some Value and himself a Champion Which he could never have done albeit he might be supposed to have Rebuked and Refuted a piece of pitiful Non-sense Thus the Man while he stretcheth to Exalt Himself and Abase me overturns on the one part what he affirms on the other But if he can have so far pity upon himself as to think in time of Repenting I do with my whole Heart freely forgive him and whether he do or not I can Assure him as I should never have Valued my self upon his Commendation so I am nothing moved by his Abuses save only to Pity and Commiserate him I must Intreat this of the Reader that if he desire to be fully Informed in this Controversy he will be pleased first to Read my Apology which for his Benefit will I hope be Extant in our own Language ere this comes to his Hands and then perhaps he will little need an Antidote against the pretended Confutation But if any Scruple there Remain it will easily be Removed by seriously perusing this Vindication And because before his Book he placeth a great List of that he accounts the Blasphemous Assertions of the Quakers that so he may prepossess his Reader with Prejudice at the very Entry to Remove them thou wilt find Inserted at the End a List of so many of them as are utterly false Besides many of them are Perversions and not owned in the Terms he Asserts them And yet a great part of them he pretends not so much as to Deduce from any Words written by me but has sished for them in the Writings of others of our Adversaries which piece of Injustice is in the last Section Demonstrated Not desiring to Detain thee any longer I shall only Wish The God of all Grace to Minister to thee such a Measure thereof and give thee such Light and Vnderstanding by the Holy Influence of his Divine Spirit that thou may'st for his Glory and thy Soul's Salvation make a Right Judgment of the present Controversy and come truly to Discern which Doctrine it is and Who that speaks most Consonantly to the Holy Scriptures So Wisheth he who is a Real Friend to all Men R. B. ADVERTISEMENT IT is hoped That the more Moderate Sober and Serious among the Presbyterian Preachers and who have a true Regard as well to the Peace of their own Consciences as to the Christian Reputation of their Cause and Interest among Sober and Honest Christians will shew their Readiness to do Justice to themselves as well as Right to the Injured Author of this Treatise not only in respect to the Appeal added to the End of the last Section but also to the many other gross Abuses Falshoods and Railings detected herein to be most Impudently Asserted by John Brown since he comes forth under no less Character than a Presbyterian David and that given him by so Eminent a Man as Robert Macquare is Reputed among them Which Justice is also the more hoped for since the more Moderate Presbyterians have themselves felt the Fruit of J. B. his Violent Furious and Unchristian Temper in his fomenting Divisions among them and encouraging Cameron by his Letter whom they repute an Heady Turbulent Incendiary and the Effects of whose Work strengthened by J. B. have produced no small Mischief both to the Cause in general and to many poor People who have been thereby Ruined if the Occasion some of themselves Represent of the late Rising in Scotland be true R. B.'s R. B's APOLOGY FOR THE True Christian Divinity VINDICATED FROM J. B's Examination and pretended Confutation thereof in his Book year 1679 called Quakerism the Path-way to Paganism SECT I. Containing the Introduction and the Method the Author proposeth to himself in this Treatise with the Reasons Wherefore Together with some general Considerations Relating to J. B's whole Book and Remarks on his Epistle to the Reader ¶ 1. AMONG the many Evils that abound amongst those that bear the Name of Christians this is a great One that in the Vnhappy difference they have among themselves there appears so much Malice Bitterness and Envy and so little of that Candor and Sincerity True and Vnmixed Zeal and of the Meekness Peceableness and Gentleness of Jesus so that there is often-times observed an Eager Willingness to Represent their Opposits other ways than they are But among all sorts of such as profess Christianity I know none have more Reason to Complain of this Abuse than we who albeit we have not a little laboured to make known to all the plain Truth held by us yet our words have been most miserably perverted upon many occasions and we most horribly Mis-represented As is abundantly manifest to many who are acquainted with the Books Writ against us and our Answers wherein many if not most of the Arguments used against us are not levelled at those things we truly hold Our sad Sufferings by our Adversaries mis-representing us and perverting our Principles and Doctrine but at the monstrous and horrid Conceptions which our Adversaries have framed to themselves and them would needs fasten upon us as our Principles and Doctrines Many of us have been thus exercised in the Controversys wherein we have been Concerned and I my self in some small Rencountres that have heretofore faln to my share have had my part but I Confess Inferiour to many of my Brethren But now that J. B's Work appears I think considering the Bulk and Nature of it hereafter more particularly to be viewed I may come up with most For I scarce think that ever a Man's words were so horridly and constantly throughout perverted or that ever a Book of Controversy of its Bulk to wit as I take it betwixt 70 and 80 Sheets of Paper was so stuffed with a Continual Strain of Railing from the very first Page unto the last Yet when we consider the Man's Design which appears from the Nature of his Work perhaps there will be less Occasion of Wonder ¶ For either he or some Brother of his abroad having without any Provocation from us the People called Quakers fallen into the most gross and vilest Sort of Railing against us in a Postcript to S. R ' s. Letters The Advantage J. B. has upon his Implicite Believers and that without the least Offer of Probation it seems they judged themselves concerned to give the People some Reason for their so doing And there could not be a finer Knack to Beguil the Credulous and Implicite Multitude than to Answer a Book writ in Latine and not Extant in their Mother-Tongue for there a Man as to them who cannot Read Vnderstand and Compare it with that to which it relates may pervert
they urge from Rom. 3.20 by the Deeds of the Law there shall no Flesh be justified Works of the Moral Law Justify not which I shew is to be understood of Works done and not by the Grace of God he answers That such are no good Works at all But may not a Man do some of the Works which even the Moral Law commands such as not to commit Murder Theft or Adultery without the Grace of God Hath not he confessed as much of some Heathens whom he judgeth not to have had the Grace of God and will he say these Works are not materially good albeit not formally with a respect to any advantage as to Salvation they receive by them And though it should be confessed That all is not always Requisite to be Antecedent to Justification which falls out to be Antecedent to Salvation yet the Question is Whether there be anything absolutely Requisite to be Antecedent to Salvation which is not also absolutely Requisite to be Antecedent to Justification If not then if Works be absolutely necessary or so far as they are absolutely necessary to Salvation they must also be so to Justification If he say other ways then as I observed before full and perfect Justification according to him must not be esteemed sufficient to Salvation J. B. pleads the Works of the Spirit to be Impure Pag. 322. N. 42. He comes to prove the Best Works even those wrought by the Spirit in the Saints to be Impure which before also he had affirmed pag. 307. there he would Infer we say the same of good Works because I affirm That Works done by Man's own Strength are polluted But it will not thence follow we believe Works done by the Grace of God to be such But for this Impurity of good Works he marks Psal. 143.2.130 3. Job 9.16 none of which speak one Word of good Works thus understood Then he mentions Esai 64.6 All our Righteousness is as filthy Rags but silently passeth over how I shew their own Authors as Calvin and Musculus c. affirm this not to be understood of Evangelical Righteousness and himself overturns what he urges from this Works of the Spirit to be pure and undefiled confessed by J. B. affirming That we ought not to call the Work of the Spirit of God in his People Filthy Rags But if they were so they might be so called and yet he overturns it further by confessing Some Works wrought by the Apostles were undefiled then all the Works wrought by the Spirit in the Saints cannot be said to be Impure which is their Assertion And the Instance of Clean Water passing through an Vnclean Pipe doth not hold which is their great probation He will not Contend with what I say about the word Merit neither hath he much against my Conclusion in this matter yet that he may end this Chapter like himself he concludeth it with a gross Lie and Railing saying I affirm A Man may be Regenerated without the least help of the Grace of God J. B's gross Lie which as I wholly abhor so there cannot be a greater Falshood alledged upon me SECT IX Wherein his Fourteenth Chapter Of Perfection is Considered ¶ 1. I Come now to his Fourteenth Chapter Of Perfection where after he has repeated my Eighth Proposition he reckons it Confidence in me to Accuse their Answer in their Larger Catechism of speaking against the Power of Divine Grace which saith That Man is not able by any Grace of God received in this Life to keep the Commands of God But in stead of justifying this Assertion he saith They are not ashamed of it Then he recurreth a little to his Author Hicks according to his Custom and falls a Railing where among other great Charges he accuseth the Quakers of Reproaching Reviling Calumnies Scolding and the like J. B. a Railer exceeding others confessed by his own Party Also pag. 329. speaking of bridling the Tongue But he of all Men should have been silent in this who is such a Railer in the Superlative Degree that some of his own Faith who have Bad enough Thoughts of the Quakers have said that he not only Equals them but Exceeds them in Railing Of his Railing in this Chapter the Reader may further observe pag. 332 345-349 Here as in his former Chapter to enervate the Perfection asserted by me he brings forth his old and often-repeated Calumny as if I asserted This Perfection to proceed meerly from the Light of Nature affirming The Light pleaded for by me p. 227. to be such His false Charges as never came from the Grace of God to be Flesh Blindness Enmity to God Natural Sensual c. affirming that I say Man is Regenerated Sanctified Justified though not one Ray of Divine Illumination hath shined into his Soul nor one Act of Grace has reached either his Intellect Will or Affection to cause this Change The like p. 331. All which is most abominable false and never either believed or asserted by me and therefore all he concludes upon this malitious Assertion falls to the Ground and needs no further Answer Next he bestows much Pains p. 328 329. to shew from the Hebrew and Greek Word that Perfection is sometimes understood of Sincerity and Integrity and Perfection in these Respects he thus Defines In Regeneration the whole Man is changed Perfection defined so that he is now born a New Creature sanctified wholly in Mind Heart Spirit Affections Consciences Memory and Body though but in a small Measure or degree and again Yielding impartial Obedience through the Grace of God unto all God's Precepts waving none But if he will stand by what he here Asserts I will desire no more albeit he falsly say in the following page That all this will not satisfy us For I would desire the next time Breaking the Commands daily c. is not Perfection nor a growing in Grace he would Reconcile this with Breaking the Commands daily in Thought Word and Deed. To prove this he insists in Contradiction to what he said before p. 330. N. 7. and his Proofs are 1 Because in Christ's House there are diverse Sizes and Degrees of Persons as Babes or little Children young Men old Men And this is not denied but the thing he should have proved is that none of those Degrees can be without daily breaking God's Commands His Second Proof is yet more rare Christians are exhorted to grow in Grace to put off the Old Man which is corrupt to put on the New Man to mortify their Members Very good But is To break the Commands daily in Thought Word and Deed the way to grow in Grace to put off the old Man and on the New If this be not to pervert Christianity what can be said to be so If Men can dream waking as he sometimes supposes he has sure been in this Posture when he brought this Proof But he adds That this Perfection rendreth Gospel-Commands useless But
is a speaking and actual part of God's Worship Now there is not a word in the Text of these Exceptions more than the other and let him prove them if he can from the Scripture without making way for Womens-Preaching He confesseth pag. 400. That Women may be Instrumental in Conversion privately but not publickly and for his saying He will suspect the Conversion that way wrought rather to be a Delusion he but telleth his own Conjecture that so he may Conclude this Chapter according to his Custom with Railing ¶ 7. Pag. 401. He begins his 21 Chapter of Ministers Maintenance with a manifest Perversion Insinuating As if I were Joining with such who are against Ministers Maintenance which is utterly false as by what I say upon that subject doth evidently appear But indeed the Man contendeth here very warmly and with might and main The Maintenance allow'd to Ministers in Scripture and tooth and nail as they say albeit the thing he pleads for as to the substantial part of it be not denied but it will not satisfy him to grant as I do that the Ministers should receive Temporal things from them to whom they minister Spiritual or that their Necessities should be supplied No he will have it to be an Honorary as he calls it and that a large one too For so pag. 405. he interprets 1 Tim. 5.17 18 as if Double Honour could not be given without large giving of Money The Honour due to them is not a Money-Price It seems poor Folks with him cannot give Double Honour nor fulfill this Command of the Apostle it is only the Rich Folks Honour who can give largely that he regards yea he reckons this giving liberally to Ministers a Sowing to the Spirit for so he interpreteth Gal. 6.8 By all which it is manifest that to give liberally to Ministers goeth with him for a great Article of Faith But the Question only lieth betwixt us concerning a Limited and Forced Maintenance for a Sumptuous he cannot for shame but seem to disclaim and a Necessary yea what in any true sense can be so called I confess Therefore as what he saith of our denying it is false so what he urgeth to prove it as to us is superfluous As for a Constrained or Forced Maintenance They are not by Constraint to force their Maintenance which neither Magistrate nor People can make Lawful I desire him next time to prove it from Scripture since he has not yet done it nor indeed can he by any thing there written since what is there said is only by way of such Exhortation as Liberality and Charity is injoyned which albeit he saith confidently he has Convicted of Falshood but he hath said it and that is all For there were then no Christian Magistrates to Limit or Constrain such as would not Give The Conclusions and Determinations of the Magistrate and People make it not lawful in it self as all that hath been given either by Heathen-or Popish Magistrates or People out of Superstition may be lawful for Ministers to receive And indeed many of them begin to call that the Churches Patrimony and reckon it Sacriledge for others than Church-men as they call them to meddle with it He knows not how to turn-by Paul's Exhortation to the Elders of Ephesus Act. 20.33 and therefore at last after some ado he agrees to it but to make it have the less weight he tells How Paul took from other Churches which is not denied But it is manifest Paul preferred the Not-taking but Working with their hands to supply their Necessities as that which was rather to be done else to what purpose desires he them to Remember the words of the Lord Jesus That it is more blessed to give than to receive But it seems J. B. and his Brethren think it the Most blessed thing to be getting large Augmentations My speaking of their Complaining of the hardness of Christians indefinitly doth not hinder Exceptions and therefore his Carping at it p. 409. is frivolous And albeit Paul did not plead for a Carnal Ministry in reasoning for Maintenance as he saith p. 410. yet it very well follows that such are but a Carnal Ministry that will not preach without they get Money yea himself confesseth in the former page That True Ministers must speak whether they get Aliment or not and Commendeth some for so doing But he hath given in this pag. 410. a notable Example of his Sottishness and Malice both together For in answering what I say That a Carnal Ministry wanteth the Life and Power and therefore needs a fixed Maintenance but a Spiritual Ministry can confide in God who will provide for them To this he tells And are not the Priests now a days Richly provided for whilst the Servants of God have been put to great Straits and Sufferings and by them in N. England to hanging shall we therefore say these Persecuting Priests c. are the Called of God sent forth in his Authority and Power J. B. That the Priests in the Days of Jezabel were richly provided for and the Servants of God put to great Straits Shall we therefore saith he say that these Priests of Baal were the only Called of God sent forth in his Power and Authority and that the Servants of the Lord were but a Carnal Ministry This were to argue Carnally with Belly-Arguments as our Quakers do The sober Reader may judge of the sottishness and malitious Perversness of this Answer Sottish it is because no ways to the purpose for I never made the Being richly provided a token of a Spiritual Ministry as the whole I say of this Matter evinceth but on the contrary with Christ and the Apostle I think they are most blessed who receive least And will he say that my saying that Spiritual Ministers can depend upon God who will provide for them so as not to need a fixed Maintenance Infers any such thing it is malitious because he would insinuate to the Reader that this gross Assertion were mine affirming we Argue with Belly-Arguments which is a Base but Bare Calumny How much more his Arguments savour of that the Reader may judge and that his extream Keenness in this Matter shews how near of Kin he is to those whose God is their Belly who Preach for Hire and Divine for Money and look for their Gain from their Quarter What he saith of the Quakers Riches is both False and Frivolous for they are none of the Richest People and their Preachers especially such as receive Maintenance are usually the poorest among them For such as have of their own and are called to the Ministry do not use to Receive but following the Apostle Labour to make the Gospel without Charge He turns by what I say in the Conclusion of my Explication of my Tenth These where I shew by many Scriptures the Distinction betwixt a True and False Ministry shewing how we plead for the True and deny the False This he calls
Sermons in the Pulpit a better Lustre who can content our selves with such homely Language as the Holy Scripture Teacheth For what he saith of James Naylor I need return no Answer having sufficiently done it in the former Section And whereas he gives the Example of the Antinomians to shew The Quakers are not singular in not being called after a particular Person he doth but miss of his Aim For the Quakers are known by that Name as such being an Imbodied People consisting of several hundred gathered Churches or Congregations but the Antinomians are only here either some having these particular Notions and no such Imbodied People else let him tell us where we may find these Antinomian Churches I need say no more to this Postscript which hath nothing in it but meer Railing Assertions as to me and that the rather as I suppose R. M. C. will long ere this appear in print See the Letter following receive a solid and grave Letter from an Old Friend and Acquaintance of his which may make him sensible of his Iniquity in this Matter if there be yet any Christian Ingenuity abiding with him and that by Prejudice he is not totally blinded ¶ As for his Railing Assertions of George Keith's Book we will see how it is Refuted in the Promised Answer to it and then it will be time to Answer them as to that as well as to the Blasphemous Assertions which they pretend they have gotten out of it Their Charging us with Blasphemy from the Apostle's Words But all Christians may judge how they are like to prove it Blasphemous when as an Instance of the Blasphemous Assertions they give G. K's saying That the Man Christ Jesus is the Mediator And to help them to do their Work fully I desire them when they go about to prove this Assertion to be Blasphemy they may not forget the Apostle's Words 1 Tim. 2.5 For there is One GOD and One Mediator between GOD and Men the MAN Christ Jesus and shew how G. K's Words are more Blasphemous than these of the Apostle which to make it more plain to the Reader I will add thus G. K's Position which J. B. and R. M. C. two Eminent Presbyterian Preachers in the Index at the end of J. B's Book affirm to be one of the Abominable Heads of Quakerism is That the MAN CHRIST JESVS is the MEDIATOR The Apostle his Assertion 1 Tim. 2.5 is That there is One MEDIATOR between GOD and Men the MAN CHRIST JESVS We desire the Sense and Censure of the Presbyterian Ministry upon this or otherwise we hope they cannot in reason be offended if justly reputed Accusers of the Spirit of God that taught the Apostles to speak and thence Condemned as signal Calumniators and Hereticks The Letter of Lillias Skein to R. M. C. An Expostulatory Epistle Directed to ROBERT MACQVARE Friend ROBERT MACQUARE MY tender Love and Sympathy was great towards many of the Non-conformists who were suffering for Conscience-sake and not for Interest espousing that Opinion of whom thy self being one thou wast often very near me notwithstanding I knew generally the Non-Conformists are more Imbittered and Prejudiced against us called Quakers than any other Men Yet this I often Constructed to flow from Misinformations concerning us Misinformations to prejudice and bitterness gives often great Occasions being so little Acquainted with and Conversant among us whereunto your being so Shy was but like the Disciples in a Storm seeing him Appear in a manner they had not seen him before thought he was coming nearer them for Deliverance yet they Cried out through Fear as if it had been the Appearance of some Evil Spirit Other times I have looked upon the great Prejudice many had against us answerable to Christ's saying No man having drunk Old wine straightway desireth to drink New they say the Old is better Which hitherto hath and yet doth cause me bear with you and love that which is good amongst you wherever it appeareth And so because of this Love towards thee I am the more concerned at this Time with what thou hast lately published For though my Acquaintance and Intimacy with thee was not so much as others yet it being in a very serious Season with both of us as I very well Remember when thou wast shut up close Prisoner and wast daily in Expectation of the Sentence of Death thy Deliverance from which I retain the fresh Sense of and it was and is with many such like Seasons wherein the Lord prepared my Heart and bended his Ear a sweet Encouragement to trust him and a singular Engagement on me to Wait for his Immediate Leading's and the Manifestations of his Will at all Times But Oh! since I heard of and read thy Postscript to John Brown's Book and S. R. his Letters as is supposed I am astonished and much ashamed on thy behalf O! Is the best Fruits of so many years Affliction thou hast to publish to the World That one called and suffering as a Non Conformist to this sinful Time should have learned no more Conformity to meek lowly Jesus of whom it is said He learned Obedience by the things which he suffered Surely none who read thy Language will say this Man hath been with Jesus but rather say whose-soever's Company thou hast been in thou hast learned to be a Cunning Artist at the Scolding Trade and art therein vainly puffed up R. M's Exaltedness and Railing Spirit Rebuked that thou even fleest aloft though with Waxen Wings above the lowly harmless meek Spirit of Christ. And verily had I all thy Rhetorick whether natural or acquired which thou so much Mis-improv'st to the gratifying of that which needs more to be Crucified in thy self and many who are ready Implicitly to follow thee it is not in my desire to follow thy Example Nor shall I wish that ever thou have an Answer from any of the Lord's People in thy own Terms which are such as all sober unprejudiced People who read them will see thy Spirit most strongly Imbittered when thy Pen is so dipt in Gall. I say it is not in my desire to bring forth one Railing Accusation against thee neither to answer many things thou hast vented against the Lord's present Work and Witnesses whom thou despisest and Abhorrest more than Dung under thy feet and crowest over yet if the Living God a part of whose Host they are see it meet he can raise up the least of them Worm Jacob is a Threshing Instrument and make thee feel Worm Jacob a Threshing Instrument with Teeth to deal with thee and Thresh that Lofty Malicious Spirit of Prejudice that breaths through thee The Consideration whereof upon thy own Soul's account is the occasion of this Letter wherein I desire to lay some things before thee which are with Weight upon me my Compassions being kindled towards thee that when the Lord cometh to Visit the Earth thou should'st be found among them who are Beating
their fellow-servants the Hazzard of which State thou knowest and many will feel when the Lord riseth up to Prey for his Eyes are upon the Righteous and his Ears are open to their Cries Though now he be Trying the Children of Men and permitting some to Suffer and others to do hard things yet a hope lives in me the time approacheth wherein the Lord will more manifestly Appear to the Joy and Refreshment of the single in Heart who Suffer with him and patiently Wait for him and for the Shame and utter Overthrow of his malitious Opposers And so One of the Particulars I would lay before thee is a Desire Search thy own Heart in the Light of the Lord. thou would'st yet in the Lord's Light search thy own Heart more till thou findest out what secret Affinity hath remained with thee to any of the Lord's Enemies in thy own Heart for if all were brought under the Government of the Son of God inwardly I am fully perswaded thy Outward Opposition to the Lord's Work could not long stand The Outward is a true Figure of the Inward and I know by true Experience all that Despight and disdainful undervaluing Epithetes thou squeezest up thy Engine to Coin which one may feel answers not fully thy own Satisfaction for bespattering and loading that People and their Principles is but alas a Mirrour-glass set up to represent the low mean The Mean Appearance of Christ despised by the Learned Rabbies unworthy Esteem thou bearest to the Light of Christ in its Inward Appearance in thee as a Reprover for whosoever turneth universally at the Reproofs of God's Light in the Conscience shall witness the pouring forth of his Spirit in larger manifestations according to Prov. 1.23 But that Spirit speaketh in thee of which Isaiah prophesied Isa. 53.2 3 c. concerning the outward Appearance of the same Christ our Head and the Captain of our Salvation whose Sufferings Death Resurrection and Glory we dearly own and wait from Day to Day more to feel the pretious Vertue thereof although he then was and now is Rejected and Despised of Men who hide as it were their Faces from him because his Outward Appearance was as a Root out of a dry Ground in whom there was no Form nor Comeliness nor Beauty that he should be desired by that Mind which was looking after great things add expecting much outward Glory and Advantage And so Christ's Appearance was mistaken by the Learned Rabbies in that Day notwithstanding they had Moses and the Prophets Testimonies and were not wanting in Reading the Letter as others now For as it was then it is now he was and is mistaken by all who seek any thing to glory in save the Cross of Christ. For the Wisdom of the Flesh hath and doth lift fall'n Man above the innocent Seed in themselves only through which they can see the Invisible Glory of the Kingdom of God and find an abundant Entrance unto the Righteousness Peace and Joy in the Holy Ghost whereof it Consists Wherefore take heed of being lifted up above the Seed Light Life and Spirit of Christ in thee and so thou wilt see matter to Work out thy Salvation in Fear and Trembling and wilt not sit down upon former Attainments or Experiences when the Life is gone The great Danger of Sin at the Waters of Strife Another thing I would put thee in Remembrance of in these present times is The great danger of Sinning at the Waters of Strife whereof Moses his Example may be a standing Monument to all Generations of whom it was said He was the meekest Man upon the Earth yet at the Waters of Strife he spake unadvisedly with his Lips because of which he was debarred from entring into the promised Rest. And are there not some living at this Day who with sorrow of Heart have observed the Heat and Bitterness of Spirit that hath arisen because Differences and Controversy concerning Religion have eaten out the Life of that Love and Tenderness that was with many And having hurt the green thing in themselves and one another hath brought on Death Darkness Dryness and sensible Withering and cannot chuse but so to do seeing bitterness of Spirit and Prejudice and such like Frames in Man or Woman separates from God Dwell in Love while there any one abides For God is Love and he that dwells in God dwells in love and Christ hath said Vnless ye abide in me ye cannot bring forth much fruit so not abiding in that pure Love to God and his Image in his Children hath caused many fall short and hath letted their Progress and made many lose sight of their Way and the Guide of their Youth and so they have not followed the Lord fully nor followed him in the Regeneration Renewing according to the Increase of Light and the Measures of his Manifestation whereby they should know even in this Life a being Changed from Glory to Glory as by the Spirit of the Lord. Thou mentionest in thy Postscript to J. B. pag. 557. Many who may remember with Shame and Confusion of Face their Laughing at and making light of the Appearance of that Prodigy and that it may cause some go groaning to their Grave being an Evidence that ye knew not the Signs of the Time and what they called you to do To which I answer Lightness and Laughing among People that lay claim to Religion is none of the least Causes of Mourning but I also believe if the Appearance of Quakerism so called had in the beginning been looked on The Fore-runner of the Downfall of a Man-made Ministry as the Fore-runner of the down-fall of a meer Man-made Ministery in these Nations it 's like it would have moved those who laughed most to have mourned most even then and Babylon's Merchant's would have cried Alas Alas But since now thou acknowledgest in the space of a Score of Years at most Thou seest Cause to mourn for that which ye then laughed at I am very willing to admit of your own Acknowledgment for a Ground of Hope that the Single-hearted among the Non-conformists may out-live all the Clamour they are now making against us and in less than as many years more may work through the Foggs and Mists that now darken their Vnderstandings concerning the Signs of this Time and look back with Shame and Confusion on their great Darkness that would have mourned for that which was matter of Joy And this is no far-fetched Consequence for ye had then and now the same Acquaintance with the Letter of the Scriptures and as much Humane Learning and Sharpness and Natural Abilities for an Acute Examen and so it follows by the Rule of Contraries and may it not be without presumption concluded Ye needed then and do now the help of the Spirit 's immediate Teachings in your own Hearts without which ye will not yet understand the Signs of this Time aright which if ye did The Lord is Staining
the Testimony of the First Protestants 91 92. the Lord's day is not the First Day of the Week 39. nor is it limited to a particular Day 92. the First Day is not come instead of the Sabbath 93. superstitious observing of Days is the Inventions of Men 92 146. and an Inlet to all the Popish Holidays 39 92. the Priests make the First Day of the Week their Market-day to sell and vend their Babylonish Commodities in 40. It is convenient and necessary that a Day be set apart to meet and Worship God in 146 the Divines Nonsensical Proofs that the First Day of the Week is instead of the Sabbath 177 178. no Man is to be judged in respect of an Holy Day or the Sabbath-days c. 170. the observing of Days being a returning to the beggerly Elements 224. the first Dawning and breaking forth of the heavenly Day of the Lord in this our Age described 689-691 Deacons 508. ‖ Deaf Persons see Light Death see Adam Redemption it entred into the World by Sin 316 317 In the Saints it is rather a passing from Death to Life 316. a Sleep 41. and their Natural Death is not the Wages of Sin 94. Devil he eares not at all how much God be Acknowledged with the Mouth provided he be Worshipped in the Heart 272 355 356. he can form an outward Sound of Words 278. he haunts among the Wicked 391. How he can be a Minister of the Gospel 425 427. when he can work nothing 453 454. he keeps Men in outward Signs Shadows and Forms while they neglect the Substance 489 491 507. The Rage of the Devil against the Lord's Chosen 713. Differences in the Church in outward Matters to be Composed 207. as coming from the besetments of the Enemy 228. the Spirit of God giving Judgment in the Church of Christ 240. Dispute The Dispute of a Shoo-maker with a certain Professor 422 423. of an Heathen-Philosopher with a Bishop in the Council of Nice and of the Vnletter'd Clown 423 424. Divinity School-Divinity 417. how pernicious it is 423 to 427. Divisions see Schism Dreams see Faith Miracles Doctrine That Doctrine which is both contrary to Scripture and Experience is not for the Spirit but against it 601. the Fruits prove the Doctrine 624. J. B. brings his own Author in for Devilish Doctrines 749. Duty The hardned and blinded see not their Duty 242. Duties natural and spiritual differ 636. E. Ear There is a Spiritual and bodily Ear 271 278. whether the outward Hearing is necessary to make a Man a Member of the Visible Church 806. Easter is Celebrated other ways in the Latine Church than in the Eastern 289. the Celebration of it is grounded upon Tradition 289. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the Name J. B's false Gloss upon it 859 487. see Baptism Ejaculations proved from Scripture 852. Elders 277 430. How Christ in Revealing his Will ordinarily makes use of the Elders and Officers in his Church 229. in Cases of Differences and Controversies 236. Election and Reprobation of Infants 766 767. J.B. makes the Word All express of two Numbers the least to be Elected 784 804. by the whole World he falsly understands the Elect only ibid. Elector of Saxony the Scandal given by him 471. Eminency Your Eminency see Titles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is oftner translated in than among as in 1 Cor 2.2 p. 66. Endowments the Author glories not in natural Endowments Enjoyments inward former Feelings and Enjoyment are far exceeded by the Feelings and Enjoyments of this day 28 29. Enoch walked with God 394. Enthusiasm its proper signification 658. Epistle see James John Peter Esau and Jacob did strive in the Womb 447. Ethicks or Books of Moral Philosophy are not needful to Christians 424. Evangelist who he is and whether any now a days may be so called 429 430. Evidence the best and most principal is the Immediate Evidence of the Spirit and the greatest outward Evidence that can be given is the Scripture 593 594. the Spirit 's Evidence is that it teacheth to deny Ungodliness and Worldly Lusts c. 575 576. an Evidence that no Hypocrite can have 657. See Ministry Spirit Revelation Exaltation self-Exaltation leads to Separation and Division 192 193. Excellency Tour Excellency see Titles Excommunication the evil thereof 690 691 Exorcism or Adjuration in the use of Water-baptism denied 492 Eye The Spiritual Eye sees and discerns the true Confessor from the false 657 837. F. Faith its Definition and what its Object is 277 278. how far and how Appearances outward Voices and Dreams were the Object of the Saints Faith 278. that Faith is one and that the Object of Faith is one 279. It s foundation 293 294. see Revelation Scripture Little Faith is perfect in the measure of it 23 80. what it is its absolute necessity 129. Accidental Objects of Faith 602. wherein the nature and Essence of Faith consists 603. J. B's halting Examples to prove true Faith 759. Sadeel's Testimony concerning Succession of Faith 648. the material and formal Object of Faith distinguished 742 744. whether Faith comes by the outward Hearing 904. falling away and departing from Faith 42 43. who they were that fell from Faith 96. not holding it in a good Conscience 137. thou that standest by Faith c. ibid. see Grace Fall of Man see Man Farellus 506 Father see Knowledge Revelation Fathers so called they did not Agree about some Books of the Scripture 296 303. they affirm that there are whole Verses taken out of Mark and Luke 288. concerning the Septuagint-Interpretation and the Hebrew Copy 303. they preached Universal Redemption for the first four Centuries 326. they frequently used the Word Merit in their Doctrine 387. concerning the possibility of not Sinning 397 398. the possibility of falling from Grace 400. many of them did not only contradict one another but themselves also 423 424. concerning Baptism and the Sign of the Cross 492. concerning an Oath 550. Feet Concerning the Washing of one anothers Feet 447 498 499. Christ washed the Disciples Feet 169 170. the Washing of Feet c. 651. a spiritual Washing of Feet pointed at by Christ 652. Washing of Feet observed by Christians in the Primitive Times ibid. which though Commanded with so great solemnity yet Ceased 863. Forbearance of God see God Franequer all things are set to sale at Rome to Franequer apply'd 433. Freedom from sin see Perfection Freely the Gospel ought to be preached freely 403 432 434. Nic. Arnoldus his Answer to Freely ye have received c. 433. G Games see Plays Gentiles by what Nature the Gentiles did the things contained in the Law 313 763. The Gentiles justified in doing the Law 360 362. Jew and Gentile Scythian and Barbarian partakers of the Salvation of Christ 363. see Heathens Gifted Brethren 416. Gifts 204. diversities of Gifts Administrations and Operations from the same Spirit makes no division 220. Gifts differing according
their Worship can easily be stopped 455. the Practice of the Remonstrants and Contra-Remonstrants of Holland doth shew how void they are of Christian Love and Charity 691 Reprobation see also Redemption What absolute Reprobation is described 319. its Doctrine is horrible impious and Blasphemous 319.323 325. it is also so called by Lucas Osiander 328. it is a new Doctrine Augustin laid the first foundation thereof which Dominicus Calvin and the Synod of Doâ—t maintained 320.328.329 also Luther whom not-withstanding the Lutherans afterwards deserted 328 329. It is injurious to God and makes him the Author of sin proved by the Sayings of Calvin Beza Zanchius Paraeus Martin Zuinglius and Piscator 320 321. It makes the Preaching of the Gospel a meer Mock and Illusion 322. It makes the coming of Christ and his propitiatory Sacrifice to have been a Testimony of God's Wrath 322 323. It is injurious to Mankind and makes his Condition worse than the Condition of Devils Beasts Jews under Pharaoh and the same which the Poets applyed to Tantalus 323 324. Who espouse the precise Decree of Reprobation declare themselves Strangers to the Universal Love of God 694 695. the precise Decree of Reprobation is inconsistent with the Universal Love of God 694. the Presbyterian Doctrine of Reprobation makes God the Author of Sin 777. the same Doctrine makes the Gospel a meer mock 778. it is injurious to Christ's propitiatory Sacrifice ibid. it puts Devils in a better condition than Men 779 Resurrection 159 160 172. Revelation God always manifested himself by the Revelations of the Spirit 268 275 376 293. they are made several ways 268. they have been always the formal object of faith and so remain 269 276 284 and that not only Subjectively but also Objectively 284 287. they are simply necessary unto true faith 269 288 294. they are not uncertain 294 296. yea it is horrible Sacriledge to accuse them of uncertainty 283. The Examples of the Anabaptists of Munster do not a whit weaken this Doctrine 288 291 292 294. they can never contradict the Holy Scripture nor sound Reason 269 292 305 306. they are evident and clear of them selves nor need they anothers Testimony 269.293.294 they are the only sure certain and unmoveable foundation of all Christian faith 294 295. Carnal Christians Judge them nothing necessary yea they are hissed out by the most part of Men 269. of old none were esteemed Christians save those that had the Spirit of Christ but now a days he is termed an Heretick who affirms that he is led by it 269 270. The Testimony of some concerning the necessity of these Revelations 270 272 283 284. by whose and what desires they have been brought out of use 330. Divine Revelations the priviledge of all true Christians 607. the inward efficiency of the Spirit is that objective Revelation pleaded for 632. no true Revelation can contradict the Scripture 743. how and after what manner these Revelations were the object of the Saints faith of old 744. of the necessity of immediate Revelation to the building up of true faith 623 632. the distinction of subjective and objective Revelation unnatural 658. it is in the Power of God to Reveal himself when how and so long as he pleaseth 750. what Revelations are contrary to the Scriptures are to be rejected 752. Heer Paets his Argument against immediate Revelations discussed 894. Revelations seem to carnal Christians nothing necessary yea some are apt to flout at them as Ridiculous 269. immediate Revelations and Teaching of the Spirit asserted 28. Revenge see War 555 556 Rogers W. Rogers his Letter shewing his Satisfaction with R. B's Sense and meaning in his Book of Government 247 Rule of Faith and Manners see Scripture Concerning the Rule and Guide of Christians 116 161. whatever Difficulties happen in saying the Spirit is the Christian's Rule whereby to be ordered in Life and Conversation the same will occur in saying The Scripture is the Rule 591 592 Rustick The poor Rustick's Answer given to the proud Prelate 414. he brought a Philosopher to the Christian Faith 423 424. S. Sabbath 443. the outward Sabbath abolished together with the New-moons and other Feasts of the Jews 38. Sabbath or Rest is not an outward Day 38 40 Sacraments of their Number Nature c. how much Contention there hath been and that the Word Sacrament is not found in Scripture but borrowed from the Heathens 476 492. its Definition will agree to many other things 475. whether they confer Grace 513. the most Wicked may both minister and partake of these outward Elementary things called Sacraments as the most holy and sincere 704 855 864 Salvation Without the Church there is no Salvation 404. Salvation not only supposed but concluded possible to all men 700. the Lutherans Calvinists and Arminians hold that there can be no Salvation without the explicit Knowledge of Christ and Benefit of the Scriptures 692. those that hold this Opinion cannot justly pretend to Universal Love 693. Salvation chiefly depends upon the Inward Work of Grace 802. the want of outward Preaching doth not destroy the possibility of Salvation 80 Salutations 531 874. see Titles Samaria The Woman of Samaria 501 Sanctification see Justification Saxony The Elector of Saxony of the Scandal he gave to the Reformation by being present at the Mass 471 Schism 188 222.188 Sceptick 423 471. School Without the School of Christ nothing is learned but meer Talk and Shadow of Knowledg 270 272. Whether publick Schools be necessary 423 Schools and Universities 885. Sciences 834 838 Scriptures of Truth whence they proceeded and what they contain 295. they are a Declaration of the Fountain and not the Fountain it self 296. they are not to be esteemed the adequate Primary Rule of Faith Manners but a Secondary Subordinate to the Spirit and why 296 309 416. their certainty is only known by the Spirit 296 297 405. they testify that the Spirit is given to the Saints for a Guide 296 303 304 306 308. their Authority depends not upon the Church or Council nor upon their intrinsick Vertue but upon the Spirit nor is it subjected to the corrupt Reason of Men but to the Spirit 296 304. the Testimonies of Calvin the French Churches the Synod of Dort and the Divines of Great Britain at Westminster concerning this thing 296 297. the Contentions of those that seek the certainty of the Scriptures from something else than the Spirit 296 297. divers Opinions of the Fathers so called concerning some Books 296 298. concerning the taking away and the corruption of some places the Translation Transcription and various Lections of the Hebrew Character and of the Greek Books The Interpretation of the Septuagint concerning the Hebrew Books and of admitting or rejecting some Books 302 304. of their difficulty in their Explanation 305. Augustin's Judgment concerning the Authors of the Canonick Books and concerning the Transcription and Interpretation 303. the use of them is very profitable and comfortable
297 304. there is no necessity of Believing the Scripture to be a filled up Canon 308. many Canonick Books through the Injury of Time lost ibid. whether it can be proved by Scripture that any Book is Canonical 208 209. they were sometimes as a Sealed Book 422. to understand them there is need of the Help and Revelation of the Holy Spirit 271 272. no Man can make himself a Doctor of them but the Holy Spirit 271. Noah and Job were Preachers of Righteousness before the Scriptures were written 703. the Knowledge of the Scriptures to be of great Advantage is owned 7 117 162 700. the Synod of Paris their Opinion concerning the Scripture's certainty viz. to be by the Inward Testimony and Perswasion of the Holy Spirit 72 see 116 162. the Scriptures cannot beguile Men but Men may beguile themselves by a wrong use of them 577. the Scriptures the best Outward Rule in the World ibid. Scriptures are a Clear and Perfect Copy as to all Essentials of Christian Religion 603. that the Scriptures are a sufficient objective Revelation of all things necessary to Salvation is denied 631. the Scriptures are the Words of God 747. a Secondary Rule 754. that Supposition is false which supposes the Will of God can be only known by the Scriptures 759. John Calvin's Testimony concerning the Scriptures and the Spirit 72. to understand the Scriptures we need the Help and Revelation of the Holy Spirit Hierom 271. the Scriptures though they do declare the Mind of God are therefore not his Word which came from God immediately to the Prophets by which the Scriptures came which Word is ceased Professors say 14. the Canon of the Scripture not compleated 735 750. they are not the means of knowing God in Spirit 887 889 903. see Gifts Scriptures explained Gen. 2.17 p. 762. Isai. 8.20 p. 755 756 Prov. 10.11 p. 644. John 1.9 p. 797. 1 Cor. 11.5 p. 839. 2 Tim. 3.16 p. 755. 2 Pet. 1.19 20. p. 743. Jam. 1.25 p. 757. 1 John 4.1 p. 658. Sect The Ignatian Sect loveth Literature 423. they call those that are sent unto India Apostles 430. the Definition of a Sect 696 698. those cannot pretend to Universal Love who confine all Spiritual and Temporal Blessings to their Sect 691. one Mark of a Sect is when People seek to Advance and Propagate their Way in the Strength of their own Spirits c. 698. those whose Unity arises from Notions and Opinions do derive their Names and Designations from the first Authors Inventors and Fomenters of those Opinions 698 699. Security among hypocritical Professors 47. Seed of Righteousness 452. the Seed of Sin see Sin Redemption The Seed a distinct Principle from the Soul 795 579 580. Self-denial 451 Semi-pelagians their Axiom Facienti quod in se est Deus non 〈◊〉 gratiam 328. Sense supernatural 657 897 〈…〉 904 905. Servant Whether it be lawfu◠〈◊〉 I am your humble Servant 538. Servetus 527. Shoemaker he disputes with the Professor 423 424. Silence see Worship Silence and an inward turning of the Mind necessary to the entring upon Worship 845. Simon Magus 431. Sin see Adam Justification It shall not have Dominion over the Saints 298. the Seed of Sin is transmitted from Adam unto all Men but it is Imputed to none no not to Infants except they actually join with it by Sinning 310 311 315 318. Augustin's Testimony concerning Infants 768. and this Seed is often called Death 318. Original Sin of this Phrase the Scripture makes no mention 318. by virtue of the Sacrifice of Christ we have Remission of Sins 335 367. forgiveness of Sin among the Papists 365. a Freedom from actual Sin is obtained both when and how and that many have attained unto it 388 398. every Sin weakens a Man in his Spiritual Condition but doth not destroy him altogether 389. it is one thing not to sin another thing not to have Sin 395. whatsoever is not done through the Power of God is Sin 445. the fear of God remaining upon the Heart Sin is shut out 28. continuance in Sin ecclipses and takes away the Sense of God's Favour ibid. 884. Singing of Psalms and Musick 473. Society see Religion Principles Socinians see Natural Light their rashness is reproved 281. they think Reason is the chief Rule and Guide of their Faith ibid. 289. albeit many have abused Reason yet they do not say that any ought not to use it and how ill they argue against the Inward and Immediate Revelations of the Holy Spirit 288 290. yet they are forced ultimately to recur unto them 394. they exalt too much their Natural Power and what they think of the saving Light 354. their Worship can easily be stopped 337. they exalt Self or Nature 699. their scanty Confession does not reach to Universal Love 693. Son of God see Christ Knowledge Revelation Soul The Soul hath its Senses as well as the Body 272. by what it is strengthened and fed 453 499. Spirit The Holy Spirit see Knowledge Communion Revelation Scriptures Unless the Spirit sit upon the Heart of the Hearer in vain is the Discourse of the Doctor 271 279. the Spirit of God knoweth the things of God 275. without the Spirit none can say that Jesus is the Lord 272 275. he rested upon the seventy Elders and others 277. he abideth with us for ever 280. he teacheth and bringeth all things to remembrance and leads into all Truth 280 281 284 286 296. he differs from the Scriptures 280. He is God 281. he dwelleth in the Saints 281 284. without the Spiâ—â—â—â—â—ristianity is no Christianity 282 297. whatsoever is to be desired in the Christian Faith is ascribed to him 28â— 281. by this Spirit we are turned unto God and we Triumph in the midst of persecutions 282. he quickens c. 282.283 an observable Testimony of Calvin concerning the Spirit 282 284 296 297. it is the Fountain and Origin of all Truth and right Reason 292 293. it gives the Belief of the Scriptures which may satisfy our Consciences 296. his Testimony is more excellent than all Reason ibid. he is the chief and principal Guide 301. he reasoneth with and striveth in Men 342. those that are led by the Spirit love the Scriptures 304 405. he is as it were the Soul of the Church and what is done without him is vain and impious 423. he is the Spirit of Order and not of Disorder 427. such as the Spirit sets a part to the Ministry are heard of their Brethren 428. it is the Earnest of our Inheritance 444. to be led by the Spirit of God is a Priviledge common to all Christians and members of the Church if Obedience thereunto be yielded 703. all have the Spirit in a certain Day some to reprove some bringing forth of Fruits 8. the Spirâ—t calls invites and draws but men resist his Drawings 8. J. Calvin preferreth the Testimony of the Spirit before all other Evidences 15 16. what proceeds not from the Spirit of God
No this is Reserved a Secret to be unfolded to the Children of Obedience O Reader Great is the Mystery of Godliness And if the Apostle said it of the Manifestation of the Son of God in the Flesh 1 Tim. 3.16 if that be a Mystery and if a Mystery it is not to be spelt out but by the Revelation of the Spirit how much more is the Work of Regeneration a Mystery that is wholly Inward and Spiritual in its Operation who is sufficient for these things what Doctor what Philosopher what sort of Divine surely none but one of God's making alone that has past through the Degrees of Regeneration which is the Experimental Operative Revelation of the Spirit of God in Man And this Revelation is a Fruit of his Omnipresence He is ever Present his Eye beholds the Evil and the Good Prov. 15.3 Psal. 33.18 1 Chr. 28.9 Psal. 7.9.139.1 9. Pro. 17.10 Ch. 20.12 Psal. 139.7 but in a particular manner is over them that fear him and trust in his Mercy Yea his Eyes are upon the Righteous he searches the Heart and Tryes the Reins and sets Man's Thoughts in Order before him This David knew when he Cried out Whither shall I go from thy Spirit or whither shall I flee from thy Presence And why but because he is present as a Reprover an Helper a Comforter and Saviour Which also made the same Royal Penitent and Prophet in his Fifty first Psalm pray Cast me not away from thy Presence Psal. 51.11 12 13. and take not thy Holy Spirit from me This also made him a Preacher to others For if God would but hear his Prayer and Restore to him the Joy of his Salvation and uphold him by his Free Spirit he would teach Transgressors his Ways and Sinners should be Converted unto God Which comes up to all I have said upon this Head that the way to be a Child of God and Minister of his Truth is the Inward Experience of the Revelation of the Spirit and Power of God in the Soul without which David could not open his Mouth for God He else-where tells us how Near God is to his People The Meek will he Guide The Secrets of the Lord are with them that Fear him The Lord is nigh unto them that are of a broken heart and saveth such as are of a Contrite Spirit Psal. 25.9 14. Ps. 34.9 18 Ps. 34.8 Ps. 27.10 11. He calls them to Taste and See how good the Lord is to them that fear him This was Revelation with a Witness no less than Two of the Spiritual Senses of the Soul at once And though Father and Mother forsake him God would take him up whom he prayed to Teach him and Lead him in a plain Path And in the Sense of God's Inward Goodness to his Soul in this way of Revelation and Omnipresency he Triumphs thus Yea though I walk through the Valley of the Shadow of Death I will fear no Evil for thou art with me Ps. 23.4 thy rod and thy staff they comfort me Indeed his whole Book of Psalms is a continued Evidence of that Revelation we plead for and he cried he waited for and he Enjoyed who grew so well Acquainted with the Presence of God that he could tell us that in his Presence was Life Ps. 16.11 and at his right hand were pleasures for ever Nor is this to be wondered at by the Professors of Christianity since it is the Covenant God made of Old To which the Prophet Jeremiah gives Testimony That he would put his Law in their Inward Parts Jer. 31.31 34. and write it in their Hearts and he would be their God and they should be his People and know him from the least to the greatest To which the Apostle refers in his Epistle to the Hebrews as fulfilled in the Christian Dispensation then on foot Heb. 8.9 10 Joel 2.28 29. Act. 2.16 18. 2 Cor. 6.16 17. So Joel of the pouring out of the Spirit on all Flesh applied by Peter on the Day of Pentecost And Paul to the Corinthians goes yet further and tells them That God in these latter Days will dwell in them and walk in them and therefore Commands them not to touch the Unclean Thing Now if all this can be without Revelation Inspiration Divine Vision and Sensation in the Soul we may Conclude we do not hear see feel taste and smell what we do hear see feel taste and smell every Day I forbear many Scriptures as I in them and they in me He that is with you shall be in you I am with you to the end of the World and that notable Saying of the Apostle When it pleased God to Reveal his son in me Gal. 1.16 I consulted not with Flesh and Blood He grounds his Call Conversion and Ministry upon it and can we now hope for a True and Saving Knowledge or Ministry without it By no means But our Author in this as much as in any of his Tracts acts the Scholar and has not Chosen this Way of Arguing having to do with a Learned Man that he Esteemed and would be Entertained in a more Abstract Way of Arguing Which made me the Freer to express my self in this manner for their sakes that easily submit their Arguments to Scripture-Authority and that Hunger and Thirst after an Inward Enjoyment of that of which so many glorious things are said by the Holy Men of God in Scripture that they may be freed of Objections and savour the Clear and Divine Truth of this Doctrine That they may know Jo. 7.37 39. the Wells are opened now as well as formerly and that Rivers of living Water flow out of the Bellies of true Believers now as well as then which Christ spake of meaning the Spirit that should flow in and out of those that believed in him And Reader if thou wilt be a Witness hereof despise not the Day of small things Embrace the Talent that is given thee Zach. 4.10 follow the Reproofs and Teachings of it Wait upon it for Power to Enable thee to Overcome what it Condemns And if thou wilt Abstract thy self from the World and the Distracting Impressions and Idea's of it into a true Silence or Inactivity and Quietness of Mind believe me thou wilt find the Heavenly Potter will Mould and Form his Clay and work in thee mightily to Will and to Do For before Life is Death and before an Active a Passive Life Remember these things and Almighty God give thee an Experimental Understanding of them to his Glory and thy Comfort here and for Ever Thus Reader am I come to the End of this Preface and thou to the Begining of this Author's Volume Read with Consideration be not hasty to Judge what at first may not please thee but be Ready to Practise what thou likest That Knowledge through Obedience may Increase and GOD the great Author of all Good through his poor Instruments may have his Glory who is Worthy for ever Amen ACCORDING to that True and
who covet no man's silver gold or garments who seek no man's goods but seek them and the Salvation of their Souls whose hands supply their own necessities working honestly for Bread to themselves and their Families And if at any time they be called of God so as the Work of the Lord hinder them from the use of their Trades take what is freely given them by such to whom they have communicated Spirituals and having Food and Raiment are therewith content Such were the holy Prophets and Apostles as appears from Matth. 10.8 Act. 20.33 34 35. 1 Tim. 6.8 5. But the Ministers our Adversaries plead for are such as not having freely received will not freely give but are Covetous doing that which they ought not for filthy lucre's sake as to preach for Hire and divine for Money and look for their gain from their Quarter and prepare War against such as put not into their Mouths c. Greedy dogs which can never have enough Shepherds who feed themselves and not the flock eating the fat and cloathing themselves with the Wool making Merchandize of Souls and following the Way of Balaam that loved the Wages of Vnrighteousness Such were the false Prophets and Apostles Isa. 56.11 Ezech. 34.2 3 8. Mic. 3.5 11. Tit. 1.10 11. 2 Pet. 2. verses 1 2 3 14 15. And in a word We are for a holy Spiritual pure and living Ministry True Ministers Life and Qualification where the Ministers are both called qualified and ordered acted and influenced in all the steps of their Ministry by the Spirit of God which being wanting we judge they Cease to be the Ministers of Christ. But they judging this Life Grace and Spirit no Essential part of their Ministry are therefore for the upholding of an humane carnal dry barren fruitless and dead Ministry of which alas we have seen the fruits in the most part of their Churches of whom that saying of the Lord is certainly verified Jer. 23.32 I sent them not nor commanded them therefore they shall not profit this people at all saith the LORD PROPOSITION XI Prop. 11 Concerning Worship All true and acceptable Worship to God is offered in the inward and immediate moving and drawing of his own Spirit What the true Worship is that is Acceptable to God which is neither limited to places times nor persons For though we be to worship him always and that we are continually to Fear before him yet as to the outward signification thereof in Prayers Praises or Preachings we ought not to do it in our own will where and when we will but where and when we are moved thereunto by the stirring and secret Inspiration of the Spirit of God in our hearts How to be performed which God heareth and accepteth of and is never wanting to move us thereunto when need is of which he himself is the alone proper Judge All other Worship then both praises prayers or preachings Superstition and Will-worship which man sets about in his own Will and at his own Appointment which he can both begin and end at his pleasure do or leave undone as himself seeth meet whether they be a prescribed Form as a Liturgy c. or prayers conceived extempore by the natural strength and faculty of the mind they are all but Superstitions Will-Worship and abominable Idolatry in the sight of God Idolatry which are now to be denied and rejected and separated from in this day of his Spiritual Arising However it might have pleased him who winked at the Times of Ignorance with a respect to the Simplicity and Integrity of some and of his own innocent Seed which lay as it were buried in the hearts of men under that Mass of Superstition to blow upon the dead and dry bones and to raise some Breathings of his own and Answer them and that until the Day should more clearly dawn and break forth § I. THE Duty of man towards God lieth chiefly in these Two Generals 1. In an holy Conformity to the pure Law and Light of God so as both to forsake the evil and be found in the practice of these perpetual and moral precepts of righteousness and equity And 2. In rendering that Reverence Honour and Adoration to God that he requires and demands of us which is comprehended under Worship Of the former we have already spoken as also of the different Relations of Christians as they are distinguished by the several measures of Grace received and given to every one and in that respect have their several Offices in the body of Christ which is the Church Now I come to speak of Worship or of those Acts whether private or publick general or particular whereby man renders to God that part of his Duty which relates immediately to him And as Obedience is better than Sacrifice so neither is any Sacrifice acceptable but that which is done according to the Will of him to whom it is offered But men finding it Easier to sacrifice in their own wills than obey God's Will have heaped up Sacrifices without Obedience and thinking to deceive God as they do one another True Worship and Duty to God-ward Corrupted give him a shew of Reverence Honour and Worship while they are both inwardly estranged and alienated from his holy and righteous life and wholly strangers to the pure Breathings of his Spirit in which the acceptable Sacrifice and Worship is only offered up Hence it is that there is not any thing relating to Man's Duty towards God which among all sorts of people hath been more Vitiated and in which the Devil hath more prevailed than in abusing man's mind concerning this thing and as among many others so among those called Christians nothing hath been more out of order and more Corrupted as some Papists and all Protestants do acknowledge As I freely Approve whatsoever the Protestants have Reformed from Papists in this respect so I meddle not at this time with their Controversies about it only it suffices me with them to deny as no part of the true Worship of God that abominable Superstition and Idolatry the Popish Mass The Popish Mass Idolatry deny'd with all their Trumpery the Adoration of Saints and Angels the Veneration of Relicks the Visitation of Sepulchres and all these other superstitious Ceremonies Confraternities and endless Pilgrimages of the Romish Synagogue Which all may suffice to Evince to Protestants that Anti-Christ hath wrought more in this than in any other part of the Christian Religion and so it concerns them narrowly to Consider whether herein they have made a clear and perfect Reformation If Protestants have made a perfect Reformation as to which stands the Controversie betwixt them and us For we find many of the branches lopped off by them but the Root yet remaining to wit a Worship acted in and from man's will and spirit and not by and from the Spirit of God for the true Christian and Spiritual Worship of God hath been so
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