Sacrament of the Altar becaus for good reasons it is judged not to be his but a spurious birth of some other Writer and it is not to be found in some of the most ancient coppys This little book of Thomas a Kempis hath had an exceeding great reception among Protestants of all sorts onely some peevish narrow-spirited Presbyterians can not endure to hear it commended becaus writ by one that lived in the Church of Rome in a dark time and yet the doctrin of it excellâ—th that of their most spirituall Preachers It is a most unreasonable thing to cry up a faction or party or particular Church becaus of some excellent men that have been among them and perhaps zealous for that way 3. For indeed few Professions or Sects in Christianity but have had some excellent men in them The Baptists in Holland have had some also they had faithfull and zealous men that dyed Martyrs and were put to death by Papists And both Independents and Baptists in England had some excellent men among them whose labours no doubt the Lord did bless with his presence Few hills so barren but some excâ—llent medicinal herbs grow upon them and in their bowells there are some mines of gold and silver and some deserts yeeld Diamonds and precious stones So I shall most willingly grant there have been holy and spirituall men in the Presbyterian Church that have known â—ommunion with God in spirit in a blessed measure and were faithfull in the talents given them of God And I believe their soules are entered into everlasting rest and their memory is as a box of precious oyntment among others of the Lordâ— Witnesses in other professions and places of the world And though they have been hâ—noured by receiving signal testimonys of â—he Great Bridegroomes love towards them as his spouse in reâ—oycing over them with singing and frequently helped to givâ— him testimonys of their endeared affection to him â— Head Husband Supreme Lord and Governour yet I altogether deny that such high commendation doth belong to the National Presbyterian Church in the heap or indeed to any considerable part oâ— her for they who had any measure of true pietâ— among them did certainly beare as small proportion unto the body of the Nation as the white of the eyes and teeth in an Ethiopian or Black mor doth unto the rest of his body 4. But alas The Presbyterians in our days both Teachers and People are shâ—mefully declined from the footsteps and spirit of those antient good men and this generation now living is no more of the true faith and spirit of these Worthy men then the Iewes that put Christ to death were of the faith and spirit of Abraham 5. But that the Presbyterian Church deserveth â—o such commendation as this Author gives her as â—eing so frequently helped to give him testimonys of â—er endeared affection to him as her head husband â—upream Lord and Governour we need goe no â—urther to bring witnesses to confute this then 〈◊〉 own treacherous practices upon every occasion 〈◊〉 had to shew her infidelity For although she â—â—yed up the Presbyterian goverenment as being 〈◊〉 a Divine right and the onely government estaâ—â—â—shed by Christ in the Church yet at two seveâ—ll times the National Presbyterian Church when â—â—elacy was imposed by the supreame Magistrat 〈◊〉 received it and at lest in outward appearance â—â—atever she was in her heart turned Prelatical 〈◊〉 most shamefully conformed to that which 〈◊〉 hath often called Anti-Christian The first time was when King Iames the Sixth â—ught in Prelacy which lasted about 28 years And the second time when it was again introduced of late years and is at this present day remaining And I can not think that the Author of the Postscript thinketh the National Church of Scotland at this present time Presbyterian otherwise she is a great Hypocrit seing she doth outwardlâ— conforme to Episcopacy so that whereas there arâ— reckoned to be in this Nation about a thousanâ— Parishes yet so farr as I can understand or learnâ— there is not One parish in all the Nation that 〈◊〉 kâ—ept it self intirely free from conformity And it 〈◊〉 welknown that the body of the Nation is conformed to Episcopacy and the farr greatest numberâ— the Presbyterian Teachers conformed also 〈◊〉 some of them who were zealous for presbyteriâ—â— government are become Bishops And indeâ—â— they who have not conformed beare little or 〈◊〉 proportion considerable to them who have 〈◊〉 the Presbyterian Non conformist Teachers have gâ—â—nerally manifested base and unchristian cowardiâ—â— in running away from their flocks through fear suffering and exposing them to those they 〈◊〉 to be Wolves and some of them are fled beyoâ—â— Sea Others lurk in corners here and there 〈◊〉 keep privat conventicles where many times 〈◊〉 preach Sedition against their Lâ—wfull Prince instigation of whom that insurrection happâ—â—ed 1666. 6. And some of them have printed books in defence of the lawfulness of making waâ—r against the Suprem Magistrat in order to reestablish the Presbyterian Government a way flat contradictory to the nature of the Gospel to the express commands of Christ and also to the practice of the primitive Christians to make any carnal or military resistence so much as in their own defence which lasted for hundreds of years so that it is but of later times that any professing the Name of Christianity did offer to defend themselvs by carnal weapons against their Lawfull Magistrats During the ten persecutions not so much as a shaddow of any such thing is to be found in Church history And yet as Tertullian gives an account who lived in the heart of those persecutions it was not for want of number or strength that they did not oppose themselves in their own defence but onely becaus they were Christians 7. And although suffering be a thing greatly commended and also commanded under the Gospell and is as S. R. calles it in one of his Epistles a great part of the Ministry yet I know not if the Presbyterians can instance one single person of them all since the late revolution that have suffered or do at present suffer for Conscience sake in a pure and cleanly way I mean for matters purely Evangelical and out of pure Conscience for such of them who did suffer had not keept their hands clean from too much incroaching upon affairs of the Stat and power of the Magistrat so that they had little cause to glory in those sufferings 8. And if the Presbyterians think they have had any Martyrs for Presbyterian government yet this will not commend their Church above the Episcopal which hath had its Sufferers also who have suffered unto death and whose Sufferings were as much matters of Conscience unto them as the Presbyterians was unto them Yea the Episcopal Church gloryeth that she had one of the most religious Kings that either then was or had been in the world for many ages a Martyr for her whose life was worth many
iron the fire in the 〈◊〉 answering to the God-head or eternall Word anâ— the iron it self burning and shining by the vertue anâ— power of the fire in it answering to the Man-hood 〈◊〉 Christ both which examples I judge to be useful and pertinent yet falling exceeding short of thâ— Mystery it self which is so great that is passeth◠〈◊〉 understanding of men and Angels The second particular is that we deny Christ 〈◊〉 be the second person of the Trinity 6. This is a meer quible about the invented words of mans wisdom which we deny albeit the truth of the thing it self we deny not but faithfully believe to wit that Christ as God is the second of the Three that bear record in heaven which three are the Father the Word and the Spirit and these three are One as Iohn declared and we believe that these three that bear record in heaven are not three distinct natures and substances but the one in nature and substance not three Gods but One onely God not having three understadings three wills or three powers but one only understanding one only will and one only power 7. Yet they are three otherwise then in meer name operation or manifestation towards us onely being distinct in their relative modes or propertys so that the Father is not the Word nor is the Word or Son the Father allthough he be our Father nor is the Spirit that proceeds from the Father and the Son either the Father or the Son the Father is uncreated and unbegotten the Son or Word from everlasting is uncreated and yet begotten of the Father the Spirit is neither created nor begotten but proceedeth from the Father and the Son from everlasting the Father did not become flesh nor was born and crucified and rose but the Son or Word yet the Father is in the Son the Son in the Father the Spirit that proceedeth from them is was in them and with them from everlasting and is unto everlasting and whatever the Father doth the Word and Spirit do the same being one as in nature so in operation This Father doth all things by the Word and the Father and the word doe all things by the Spirit and yet as they are distinct in the manner or modes of being so also in the manner or modes of operation As the Father is first in the manner of his being so is he first in the manner of operation as the Son is second in the manner of his being so is he second in the manner of operation and as the Spirit is third in the manner of his being so is he third in the manner of operation Yet this priority is not a priority of time but of order for they were three before time even from everlasting and they all cooperat and work together And thus it may appear that we are sound in the faith as touching this great mystery and that we differr not in the matter or thing it self but onely as to the manner of expression which they themselvs grant is not by words divinely inspired as namely a Trinity of persons or three distinct persons Christ and the Apostles who declared of this mystery expressed it not in these termes of three distinct persons nor are these words recorded in Scriptures therefor we are not bound to expresse our faith in these unscripturall termes which the holy Ghost hath not taught nor indeed is there any need of those termes three distinct persons but rather they darken then explain the mystery which have occasioned not onely some of the vulgar but even some of them called the learned to erre grossely in their conceptions about the mystery it self as if the Father the Word and the Spirit were really three distinct substances each having a distinct understanding will and power and as if the word or Son were inferiour in nature to the Father and the Father greater then the Son as Origen is thought by some to have taught and as some do now teach and such although they affirme that the Word and the Spirit are diâ—tinct substances from the Father and that the Father is greater then they yet they do not acknowledg that the Word and Spirit are created or that they have their being from the Father by way of creation but only by way of emanation and they affirme that the Father is onely the most high God and the Word and Spirit inferiour unto him as being God onely by participation from and union with the Father and thus they think to defend themselvs as not being guilty of the Arian heresy whereas it was a branch of the Arian heresy to say that the Son or Word was not equall unto the Father But whither or not they be guilty of the Arian â—eresy sure I am they are in an error occasioned in great part by these unsound and unscriptural terms of three Persons in the Trinity for persons signify substances and not the modes or propertys of one Substance 8. And it is wel known that these words of Three Persons and 3 Hypostases have made great contention in former times and divers judged to be pious and learned men have denyed them and disputed against them as namely Ierome against three hypostases and Augustin disputeth solidely lib. 5. 7. de Trinitate that the words Three Persons are not properly applicable to the Mystery it self although he doth not know what other names to give them and surely it is too great presumption and curiosity in any men to dive further into this mystery then what God hath pleased to reveal or to give names unto it which the Lord hath not given And yet it is more presumption and smelleth rankly of a persecuting spirit to impose upon others these words which the Spirit of God hath not taught nor left upon record in the Scripture and yet becaus we do not own these words of mans wisdom and spirit to cry out against us as blasphemers and as denying the true Christ whereas we believe in and do own the true Christ according both to his God-head and Man-hood more according to the Truth and Testimony of the Scripture then our accusers do as I hope in its due place to shew The Third Particular whereof he accuseth us is that we deny Christ to be a singular Person 9. But this is another quible like unto the former for I ask him What doth he mean by the word Person whether the God-head or both united If he place the personality upon the Godhead it resolveth into the second particular already cleared but the Word or Godhead of Christ is not properly a person but an invisible Power and Life if he place it upon the Manhood as united with the Godhead this is contrary to their own doctrin who teach that the Word did assume the nature of Man but not the person otherwise he would be two persons and thus they distinguish the personality from the nature of man but this is a most
The Way Cast up And the Stumbling-blockes removed from before the feet of those who are seeking the way to ZION with their faces thitherward CONTAINING An Answere to a POSTSCRIPT Printed at the end of SAMUEL RUTHERFORDS Letters third Edition by a namelesse Author indeed not without cause considering the many lyes and falshoods therein against the people called Quakers which are here disproved and refuted and the truth of what we hold touching those Particulars faithfully declared according to the SCRIPTVRES By GEORGE KEITH Prisoner in the Tolbooth of Aberdeen with many 〈…〉 have joyfully suffered the spoiling of our goods 〈…〉 sonement of our bodys for the precious Name 〈…〉 Lord JESUS CHRIST and for the 〈…〉 who hath said forsake not the assembling 〈…〉 together Written in the Spirit of love and 〈…〉 Soule traveling for the everlasting 〈…〉 Souls of all men but especially of them called 〈…〉 to whom this Answere is particularly directed Exodus 23 1. Thou shalt not raise a false report 〈…〉 wicked to be an unrighteous witnesse Prov. 14 25. A true witnesse delivereth souls 〈…〉 speaketh lyes Math. 5 11. Blessed are yee when men shall revile 〈…〉 shall say all manner of evil against 〈…〉 The PREFACE To the READER Having seen a Postscript added to the third edition of Samuel Rutherfords Letters upon occasion of a Letter wrot by him doubtlesse out of zeal to some persons in Aberdeen at the time when they were endeavouring to separat themselvs from the communion of profane and scandalous People reckoned commonly for Membeâ—s of the Chuâ—ch of Scotland and also withdrawing from under the yoak of imposâ—ing Presbyterial government for which he was a sufferer by confinement in Aberdeen in the time of the former Prelaâ—s from which Letter the Author of this Postscript hath taken occasion to vent and vomit forth more malice and bitter prejudice against the despised witnesses of the Lord called Quakers then ever the Scribes and Pharisees did against our Lord Jesus Christ when he was among them in his bodily appearance I have judged fit to desire all sober People that professe the name of Christians and have any knowledge of us or our principles that they would seriously consider if we or our principles deserve such characters as this man hath put upon us seing we are known to many to be an innocent harmlesse and blamelesse people in all our behaviour and conversation makeing conscience of our duty towards God in purity of worship and tenderness of owning the same notwithstanding any threats punishments fines or imprisonments for our faithfulness therein and our real endeavours to obey all his holy commands in which we shall never decline to be tryed by the testimony of the holy and precious Scripturs of Truth Nor are we less known to all neighbours relations and acquaintances to be just and righteous in our dealings towards men Next as to our principles they are so often and upon so many different occasions holden forth to the world in all places where we live that none can pretend ignorance thereof unless it be wilfull Wherefore I shall not enter upon this here being unsutable to a Preface and that so many of our Friends both in our own Nation and in England have performed this task in clearing them from all the malicious and grosse misrepresentations which opposers have laboured to asperse them with so that none needs remaine ignorant of them but such as love to continue so through wilfull prejudice or lazyness at least Wherefore when I perceive from what a height of malice and spleen this Author has vented himself against us by which any may see that the Iewes Turks and Heathens had never more against Christians nor the malice and cruelty of the Papists and Popish Inquisitors in Spain or Italy was ever greater against dissenters from them whom they judged Hereticks I cannot in the least doubt but if this man had power to influence the Civil Magistrate to exercise his power against us he would not onely parallel the cruelty of Heathens and Turks but equal if not exceed the inquisition of Spaine yea those cruel and bloody persecuters in New England who cutt off the ears scourged and tormented severall of our Friends till their flesh was like a Gelly banished divers and hanged three men and a woman 1659 â—660 for no other cause but this very thing that they owned the Testimony of that Truth which we profess and for which we are sufferers this day which may serve abundantly to scare any sober people that profess to owne the meek and lowly Spirit of Jesus yea to cause them to abhorre to keep company or converse with men of such spirits And if any have not yet seen the prejudice to all Civil Interests that flowes from persecution for Conscience I shall referr them to the severall books that have been published thereanent in this age But when I consider the great rage that appears in this man and many of his brethren against us I can not impute it to any thing like zeal for the interest of the Gospel as they would willingly have people believe it being to me most cleare that their chief quarrel is becaus we of all the people that ever appeared are they that have most discovered their pride ambition greedynesse and coveâ—ousness malice and the rest of their deceits we asserting and they denying Immediaâ— Revelation or that God by his Spirit hath any immediat converse with the Souls and hearts of his people by which he doth most clearely make known his will to them and gives the most effectuall call to the Ministry which they have put mostly into the hands of men and made to depend upon an humane ordination Yea some of them derive a succession from the Pope of Rome and hence practically claime a power to be Lords over the faith of Gods people imposing their glosses on the Scripture to be no lesse believed then the Scripture it self and so all that are not of their perswasion must be hereticall and heterodoxe though they lay no claime to be led by an infallible Spirit themselves Again The Lord hath brought us to witnesse the spirituality of worship in preaching praying and praising knowing that God will accept of none but what flowes immediately from the Life of his own Spirit moving in the heart whereas this man and his brethren are for performing all those dutys whether they have this immediate assistance of Gods holy Spirit or not For they have learned by art to supply that defect with their natural and acquired parts else many times they would sit silent in their pulpits whereas now they have layd and do lay a necessity upon themselves and their followers to goe about those dutys at their appoynted times whatever be their temper or condition at the present And according to our principle other besides them may performe these dutys in publick as they find themselves moved and furnished by the Lord whereby their trade and traffick
instanced who have born testimony against studyed sermons and leaning to their Notes and limiting the Holy Spirit I shall for this give but one clear instance amongst the first Reformers for all Franciscus Lambertus Avinionensis in his book de literâ Spiritu 5 Tractat. fol. 84. Printed 1526. His words are these Summè autem de vita ne sequaris morem hypocritarum qui ferme de verbo ad verbum quicquid dicturi sunt scripserunt quasi recitaturi aliquot versus in the atro cum tragoedis totam concionem didicerunt postea cùm sunt in prophetandi loco or ant Dominum ut linguam eorum dirigat sed interim claudentes viam Spiritui Sancto definiunt se nihildicturos praeter id quod scripserunt O infelix prophetarum genus imò vere maledictum quod à suis scriptis aut meditatione non à Dei Spiritu pendet Quid pseudo-propheta or as Dominium ut Spiritum det quo loquaris utilia interim Spiritum repellis Cur praefers tuam meditationem aut studium Spiritui Dei alioqui cur ipsi Spiritui non te committis Fol. 85. He adds Sed tu quisquis es si verè Propheta Dei es docebit te Spiritus Domini quod sanè prophetes Which Englished is thus But chiefly be thou aware that thoâ—u follow not the way of Hypocrits that have writen down almost word by word whatever they are to declare and even as stage-players that are to repeat some verses upon a theatre they have learned and got by heart their whole sermon and when they are in their pulpits pray that the Lord would order or direct their tongues but in the mean time shutting up the way to the Holy Spirit determine to say nothing but that which they have written O unhappy kind of Preachers yea really accursed that depend upon their own writings or meditation and not upon the Spirit of God Thou false prophet why prayest thou to the Lord that he would give thee his Spirit by whose assistance thou mayest preach profitably and yet in the mean time rejectest the Spirit why preferrest thou thy meditation or study to the Spirit of God Otherwise why dost thou not give up thy self to the Holy Spirit But thou whoever thou be if thou art a true Prophet of God the spirit of the Lord will teach thee what thou ought safely tò preach I have set down this at large that all sober people may observe whether the National Preachers or these callâ—d in derision Quakeâ—s are in greatest unity with the fiâ—st Reformers To this puâ—pose I might add that of Calvin against the Papists in his Iâ—stitut Lib. 3 cap. 2. sect 39. and severall other Godly men since his time which for brevity I omitt But seing God has promised a compleat deliverance from Babylon and all Anti-christian idolatry and superstition it is sad that they who profess to pray for it and expect it should oppose it because it comes not in that way and manner as they desiâ—e it Thus that in Isay 53 1 2 3. which was spoken of Christs coming in the flesh outwardly is fulfilled at this time in his inward appearance for it is said He shall grow up before him as a tender Plant and Root out of a dry ground having no forme nor comeliness when we shall see him there is no beauty that we should desire him He is despised and rejected of men c. Because the discoverys of the Truths of God which he hath revealed to these despised people called Quakers are not come out with the authority which a General Assembly c. had and they are a ridiculous people in the carnal eye therefore they are all stigmatized by the wisdom of this world as blasphemys and heresys and so can not be received by many who have been educated and brought up other wayes even as Christ said Luk 5 39. No man having drunk old wine straightway desireth new for he saith the old is better And as upon this account many rejected Christ and his doctrine that were educated under the Mosaical ceremonys so many now adays reject us and our testimony because we are not a people in power and authority in this world and bring new things as to the worlds observation which agree not with their education and it is upon this account and the like that we have been misrepresented by many as the most odious and abominable people that ever appeared But God will vindicat his own truth in his own good time and wipe away our reproach and get us praise and fame in every land where we have been shamefully used Zeph. 3 19. and in the living hope and expectation of the Lords glorious and gracious appearance for us we are content to suffer and beare the most ignominious and disgracefull epithets and characters this Author with many of his brethren hath put upon us such as his calling Quakerism an abyss of all abominations Satans slime and the botch of bell pure devilism monstrous brood swallowing down the dung of all desperat and soul-destroying heresys hatched in hell by the Father of falshoods and â—yes and whatsoever is any of these heresys most dreadfull and damnable that is to them their darling a piece of the black art peculiar to that tribe dishing up the dung of hell the stink of hell blasphemys against God Christ his Spirit his VVord c. a most odious vermin of black locusts that ever croked upon the face of the earth the sound of their blasphemous belchings is to be fled as the very sibilation of the old serpent doctrins of devils as if in this one shape and size of enemies to the Gospel were gathered together and cemented all the severall partys that ever Abaddon and Apollyon comanded in his severall expeditions against the Prince Michaël matters void of the whole Gospel of the Grace of God and of all that blessed contrivance of salvation by the Son of God as a slain Saviour Satans sole trustees and his only janizarys with a multitud of such like characters which were tedious here to relat Against which I shall take up no railing accusation but as the Angel rebuked the devil The Lord rebuke thee Satan It was for the sake of some sober people in this City and Countrey that I wrot this upon the first sight of this Postscript which was in the 4 moneth called Iun last 1676. And now seing my dear Friend G. K. hath since answered it more largely and hath discovered the folly malice mistakes and partialitys of the Author I have yeelded to let it be set down as a Preface to the Reader as my testimony to the precious Truth which the Lord is manifesting in this day wherein he is about to discover the heels and make bare the skirts of all that have transgressed by their iniquitys Ier. 13 22. And if G. K. in this following Answer hath dealth more plainly then will be pleasing to the Author of this
and sensible enjoyments of himself and blessing them more abundantly with the fruits of holyness righteousness and victory over corruption in that despised way then formerly they ever witnessed although their experience of any things that were true among them called presbyterians was not short of many if not of the most of them even in that day Pag. 1. l. 18. That which this great Seer much upon his Masters secrets because he had frequent access to lean his head upon his breast who come ouâ— of the Father's bosom foresaw would follow upon this turning aside and fall upon the head of such forsakers of a Church so often honoured by receiving signall testimonys of the great Bridgroom's love towards her as his Spouse c. Answer 3. I wonder how this man hath the confidence to call this Author a great Seer and to tell us of his being much upon his Master's secrets becaus he had frequent access to lean his head upon his breast who came out of the Father's bosom for these and such like expressions do plainly imply Immediat Revelation and that S. R. was a prophet and had the Spirit of Prophecy in the same sense as any of the Prophets who were Pen-men of the holy Scripturs for what higher elogies could be given to any of the most eminent Prophets then these here and elsewhere given by him to this Author And here I shall set down some other expressions parallel to these in the Postscript or rather surmounting them to be found in the Epistle to the Reader whether one man hath writ that Epistâ—e and the Postscript is not materiall to inquire seing doubtless they are both of one profession if differing persons and he that writes the Postscript ownes the Epistle to the Reader In the beginning of that Epistle he tells us Considering how little need Master Rutherford as he calls him his Letters have of any mans Epistle commendatory his great Master whom he served with his Spirit in the Gospell of his Son having given them one written by his own hand on the hearts of every one who is become his Epistle c. This is the very same commendation that the Spirit of God giveth to Paul who was not behind the chiefest of the Apostles as you may read 2. Cor. 3 1 2 verses And indeed this is the greatest ground why we believe the Scripturs to be divinely inspired becaus the inward Testimony of the Spirit of God which is the Epistle commendatory written by Gods own hand upon the hearts of believers is the Seal of confirmation unto the Scripturs as being divinely inspired And seing GOD doth give the same Seal as this writer plainly affirmeth to S. R. his Epistles that he doth to the Epistles of Paul will it not prove that S. R. his Epistles are as really divinely inspired as Paul's Epistles were and then why may not S. R. his Epistles be put into the Bible with Paul's Epistles This question is the more pertinently put to this man and these of his profession becaus they do so argue against us the People called Quakers that if any of our words or writings be divinley inspired then we equal our writings to the Scripturs For this consâ—quence if it hath any weight at all doth as much fall upon their heads as upon ours and if they do still make a difference betwixt the one and the other although both divinely inâ—pired can not we do the same But he proceedeth in his admirable commendation of this book thus as being a piece the holy Scripturs being set aside equall to any the world hath yet seen or this day can shew in respect of the spiritualness of it A friendly testimony indeed I remember the Presbyterians had wont to commend Calvin's Institutions above any book in the world next to the Scripturs according to these Latine verses made on them Praeter Apostolicas post Christi tempor a chartas Huic peperere librum secula nulla parem And I have heard an eminent Presbyterian Preacher in his pulpit commend the Confession of Faith with the Larger and Shorter Catechism set out by them called the Assembly of Divines at Westminster above all books in the world except the Scriptur But now both Calvin's Institutions and the Confession of Faith must give place to S. R. his Epistles yea and most books in the world besides I write not this to lessen any due worth that belongs to S. R. his Epistles for I acknowledg having read them all over once and many of them severall times I find many savoury expressions in them that savour of that blessed life of Christ revealed of God in my heart yet I must needs say I find also very many unsound and unsavoury expressions in them that the life and Spirit of Christ doth not onely not beare witness for but against as I may afterwards shew 4. I do really believe that there are divers books in the world besids the Scripturs nor shall I bring into the compariâ—on our Friends books lest any say I am partial more sound and more spirituall then this book is and which are more profitable to direct the minds of them who are strangers to Christ where or how to find him little or nothing of which I can find in all this book of S. R. onely somewhat of his own experience but I can not find in him any certain and clear directions certainly and inâ—allibly directing strangers how to attain to the least true spirituall experience nor can I find the least hint or shaddow of a testimony in all his book to the saving power and efficacy of that universall Light of Christ wherewith Christ hath inlightened every man that cometh into the world which blessed heavenly divine testimony I find in many of the Ancients for which cause a few lines of them are of more value to me and all who love Gods Vniversall Gift then this whol book of S. Rs. And I question not but many having as much of a spirituall tast and discerning as any Presbyterian will affirme that the writings of not onely Augustin and the like Ancients but of later writers in darker times as of Bernard Thaulerus Thomas a Kempis and that little booke called The Dutch or German Theology are fully as â—pirituall though I am farr from justifying any errours in these books as neither do I the errours in S. R. his Epistles And although I know the Presbyterians some of them as have seen and read the Dutch Theology account it a most dangerous book and full of blaâ—phemyes as I. L. did call it expresly to I. S. whereof both B. F. I were witnesses in Holland yet Luther doth commend it as one of the best books he had met with next to the Scripturs and Augustin and teaching more sound Divinity then all the Divines in Germany or any where else in that time and he wrot an Epistle commendatory of it which is prefixed to it in some Editions a printed coppy
been among them It is easily answered that they did not ow this piety to the Presbyterian Church but to the Grace of God which is Vniversall For the Grace of God that bringeth Salvation hath shined in All so Beza translates it Tit 2 10 11. and this Grace teacheth to deny ungodlyness and worldly lusts and to live righteously and soberly and godlily in this present world And whoever in any age or place of the world joyned their hearts unto this Grace and did believe and obey its teachings it made them good and pious men so that they did excell others in many good things although by reason of the darkness and corruption of the ages and places where they lived the prejudice of education and custom prevailed so farr that they also were dark and ignorant in many things Yet the Lord regarding their sincerity winked at their ignorance in those things And thus the Apostle Paul takes notice of some among the Gentils in the time of Heathenism who were a Law unto themselvs and did by Natur to wit the Divine Nature of the Word ingrafted in them Iames 1. or by their own nature restored and repaired by the Grace of God as Augustin expounded that place the things contained in the Law such was Socrates among the Gracians whom Iustin Martyr in one of his Apologys did expressly call a Christian and classeth him with Abraham c. 2. Also all along the dark times of popery the Lord raised up some even in the very heart of the popish Church that excelled others in vertue and piety and were as Lights shining in a dark place and witnesses to the truth some in some things and some in others and yet even these men lived still in the Popish Church and in too many things were carryed away and tinctured with divers corruptions and superstitions Of this Illyricus in his Catologus â—estium veritatis giveth an account And the Author of Fasciculus temporum with divers other Historians And particularly our country-man Alexander Petry in his Church History from the year 600 unto the year 1600 as in the seventh Century Gregory called the Great and Isidorus in the eighth Century Iohn Damascen and Aponius in the ninth century Claudius Turinensis Bishop of Turin and Rabanus Maurus in the tenth Century a very dark age Theophilact Arch-bishop of Bulgaria and Smaragdus a Benedictin Abbot in the eleventh Century Berno and Fulbert Bishop of Carnatum in the twelfth Century Hugo de S. Victore and Bernard of Clarevall in the thirteenth age Gulielmus Bishop of Paris and Ioachim Abbot of Calabria in the fourteenth age or Century Dante 's Aligerius and Robertus Gallus this Robertus Gallus was a Franciscan Frier and had propheticall visions which were interpreted to him by the Spirit of God there is a Treatise under his name printed together with the Prophecyes of Hildegardis a Woman prophetesse in the Church of Rome of both whose Prophecyes Fox takes speciall notice in his Martyrology And in the fifteenth Century Vincentius a Venetian who also prophecyed against the Clergy and Theodorick Vrias There was also another Theodorick Bishop of Croatia that prophecyed in this same age that the Church of Rome should be brought to nought and that Iustice which hath been shut up in darkness shall come into Light and the true Church shall flourish in Godlyness more then she hath done In this age also lived Iohn Huss a pious and vertuous man whom the Papists burnt as an heretick and yet the same good Man retained divers Popish opinions Now in the sixteenth century the reformation from the grossness of Popery began by Luther in Germany and the Lord raised up divers other instruments in other nations as in France in England and also in Scotland and many worthy men dyed martyrs and seaâ—ed to the truth with their blood before the Presbyterian Reformation yea some that were Bishops in England dyed martyrs for the truth as Cranmer Ridly Latimâ—r Therefor albeit I grant that ther hath been divers pious men among the Presbyterians some who enjoyed communion with God in Spirit and some also who had a Prophetiâ—all Spirit and were accompanyed with the power of God in their ministry 40 years ago upwards and were made blessed instruments of God to many soules in that day to whom the Lord gave signall Testimonys of his love and of his admitting them at times unto near communion with him among whom were chiefly Iohn Welsh Robert Bruce Davidson and Patrick Simpson and divers others concerning whom the Author of the fullfilling of the Scripturs gives an account And I do verily believe they were pious men and had precious feelings of the life and power of God which did at times accompany them in their ministry whereby many soules were reached and converted unto God And as touching some things related by the Author concerning these men I may afterwards in its due place take notice which will not a little make for the present testimony of the people called Quakers But all this will not in the least prove that the Presbyterian Natioâ—all Church was the true Church of Christ and needeth no further Reformation from many thingâ— then it will prove that the Popish Church was the true Church of Christ which as I have already mentioned had pious and vertuous men and some of them indued with the Propheticall Spirit Also the Episcopall English Church in the dayes of Q. Maâ—â— had very excellent men that were Bishops and some of them were burned for the truth yet thiâ— proveth not that the English Church was sufficiently reformed or that those called Puritans who would not conforme to her did sin or were guilty of Schisme And I suppose the Presbyterians will noâ— deny but Luther for piety and zeal may be compared with any of these in Scotland and yet Luther was no Presbyterian and the Lutherans have had since Luther divers excellent men of whom I caâ— not forbear to mention Iohannes Arnd who hath writt a more Spirituall treatise of Spritual doctrin containing more spiritual and profitable Doctrin then any book that ever I could see writt by any Presbyterian and yet the Lutherâ—ns differr faâ—â— from Presbyterians Nor should the Presbyterians in Scotland so exalt themselves above all other Churches becaus some in their Church were indued with a Prophetical Spirit for as I have already mentioned divers in the Popish Church had the Spirit of Prophecy as Fox in his Martyrology doth bear witness â— I must needs say that as for Spiritual doctrin some Mysticks among the Papists hav exceeded any Pâ—esbyterian Writer that ever I could yet see And to speak freely that one little book De imitationâ— Christâ— said to be written by Thomas a Kempis a Popish Monck is really to me a more usefull book for spirituall doctrin then all the Presbyterian books in the world that ever I saw and I believe hath fewer errors in it I except the last book concerning the
them but onely an emanation or stream of it the Center and Spring it self was for most part in heaven untill it descended and cloathed it self with the likeness of our 〈◊〉 flesh in the Virgins womb 13. And â—herefore let all the Scripturs be searched and it shall not be found that Christ became Man and tooke to himself the Soul of Man at his conception in the womb of the Virgin Mary but onely that he took flesh and was the Son of Mary David and Abraham according to the flesh but according to his Heavenly Nature even as man he was the Son of God and was the Father and Lord of all the Faithfull in all Ages therefore David in spirit called him LORD whose Name is Wonderfull Counseller the Mighty God the Everlasting Father aud Prince of Peace SECTION IX 1. That Christ is in every man yea in every Creature in a true sense proved from Scripture 2. That it derogats no more from the honour of Christ then from the honour of God the Father that he is in all things 3. Christ in the saints proved from Scripture 4. Yea in all men even the wicked proved from Scripture 5. The God-head properly doth not suffer in men but the soule or life of Iesus Christ the heavenly man 6. More Scripture to prove that Christ suffers in the wicked as Heb. 6. 6. Rev. 11. 8. 7. Paul preached Christ in the Corinthians and Galatians when unbelievers proved from 1 Cor. 2. 2. Gal. 1. 3. Eph. 3. 8. 1. Tim. 3. 16. 8. If Christ be in the Saints he must be in all men proved from a most convincing reason that otherwayes he would be divided from himself and in discontinued places 9. Christ is otherwayes in all men then in the other inferior creaturs in regard of his operations 10. And otherwise in the Saints then in other men not only in regard of operation but also in regard of union and communion 11. How Christ is and yet is not in unbelievers in different respects cleared by two manifest examples 12. Christ is otherwise in the outward body and temple that suffered at Jerusalem then in the Saints 13. The Saints union with God is but mediat through the heavenly man Christ whereas the union of Christ with God is immediat 14. The Saints not Christ but Christians and receive all things from God by the Heavenly Man Christ Iesus 15. How Christ hath given eternall life to all flesh or all mankind according to John 17. 2. which place of Scripture is falsly translated in our English Bible THe fifth Particular whereof he accuseth us is that we affirme Christ to be a common sort of thing to be found in every man as it was in the Son of Mary even the common Light to be found in the mind of every man in the world 1. Answer That Christ is in every man yea in every creature we do boldly affirme conforme to the Scripture which saith all things were created by him even Iesus Christ the incarmate Word or Word made flesh and therefor he is in all things and as Iohn said he was in the world and the world was made by him for indeed it is impossible that the maker can be separated from the thing that is made I say according to the Scripture that seeing all creaturs were made by Iesus Christ therefore he is in them all even as God is in all giving them and upholding them their beings and ministring unto every thing what is needfull and fit for it 2. Doth it any more derogat from the honour and glory of Christ that he is in all then it derogats from the honour and glory of God the Father who is in all and through all blessed in himself for ever more For as God is a pure being and life that nothing can defile even so is Christ Jesus an incorruptible and incontaminable life and being as God is Light so Christ is Light a Light that shineth every where even in the darkness as Iohn declared but the darkness cannot comprehend it nor can the darkness obscure and darken it onely it can and doth obscure and darken the eyes of them who are in darkness that they cannot see nor behold the glory of the Light But more particularly to come to the matter in hand I shall first prove from Scripture that Christ is in the Saints and secondly both from Scripture and good reason that is grounded on Scripture that he is in all men in a true sense yea in all creatures And thirdly I shall shew that in regard of his operations he is otherwise in men then in the other creaturs of an inferior degree And fourthly that he is otherwise in the Saints then in other men and that not onely in regard of operation but also in regard of union and communion And fiftly that he is otherwise in the vessell or temple that suffered on the Crosse at Ierusalem and is now glorifyed in heaven then he is in any or in all of the Saints or in any other creaturs whatsoever howsoever excellent 3. As to the first that Christ is in the Saints see Ioh. 6 56. he that eateth my flesh and drinketh my blood dwelleth in me and I in him see also Iohn 17. 23. I in them and thou in me c. see again Rom. 8. 10. And if Christ be in you the body is dead Eph. 3. 17. That Christ may dwell in your hearts by faith Collos. 1. 27. Christ in you the hope of glory 2 Cor. 13. 3. Seing that ye seek a proofe of Christ speaking in me and verse 5. know ye not your own sâ—lvâ—s how that Iesus Christ is in you unless ye be reprobates Many more Scriptures may be brought but these shall suffice to shew that Christ is in the Saints and Christ is Gods anointed King Priest and Prophet and therefor by Christ is not to be understood the Word simply considered as in God but the incarnate or ingrafted Word or the Word made flesh that dwelleth in the Saints Ioh. 1. 14. for the Word simply considered as in God is not the anointed but the annointer whereas Christ is Gods anointed 4. Secondly that Christ is in all men even in the wicked see Amos 2. 13. Behold I am pressed under you as a Cart is pressed that is full of sheaves This cannot be understood of God or the Word simply considered that cannot be pressed or suffer any grief but it is well understood of the incarnat or ingraftâ—d Word to wit the precious Seed of the life of Christ in us that is exceeding tender and is capable of grief and suffering by mens sins Psal. 95. 10. Fourty years long was I grieved in this generation Isajah 63. 9 10. In all their affliction he was affâ—icted and the Angel of his presence saved them in his love and in his pity he redeemed them and he bare them and caryed them all the days of old but they rebelled and vexed his holy Spirit c. 5.
people even perfectly for no imperfect thing can enter into heaven Again see 1 part Ep. 20. We are fools to be browden and fond of a pawn in the loof of our hand living on trust by faith may wel content us This he speaks as reproving such who seek after spirituall feelings and sensible enjoyments of Christ which is according to his brethrens doctrine that teach We should not seek to live by sense to wit spirituall sense but by faith a grosse and unsound doctrine as if faith and sense spirituall were opposite whereas faith doth always in some measure imply some one spirituall sense or other for unlesse we spiritually heare or feel Christ in some measure we can not believe in him faith cometh by hearing saith the Apostle and is not faith a laying hold on Christ with the hands of our Soul and how can we doe this without all sense or feeling of him in a spirituall way Surely the natural and outward senses are no more necessary for the preservation of the naturall life then the inward and spiritual senses are necessary for the preservation of the Spiritual Life of the Soul Also he hath frequently in his Epistles too airy and frothy expressions no wise beseeming the weight of the matter those expressions relate unto as 1 part Ep. 120. Christ seeâ—eth to leave heaven to say so and his Court and come down to laugh and play with a daft bairne Again 1 part Ep. 91. Will not a Father take his little dated Davie in his armes and carry him over a ditch or a mire Again 1 part Ep. 121. O if I could dote if I may make use of that word in this place as much upon himself as I do upon his love This is a hint of some of these many unworthy unsound and stumbling expressions which are to be â—ound in his Epistles which I had not medled with to discover but becaus many and especially the Publisher do so idolize this book of S. R. his Epistles as if there were none beyond it except the BIBLE 2. In my second Section I say that S. R. in his more pure times both experienced and declared of Immediate Revelation and the Spirits immediate teachings as his Epistles abundantly witnesse also that he plainly declareth he had the counsell and mind of God in some things not to be found in Scripture See for this besides the testimonys I have already cited in the answer these following 1 part Ep. 2. It was not without God 's special direction that the first sentence that ever my mouth uttered to you was that of John 9 39. Again 1 part Ep. 9. It is little to see Christ in a book as men do the World in a card 〈…〉 of Christ by the book and the tongue and no more but to come nigh Christ and hausse him and imbrace him is another thing Again 1 part Ep. 9. O his perfumed face his fair face his lovely and kindly kisses have made me a poor prisoner see there is more to be had of Christ in this Life then I believed we think all is but a little earnest a four-houres a small tasting we have or is to be had in this life which is true compared with the inheritance but yet I know it is more it is the kingdom of God within us Again 2 part Ep. 2. O blessed Soul that can leap over a man and look above a pulpit up to Christ who can preach home to the heart howbeit we are all dead and rotten Again 2 part Ep. 8. And sure I am it is better to be sick providing Christ come to the bed-side and draw by the curtains and say courage I am thy Salvation then to enioy health being lusty and strong and never to be visited of God Again 1 part Ep. 35. But at other times he will be messenger himself and I get the cup of Salvation out of his own hand Again O how sweet is a fresh â—isse from his holy mouth his breathing that goeth before a â—isse upon my poor Soul is sweâ—t and hath no fault but that it is too short But that he â—aith â—hat Christ drinketh to him is a froathy and unâ—avoury expression used by him in that same Epistle And 3 part Ep. 22. anent his transplanting he â—aith what God saith to me in the â—ussinesse I resolve 〈…〉 doe And 1 part Ep. 85. Now and then my silence burneth up my Spiâ—t but Christ hath said Thy stipend is running up with interest in heaven as if thou 〈◊〉 preaching and this from a Kings mouth rejoyceth my heart And 3 part Ep. 37. Christ hath said to me mercy Grace and peace for Marjon 〈◊〉 Again 1 part Ep. 154. We but stand beside Christ we goe not unto him to take our fill of him but if â—e should doe 〈◊〉 things 1. draw the curtains and make bare his holy face and then 2. clear our dim and bleared eyes to see his beauty and glory he should find many lovers This place is remarkable for it holdeth forth both immediat subjective and objective revelation according as the nationall teachers do themselvs define it and indeed his words in all these testimonyes import no less Again 1. part Ep. 201. O that â—e would strick out windowes and fair and great Lights in this old house this fallen down soul and then sett the soul near hand Christ that the rayes and beames of Light and the Soul delighting glances of the face fair God-head might shine in at the windowes and fill the house Again 1. part ep 32. now he is pleased to feast a poor prisoner and to refresh me with joy unspeakeable and glorious so as the Holy Spirit is witness that my sufferings are for Christs truth and God forbid I should deny the â—estimony of the Holy Spirit and make him a false witness Again 1. par ep 120. Lord let me never be a false witness to denâ— that I saw Christ take the pâ—n in his hand and subscribe my writs And part 3. ep 27. In privat on the 17 and 18 of August I got a full answer of my Lord to be a graced minister and chosen arrow hidden in his own quiver but know this assurance is not keaped but by watching and prayer These are but a small part of much more might be cited out of his Epistles as testimonys to immediate revelation and the immediat teachings of the Spirit yea to new revelations not to be found in Scripture and yet as I have above observed after all this he joyned with the assembly at Westminster to cry down all such immediat revelation and to affirme that God had committed his Counsell wholly to writing 3. And although many of those called Presbyterians cry up S. R. as a man of so great experience in the things of God yet I find himself ingenuously confess 1. part ep 46. that there is a gate yet of finding out Christ that he hath never lighted upon and saith he O if I could find it out
travell'd into the remotest parts of the world to preach and they alledge they have preached Christ as much as the Presbyterians alledge they preach him at home Xaverius a Papist preached to the Chineses and was at greater pains then any Presbyterian that ever I heard of for they commonly nest themselves at home and enjoy as much bodily ease and pleasure as other men they seldom preach out of their own parishes but I never heard of any of them goe and preach to heathens where the Name of Christ hath not outwardly been mentioned as many in the Popish Church have done Nor will it solve the matter to say that though there have been some holy Preachers in the Popish Church yet they preached many errors with some truths and therefore since the Light is broke up more clearely they are now to be turned away from although in these dark times it might have pleased God to make some of them instruments of salvation to peoples souls which may as yet be where a further manifestation is not given of God For the same answer will as wel serve us against the Presbyterians as it will serve them against the Papists Admitt then that there may be some holy men among the Presbyterian Teachers and that at times the Spirit of God hath breathed through them when they did little notice it and had not that care to attend his breathings and movings so as onely to speak by them and that when the Spirit thus breathed through them they have been instrumentall to the Salvation of some souls yet becaus these men did also preach many errours and did not regard the inward call and movings of the Spirit of God as they should have done but spake more frequently without them then with them and in their own will beginning and ending with the houre-glasse as also becaus they laid too great weight on the bare outward call of men and on meer natural and acquired abiliâ—ys and have affirmed that Grace or piety is not essentiall to a minister of Christ and have not preached the pure Truth as it is in Iesus but for most part grosse errours as namely that Gods Grace is not Vniversal that Immediat Revelation is ceased that we must sin for terme of Life that men may committ murder and adultery and yet be in a justifyed state and perfectly justifyed at that instant 10. I say for these and many others causes we can not owne them as ministers of Christ according to the pure order of a Gospell Ministry and especially because they take hire and wages as much as any they are hirelings Yet we do really make a difference betwixt those who are more tender and conscientious and others and are glad to meet with any such for they are very thin scattered at this day And if we take more paines on such then upon others some times give them a sound thresh it is in love to them and in hope to find corn among them which we expect less to find among the profane whom he calleth lazy lie-byes and idle loyteres and yet such men were the farre greaters part of the Presbyterian Ministry in its most flourishing time SECTION XV. 1. Many unsound and unsavory expressions in S. R. his Epistles 2. Yet he both experienced and declared of Immediat Revelation and the Spirits immediat teachings 3. He confessed there was a gate of finding Christ that he had never lighted upon 4. The Christian Quakers know this gate which is to wait upon him in the shinings of his Divine Light in their hearts being retired unto the same in pure silence 5. Silent wayting proved from many Scriptures 6. An observable confession of S. R. that the Presbyterians have stinted a measure of so many ounce weights upon holynes and no more 7. Some very observable Testimonys out of the book called The fullfilling of the Scripturs highly commended by the Presbyterians to some of the chief and main principles experiences and practices of the people called Quakers 8. A great out-leting of the Spirit in the West of Scotland about the year 1625. 9. Called by the profane rabble the Stewarton Sicknes That caused a strange unusuall motion on the hearers that some were made to fall over in the place and were carryed out 10. The same Life and Power of God and out-letting of his Spirit but more clearly is now among the Christian Quakers 11. Many Presbyterians now joyn with the profane rabble to call these unusuall motions the reall effects of Gods Spirit among us the signs of some diabolicall possession 12. The Author of the Postscript guilty of this impiety 13. Many Presbyterians like the Scribes and Pharisees who profeffed to owne the Spirit of God in Moses and the Prophets and denyed the same Spirit in Christ and the Apostles 14. That glory that sâ—ined forth among them disappeared when they turned persecuters of others 15. An objection answered 16. The Author of the fullfilling of the Scripturs affirmeth that there was an Apostolick Spirit lett out upon the first Reformers which is inconsistent with their doctrine that immediat revelation is â—eased 17. That Robert Bruce had an extraordinary call to the Ministry 18. That he keeped silence for a considerable time before he preached as the Preachers among the Christian Quakers do 19. He had the Spirit of discerning to know when a man preached not by the Spirit of God and when he did which is our experience also 20. The Author confesseth it is something else to be a Minister of Iesus Christ then to be a knowing and eloquent Preacher which is contrary to the Presbyterian doctrine now and according to the doctrine of the Christian Quakers 21. Robert Bruce his Prophecy that the Ministry of Scotland would prove the greatest persecuters that the Gospell â—ad fullfilled 22. A wonderfull influence that Robert Bruce his prayer had not only upon those present but on some absent that heard not his words 23. The said Author confesseth that the Presbyterians are grossely mistaken concerning some Scripture truthes and promises that after shall be made clear This we know fullfilled 24. A loving exhortation to professors 25. He doth acknowledge Immediat Teachings 26. He calls their own prayers many times a peice of invention rather then a matter of earnest with the Lord. 27. He commendeth it in Robert Bruce that he would not goe to preach without the Lord which is contrary to the Presbyterian doctrine in our dayes 28. He commends many things in thâ—se men that Presbyterians now condemn and reproach under the name of Quakerism HAving in my answer to the Postscript refered unto some places in S. R. his Epistles and also unto that other book called the fullfilling of the Scripturs I shall in this last Section cite some passages that do sufficiently answer unto those referrs 1. In my first Section I say that I doe find very many unsound and unsavoury expressions in S. R. his Epistles that the Life and Spirit of Christ in
my heart doth not only not bear witness for but against and indeed the Scripture also doth beare witnesse against them Of this sort I shall cite a few of many 1 part Ep. 12. The Bible beguiled the Pharisees Surely this is a very unsound and unwary expression and I dare say had such an expression dropt from the penn of any called a Quaâ—er it would have been called blasphemy The Pharisees beguiled themselves in wreâ—ting and misunderstanding the Scriptures as the Priests do in our days but the Bible or Scripture is altogether innocent of this Again 1 part Ep. 88 I am sure Christ hath by his death and blood â—asten the knot so fast that the fingers of Devils and hell-fulls of sins can not loose it This is expressly contrary to the Scripturs testimony that saith your iniquitys have separated betwixt me and you Surely such sin-pleasing doctrine although it be sweet in the mouths of Professors yet it is most unwholesom for their Souls as sweet poyson why did the Lord threaten the Romans the Ephesians the Laodiceans to cutt them off remove their candleâ—ick and spue them out of his mouth for their sins if this mans doctrine be true that hell-fulls of sins â—an not loose the knot Is not this to embolden people in all manner of sin to tell them that hellfulls of sins can not separate them from Christ If he had said Those that are come to witnesse the indissolvible bond or knot betwixt Christ and them are preserved pure and free from all great and grosse â—ins at least he had said more according to the truth and the Scripturs testimony which saith he that abideth in Christ sinneth not And if the righteous man turn from righteousnesse it shall be forgotten Again 1 part Ep. 181. We have need of a Saviour to pardon the very diseases and faulâ—s and weaknesses of the New man and to take away to say so out godly sins or the sins of our sanctification the drossâ— and scumme of spirituall love This is very unâ—ound to charge sin and filthynesse upon the work of the Spirit of God in the hearts of his people whereas the Scripture saith his work is perfect And indeed how can any impure thing proceed from the Spirit of God that is altogether a most pure and holy Spirit Again 2 part Ep. 7. He who is woer and suiter should not be an house-hold-man with you till ye and he come up to his Fathers house together This is contrary to the Scripture which saith I will dwell in them and walk in them And if any man will keep my commandments my Father and I will come and make our abode with him Hence the Saints on Earth are called Gods Temple and house Again 2 part Ep. 48. The fruits that grow here are all seasoned and salted with sin A grosse unsavoury expression are the fruits of the Spirit aslove ioy peace gentlenesse goodnesse faith long-suffering meeknesse temperance c. all salted and seasoned with sin How then could the Lord relish and accept them Again 3 part Ep. 9. Howbâ—it we be but half-hungered of Christ here This is contrary to the promises of the Lord and experience of the Saints Did not David say My cup overfloweth And is it not said in the Song Eat O friends drink abundantly O beloved And is it not promised in the New Convenant they shall not hunger and thirst c. And said Paul that ye may be filled with the fulnesse of God And of Barnabas it is said he was a good man and full of the holy Ghost It 's true all that is received in this life is but as a first-fruits and earnest of that to come yet there is a very blessed and large enjoyment of Christ to be attained here so that the faithfull can say they want no good thing and although they hunger yet it is not for famine or want but to sharpen their appetite Yea in contradiction to himself he â—aith 1 part Ep. 128. Pray for me his prisoner that he would be pleased to bring me among you again full of Christ c. And 1 part Ep. 140. O thirsty love wilt thou set Christ the well of Life to thy head and drink thy fill drink and spare not drink love and be drunken with Christ. But doth this agree with his former expression of being half-hungered of Christ here in this life Again 1 part Ep. 62. he saith Reprobats are not formally guilty of contempt of God and misbelief becaus they apply not Christ and the promises of the Gospell to themselvs in particular for so they should be guilty becaus they believe not a lye which God never oblieged them to believe But this is to make God guilty of hypocrisy that reproveth the world of unbelief and offereth faith and Salvation unto all nor doth God obliege them to believe a lye becaus Christ hath given himself a ransome for all and dyed for all as the Scriptures expressly declare Again see 1 part Ep. 3. Except a man marâ—yr and slay the body of sin in sanctifyed self-denyall they shall never be Christs martyrs and faithfull witnesses And yet in contradiction he saith within 20 lines in the same Epistle Howbeit we can not attain to this denyall of me and mine that we can say I am not my self my self is not my self mine own is no longer mine own yet our aiming at this in all we doe shall be accepted This is another sin-pleasing doctrine plaine contrary to the Scripture which faith unlesse a man deny himself c. it doth not say if he aime at it he shall be accepted Surely this is to â—ue pillows under mens arme-holes and to embolden them in sin for who will not say they aime at self-deniall although they attaine not unto it Again see 1 part Ep. 14. Some are partakers of the holy Ghost and tast of the good Word of God and of the powers of the life to come and yeâ— have no part in Christ at all citâ—ing Heb. 6 4. But this is a grosse contradiction seing none are partakers of the holy Ghost but by Christ. But these mentioned Heb. 6 4. are such as having a part in Christ may fall from him Again see 1 part Ep. 50. The best regenerate have their defilements and if I may speak so their draff-pack that will clogg behind them all their days and wash as they will there will be filâ—h in their bosome A most unfavoury and unsound expression contrary to the promises of God and the experience of many that witnessed a cleansing from all filthinesse and sin Again 1 part Ep. 27. All Christs good bairns goe to heaven with a broken brow and with a crooked legge Contrary to Scripture which faith Thou shalt walk in the way safely and thy feet shall not stumble Prov. â— 23. And Christ is a perfect Physician who as he cured the lame bodys of those that believed in him perfectly so doth he cure the lame â—ouls of all his