immediately by his Spirit reveal savingly all necessary Truths to them who in comparison of a Light they have in common with the Heathen despise the precious Scriptures Christ is a Mystery made manifest by the Scriptures of the Prophets Rom. 16.25 26. But he that trusts to his own heart to make manifest Christ to him is a Fool. Obj. P. 29. We have a more sure Word of Prophesie unto which ye do well to take heed till the Day dawn and the Day-star arise in your hearts Therefore by minding this Light within by degrees it will reveal Christ to us They draw not these Conclusions but I am so far from hiding their strength as they have done mine that I had rather improve their Arguments to the utmost for them Answ 1. Prove that by the Dawning of the Day or the Day-star arising in the Heart is to be understood Christs first appearance in Grace unto their Souls Had not Christ thus appeared to them already were they not Believers 2. Prove that by the Word of Prophesie is to be understood the Light in every man Can this Light help every man to Prophesie are all Prophets 3. The Word of Prophesie is the Scripture in which are written the true Prophesies of God Unto which we are to attend as long as we live on Earth even till the Day of Glory dawn and the Day-star Christ Jesus after that we have overcome Rev. 2 26.28 ariseth in our hearts taken in by Vision as now by Faith Arg. 4. If the Spirit guides Believers into all Truth p. 28. then the Light of this Spirit within must needs be a sufficient or full Rule Answ 1. It is not said that the Light in every man guides into all truth 2. Nor is it said that the Spirit guides every man yea or any man without the Scriptures into all truth 3 The true sense is That the Spirit speaking in the Scriptures and enlightning the minds of Believers shall lead them into all Truths necessary to Salvation 'T is weak to argue Believers who enjoy the Spirit speaking in the Scriptures have a full Rule therefore every man hath even those that enjoy neither the Spirit nor the Scriptures but are left to the meer Light that is in every man to guide them Thus it may be seen that neither in the Dispute nor by the improvement of his Arguments then urged nor by his Additional Arguments hath G. W. made good his Assertion that the Light in every man is a full Rule I shall now because I look on this point as the very Seat of the Controversie lay down what I urged and might have been urged to prove That the Light in every man is not a full Rule and consequently no Rule at all by it self to Salvation Arg. 1. If God saw good that even in Innocency this Light which we bring with us into the world should not be mans full and whole Rule nor after to Moses nor after to Christ's time nor in Christ's time nor in the Apostles days then there is little reason to fancy 't is a full Rule now But God saw good that even in Innocency this Light should not be our full and whole Rule for to this he added a Brohibition of eating the Tree of Knowledge to be parts of Adam's Rule nor after to Moses for they were to offer Sacrifices and be Circumcised Nor after to Christ for the Ceremonial Law was part of their Rule nor in Christs time for he observed the Ceremonial Law and also submitted to Baptism Nor in the Apostles days for they upheld the Ordinance of Baptism and of the Supper None of all which things could this Light of it self and without supernatural Revelation direct us to as our Duty and therefore neither may it be looked on now as our full or whole Rule Obj. Touching Innocency G. W. objected Adam could discern by his Light within he ought to abstain from that Fruit. Answ After and by the positive prohibition he was able to know it But it was asked him Could he have discerned it by the meer Light he brought with him into the World without the positive Prohibition He acknowledged He could not So in the positive Institution of Christ it was replied G. W. if he would not shut his Eyes might by the Light within him understand that the Celebration of Baptism and the Supper is the Churches Duty though without those Institutions promulged no man with all his Light is able to find it out Here let it be taken notice that he granted in effect the whole Argument For he granted that before the Prohibition came his Light could not discover what was Gods pleasure touching the Tree of Knowledge and yet he yields that God made abstinence from this Tree his Duty which is the whole contended for And if even in Innocency Mans perfect Light must not be the whole of his Rule but to vindicate his absolute Dominion and to maintain his just Prerogative would at his pleasure impose duty on man over and above what his Light within could shew a reason for what a miserable Mistake is it to imagine that now mans decayed Light should by Gods appointment be the whole of that Rule we are to walk by But though all was thus granted and is very plain yet troubled to see it go so ill with his Cause he cavils p. 30. much to this purpose Was not God in Adam A. God is one thing Adams Light another created of God in him God could reveal his pleasure as he did by the Prohibition but Adams Light without that Prohibition could not shew Adam what was Gods Pleasure as to this Tree as himself hath acknowledged He objects further p. 30. mightily to the purpose The Scriptures were not Adams Rule A. Draw the Conclusion Therefore Adams Light without the prohibition could discern that it was Gods pleasure he should not eat of the Tree of Knowledge These things hang closely Obj. Abraham Enoch had a Rule before the Scriptures were written the Pen-men also directing them in writing These Impertinencies seem to prove something though nothing to the Point in hand I therefore answer 1. Though the Scriptures were not Adams Rule because then not written yet to abstain from the Tree of Knowledge was part of his Rule in Innocency To believe in the Seed of the Woman for breaking of the Serpents Head was part of his Rule after the Fall as also Sacrificing Circumcision part of Abrahams Rule All and every of which Duties the Light in every man could by no means find out without Supernatural Revelation God was pleas'd to reveal these Duties immediately to select persons as Adam Abraham and from them by Tradition and Preaching to communicate them to his Church in following Generations And thus it appears that before the Scriptures were written the Light in every man was not his full Rule but Gods will supernaturally revealed and conveyed to posterity by Tradition and Preaching part thereof But now it pleased
help no such Conclusion could appear hence deducible By the use of Reason the Spirit teaceth the Heathen Moral Duties The immediate teaching of Gods Spirit must be that which is done without means Thus God neither by Adams Reason nor any Scripture nor by the works of Creation but immediately by himself taught him that he must abstain from the Tree of Knowledge And after his Fall that the Seed of the Woman should break the Serpents head And afterwards enjoyned Circumcision to Abraham the Ceremonial Law to Moses speaking to him face to face Immediately by himself did he inspire into the Penmen of the Scripture what they were to write thereby to discover to his people what he would have them to do When he put Prophesies into the mouths of his Prophets sending them with Denunciations against any as the young Prophet against Jeroboam Jonah against Nineveh when he taught Paul the Gospel by Revelation all was by his immediate teaching The Terms opened I shall now lay down what I judge the Truth touching this Point in twelve Answers Answ He who is immediately taught of God his whole Duty hath higher honour than he that is taught it by the Scriptures Answ 2. He that walks by the immediate teachings of the Spirit cannot possibly err in so doing Gods Spirit is a Spirit of Truth But Answ 3. I know but one man of all who ever were in the world unto whom Gods immediate teachings were the highest and safest Rule to Heaven This was Moses Before the Scripture was written God did immediately reveal to him the Moral Ceremonial and Judicial Law The Ceremonial Law was their Gospel Here Moses had the full the then only the infallible the trying the binding Rule by immediate Revelation delivered to him Therefore I conclude Gods immediate teachings were to Moses the highest and the safest Rule to Heaven But can any man shew a second Adam had in innocency immediate revelation it was but part of his Rule and so no Rule of it self to heaven Had Adam obeyed Gods immediate prohibition and violated the Law of Nature written in his heart he had not retained his Innocency bare forbearing that fruit would not have brought him to heaven When afterwards Christ was immediately revealed suppose he had believed in Christ but wholly neglected that remnant of the Moral Law that still was in his heart would that Faith have saved him Single out any of the Prophets who had immediate revelation as to particular things did not the Book of the Law written by Moses bind them even those Commands which could not all certainly have any necessary and apparent connexion with what Truths God immediately inspired into them that they viewing only what was immediately taught them might herein see and hence conclude all their duty as to have no need of any recourse at all to any thing Moses wrote to help them to know and perform any part thereof David was so read though a Prophet in the Scripture and thence learned to fear God Deut. 17.19 Ans 4. It makes for our safety to look up earnestly to pray and use all means for the Illumination of Gods Spirit that the eyes of our understanding being enlightned we may know what is the hope of the Fathers Calling and what the riches of the glory of his Inheritance in the Saints Unto Believers God doth thus reveal that which Eye hath not seen nor Ear heard nor can enter into the heart of man to conceive Hereby 't is they see Eye to Eye that is brightly Faith being the Evidence of things not seen They see the King in his Glory And this he doth accompanying the Ministration of the everlasting Gospel Luke 4.18 He hath sent me saith Christ to preach recovering of sight to the blind The Gospel therefore is called the Ministration of the Spirit This we must attend upon as Lydia did that we might have our hearts opened and may be able to comprehend with all Saints what is the breadth and length and depth and height and to know the Love of Christ which passeth knowledge This we may hopefully watch for God hath covenanted I will put my Laws into their minds and purposed to destroy the face of covering cast over all people A. 5. And for our furtherance in holiness let me step a little out we are to look up for Gods gracious Spirit to sanctifie assist and comfort us He is the Spirit of Faith and Love as well as of a sound mind The Spirit of Holiness And Gods Covenant is to put his Laws into our hearts as well as into our minds This obtained we shall be Vessels meet for our Masters use God hath likewise covenaned to put his Spirit into the hearts of his people to enable them to walk in his Statutes Without him we can do nothing But strengthened with all might according to his glorious power nothing shall be too hard for us If God be for us who can be against us We shall be able to do all things through Christ strengthening us And hath not the Son of God promised to send the Spirit as a Comforter Gods Spirit doth shed abroad Gods Love in the hearts of Believers doth make known to them the things freely given them of God doth witness with their Spirits that they are the Children of God doth seal them If we obtain the Spirit in this operation of his though we had even never so much desponding shut up against all comfort and hope we should presently find strong Consolation for when he giveth quietness who then can make trouble As we stand in need of so we may with good hope look up for Gods Spirit to sanctifie assist comfort us A. 6. To return again When we are at a loss at any time for Gods will and the way we should walk in we may very safely look up for the Mediate Objective Teachings of Gods Spirit to be directed As heretofore when Gods people wanted direction in a particular case they enquired of God as in the case of going to War or the like God did immediately shew them his will so now have Gods people good grounds to believe that God will mediately teach them and resolve all their doubts in necessary things if they heartily seek it of him Christ hath said The Spirit shall bring to your remembrance Acts 15. Gods Church was troubled with a doubt necessary to be determined Whether the Gentiles must be circumcised Peter brings an Argument from experience to prove they need not James minds his Argument v. 14. Simeon hath declared how God at the first did visit the Gentiles to take out of them a people for his Name And to this saith he agree the words of the Prophet Who brought this to his mind Here we see it fulfilled that the Spirit brings sutable Scriptures to remembrance to teach Gods people in doubtful cases This is the mediate objective Teaching of the Spirit A. 7. But what warrant have all men nay Gods people
from sin for when Paul in this sense did no iniquity sin dwelled in him Nor will G. W. say I suppose no man is regenerate but who is perfectly free from sin Otherwise though he boasts of being in the Light he must be unregenerate for he confessed he had not yet reached perfection Ob. 7. But guilt cannot be taken away whilst the being of sin remains It was answered it can Ro. 8.1 There is no condemnation to them that are in Christ Jesus who walk not after the flesh but after the spirit This intimates there is flesh in such though guilt is removed The Apostle speaks of himself who was then regenerate and in Christ and so had guilt gone yet acknowledged a Law of sin in his members In the Second Dispute this being asserted Eccles 7.20 was urged There is not a just man on earth that doth good and sinneth not The Just person is one that is justified his guilt gone yet he sinneth To this there was no answer given It was said in the first dispute Job 9.19 If I sin thou will not acquit me Answ If I sin as do the wicked with allowance Thus he that is born of God doth not commit sin and God will by no means clear such as are thus guilty Ob. 8. Heb. 12.22.23 You are to come to God the Judge of all and to the spirits of just men made perfect Answ This speaks of spiritual comeing by faith whereby the Saints on earth enjoy communion with God and the Saints in heaven not at their having attained unto the perfection of the Saints in heaven Will he say they have attained to the perfection of God himself For 't is said ye are come to God Will he say every of the Hebrews had attained to be perfectly free from all sin so as to have no evil thought in them any more for ever as it is with the Saints in heaven p. 20. The Scriptures saith he speaks not of any perfection of the body Yet he goes on and would fain prove such a perfection from hence that it ought to be It seems then he asserts a perfection that he grants the Scripture speaks not of But his Argument is weakness it self Duty is one thing Power or Possession another These Eight Objections were all answered in the first Dispute so that he had nothing more to say in vindication of either of them He was not so ingenuous as to write my Answers lest he should discover the sandiness of the foundation he builds his doctrine on I find other objections in his Divin of Christ 1. In the Epistle He hath perfected for ever them that are sanctified Answ Meritoriously The sanctified need no other sacrifice to fly to all their dayes Will he say none are sanctified that have any sin in them 2. Christ cleanseth from all sin He hath washed us from our sins in his own blood Answ What sin is cleansed is cleansed by Christs blood Christ blood from time to time cleanseth away all guilt from Believers It cleanseth away the reigning power of sin in this Life the being in the next not in this for John washed and cleansed confesseth 1 John 1.8 If we say we have no sin we deceive our selves 3. He will througly purge his Flooer Answ Separate the ungodly from the Righteous 4. Can the work of faith and grace be sinful Answ Faith it self can be imperfect therefore the work of faith Lord I believe help my unbelief Imperfection is sin for perfection is duty 5. Page 20. He that is born of God overcomes the World God hath made my way perfect 2 Sam. 22.23 Answ Though he hath his failings his course of Life is holy notwithstanding all opposition from the world or other enemies Will they say none is born of God but who is free from the being of sin then no Quaker is born of God for the man cannot be brought that is perfectly free from all sin Nor can it be proved that by perfect is meant free from all sin David had failings in the end of his dayes and he acknowledged his house was not so with God but David asserts the Perfection of his warlike attempts not of his graces as the context sheweth 6. Such as are in Christ have cast off the old man Answ The Reigning power of sin Have crucified the flesh Answ It is dying a lingring death Faith Purifies the Heart Answ Casts out the reigning power of sin from time to time delivers from an evil frame purgeth out evil thoughts and motions though still others succeed It is said Rom. 6.6 That the body of sin might be destroyed Answ In the other Life it shall in this our work is vers 12. Not to let sin reign not to obey it in the lusts thereof 7. In whose spirit is no guile Answ Who having sin doth not cloak it but confesseth it plainly and is sincere desiring mercy as appears in the next verse Psal 32.2 3. When I kept silence my bones waxed old 8. Are not all the Works of the Spirit of God perfect They glory much in this Objection but there is nothing in it For Answ 1. The Operation or working of the spirit is alwayes perfect he works in infinite wisdom by infinite power 2. The Work or thing wrought is alwayes perfect for its part nature or kind a bud is a perfect bud An Embrio is a perfect Embrio The least Drachm of grace true and not counterfeit 3. Every saving grace though but like a grain of Mustard-seed shall be perfect in degree also in Gods time As was the work of Creation 4. But every saving work of the spirit is not presently perfect in all those degrees of perfection it is to attain unto 1 Thes 3.10 Praying that he might see your face and perfect that which is lacking in the Faith 5. Nor doth every saving grace wrought by the spirit of God forthwith exclude the being of all sin Which is the perfection enquired after To affirm this is to say in whomsoever is any sin in him Gods spirit never wrought any grace that since Moses chode at the waters of Meribah God never wrought meekness in him 9. That the Righteousness of the Law might be fulfilled in us Answ 1. Sometimes the word fulfil signifies no more then sincerely to obey the Law whether in part or in whole In part Ja. 2 8. If ye fulfll the Royal Law according to the Scripture thou shalt love thy Neighbour This is but part for there is another part of the Law requiring Love to God So Gal. 6.2 Bear ye one anothers burthens and so fulfil the Law of Christ That is that part of the Law which requires this duty In whole 1 Chro. 22.13 If thou takest heed to fulfil the Statutes and Judgments which the Lord charged Moses then thou shalt prosper Be strong And in this Life we receive grace thus to fulfil the Righteousness of the Law that is sincerely to obey every precept so far as we attain to
our Gracious God supernaturally to reveal his whole Will touching his Churches duty to the end of the World unto particular men moving them by his Spirit to write which motion was their Rule for that Action the same and commanding others to transcribe Copies that so our guidance to Heaven might safely be conveyed to posterity not lost through neglect nor forgotten through the slipperiness of his peoples Memories nor altered by relating it from mouth to mouth nor corrupted by the Relation of it made sometimes by wicked men So that as before the Scriptures were written Gods Will made known partly by the Light in every man partly by Supernatural Revelation and conueyed to posterity by word of mouth Tradition and Preaching was the full Rule of the Church then living so the same Will of God more clearly and brightly made known by Supernatural Revelation and conveyed down to us most safely by the Holy Scriptures of the Prophets and others is our full Rule in which we are to triumph as guiding us comfortably to Glory and Salvation Obj. Touching the Ceremonial Law he objects p. 31. As for those Laws of Ceremonies and Shadows to the Jews Salvation doth not depend upon them Answ This is much to the purpose The Query is whether those Laws were not part of their Rule before the death of Christ and whether the Light in them without the promulgation of those Laws could discover them Though our Salvation doth not depend on the Jewish Ceremonies yet had not the neglect of them before Christ's death been sin to a Jew Had not the contempt of them then been the hazard of his Soul Then it follows that these Laws were part of their Rule and that the Light within them was not their full or whole Rule The same is to be said for the Supper and Baptism in the Apostles days These were part of the Churches duty yet the Light within without the help of Supernatural Revelation or the Institution promulged could not discover it Obj. p. 8. If the Light within doth not dictate Baptism nor the Supper then if you Baptize you do it not as lead thereto by the Light within Answ 1. Would these men prove that the Light within without the help of Supernatural Revelation can see Baptism and the Supper a Duty Why then are they against it rebelling against the Light within 2. By the help of Supernatural Revelation even the Scriptures our Reason can tell us our Consciences can convince us of our duty herein And we dare not shut our eyes against the Truth lest we perish for ever But were it not for Scriptures our Light within could say nothing here To conclude Since something which the meer Light within could not reveal hath been the Duty of Gods people from Adam in Innocency to the Apostles days it followeth that in all that time the Light within was not their full Rule And certainly that Rule that comes short of what the Church in the Apostles days went to Heaven by cannot be a full Rule to us Arg. 2. That which doth not reveal many duties which we are bound to perform cannot be to us a full Rule and safely bring us to Glory A full Rule reveals all our duty whatever God would have his Church do and is pleasing to him But this Light in every man doth not reveal many duties which we are bound to perform We are bound to believe that the Father is God the Son God the Holy Ghost God and that these three are one God But these are high mysterious Truths which without Supernatural Revelation the Light in every man can no way discover We are bound to believe the Resurrection of our Bodies a fundamental Article of our Faith but Reason cannot assure us of this to seek for a new Birth but meer Reason cannot apprehend this nor the tendency of it no more than whither the wind goeth To pray that Gods Kingdom might come his Spirit might govern within us and cause us to bring forth fruit hearing the Word But this is a Mystery Mark 4.11 20. We are bound not to have the least motion or inclination in our hearts to sin against God Thou shalt not covet Consequently to repent of any such Motion fly to Christs Blood for the pardon of it but by the light within Paul had not known Lust except the Law had said Thou shalt not covet We are bound to believe and repent of our Fall in Adam and consequently fly to Christ for recovery but laying aside Scriptures this light cannot reveal that Adams eating the fruit of a Tree should be our Fall We are bound to keep the first day of the week a Sabbath to the Lord one day in seven we are enjoyned in the fourth Commandment the seventh from the Creation is not now the day Col. 2.6 Let no man judge you in Meat or Drink or in respect of a holy day or the New Moon or of the Sabbath days It must then be one of the other six and which doth the Scripture point out unto so much as the first John was in the Spirit on the Lords day And the Disciples met on the first day of the week to break Bread The bare light in every man cannot shew this We are bound to celebrate the Ordinance of Baptism Go Baptize The Ordinance of the Supper Do this By all this it appears this light cannot be a full Rule As much duty as it can reveal ought to be done these things which it cannot reveal ought not to be left undone If we would safely get to Heaven we must with Caleb fully follow the Lord obey him in all his Commandments and not those only this Light reveals Herod could do many things Arg. 3. My chief Argument is this That which reveals not Christ cannot possibly be a full Rule or by it self any Rule at all to Heaven But the Light in every man without Supernatural Revelation can make no discovery of Christ Therefore it cannot possibly be a full Rule or by it self be any Rule at all that can guide any to Salvation The Major I prove That that reveals not Christ can of it self be no Rule at all to Heaven Two things will clear this 1. There is no Salvation but by Christ God hath indeed exalted Christ to be a Prince and a Saviour to give Repentance to Israel and forgiveness of Sins But there is not Salvation in any other Acts 4 12. For there is none other Name under Heaven given among men whereby we must be saved 1 Cor. 3.11 Other foundation can no man lay than that is laid which is Jesus Christ John 14.6 No man cometh unto the Father but by me As there is but one God so there is but one Mediator between God and Man the Man Christ Jesus 1 Tim. 2.5 They that are without Christ are without God without hope Ephes 2.12 2. There is no Interest in Christ without Knowledge and Faith in him This is that which the promise
for men to found their contrary opinions on the Scripture Paul p. 17. l. 5. enjoying Scripture but for all this Light missing the sence persecutes the Saints 4. Yet this Light may possibly stumble upon the true sense of Scripture in all points necessary to Salvation the Scripture is perspicuous in these and many destitute of the special Illumination of the spirit and all saving grace have been Orthodox in these points 5. The Spirit of God doth by a common operation help men to understand the true sence of Scripture hence the ungodly amongst us believe those truths which Turks and Jews p. 16. l. 3. Will not be convinced of 6. The Spirit of God by a special operation helps the Saints spiritually to apprehend the true sense of Scripture p. 15. The Inspiration of the Almighty giveth understand And this in all points necessary to Salvation The spirit saith Christ shall lead you into all Truth The duty of all is to look up to God by prayer for his spirit in a right manner to understand the Scriptures 1. They are in themselves an infallible Rule That is 1. A Rule that cannot deceive us 2. A Rule which if we practise in all it requires of us we cannot possibly miss of Salvation Three things necessarily concur to make a Rule thus Infallible 1. It must reveal truth for this only leads to heaven 2. It must reveal nothing but truth it must be incapable of revealing any error instead of truth otherwise it may possibly deceive us and we miss of heaven 3. It must reveal the whole truth at least all necessary to salvation otherwise following it we may come short of Heaven That the Scriptures are in themselves an Infallible Rule I proved in the first dispute for there I then began 2 Tim. 3.16 17. All Scripture is given by Inspiration of God and is profitable for doctrine c. that the man of God might be perfect throughly furnished to every good work He fled from the argument by a rambling discourse but neither then nor since in his book hath he answered it Let the judicious read p. 15. The proof here is clear For that reveals Truth to us nothing but Truth all Truth necessary to salvation must needs be in it self an Infallible Rule to heaven But the Scriptures reveal Truth given by divine Inspiration Nothing but Truth all Scripture is given no part given by the suggestion of Satan nothing dictated by a principle of darkness Psal 12.6 The words of the Lord are pure words All Truth able to furnish to every good work Therefore an Infallible Rule in themselves 2. They are an Infallible Rule to us That is we can be sure or good and undeceiving grounds that all dictates and directions out of the Scripture are from God and sufficient to guide us to salvation The Miracles of the Pen-men the Efficacy of the word working so good a change on so many in all ages The Innate Characters of divine Authority stamped on the word as the Holiness Majesty Sublimity and Truth of Prophecy suffice abundantly to satisfie our hearts they are from God all from God And satisfied in this their own Testimony their excelling fulness compared with any other Rule what ever and the Consolation of our Spirits upon our Universal and sincere obedience to God speaking in them give us sweet assurance that they are a sufficient guide to Salvation From one of the Characters mentioned the Truth of Prophecy the Apostle Peter hath full assurance that the Scriptures are a most safe Rule to walk by 2 Pet. 1.19 Nevertheless we have a more sure word of Prophecy whereunto ye do well that ye take beed Can so much be said for the dictates and directions of every mans heart That they are an Infallible Rule to us That as men may be sure that all directions out of the Scriptures are from God so they can be sure on good undeceiving grounds that all directions out of their hearts are from God It will be said the comparison is not rightly stated it should be so all directions of the Light in every man are from God To this I answer So far as men make the Light within their Rule they have nothing to walk by but dictates or counsels out of their own hearts Let but the Question then be stated as that it might meet with the concerns of men as to their practice and it must be thus I shall not therefore alter the stating of this Question though in the handling of it I shall not wave that Query whether all directions of the Light be infallibly from God 1. Can it be said that out of our hearts we are sure proceed no dictate or direction from darkness or error within as we are sure no directions out of scripture proceed from any such principle Not only in the Unregenerate is there darkness ye were sometimes darkness but in the Regenerate also The word of Prophecy shines in the hearts of believers yet it shines there in a dark place 2 Pet. 1.1 19. compared And this darkness abides whilst on earth 1 Cor. 13.12 Now we see in a Glass darkly That Now is whilst on Earth 1. Because opposed to Then which is after this Life is ended 2. Because it is as long as Faith Hope and Charity abideth vers 13. And Now abideth Faith c. and that is whilst we live on Earth darkness and error within will be prompting amiss Have all Men that know the Scriptures as much reason to say we are sure no iuward Counsel that we have proceeds from the suggestion of Satan as to say no Scripture-Counsel is suggested by him Within men are to be found many evil motions from Satan 1 John 4.1 Try the spirits for many false Prophets are gone out into the World The Devil is a busie Agent He filled the heart of Ananias and Saphira to lie to the Holy Ghost He put it into the heart of Judas to betray his Master Obj. These were unconverted Answ Are all Converts free from his Temptations Remember the Devil had access to Adam even in Innocency to Peter And why are Saints bid resist him stedfast in the Faith And to put on the whole Armour of God It is now impossible for men to go astray walking after the Counsels they find within as it is impossible to go astray walking after the Counsels that are found in Scripture Eccles 11.9 Rejoyce O young Man in thy youth and walk in the waies of thy bea rt and in the sight of thine eyes but know that for all these things God will bring thee to Judgement If a man saith I shall have peace though I walk after the imagination of mine own heart the Lord will not spare but then the anger of the Lord and his jealousie shall smoak against that man Can this please God that every man should do what is right in his own eyes 3. Can it be said that the Light in every man dictates in his
Scripture is not to be preferred before the Spirit p. 13. The Spirit is greater than the Scripture p. 17. And you did acknowledge the Spirit revealed as certainly the mind of God as the Scripture ib. Ans 1. This is nothing to the point the Light in every man one thing the Spirit another Ans 2. Though the Counsels of Gods Spirit in Believers hearts be in themselves as certainly the Truths of God and the Spirit is not to be quenched as are his Counsels in the Scriptures for he can never lie Yet are they not to Believers so certainly the Truths of God Believers are not at all times so readily certain they are indeed the Counsels of the Spirit as they are that the Scriptures are We have a more sure word of Prophesie More sure than what Not only than the Counsels we find in our hearts not only than the Counsels of the Light within us but more sure than the direction or Voice of God himself speaking to us immediately or not by the Scriptures 2 Pet. 1.17 There came a voice to him from the excellent Glory This is my Beloved Son v. 18. This Voice we heard v. 19. We have also a more sure Word of Prophesie The Scriptures containing the Prophesies of Christ are to us a more sure Rule than the immediate voice of God himself though in it self what God immediately speaks is as certainly truth as what is spoken in the Scripture Answ 3. The Controversie being about a Rule the Spirit should not be opposed to the Scriptures For the Spirit properly is no Rule at all The Spirit enditing and speaking in the Scriptures is not the Rule but the Authr of the Rule The Spirit bringing Scripture to remembrance even what Christ hath spoken and thereby directing us is not our Rule but puts us in remembrance of the Rule The Spirit enlightning us to understand Gods mind in the Scripture is not our Rule but our spiritual Oculist strengthning our Eyes to see the Rule Nor is the Illumination of the Spirit a Rule at all as he often supposeth the Artificers Rule is one thing the clearness of his Eye to see the Rule another for our rule to Heaven is one thing the clearness of our Understanding given by Gods Spirit to discern the rule another The Rule objectively sets Gods Will and our Duty before us the Spirits illumination brightens our Understanding to apprehend it so set before us And if the Spirit be not a Rule much less is he a greater Rule than the Scriptures He should thus have expressed himself to speak to the Point The Dictates or Counsels or Directions of the Spirit of God immediately and without the Scriptures are to all men a more infallible Rule to Heaven than the Directions of the Spirit of God in the Scriptures are to those that have them And if he had well proved this he had manifested that there is some foundation for his Religion But neither can he nor all his Brethren prove that Gods Spirit doth without the Scripture reveal to every man the whole mind of God as much as is necessary to bring him to Heaven God spake immediately to Moses Did he then thus reveal to every man as much as to him Doth he now Are all Prophets If he should vouchsafe to reveal a little to any of his and not by the Scripture they have also a more sure word of Prophesie c. But since he doth not reveal to any without the Scriptures all necessary Truths as he doth by it to desire and prefer the Spirit teaching without the Scriptures before the Spirit teaching by the Scriptures as a more infallible guide to Heaven is to desire and prefer what God denies us before that which God vouchsafes us to hanker with Evah after the denied fruit to dislike with the Israelites the Mannah that came from Heaven We must not frowardly prescibe to God the Spirit immediately teaching shall be my Guide to Glory the Spirit teaching in the Scriptures shall not We ought thankfully and admiring his Grace accept of that Guide to Glory he chuseth for us 4. I assert The Scripture is a Trying Rule That is a Rule able to prove or manifest Truth to be Truth Falshood to be Falshood in all things that concern our Faith and Conversation A Rule by which we may and ought when we have any reason of doubting to try for our own safety Opinions Doctrines or Spirits whether they are of God or no. Arg. 1. That which discovers the whole Truth is able to try every Opinion Doctrine and Spirit But the Scriptures are a full Rule discovering the whole Truth Arg. 2. By that which we know to be infallible we may and ought to try what is doubtful But we know the Scriptures are an infallible Rule Therefore by them we may and ought to try whatever as to Faith and Conversation we doubt of 2 Pet. 1.19 When the Apostles had said We have a moresure word of Prophesie he adds unto which ye do well to attend He means for trial and proof of Truth He had asserted the Doctrine of Christ to be no Fable ver 16. We have not followed cunningly devised Fables To help their Faith he minds them v. 17. of the Voice from Heaven he heard in the Transfiguration Bnt saith he we have a more sure word of Prophesie more sure to prove the Doctrine of Christ and so confirm our Faith in it Therefore he adds you do well to attend to it that is for this end Arg. 3. That which the Holy Ghost approves of is our duty and for our good But he approves of it that we try Doctrines yea the Doctrines of the Spirit of God by the Scripture Acts 17.11 These were more noble than those of Thessalonica in that they searched daily whether these things were so This Argument was fled from in the first Dispute and neither then nor since answered in their Book Arg. 4. What Rule Christ directs us to try by himself his Apostles also made use of for this purpose is our safe trying Rule But our Saviour directs us to the Scriptures John 5.39 Search the Scriptures they are they which testifie of me that I am the Messiah the things the Jews doubted of He himself made use of it Luke 24.26 27. The Disciples doubting whether he were the Messiah because put to death Ought not saith he Christ to have suffered and beginning at Moses and all the Prophets he expounded unto them the things concerning himself His Apostles likewise Acts 2.24 God raised Christ from the dead for David did so prophesie of him Thou wilt not leave my Soul in Hell Acts 15. The Question being whether Circumcision were necessary to Salvation concerning this they decreed according to the Scripture v. 15. To this agree the words of the Prophet as it is written c. Arg. 5. We may safely embrace what agrees with Scripture for what agrees with Truth is Truth We may safely reject all that is
so revealed This may well be called saving because it puts us actually into a state of Salvation and infallibly brings us to Heaven Thus the special Illumination of the Spirit in Believers is an internal saving Light John 17.3 This is Life eternal to know thee the only true God and Jesus Christ whom thou hast sent I say the special Illumination for there is a common Illumination not saving It causeth to receive the Seed with joy to taste of the heavenly gift and of the powers of the world to come but it doth not effectually prevail with the whole Soul to prize above life and so entertain and stedfastly cleave to the truths and ways of God This premised 1. I affirm that the Light in every man is not in this latter sense saving It doth not enlighten any mans Understanding effectally to apprehend all Truths necessary to Salvation though they should be revealed before him Arg. 1. What God gives not man hath not a man can receive nothing except it be given him from above But God doth not give to every man a savingly enlightned understanding Therefore every man hath it not I proved that God gives it not to every man Deut. 29.4 The Lord hath not given you eyes to see to this day This was urged the first Dispute G. W. p. 19. They did see v. 2. You have seen all the Lord did Ans What are we to understand by Eyes not given Not an understanding enlightned only with that Light that every man hath for with this they saw all the Lord did therefore an understanding effectually and savingly enlightned This had not been given them to that day He objects They did close their eyes therefore God did not enlighten them Answ It was impossible they should close the Eyes of an effectually savingly enlightned understanding for they never had such eyes to close All men then have not a saving Light Arg. 2. Darkness cannot savingly enlighten The Light in every man is darkness as hath been already proved And who puts darkness for light if not he that puts the dim light of every man for an effectual and saving Illumination Arg. 3. A saving Light breaks the heart for sin Luke 22.61 62. The Lord turned and looked on Peter and Peter remembred the words of the Lord and he went out and wept bitterly Changeth the heart 2 Cor. 3.18 All we beholding as in a glass the Glory of the Lord are changed into the same Image from Glory to Glory Giveth Soul satisfaction in God Psal 89.15 16. Blessed are they that know the joyful sound they shall walk O Lord in the Light of thy Countenance in thy Name shall they rejoice Causeth the Soul to come to Christ John 6.45 Every one that hath heard and learned of the Father comes to me And engageth the heart to Obedience Psal 119.102 I have not departed from thy Judgments for thou hast taught me 1 John 2.4 He that saith he knoweth him and keepeth not his Commandments is a Liar But all men have not their hearts broken changed satisfied in God closing with Christ and Gods ways Therefore every mans Light is not saving How can that be called effectual which doth not effect these things And if it doth not effect these things it never sayes And how can that be called saving which never saves Obj. p. 18. Many rebel against grieve resist the Spirit therefore are given up to hardness Answ But if they had had an effectual saving Light they had not rebelled against grieved and resisted the Spirit their hearts had been changed they had closed with Christ and his wayes This very Rebellion proves they never had a saving Light Obj. Man is not a Block or a Beast that saving Light inevitably and irresistably should force a change upon a Rebel Answ No no but it doth infallibly irresistably in a most sweet manner turn change and win and prevail upon him to close with Christ and his Commandments Saul was a Rebel but when it pleased God to reveal his Son in him Gal. 1.15 Immediately he consulted not with flesh and blood And there is 10 one taught of the Father but comes to Christ Not a Soul that knows God but he keeps his Commandments John 10.16 Other sheep I have which I must bring Then they must come and cannot stay back so irresistably by Love doth Christ win them Arg. 4. If a greater by far and a higher Light be not effectual and so saving much less is this Light that is in every man saving But as hath been hinted there is a common Illumination of the Spirit that goes along with the Preaching of the Gosplel yet not effectual This having the advantage of the Gospel can help a man to so far more than the dim light of Heathens can either reveal or discern Arg. 5. That Light that leaves men in a natural estate can never save For he that is in his natural estate is a Child of wrath But this Light within leaves all the ungodly in their natural estate Arg. 6. That Light which cannot help a man to understand Spiritually the things of God can much less effectually win him to embrace and live to Christ that he might be saved But this Light though it can help to understand literally yet not spiritually the things of God 1 Cor. 2.14 with all his Light the natural man cannot know them Arg. 7. That which leaves men under a disability of coming to Christ of breaking off their sins of obeying the Law of God is far from saving But this Light leaves men under a disability of coming off from their sins Jer. 13.23 Can the Ethiopian change his Skin then may you who are accustomed to do evil learn to do well Their Light could not deliver them from Impemtency A disability of coming to Christ John 6.44 No man can come unto me except the Father draw him Without drawing by a special Illumination for all his Light he is left under an impossibility of coming Rom 8.7 The carnal mind is enmity against God for it is not subject to the Law of God nor indeed can be All his Light cannot rescue him from an impossibility of obedience Can such a Light save Arg. 8. If this Light could be effectual to mans Salvation then the special illuminations of the Spirit given or promised would be needless John 16.8 The Spirit shall convince of Righteousness Isa 54.13 All thy Children shall be taught of the Lord Jer. 24.7 I will give them an heart to know me But God doth nothing in vain therefore every man is not enlightned with a saving Light 2. I affirm that the Light in every man is not in the former sense saving It doth not objectively reveal all Truths necessary to salvation This is already abundantly proved when I proved this Light no full Rule To all there I shall here only add Arg. 1. If the natural man with all his Light cannot so much as understand those spiritual Truths which are
necessary to salvation when they are by the Gospel or Scripture objectively revealed unto him 't is but a wild fancy to imagine that this Light can without the Gospel and Scripture find out and objectively reveal these spiritual Truths But when they are objectively revealed he cannot know them He who when he is plainly shewn is not apprehensive of the Mystery of a Trade would never take it of his own head Arg. 2. If this Light can objectively reveal all Truths necessary to salvation then there was no need that God should inspire holy men to write the Scripture Men might have done well enough without them are little or nothing advantaged by them The Heathen for a Rule are in as good a condition as we The Scripture reveals all Truth necessary to salvation and their Light can do this But God was not about a needless work when he inspired the Penmen of the Scripture Rom. 3.1 2. What advantage hath the Jew Much every way chiefly because that unto them were committed the Oracles of God The Heathen without the Covenants of promise are without hope Eph. 2.12 Therefore this Light doth not objectively reveal all Truths necessary to Salvation Now let us see what Arguments G. W. hath to prove that every man is enlightned with a saving Light Arg. 1. p. 28. Nehem. 9.20 26. Thou gavest them also thy good Spirit to instruct them nevertheless they rebelled Therefore all are savingly enlightned To this our Opposer gave no Answer Ans No wonder when it was never urged in my hearing The Israelites had a saving external light viz. the Spirit of God speaking in the Scriptures and in the Prophets What 's this to prove that those who have not the Scriptures have soch a Light Again The Spirit was given to instruct them but not by any effectual Illumination otherwise they had not been rebellious Their Rebellion proves they had no internal saving Light Arg. 2. p. 26. The Spirit or Light of God is greater or more universal than the Scripture and contains that which the Scripture contains and more Answ Those bare Assertions without Proof deserve to be rejected without Answer And here he confounds Light and Spirit The Light is Universal in respect of the Subject they have it that have not the Scripture not in respect of the Object it reveals not all the mind of God as doth the Scripture The Query is not what the Spirit of God can reveal he can no doubt reveal all and add to the Scripture if he please But whether he actually doth reveal all saving Truths to all Men without the Scripture This should be proved Arg. 3. p. 10. Will you deny immediate Revelation that the people might pin their faith on your sleeve Ans This man knows we direct people to the Revelation of the spirit in the Scripture therefore his own light here condemns him If I could find out any better arguments of his I would produce them But take them such as they are Arg. 4. p. 17. Christ is given to be a Light to the Gentiles and Gods salvation to the ends of the earth Answ And so Christ is externally by the Scriptures and Gospel preached and internally by his spirit effectually enlightning both wayes a saving Light to all the Gentiles that are saved Here 's nothing to prove that every man is effectually enlightned or externally taught all necessary truths by Christ immediatly and without the Scriptures Arg 5. p. 31. Whatsoever may be known of God is not manifest within Answ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That which is commonly known his external power and God head Not his grace favour and mercy in Christ without which all other knowledge is in sufficient Arg. 6. It might be argued If Heathens have not the knowledge of truths necessary to salvation how are they left without excuse Answ Because God is not bound to reveal Christ to every man and what Truths are revealed every man sins against them And they are condemned not for not believing in Christ but for those sins Rom. 2.12 They that have sinned without Law shall perish without Law And if their acting coutrary to their shallow Light shall render them inexcusable How great will his condemnation be that casts off the saving Light of Scripture and will walk only after such dim Light as is in Heathens This is the Condemnation that Light is come into the world and men love darkness more than Light They cannot say we never heard that Christ shed his blood for remission of sins if we had we would have believed But this argument might be farther improved thus If their living contrary to their Light renders them without excuse then if they had lived up to their Light they had been saved Answ 1. This is but a frivolous supposition for none ever did none ever could live up to their Light that is from the beginning of their knowledge to the end of their dayes perfectly do every thing they know to be their duty Rom. 3.9 2. But suppose they had this had been no coming up to the condition of the Coyenant of works for this Light is not able perfectly to discover it Psal 119.96 I have seen an end of all perfection but thy the commandment is exceeding broad If by the help of Scripture and that measure of the spirit that was given to David he was not able to see the utmost bounds of Gods Law much less can this dim Light of it self reveal them 3. Nay suppose this Light had been able to discern perfectly the whole condition of the Covenant of works and once more suppose they had been able from the beginning of Life to the end to fulfill this also yet being fallen creatures being by nature the Children of wrath if God had not some way or other revealed Christ to them they had most certainly perished for the Covenant of works is no way of salvation for fallen man Gal. 3.21 If ever he be saved it must be by the Covenant of Grace that holds forth Christ The sum is this This Light revealing Duty their disobedience did render them unexcusable not revealing Christ their obedience could not have excused them for is not he a fighter against God that saith they were unjustly by nature the Children of wrath Admire we Gods grace for a revelation of Christ If we sincerely live our Light that is the precious Scripture though our unavoidable failings are many our God in Christ will save us Arg. 7. p. 19. Why should God give to man this Light surely Gods good will and end is to convince them of sin that they may see and hate it and by degrees be drawn out of it and so find mercy and peace and satisfaction with the Lord in forsaking sin and embracing Righteousness Answ 1. Suppose we should perfectly be drawn from sin to holiness without faith in Christs blood for remission never should we find mercy and true peace with God but standing charged with past guilt should every
moment be liable to the everlasting wrath of God 2. Gods good end in giving this Light is to reveal moral duties and sins against nature that avoiding these sins and practising these duties we might be delivered from temporal judgements as Nineveh was and might enjoy the Lords common savours 3. Gods gracious end in giving us the Scriptures is that seeing and embracing Christ Righteousness and Gods Mercy in him our souls might sincerely be reconciled to his Will and so living to God we might be sure of mercy favour and salvation Arg. 8. They usually bring that Scripture Luke 17.21 Behold the Kingdom of God is with you Answ Gods Kingdom is to be considered either as to the Common or as to the special Administration of it 1. As to the Common and this is whereby God doth restrain convince make offers of Christ and Grace and sometimes give a taste of the heavenly gift by the preaching of the word and the common operation of the spirit carrying the word into the Consciences of men for the word of God is quick and powerful piercing to the dividing asunder of the Soul and Spirit God had so set up his Kingdom in them as he had not in the Heathen They are therefore called the Children of the Kingdom Mat. 8.12 Of the Kingdom only in this common Administration of it for they were to be cast out and the Kingdom of God was to be taken from them 2. As to the special Administration of it and this is whereby God awakens souls unites them to Christ by a lively Faith makes them willing subjects and stablishing them in their obedience preserves them to glory by his word and by his spirit powerfully applying it to their hearts inlightning renewing quickning comforting and dayly assisting them God had not thus set up his Kingdom in the Pharisees for his Kingdom as to this Administration of it is not in word but in power 1 Cor. 4.20 Is not meat and drink but righteousness and peace and joy in the Holy Ghost Rom. 14.17 Is never to cease while the world last Dan. 7.27 Whose Kingdom is an everlasting Kingdom Hence then cannot be concluded either that there is a Light effectually saving in Pharisees or the unconverted or that there is a Light objectively saving in every man for though the Pharisees had in them such a light which if they had embraced sincerely they had been in the way to salvation yet this was forc'd into them by Christs Preaching his Miracles and the common operation of the Spirit They did not bring it into the World with them Quest It was asked me in the first dispute I shall speak according to my best remembrance I know I must give account If an heathen obey his Light may he be saved And then not having so fully seen into this point I was shy and answered I was not to Judge them that are without Quest I was afterwards asked If a man improves his Light within him may not he be saved I answered he may and added if he improves that is studieth Scripture and looketh up to God for a blessing he may That night reflecting upon his passage I was very much disturbed in my spirit because I did not more fully speak to this point laying down the manner how upon improvement he might be saved and expressing the Truth on the contrary side What might unskilful people conclude from this Assertion Next day my wife destitute and near her Travail begging with Tears that I would seek her out an habitation I could not in the least regard her I could easily embrace any self-abasement to prevent the dammage of any soul through mistake To effect this as much as might be I drew up and dispatcht a Letter to G. W. with a Paper containing the same things to Thaxted where the dispute was to be openly read among them The Letter follows A LETTER sent to G. W. Beloved Friend TOuching one Query in the Disputation whether if a man improve the Light within him may he not be saved My Answer was that if he improve it that is make use of it in studying the Scripture and look up to God for a blessing he may be saved I judge it needful to acquaint you with my meaning how he may be saved 'T is this God may I do not say certainly will much less that be is bound I disown Pelagianisme so bless him as to give him to see embrace and endeavour to practice his whole mind revealed in the Scripture that is to speak with reference to you to sanctifie the Christian Sabbath seek justification by the Righteousness of Christ imputed repent if his sinful nature and sinful motions of his heart submit to the Ordinances of Baptism and the Lords Supper and in other things universally incline his heart to please him thus may the Lord through grace save him I was defective in the Disputation that I did not manifest this so weighty a matter Yea and that I did not manifest the Truth on the other side which is this For a Person to whom Scriptures are given to practice no more then what the Light that is in every man doth dictate rejecting the Scripture as not obliging in those things that this Light doth not discover is to fling away his own salvation Arg. 1. That Person that erres in the Doctrine of Justification by Christs Righteousness only and so sets up something else instead of this Righteousness for justification cannot possibly be saved Gal. 5.4 But this Light that is in every man doth not dictate that justification is by Christs Righteousness only Arg. 2. That Person that in many things lives and dies in allowed Rebellion against the mind and will of God revealed cannot be saved But having Scriptures to practice no more then what the Light in every man doth dictate is to live and dye in allowed rebellion against the mind and will of God revealed in many things 1. This Light doth not dictate that the Christian Sabbath is to be kept but God in Scripture commands Remember the Sabbath that is one day in seven which the Lord shall chuse in Gospel times it is not the seventh from the creation Let no man judge you for the Sabbath day and if it must be one of the other six which doth the Lord more clearly in Scripture point at then the first day To keep it holy do no manner of work To practice no more than what the Light that is in every man doth dictate is as good as to say I will not remember the Sabbath I will work on that day 2. This Light doth not dictate that Lusts or first motions of sinful principles much less the principles themselves are sins and so to be repented of and that we are to fly to Christ blood for pardon Rom. 7.7 But the Scripture sends us to Christ for pardon for all sin calls to repent of all sin manifesteth that the first motion to sins are sins thou shalt not
now to expect a Revelation of all Truths necessary to salvation by the immediate objective teachings of Gods Spirit It is not for us to expect and promise our selves or others this if the Lord hath no where promised it Can it be proved when Christ saith The Spirit shall lead you into all truth that this is to be understood without means without the Scripture When God saith They shall teach no more every man his Neighbour and every man his Brother saying know the Lord for they shall all know me The sense is they shall not teach as the unconverted are to be taught who believe not who have no saving knowledge of God at all So they who have received the anointing need not as doubting and unbelieving persons that any teach them that Jesus is the Christ Can it be proved that the words are to be understood in that sense as to exclude the Ministry from edifying the Body of Christ till we all come in the unity of the Faith This Assertion That God is pleased objectively and immediately by his Spirit to reveal to all men or to his own people at least all Truths and all Duty necessary to Salvation so that they need not mind the Scripture but only wait for these immediate objective Teachings is the Wile of Satan whereby evil men take people off from what they acknowledge the full and the only Rule to lead them into a thousand Errours I prove it an Errour by these Arguments following Arg. 1. God hath promised that in order to his peoples instruction in matters necessary to Salvation his Word shall concur with his Spirit to the end of the world Therefore 't is not his pleasure to teach his people these necessary Truths immediately or without the word much less to teach all men The promise we have Isa 59.21 As for me this is my Covenant with them saith the Lord my Spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy Seed nor out of the mouth of thy Seeds Seed saith the Lord from henceforth and for ever Arg. 2. God never from the beginning of the world to the Apostles days so taught his Church much less all men Therefore 't is without reason to imagine he doth so now Not in Innocency for the Moral Law he taught Adam by that Light he was created with which Moral Law contained necessary Truths to his Salvation In Moses's days though he himself was so taught yet none else the Church was taught mediately by Moses his Ministry In the Apostles days the Church was taught by their Ministry The Apostles themselves had immediate Revelation the Prophets also but 1 Cor. 12.29 Are all Apostles Are all Prophets Arg. 3. Excepting Moses there cannot a man be shewn to whom God by immediate Revelation discovered all Duties necessary to Salvation Paul might seem the most likely but though the Gospel was so manifested to him yet not the Law this was partly by the Law of Nature partly by the consideration of the works of Creation especially by the Scriptures How fond is the Conceit then that the whole Church should now be so taught Arg. 4. Had it been Gods purpose in Gospel times to teach all men nay to teach his whole Church immediately all their Duty then would he not have provided for this end Scriptures inspiring his word into Holy men and moving them to write it and enduing them with the Spirit of Prophesie and the Spirit of Miracles to render them credible that without hesitancy his Church might embrace the word wrote by them for the undoubted Truth of God Had this been Gods pleasure he would not have appointed a Ministry and that to continue to the end of the world for this very end to instruct his Church in those Truths that are necessary to Salvation Go preach saith Christ I am with you always to the end of the world And he gave some Apostles some Pastors and Teachers for the work of the Ministry for the edifying of the Body of Christ till we all come into the unity of Faith Did God provide Scripture and appoint Ministers with an intent not to use them but to do all immediately by his Spirit without them When God gives Means he doth not ordinarily work without means but by them It is worth observation where the Scripture and Ministry are vouchsafed the Heathen attain only to know Moral Duties nothing of Christ Is it not because God concurs to teach them with the means they have the Law of Nature but doth not supply the want of means they have not to teach them immediately Jesus Christ Where therefore he hath given Scriptures and the Ministry he doth not ordinarily teach without them Men may as well expect God should ordinarily preserve life and strength without Bread Arg. 5. Immediate teachings were extraordinary things Therefore not to be expected by all men nor ordinarily and for continuance by the Church Look on them in Abraham in Moses in Samuel or any of the Prophets they were extraordinary Those persons chosen above any for God thus to reveal himself to The Revelation at certain times only 1 Sam. 3. The Lord called Samuel and to him denounced Judgment upon Elies House It was so extraordinary that all Israel v. 20. from Dan to Beersheba took notice of it and hereby knew that Samuel was established a Prophet of the Lord. And v. 21. It is said God appeared to him again in Shiloh This was no ordinary thing Daniel's and Ezekiel's Visions no ordinary things nor were Joseph's and Nebuchadnezzar's and Pharaoh's Dreams nor John's Revelation Every one nay every Believer must not look that the Sun should stand still at his Prayers or the Sea be driven back for him This were to confound ordinary with extraordinary Arg. 6. He that is by the Spirit immediately taught the Gospel can say I received it not of man neither was I taught it but by Revelation of the Holy Ghost But every Believer cannot say so Therefore every Believer is not immediately taught the Gospel Arg. 7. If immediate teaching be a sufficient Rule to Heaven then Believers need not hear the Word or read the Scriptures But God commanding Believers Be swift to hear Remember the Law of Moses my Servant Vnto the word of Prophesie ye do well to attend Thou shalt read Deut. 17.10 puts them not upon a needless duty Arg. 8. If every Believer hath immediate teachings then every one of them can write Gods mind as infallibly as the Pen-men of the Scripture Then every believer may add to the Scripture and enlarge the Churches Canon Whereas Heb. 1.1 God did deliver the Churches Canon by parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but now by his Son which opposed to the former discovers the whole Canon is by Christ delivered no more parts that may be added are now to be expected Arg. 9 They that hold this must either say
is not Whether Infants or persons at age shall be Baptized but Whether any are to be Baptized The Question is not Whether Presbyterians or Anabaptists c. are to Baptize but Whether any whether true Ministers of Jesus Christ whoever they be are to Baptize For if any Ministers whatsoever are to baptize any persons whatsoever with water then their Doctrine is false then the Question in hand must be yielded up that Baptism with water is an Ordinance of Christ binding us To prove the point Arg. 1. What God hath instituted for his Church and not repealed is still binding But God hath instituted Baptism with water for his Church and not repealed it Therefore Baptism with water is still binding Obj. Against the Major Proposition they object No Dictate binds but what proceeds from the Light within for p. 13. We are to worship God in newness of Spirit Answ As if we could not worship God in newness of Spirit when we obey the Dictates of God himself in the Scripture Psal 119.4 5. Thou hast commanded us to keep thy Precepts O that my wayes were directed to keep thy Statntes A gracious soul keeping Gods Statutes in Scripture and Gods Commands to keep them can from Faith and Love heartily and with longing desire embrace and close with them Those therefore that care not to obey Gods Voice or Institutions in Scripture have reason to suspect themselves strangers to this newness of Spirit But the Major is evident from the binding power of the Scripture The Minor hath three parts That Baptism was instituted of God That it was instituted for the Church That it was never repealed I prove them singly 1. Baptism with water hath been instituted of God First God gave John Commission to baptize with water John 1.33 He that sent me to baptize with water The Institution was after confirmed by Christ Mat. 28.19 Go teach all Nations baptizing them Obj. Saith G. W. Here is no mention of water It is spiritual Baptism we are to understand Answ That we are to understand Baptism with water these Arguments Arg. 1. Christ commands them their Duty But though it be their duty to endeavour to baptize spiritually or convert men yet it is not their duty to convert men for supposing their diligence 't is not their sin if persons be not converted or spiritually baptized God never gave them power thus to change mens hearts Their work is one the Holy Ghosts another Arg. 2. If teaching be external baptizing is external You may as well say they are to do the Spirits Office in teaching internally as the Spirits Office in baptizing internally It s evident they are enjoyned a work in their power and a work distinct from the work of the Spirit in that his presence to do his work is promised whilst they do theirs Arg. 3. Paul would not have thanked God he baptized so few 1 Cor. 1.14 if baptizing spiritually had been his work Arg. 4. If we are to understand spiritual baptism then as many as the Apostles baptized were certainly sanctified but what was Simon Magus Acts 8.13 Arg. 5. If this be Christs meaning and there be no other Baptism in the Church than spiritual then every Believer and sanctified person is already baptized and no more is to be done to him as signified by this word But Christ requires that even Believers be baptized Mark 16.16 Cornelius was a devout man sanctified already and the Holy Ghost fell on him yet after all this he is baptized Acts â—0 Crispus and many Corinthians believed yet were also baptized Acts 18.8 Nay therefore baptized because Believers Arg. 6. If the Apostle did afterwards baptize with water then we are to understand Christ as commanding Baptism with water but they did This was denied in the Dispute proved from Acts 8.36 See here is water what doth binder me to be baptized And Chap. 10.47 Can any man forbid water that these should not be baptized I asked how can we assure our Consciences better of the meaning of Christ than by the practice of the Apostles It was answered The Apostles knew not the mind of Christ Here Robert Ludgater's Impudence called for pity Here 's a Fellow said I takes upon him to know the mind of Christ better than the Apostles Upon which he was blank'd and neither he nor any of the rest attempted to give any Answer to this Argument 2. Baptism with water was instituted for the Church Mat. 28. Teach all Nations baptizing them It was not instituted for one or several persons by name but all Nations Acts 8.5 In the City of Samaria Philip baptized both men and women Acts 18.8 Many Corinthians believed and were baptized So the Eunuch was baptized with water Cornelius also and his Company Acts 8.36 10.47 already mentioned The extent both of the Institution and of the Practice prove it was instituted for the Church 3. This Institution of Baptism by water for the Church was never repealed Shew when Obj. John must decrease Christ must increase Answ John's honour must As the Light of the Morning-Star decays by the Rising of the Sun Here is no Repeal and Christ confirmed the Ordinance after John's death Obj. There is but one Baptism Answ True but this hath two parts the Outward or the Sign which is water applied by the Minister the Inward or thing signified which is the Question of a good Conscience This we obtain by the Spirit rendring the outward means effectual which is far from repealing it Obj. Then 't is but the outward part of Baptism that is contended for Answ We agree in this that the question of a good Conscience is necessary We differ in this whether the use of water as signifying it be a binding Ordinance Obj. There is a distinction between Baptism of water and of the spirit as between Johns Baptizing with water and Christs with the holy Ghost and fire Answ 1. The Scripture calleth sometimes the work of the Minister sometimes the work of the spirit Baptism and they differ as much as the sign and the thing signified in one and the san e Ordinance 2. Johns Baptism and Christs are in substance the same for when John Baptized with water the spirit of Christ was given to purge and sanctifie and when Christ Baptizeth with the Holy Ghost it was in the use of water Eph 5.26 He sanctifieth the Church with the washing of water by the word Here is nothing yet to prove a Repeal Ob. Divin of Christ Second part p 49. The substance come the shadows fly Answ 1. By the substance do you mean sanctifying grace and the Question of a good Conscience Lord what wilt thou have one to do since Christ saith Go Teach Baptizing had you that substance you would stand for this Ordinance of Baptism with water When the Eunuch the three thousand Lydia the Jaylor were converted they were for it 2. The true substance abolishing shadows is not Christ in us or his Image drawn over our
instituted Circumcision did he not threaten the man child not circumcised the eight day shall be cut off he hath broken my Covenant Gen. 17.14 These things are written for our example and for our learning for whom God hath instituted Baptism to be of that use to us that circumcision was of to the Jews The Lord hath said Call upon me fear me the same Lord God hath said Go teach Baptizing The Pharisees rejected the Counsel of God against themselves not submitting to this Ordinance Christ submitted to it whether shall we chose to imitate Christ or the Pharisees Whether the Lords Supper be an Ordinance of Christ binding us For this also take these two arguments Arg. 1. What is ordained of Christ for his Church and not abolished still binds but such is the Lords Supper It was Instituted by Christ Mat. 26.26 27. And as they were eating Jesus took bread and blessed it and brake it and gave it to the Disciples and said take eat this is my body And he took the Cup and gave thanks and gave it to them saying Drink ye all of it It was instituted for his Church 1 Cor 11.23 For I have received of the Lord that which also I delivered unto you v. 24. This do in remembrance of me He delivered the very command of Christ to them being a Church of Christ plainly discovering that they were all bound to the observance of it Let any shew now where did Christ ever repeal this Institution Ob. Divin of Christ Second part p. 50. The Apostles condescended to the low capacity of the Corinthians as not grown up to that spirituality to see through the outward shadows Their example is no President Answ 1. The Apostle delivered to them the command of Christ ver 24. This do ver 25. This do He warneth them of unworthiness under penalty of making themselves guilty of the body and blood of the Lord. He enjoyns them with due preparation to obey the commands of Christ ver 28. But let a man examine himself and so let him eat Is all this but an Indulgence or Sufferance Paul presseth to have the Institution of Christ in a right manner obeyed in his Church Answ 2. Could not the Corinthians see through the outward shadows were they not believers in Christ who is the substance of all the shadows were they not sanctified in Christ Jesus ch 1.2 Yet the Apostle enjoyns them obedience to the Institution of Christ Answ 3. Either the Apostle did deliver to them the commands of Christ or not and they were to obey the Apostles commands as the comands of Christ or not If they were to obey the Apostles comands as the comands of Christ then are they to be our President For we are to obey the commands of Christ as well as they Here is no manifestation of a repeal Ob. It could not in reason or truth be enjoyned all others that succeed who spiritually enjoy the Communion of the body and blood of Christ where none of their disorders have any place Answ 1. This Objection seems to yield that Christ ordained the Supper for weak Coristians who are subject to Disorders but not for strong and the Corinthians are a President for such weak Christians Then why at least do not those who look on themselves as Teachers from Christ among Quakers enjoyn as Paul did such weak ones to partake of this Ordinance Are there no weak ones among them Answ 2. Will this man take himself to be wiser than Christ and wiser than the Holy Ghost who inspired Paul to enjoyn the Corinthians according to the institution of Christ There was not one sanctified Corinthian but had Communion with the Body and Blood of Christ And many of them were well grounded in Grace ch 1. v. 5. In every thing ye are enriched by him in all utterance and in all knowledge and yet these even these are enjoyned to partake of the Lords Supper Will he say the Holy Ghost did not act in reason or in truth Answ 3. A grown Christian may grow more and he that hath Communion with Christ may have further Communion and he that is strong may yet have more strength and so by this Ordinance be further and further helped on to Salvation There doth appear then very good reason why the Holy Ghost should enjoyn strong Christians this duty of partaking the Supper Ob. p. 51. They who know a beginning in the Spirit ought to wait for this spiritual appearance and coming of Christ and not turn back again to shadows Ans 1. He condemns Pauls practice which he approved of before If condescending Paul acted according to the mind of Christ then true Ministers ought thus to condescend and put weak believers upon receiving the Supper that they might act also according to the mind of Christ â—e ye followers of us saith he as we also are of Christ But if weak believers must not partake of it because a shadow then Paul should not have condescended to give them the Lords Command putting them upon receiving examine your selves and so eat Will this man become Pauls Teacher and pretend to know Christs will better then Paul Ans 2. According to this Doctrine the Corinthians ought to have rejected the commands of Christ by Paul Do this let a man examine himself and so eat We do know a beginning in the Spirit and must we return to shadows Ans 3. As if partaking of the Supper were inconsistent with waiting for a more full manifestation of Christ or Naaman washing in Jordan could not expect from God a cure of his Leprosic It is the duty of all believers in the use of means which the Lord hath appointed to expect his presence and his blessing and in the use of such means it may be had If God appoint the blowing of Rams horns in their obedience Israel may expect the fall of Jerico's walls And so in the use of the Supper it being of the Lords own appointment we may expect his gracious presence 1 Cor. 10.16 The Cup of blessing which we bless is it not the Communion of the blood of Christ We may expect the confirmation of our faith touching pardon Mat. 26.28 This is my blood of the new Testament which is shed for many for the remission of sins Answ 4. Though it be a shadow yet an Evangelical shadow a shadow of the Lords own appointing and which he never yet repealed And shall not this be dear to every gracious soul Who is not bound to uphold the unrepealed ordinances of Jesus Christ As every Jew was bound to uphold the Passeover in a Holy manner till Christs death did put an end to it So is every Christian bound to uphold the Lords Supper Christ having neither done nor said any thing to cause the celebration there to cease And therefore where the Lords unrepealed ordinance are contemned they may talk of Christs spiritual appearance but they may wait long enough and with small hope to obtain The Lord
thy God is a jealous God He speaks with reference to instituted worship as the Supper is Contemn this expect the Lords burning wrath never look for his gracious presence it will not be vouchsafed Might a Jew have said I have had a beginning in the spirit I must wait for a spiritual appearance of the Messiah I will not turn back to this shadow of the Passeover What saith God Num. 9.10.13 He shall be cut off from his people See the severity of God in point of instituted worth Deut. 4.2 Thou shalt not diminish Such are more likely to pull down a curse upon their heads than obtain the spiritual sence of Christ Arg 2. What is appointed to continue till Christs coming at the end of the world is still binding But so is the Lords Supper 1 Cor. 11.26 As oft as yee at this bread and drink this cup ye do shew forth the Lords death till he come 1. Ob Life of Christ within p. 40. we do not read of another coming in the flesh yet to be expected Divin of Christ p. 49. Christ the induring divine substance ends all types and his comings and appearance in the flesh The Disciples were witnesses of his coming after the Resurrection of his spiritual coming and Christ promised some of them should not taste of death till they see the Son of man coming in his Kingdom Matt. 16.28 But there is no coming in the flesh to be expected Ans 1. That Christ is to come in the flesh that is to say our humane nature glorified at the end of the world take these Scriptures Heb. 9 28. Christ was once offered to bear the sins of many and unto them that look for him shall be appear the second time without sin unto salvation Christ hath once appeared already in our nature and he is to appear a second time which bearing relation to the former must needs be also in our nature 1 Cor. 1.7 Ye come behind in no gift waiting for the coming of our Lord Jesus Christ He was come to them spiritually already this therefore speaks of his coming in the end of the world to Judgment 1 Thes 4.17 The Lord himself shall descend from Heaven with a Shout with the voice of the Arch-Angel and with the Trump of God and the dead in Christ shall rise first then we which are alive and remain shall be caught up together with them in the Clouds to meet the Lord in the air so shall we ever be with the Lord. G. W. Did the Apostle live to a personal coming Ans The Apostle speaks in the person of believers some of them will be then alive This cannot be understood of a spiritual coming in this life 1. He was so come to the Apostles already 2. Doth the Lord come spiritually with a shout c. doth the dead in Christ then rise first Are those to whom Christ comes spiritually caught up with the dead raised into the Clouds to meet the Lord in the Air 2 Thes 1.7 8. The Lord shall be revealed from Heaven with his mighty Angels in flaming fire taking vengeance on them that know not God and obey not the Gospel of our Lord Jesus Christ who shall be punished with everlasting destruction from the presence of the Lord. Is all this done at Christs spiritual coming to a Soul Rev. 1.7 Behold hâ— cometh with Clouds and every eye shall see him Doth every eye see him when he comes spiritually to a particular Soul Acts 1.11 Ye men of Galilee why stand ye gazing up into Heaven this sane Jesus which is taken up from you into Heaven shall so come in like manner as ye have seen him go into Heaven He went up in his humane Nature therefore so shall he come down Mat. 24.30 31. Then shall the Tribes of the Earth mourn and they shall see the Son of man coming in the Clouds of Heaven with power and great glory and he shall send his Angels with a great sound of a Trumpet and they shall gather together his Elect. Mat. 26.24 Hereafter shall you see the Son of man suting on the Right hand of Power and comin the Clouds of Heaven So Mark 14.62 1 Cor. 15.21 22. Phil. 3.20 Jude 4. Acts 2.20 If he never read these Scriptures now he may and see that Christ's first coming in the flesh ends not his second as he speaks Answ 2. Whatever Coming that 16th of Matth. speaks of it shall not hinder his last visible coming in the Clouds at the end of the world The Scripture must needs be fulfilled The Sense may be this that Christ ascending to take possession of his Kingdome they shall by Faith see him exercise that his Kingly power by his Word and Spirit Obj. Div. p. 49. He hath tarried above sixteen hundred years Answ 2. Pet. 2.3 4. There shall come in the last days Scoffers walking after their own Lusts and saying where is the promise of his coming For since the Fathers fell asleep all things continue as they were at the beginning of the Creation Ver. 9 10. The Lord is not slack But the Day of the Lord shall come as a Thief in the night Matth. 24.48 But and if that evil Servant shall say in his heart my Lord delayeth his coming c. Ver. 50 51. The Lord of that servant shall come in a day when he looketh not for him and shall cut him asunder and appoint him his portion with Hypocrites Obj. 2. If they should say as some of these words Ye do shew forth the Lords death till he come are either to be understood of Christs coming after his Resurrection or of his coming in his Kingdom which his Disciples saw before their death or of his spiritual coming but by no means of his last coming Answ 1. Why by no means of his last coming what convincing Argument is there for it 2. It cannot be understood of either of those mentioned and therefore it must of his last 1. Not of his coming after his Resurrection for if it were to cease then the Apostle would not after that have enjoyned it upon the Corinthians 2. Not of his coming in his Kingdom which the Apostles saw for the same reason Because this coming was eminently seen when Acts 2 The Disciples were filled with the Holy Ghost and spake with other Tongues Christ shedding this forth upon them and Peter so preached that about three thousand Souls were added to the Church 3. Not of his spiritual Coming 1. This would imply That Christ appointed this Ordinance for the Vnconverted to whom he hath not thus spiritually come whereas these men will neither yield that converted or unconverted should partake 2. The Apostles were already converted unto whom Christ did administer it and so were the Corinthians that did partake of it and unto whom the Apostle by the Inspiration of the Holy Ghost enjoyned it They came behind in no Gift They were enriched in all knowledge therefore they knew the spiritual presence of Christ