which is to deny God a part of that Worship which is due to him 1 Tim. 4.4 5. Answ. To receive the Gifts and Benefits of God with Thanksgiving and to witnese it blessed and sanctified to us by the Word and Prayer is owned by us and to know this so without taking off the Hat or using of formal speaking of words though it be a thing frequently used by us also tends to no Irreligiousness For it is a thing usual amongst us when we sit down to Eat to wait upon the Lord for some time that we may feel his presence and know our selves stated in his fear to which the blessing is and as we there stand if any outward Expressions be required of any then in God's fear they may utter them and this is to know the blessing indeed and to be in the place that is blessed But for People that are conversing out of God's fear stated in a light airy Spirit not only many times laughing and scoffing but some times even blaspheming presently so soon as the Meat cometh to clap off their Hats and speak a few words in a custom and so soon as they have done fall to their former work again is not this Atheism and Irreligiousness For if such did think of God aright and knew what it were to fear him they would be far from addressing themselves in such Postures unto him neither could they be so impudent as to expect a blessing from him while they stand in that condition to which the Curse is annexed In the second place Page 51. thou say'st Doth not the taking men off from Prayer tend to Irreligiousness and Atheism Now you teach we must not pray in private nor in families without an impulse Therefore Answ. This is no sound Argument To take men off from prayer tends to irreligiousness is granted but to say That a man cannot or ought not to pray without the Spirit 's drawing and motion which you commonly name by Impulse a word which common People do not understand hath no such tendency Hypocritical Prayers an Abomination or that it takes any off from prayer truly so called is denied For hath that a bad tendency which takes men off from such Prayers as are abomination and are not true Prayers but hypocritical and deceitful As all such Prayers are that are performed without the help of the Spirit We say whosoever can pray to the Lord indeed let them pray we are not to forbid them but that any can pray without the Spirit that we deny according to 1 Cor. 14.15 I will pray with the Spirit c. And Rom. 8.26 Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought Now if we know not what to pray for without the Spirit how can we pray without it Paul durst not adventure upon this duty without the assistance of the Spirit yea he said no man could say that Jesus is the Lord but by the Holy Ghost but here an arrogant Generation will needs be praying without it which yet is not Prayer and such Families where this only is used cannot be truly said to call upon God while such truly may be said so to do that wait upon the Lord and stand in his fear and bring forth the fruits of Righteousness though they be not so much in the external signification of words which also at times is found in our Families as the Lord requireth it and giveth utterance And whereas thou say'st That thou believest it will be found that some of us for the space of a whole Year have not so much as once bowed a Knee to call upon God in their Families What ground hast thou for this thy belief May they not bow their knees in their Families though it be hid from the observation of malicious eyes who may so asperse them May they not pray in secret Prayers in secret with out words and be seen of the Father to pray according to Matth. 6.6 Though they cannot be seen by the eyes of malicious Spies And where a publick Testimony in words is required it is also given nor do we know any Friends of Truth who have any whom they can joyn with in Prayer in the Family but do meet together in the Family and wait together breath together and pray together and that much oftener than thou insinuates sometimes without and sometimes with the outward signification of words so that we return this thy Charge as false and malicious Thou say'st If this Impulse be denied for years men all that while according to us must not pray But here thou speakest as one wholly unacquainted with the ways and motions of the Spirit to suppose such a case which cannot be Breathings of the Spirit frequent for the breathings and motions of the Spirit and especially unto Prayer are very frequent unto those who wait for them and are as necessary unto the Children of God as their daily bread yea and more which the Father with-holdeth not but giveth in due season But many times the Spirit of Prayer is felt to move and is answered when there is no liberty given to speak words in the hearing of others Nor is thy other Supposition less vain and foolish That if a man were at the Gates of Death and in danger of present drowning yet without an Impulse as thou callest it he must not adventure to cry to God for Mercy and Help For suppose he did Cry without all help of the Spirit Prayer without the Spirit avails not what would it avail him would it have any acceptance with God Shew us where-ever a spiritless Prayer was accepted of God or required Nay it is a vain Oblation which is expresly forbidden and it is expresly commanded that praying be always in the Spirit Eph. 6.18 And as for the Saints when they are dying or in any difficulty we know the Spirit of Prayer will never be wanting to breath through them at such Occasions and to give words as there is a service for them But further thou alledgest That this Principle of ours leadeth to woful security for what need you be disquieted for refraining Prayer before God thou say'st or any other piece of Service seeing you have salve at hand to heal this sore and that is the want of an Impulse Answ. If any fall into security and refrain Prayer it is not that our Principle leadeth into it for our Principle leadeth out of all security into continual watching unto Prayer and waiting upon the motions of the Spirit of God now if any feel not these motions they are nothing the less guilty because by their neglect they provoke the Lord to with-hold them and render themselves out of frame to feel or entertain them and thus who neglect the Worship of God are justly under Condemnation and if they have Peace it is but a false Peace which will fail them And as for our Peace we have found it to
yea saith plainly in the next page That Prayer without the Spirit is Abomination And whereas he adds That forbearing of Prayer is also Abomination we do not deny it but freely confess that forbearing of Prayer in the Wicked is sinful But the way to prevent this is not to commit a second evil viz. to Pray without the Spirit they ought first to come to the Spirit that thereby they may Pray acceptably according to that of Paul Rom. 8.26 Prayer without the Spirit availeth not Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groans that cannot be uttered 1 Cor. 14.15 I will pray with the Spirit which being brought by me in my last he hath wholly omitted so much as to mention far less to answer And though omitting of Prayer be sinful yet to bid a man Pray without the Spirit is as much as to desire a man to see without opening his eyes This thing may appear by a familiar Example thus Suppose a Servant turn sluggard and sleep while he should be about his Master's work if when he is raised out of his bed he should run naked to it without taking along those Tools or Instruments which are absolutely needful for the doing of it what will he profit either himself or his Master Yea he will but hinder the work more Even so the Wicked as they ought to Pray so they ought first to come to the Spirit whereby they may do it to the glory of God and their own Souls good Now though this be so undeniable that he cannot gainsay it yet in Contradiction to the Truth and his own Concessions he goes about to Cavil against it alledging It might take off men as well from their necessary works because the ploughing of the Wicked is Sin and that also it might follow from this That Children should not honour their Parents and Husbands love their Wives but when they have a motion of the Spirit for it Answ. This Objection hath no weight to overturn the Truth for there is a great difference betwixt these things that relate to the Worship of God and what relates to Outward things either concerning our selves or our Neighbours The Worship of God is Spiritual The Worship of God is a Spiritual thing relating to himself which we are commanded to perform in the Spirit and God doth offer us his Spirit for the performance of it And because it is that which is meerly relative betwixt God and the Soul he doth not accept of it but as so offered we cannot Pray as we ought saith the Apostle But the Spirit helpeth c. Now though these other things would no doubt be the more acceptable to God and more frequently accompanied with his blessing that they were done in the sense of his Fear and in the drawings of his Spirit yet they are materially good in themselves answering really their End to them unto whom they immediately Relate without it But it is not so of Prayer which as it immediately Relates to God so W. M. himself confesseth without the Spirit to be Abomination The Prayer of the Wicked is sin Thus is also solved his Supposition page 124. That if a wicked Man contract guilt he may provoke the Lord to withdraw the Motions of the Spirit and then his Not Praying is not Sin For I have asserted that the Not Praying of the Wicked is sinful And this doth not Lull People in a sinful Security on the contrary they are alike rather to be Lulled in such a Security by being told they may be set about Prayer when they please whereby they foster themselves in a groundless hope because of their now and then repeating their words of Prayer neither expecting nor looking for the Spirit 's Assistance whereby instead of advancing in Grace and Righteousness they do but reiterate Abominations and so aggravate their own Guilt And whereas here he is forced to acknowledge that Motives of the Spirit will not be wanting to the Saints to Pray when they are at the Gates of Death or in danger of present Drowning He asks me Let the Wicked Repent c. What shall the Wicked do in this case Shall they not follow the Advice which Peter gave to Simon Magus Acts 8.22 Pray God if perhaps the thoughts of thy heart may be forgiven thee But here he minceth the Apostle's words which are Repent therefore of thy Wickedness and pray c. here the Apostle puts Repentance before Prayer it shall not be denied but when the Wicked have Repented of their Wickedness the Spirit will not be wanting to assist them to Pray Craving a blessing before Meat It is therefore to little purpose that page 120 and 121. he pleads for Craving a Blessing when we use the Creatures of God calling the neglect of it a Profane Custom For we do not deny it and Condemn a Profane Neglect of it as much as themselves And as Christ had the Spirit without and above measure having always a ready Access to the Father so we are glad and willing at such Occasions to express Words if we find the Spirit assisting us so to do yea we reckon that we ought not to use the Creatures without our hearts be in some measure retired to the sense of God's presence and stayed in his Fear whereby we may secretly breath for a Blessing for to speak audible words is not Essential And therefore it is apparently malitious for him to say That when we are not stayed in God 's fear we have liberty and freedom to fall to Meat my words had no such Importance though he seeks to turn them And yet can wholly omit much of page 44. of mine where I shew their Abuses in this matter how they mock God in it and provoke him to withdraw his Blessing And whereas he says One of us Confessed That he had not called together nor Prayed in his Family for a Twelve-month past He should have produced the Person 's Name that we might have inquired concerning it and therefore until he so do we can lay no stress upon it but reject it as False especially considering that W.M. being particularly challenged upon this refuseth absolutely to do it nor durst he aver he had any better ground for it than Hear-say Upon this occasion he asks If Abraham must not keep up Religion in his Family because an Ishmael is in it But this maketh nothing against us for none of us that are Masters of Families have forborn to keep up the Worship of God though Enemies of Truth have been in it whom we have not barred from being present Praying for Enemies and for whom we have not been wanting to Pray though we cannot join with them in their Prayers as W. M. adviseth us until first they Repent of their Wickedness This was the Method of Peter's Advice to Simon Magus first to Repent
in the Church concerning Preachers Is it fit that only one or two speak or many more if moved thereto 1 Cor. 14.30 31 32 33. A. If any thing be Revealed to another that sitteth by let the first hold his Peace For ye may all prophesie one by one that all may learn and that all may be comforted And the Spirits of the Prophets are subject to the Prophets for God is not the Author of Confusion but of Peace as in all the Churches of the Saints Q. Is there any Promise that Daughters as well as Sons shall Prophesie under the Gospel Joel 2.28 A. And it shall come to pass afterwards that I will pour out of my Spirit upon all Flesh and your Sons and your Daughters shall prophesie your old Men shall dream Dreams your young Men shall see Visions Q. Is that Promise fulfilled and to be fulfilled Acts â—â— 17. A. But this is that which was spoken by the Prophet Joel and it shall come to pass in the last days saith God I will pour out my Spirit upon all Flesh and your Sons and your Daughters shall prophesie and your Young men shall see Visions and your Old Men shall dream Dreams Q. Is there any such Instance of Old in the Scripture Acts 21.9 A. And the same Man had four Daughters Virgins which did prophesie Q. But may All Women speak or are any commanded to keep Silence in the Church 1 Cor. 14.34 35. A. Let your Women keep Silence in the Church for it is not permitted unto them to speak but they are commanded to be under Obedience as also saith the Law And if they will learn any thing let them ask their Husbands at Home for it is a Shame for Women to speak in the Church 1 Tim. 2.11 12. Let the Woman learn in Silence with all Subjection But I suffer not a Woman to teach or usurp Authority over the Man but to be in Silence Q. The first of these seems only to relate to Women that have Husbands What comes of them that have none The second speaks nothing of the Church but only that she ought not to usurp Authority over the Man hath this no Limitation Doth not the same Apostle give Directions how Women that speak should behave themselves in the Church 1 Cor. 11.4 5. A. Every man Praying or Prophesying having his Head covered dishonoureth his Head But every Woman that Prayeth or Prophesieth with her Head uncovered dishonoureth her Head for that is even all one as if she were shaven CHAP. X. Concerning Worship Question WHat is the Worship that is Acceptable to God Answer But the Hour cometh and now is John 4.23 24. when the True Worshippers shall Worship the Father in Spirit and in Truth for the Father seeketh such to worship him God is a Spirit and they that worship him must worship him in Spirit and in Truth Q. Seeing Prayer is a part of Worship when ought we to Pray A. And he spake a Parable unto them to this End Luke 18.1 That men ought Always to Pray and not to faint Pray without ceasing 1 Thes. 5.17 Q. Hath God no respect to the Manner of Calling upon him For there is no Difference between the Jew and the Greek Rom. 10.12 for the same Lord over all is Rich unto all that call upon him Q. Doth God hear the Prayers of all that call upon him A. The Lord is nigh unto all them that call upon him Psal. 145.18 to all that call upon him in Truth The Lord is far from the Wicked Prov. 15.29 but he hears the Prayer of the Righteous Now we know that God heareth not Sinners John 9.38 but if any man be a Worshipper of God and doth his Will him he heareth And this is the Confidence that we have in him 1 John 5.14 that if we ask any thing according to his Will he heareth us Q After what Mannner doth the Apostle then declare he will Pray A. What is it then I will pray with the Spirit and I will pray with the Vnderstanding also I will sing with the Spirit 1 Cor. 14.15 and I will sing with the Vnderstanding also Q. Must we then pray always in the Spirit A. Praying always Ephes. 6.18 with all Prayer and Supplication in the Spirit and Watching thereunto with all Preseverance and Supplication for all Saints Q. Since we are commanded to pray always in it can we do it of our selves without the Help thereof A. Likewise the Spirit also helpeth our Infirmities for we know not what we should pray for as we ought Rom. 8.26 27. but the Spirit it self maketh Intercession for us with Groanings which cannot be utter'd And he that searcheth the Hearts knoweth what is the Mind of the Spirit because he maketh Intercession for the Saints according to the Will of God Q. I perceive that without the Leadings and Help of the Spirit prayers are altogether unprofitable may not a man truly utter these things that are Spiritual without the Spirit 's Assistance A. Wherefore I give you to understand that no man speaking by the Spirit of God calleth Jesus Accursed and that no man can say that Jesus is the Lord but by the Holy Ghost 1 Cor. 18.3 Q. That is strange It seems the Spirit is much more necessary than many called Christians suppose it to be some of which can scarce give a good Account whether they have it or want it But if a man speak things true upon the Matter are they not true as from him if spoken without the Spirit Jer. 5.2 A. And though they say The Lord liveth surely they swear falsly Q. It is apparent from all these Scriptures that the True Worship of God is in Spirit and as it is not limited to a certain place neither to any certain time what shall we think of them that plead for the Observation of certain Days A. But now after that ye have known God or rather are known of God Gal. 4 9 10 11. how turn ye again to the weak and beggarly Elements whereunto ye desire again to be in Bondage Ye observe Days and Months and Times and Years I am afraid of you lest I have bestowed upon you Labour in vain Col. 2.16 17. Let no man therefore judge you in Meat or Drink or in respect of an Holy Day or of the New Moon or of the Sabbath Day which are a Shadow of things to come but the Body is of Christ. Q. Seeing it is so may not some Christians as lawfully esteem all Days alike as others may esteem some Days above another What Rule giveth the Apostle in this Case A. One man esteemeth one Day above another another esteemeth every Day alike Rom. 14.5 6. let every man be fully perswaded in his own Mind He that regardeth a Day regardeth it unto the Lord and he that regardeth not the Day to the Lord he doth not
to that Scripture cited by them The Plowing of the Wicked is Sin The plowing of the wicked is sin Prov. 21.4 they do not prove that it is meant of outward Plowing The Margin of our English hath it The light of the wicked and Arius Montanus rendereth it on the Margin Cogitatio the Thought That the Plowing of the Wicked is Sin in respect of the Manner and last End we grant but that the Action materially considered is Sin we altogether deny even in a Wicked Man For the outward Mechanick and Bodily Act is good in its Nature and profitable as also in so far as it may be for the Maintenance of his Family it is good So that in respect of the Matter and subordinate End there is no Difference betwixt the Plowing of a Good Man and a Wicked whereas the Prayer of a Good Man by the Spirit and the Prayer of a Wicked Man without the Spirit differ materially in their very Nature and Substance The Good Man's Prayer by the Spirit is true and real Prayer but the Wicked Man's Prayer The true Worshipper distinguished from the False is no true Prayer at all but a dead Image of it Nor is the Wicked Man a true Worshipper for he only is True Worshipper according unto the express Doctrine of Christ Who worships the Father in Spirit and in Truth whereas a Wicked Man's Plowing is as Real and true and good as to the Matter and Nature of the Outward Action as that of the Good It doth not therefore follow That according to the Quakers Principle because a Man is not to pray without the Spirit that therefore he is not to Plow without the Spirit in respect of the Matter although in respect of the Defect in the Manner and last End which should be the Glory of God he sins when he Plows as when he Prays but yet not so much in the one as in the other for in the one both Matter and Manner are wrong in the other not the Matter but Manner But if a Man be faithful to God he may as certainly expect the Divine Assistance of the Spirit to help him to Plow as to Pray although that Assistance to pray is greater and of another manner than that to Plow As is obvious to any that hath Spiritual Experience And whereas A. Sk. inferreth upon them Their going about the Spiritual Duties in a Carnal Manner c. This they call an Impudent Calumny But in this the Impudent Calumny is their own not his For dare they deny but they are for going about Prayer and Praise which are Spiritual Duties without the Motion of the Spirit which is as much as to say in a Carnal manner for what is not done by the Spirit is done but in a Carnal manner And whereas they call his Second Answer A Clear Confession c. yet they tell us nothing of it pag. 96. They are no less disingenuous in alledging That G. K. dissenteth from R. B. and A. Sk. whom in their airy and frothy Minds they call his pretended Infallible Brethren for as G. K. requireth Inspirations to the Acceptable Performance of other Actions so doth A. Sk. and R. B. Yet we all say Wicked Men may very lawfully go about Natural and Civil Performances as to Plow to Eat to pay Debts as they are materially considered without Inspiration and in so doing although they fall short of Acceptable Performance for Defect of the right manner and the End they sin less than to omit those Actions and indeed sin not at all as to the Nature and Substance of them as they do who pray without Inspiration As for G. K. his Distinction of Mandatory and Permissory Inspirations it holds good notwithstanding all their Idle Inspirations mandatory and permissory Foolish and Impertinent Cavilling at it From the Words of Paul that he essayed to go to Bithynia but the Spirit permitted him not G. K. inferred by the Rule of Contraries That the Spirit sometimes permitted him To evade this they are sorely pinched In their Account of the Dispute pag. 30. they grant his Consequence That Paul at sometimes had a Permission but they deny it to be an Inspiration But here in this new Assault they deny That any Permission followeth by the Rule of Contraries from Paul 's Words alledging That he permitted him and he permitted him not are not Contraries But G. K. did not alledge these to be Contraries for they are flat Contradictory Propositions Contrary and Contradictory distinguished But these we say are Contraries The Spirit permitted not Paul to go to Bithynia therefore he permitted him to go sometimes to some Places This is a plain Inference from the Rule of Contraries by Contraries We mean not Contraries in the strict Logical Sense as when the Contrariety is betwixt two Vniversals but Opposites which in the common way of Speech are called Contraries and in the Logical Sense may be called Sub-Contraries Which do infer one another not to be true always simul semel at one Time and Place but at divers Times and Places c. As for Example If there be a South there must be a North if a Time to come there is a Time to be past If some things be Hot and not Cold other things must be Cold and not Hot. And to use a more near Example to the Matter in Hand If when a River is not permitted to Run by reason of an excessive Freezing that bindeth it up at one Time it followeth That it is permitted to Run at another Time when there cometh a Thaw Or yet to come nearer If the Wind do not permit a Ship to sail Southward at one Time it doth permit her at another Time to sail Southward We would not have insisted on such Rudiments had not the great Ignorance of the Students occasioned it Pag. 97. They close their § 9. most pitifully After having failed to refute G. K's Distinction of Permissory and Mandatory Inspirations they say They leave it to be proved by G. K. That the simple permitting of him meaning Permission not joined with a Command hath been by Inspiration The Students Evasions and preposterous Demands Here they shamefully desert their Undertaking which was to Refute permissive Inspirations but when they fail to do this they put G. K. to prove them Whereas they ought to remember that G. K. is not bound by the Law of Dispute to prove any thing being a meer Defendent yea when he offered ex abundanti to prove something in the Dispute they blamed him for so doing being but a Defendent And now they would have him leave Defendent and become Opponent This is a pitiful Confutation of the Quakers Principles that when they fall short in their Proofs against us put us to prove our own Principles But seeing they are so beggarly as to beg from G. K. a Proof of this he shall give it unto them and it is this Admit then that according to the
without reason that he compares us to Pelagians as if we took from Christ the Name Jesus seeing it has been shewn we own him to be Jesus or Saviour to all even to Infants He beginneth his fifteenth Head Of Perseverance concerning the Perseverance of the Saints page 115. alledging That in saying the Quakers hold not a falling away from Regeneration I seek to hide my self Because G. Keith says That Saints may fall away from saving Grace asking if Saints be Regenerate Answ. Though all that be fully Regenerate are Saints yet some may be called Saints who are not fully Regenerate Page 116. He alledgeth It is in vain to assert this falling away because it is said Some who believed afterwards fell away and some make shipwrack of the Faith and some who tasted of the good Word of God and the Powers of the Life to come c. Because they use to distinguish betwixt seeming counterfeit Grace and sound saving Grace Answ. Can there be any more palpable wresting of Scripture For if so be that Faith which they had were not real they were not to be blamed for falling away from it Who they are that Fell away from Faith it were their mercy to make shipwrack of that which was Counterfeit The Apostle speaks positively Heb. 6.4 of the capacity of such to fall away who were once enlightned who have tasted of the heavenly gift yea who were partakers of the Holy Ghost and have tasted of the good Word of God and the powers of the world to come he saith not they seemed to be so Nay the very Context sheweth the contrary saying It is impossible to renew such again to Repentance Now had this been all in Appearance the Apostle needed not to speak of Renewing them again to Repentance or say They crucify the Son of God afresh seeing if so they had never been penitent and been always Crucifiers of Christ. Whereas in answer to Phil. 1.6 I told him It might be supposed that Paul was as confident that God would perfect the work in himself as in any other And yet he supposes the contrary where he says Lest preaching the Gospel to others I my self become a Cast-away To this he replieth nothing but citeth another Scripture Jer. 32.29 I will give them one heart that they may fear me for ever Though God give them this that they may fear him yet such may abuse the Gift of God and so run out of his Fear he gives to all his Grace Turning Grace unto Wantonness and yet it is said that some turn it unto wantonness Jude 4. He jeereth at my Answer to Peter saying A goodly Reply forsooth as if he had said If the Saints fall from Faith they must fall But he might spare his Insulting until he had found some way to answer my words which are That those that abide not in the Power of God through Faith must fall away For he might as well Scoff at all the Conditional Promises of the Gospel such as He that continueth stedfast to the end shall obtain the Crown To say That Faith and the Power of God concurs to prevent the Saints falling away Answers nothing for so long as these concur we do not deny it and though they be always willing to concur yet it is clear that some who have believed not counterfeitly but really have departed from the power and so fallen away as is above shewn Page 117. Upon the words of Jer. 32.40 he says It proves the perseverance or impossibility of falling away because it is said God put his fear in their hearts for this end that they might not depart from him What then that doth not prove that they cannot depart from him Christ came to his own for this end that he might save them and yet it is said They received him not Joh. 1.11 He says I make short work of these Scriptures Joh. 10.27 28. Joh. 13.1 1 Joh. 2.19 because I say They speak of those who were come to a through Regeneration which he says is without proof But the Reader by looking unto them will find they cannot be understood otherways than of such as are throughly Regenerate and it appears he was sensible of this having produced nothing to the contrary And whereas he adds That if those who are throughly Regenerate were only to persevere then this were the priviledge of Saints in Heaven and not in Earth who never come to be so There can be nothing more ridiculous than this manner of Arguing seeing that question Whether the Saints can be perfectly Regenerate on Earth is as much in debate as the other That Objection of his as if from this Doctrine it might follow One were a Child of God to day and a Child of the Devil to morrow I answered in my last page 43. to which he returneth no answer and therefore it is dis-ingenuity in him to bring it forth here again And whereas in pag. 43. aforesaid I shew him how he Contradicted himself in this matter by granting some of the Quakers to have been truly Converted and yet now to Condemn them as Apostates He is so far from Reconciling it that he avers it anew in plain terms saying page 118. That some of them that have felt a gratious Operation on their hearts and page 9. He cannot but think That some of them were savingly wrought upon and yet adds That it is clear that they have Apostatised from the Truth Now to reconcile this he hath nothing to say But he trusts the Lord will Convince them Answ. As some of them to whom he and his Brethren were forced to give the Testimony of gratious Persons have already departed this Life not only not shrinking from but even Testifying to these Truths he calls Error so others whom they have also accounted gratious having been at death's door have asserted the same Truth and rejoiced in it which sufficeth to overturn his vain Confidence And truly such a groundless Hope is but a poor shift to reconcile so palpable a Contradiction whereby while in words they condemn this Doctrine of the capacity of man's falling away from Grace yet as to the experience of some particulars they are forced to acknowledge it for fear they should fall in greater Inconveniences of granting some among the Quakers to be Choice Saints His sixteenth Head page 119. is to prove the Danger of Quakerism as he terms it But that his Folly may appear in this particular Praying with the Spirit granted by W. M. I desire the Reader first to observe our Principle which he concludes so hazzardous even as repeated by himself page 121. viz. That a man cannot nor ought not to Pray without the Spirit 's Motion and to say none can Pray without it hath no bad tendency because all such Prayers as are performed without the help of the Spirit are Abomination not true Prayers but hypocritical and deceitful Now he cannot deny this and therefore grants it to be true
the Life no Man cometh unto the Father but by me Q. By whom and after what manner doth the Son Reveal this Knowledge A. But as it is written Eye hath not seen nor Ear heard neither hath entered into the Heart of Man the things which God hath prepared for them that love him But God hath Revealed them unto us by his Spirit 1 Cor. 2.9 10 11 12. For the Spirit searcheth all things yea the deep things of God For what man knoweth the things of a Man save the Spirit of a Man which is in him Even so the things of God knoweth no man but the Spirit of God Now we have received not the Spirit of the World but the Spirit which is of God that we might know the things that are freely given to us of God But the Comforter which is the Holy Ghost whom the Father will send in my Name John 14.26 he shall teach you all things and bring all things to your Remembrance c. CHAP. II. Of the Rule and Guide of Christians and of the Scriptures Question SEeing it is by the Spirit that Christ Reveals the Knowledge of God in things Spiritual The Spirit the Guide is it by the Spirit that we must be led under the Gospel Answer But ye are not in the Flesh but in the Spirit if so be that the Spirit of God dwell in you Now if any Man have not the Spirit of Christ he is none of his For as many as are Led by the Spirit of God Rom. 8.9 14. they are the Sons of God Q. It is an Inward Principle then that is to be the Guide and Rule of Christians A. But the Anointing which ye have received of him abideth in you 1 John 2.27 and ye need not that any man teach you but as the same Anointing teacheth you of all things and is Truth and is no Lie and even as it hath taught you ye shall abide in him But as touching Brotherly Love ye need not that I write unto you Thes. 4.9 for ye your selves are taught of God to love one another Q. I perceive by this that it is by an Inward Anointing and Rule that Christians are to be taught Is this the very tenor of the New-Covenant-Dispensation A. For this is the Covenant that I will make with the House of Israel after those Days The Anointing the Teacher saith the Lord I will put my Laws into their Mind and write them in their Hearts and I will be to them a God and they shall be to me a People And they shall not Teach every Man his Neighbour Hebr. 8.10 11. and every Man his Brother saying Know the Lord for all shall know me from the Least to the Greatest John 6.45 And they shall be all taught of God Q. Did Christ then promise that the Spirit should both abide with his Disciples and be in them A. And I will pray the Father and he shall give you another Comforter Joh. 14.16 17. that he may abide with you for ever even the Spirit of Truth whom the World cannot receive because it seeth him not neither knoweth him but ye know him for he dwells with you and shall be in you Q. For what End were the Scriptures written A. For whatsoever things were written aforetime Rom. 15.4 were written for our Learning that we through Patience and Comfort of the Scriptures might have hope Q. For what are they profitable A. Thou hast known the Holy Scriptures 2 Tim. 3.15 16 17. which are able to make thee wise unto Salvation through Faith which is in Christ Jesus All Scripture is given by Inspiration of God and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness that the Man of God may be perfect throughly furnished unto all Good Works Q. Wherein consisteth the Excellency of the Scriptures A. Knowing this first 2 Pet. 1.20 21. that no Prophecy of the Scriptures is of any private Interpretation For the Prophecy came not in Old Time by the Will of Man but Holy Men of God spake as they were moved by the Holy Ghost Q. The Scriptures are then to be regarded because they came from the Spirit and they also testifie that not they but the Spirit is to lead into all Truth In what respect doth Christ Command to Search them A. Search the Scriptures for in them ye think ye have Eternal Life John 5.39 and they are they which testifie of me Q. I perceive there was a Generation of old that greatly exalted the Scriptures and yet would not believe nor come to be guided by that the Scriptures directed to How doth Christ bespeak such A. Do not think that I will accuse you to the Father there is One that accuseth you even Moses in whom ye trust for had ye believed Moses ye would have believed me for he wrote of me But if ye believe not his Writings how shall ye believe my Words John 5.45 46 47. Q. What ought then such to be accounted of notwithstanding of their Pretences of being ruled by the Scriptures A. In which are some things hard to be understood 2 Pet. 3.16 which they that are Vnlearned and Vnstable wrest as they do also the other Scriptures unto their own Destruction CHAP. III. Of Jesus Christ being manifest in the Flesh the Vse and End of it Question WHat are the Scriptures which do most observably prophesy of Christ's Appearance Answer Deut. 18.15 The Lord thy God will raise up unto thee a Prophet from the midst of thee of thy Brethren like unto me unto him ye shall hearken Therefore the Lord himself shall give you a Sign Behold Isai. 7.14 a Virgin shall conceive and bear a Son and shall call his Name Immanuel Q. Was not Jesus Christ in being before he Appeared in the Flesh What clear Scriptures prove this against such as erroneously assert the contrary Mich. 5.2 A. But thou Bethlehem Ephratah though thou be little among the Thousands of Judah yet out of thee shall he come forth unto me that is to be Ruler in Israel whose Goings forth have been from of Old from Everlasting John 1.1 2 3. In the Beginning was the Word and the Word was with God and the Word was God The same was in the Beginning with God All things were made by him and without him was not any thing made that was made Jesus said unto them Verily verily I say unto you Before Abraham was John 8.58 I am John 17.5 And now O Father Glorifie thou me with thine own self with the Glory which I had with thee before the World was And to make all Men see what is the Fellowship of the Mystery which from the beginning of the World hath been hid in God Ephes. 3.9 who created all things by Jesus Christ. Col. 1.16 For by him were all things created that are in Heaven and that are in Earth
Flesh is not the same Flesh but there is one kind of Flesh of Men another Flesh of Beasts another of Fishes and another of Birds there are also Celestial Bodies and Bodies Terrestrial but the Glory of the Celestial is one and the Glory of the Terrestrial is another There is one Glory of the Sun and another Glory of the Moon and another Glory of the Stars for one Star differs from another Star in Glory so also is the Resurrection of the Dead it is sown in Corruption it is raised in Incorruption it is sown in Dishonour it is raised in Glory it is sown in Weakness it is raised in Power it is sown a Natural Body it is raised a Spiritual Body There is a Natural Body and there is a Spiritual Body Q. The Apostle seems to be very positive that it is not that Natural Body which we now have that shall rise but a Spiritual Body A. * 1 Cor. 15.50 51 52 53 54 55. Now this I say Brethren That Flesh and Blood cannot inherit the Kingdom of God neither doth Corruption inherit Incorruption Behold I shew you a Mystery We shall not all sleep but we shall all be changed in a Moment in the Twinkling of an Eye at the last Trump for the Trumpet shall sound and the Dead shall be raised incorruptible and we shall be changed For this Corruptible must put on Incorruption and this Mortal must put on Immortality So when this Corruptible shall have put on Incorruption and this Mortal shall have put on Immortality then shall be brought to pass the Saying that is written Death is swallowed up in Victory O Death where is thy Sting O Grave where is thy Victory CHAP. XV. A Short Introduction to the CONFESSION of FAITH HAving thus largely and evidently performed the chief Part of that which I promised in this Treatise in giving a full account of our Principles in plain Scripture-words and also answering by the Scriptures the chief and main Objections made against us I come to a Confession of Faith in which I shall not be so large for that I judge it not Convenient to make an Interpretation of all the Scriptures before-mentioned which if needful the Reader may easily observe were not very difficult to do But whereas a Confession of Faith called rather for an Affirmative Account of ones own Faith than for the Solution of Objections or any thing of Debate in a Discursive Way which is both more properly and pertinently performed in a Catechism therefore I have here only done so I am necessitated sometimes to intermix some words for Coherence of the Matter as sometimes And and sometimes Therefore and the like but not such as any Ingenuous Person can affirm do add to the Matter or that may any wise justly be reckoned a Comment or Meaning and therefore to avoid the Censure of the most Curious Carping Criticks these are marked with a different Character Likewise unless I should have ridiculously offered to publish incongruous Grammar there was a true need sometimes to change the Mood and Person of a Verb in all which places whosoever will look to the words shall find it is done upon no Design to alter any whit the naked Import of them As for Instance where Christ says I am the Light of the World were it proper for me to write thus I am the Light c. Or can it be reckoned any whit Contradicting of my Purpose and Promise to write Christ is the Light where the first Person is changed to the third Also sometimes I express things which are necessarily understood as when any of the Apostles say We there instead of We I write Apostles and where they say You speaking of the Saints there I mention Saints instead of it for the Connexion of the Sentence sometimes requires it As in the first Article in mentioning that of 1 John 1.5 concerning God's being Light and in such like Cases which I know no impartial Reader would have quarrelled though wanting this Apology which I judged meet to premise knowing there is a Generation who when they cannot find any real or substantial Ground against Truth and its Followers will be Cavilling at such little Niceties therefore such may see this Objection is obviated CHAP. XVI A CONFESSION of FAITH concerning Twenty Three Articles ARTICLE I. Concerning God and the True and Saving Knowledge of him THere is one God a Eph. 4.6 1 Cor. 8.4 6. who is a Spirit b John 4.24 And This is the Message which the Apostles heard of him and declared unto the Saints That he is Light and in him is no Darkness at all c 1 John 1.5 There are Three that bear Record in Heaven the Father the Son and the Holy Ghost and these Three are One d 1 John 1.7 The Father is in the Son and the Son is in the Father e John 10.38 and 14.10 11. and 5.26 No Man knoweth the Son but the Father neither knoweth any man the Father but the Son and he to whomsoever the Son will Reveal him f Matth. 11.27 Luke 10.22 The Spirit searcheth all things yea the deep things of God g 1 Cor. 2.10 For the Things of God knoweth no man but the Spirit of God Now the Saints have received not the Spirit of the World but the Spirit which is of God that they might know the things which are freely given them of God h 1 Cor. 2.11 12. For the Comforter which is the Holy Ghost whom the Father sends in Christ's Name he teacheth them all things and bringeth all things to their Remembrance i John 14.26 ARTICLE II. Concerning the Guide and Rule of Christians CHrist prayed to the Father and he gave the Saints another Comforter that was to abide with them for ever even the Spirit of Truth whom the World cannot receive because it seeth him not nor knoweth him But the Saints know him for he dwelleth with them and is to be in them k John 14.16 17. Now if any man have not the Spirit of Christ he is none of his For as many as are led by the Spirit of God they are the Sons of God l Rom. 8.9 14. For this is the Covenant that God hath made with the House of Israel He hath put his Laws in their Mind and writ them in their Hearts and they are all taught of God m Hebr. 8.10 11. And the Anointing which they have received of him abideth in them and they need not that any man teach them but as the same Anointing teacheth them of all things and is Truth and is no Lie n 1 John 2.27 ARTICLE III. Concerning the Scriptures WHatsoever things were written aforetime were written for our Learning that we through Patience and Comfort of the Scriptures might have Hope o Rom. 15.4 which are able to make wise unto Salvation through Faith which is in Christ Jesus All Scripture being given by Inspiration of God and
preparing War against all such as put not in their Mouths teaching for Hire and divining for Money p Mich. 3.5 11. Nor yet of those which teach things which they ought not for filthy Lucre's sake q Tit. 1.11 That run greedily after the Error of Balaam for Reward loving the Wages of Vnrighteousness r 2 Pet. 2.15 And through Covetousness with feigned Words making Merchandise of Souls s 2 Pet. 2.3 Men of corrupt Minds destitute of the Truth supposing that Gain is Godliness t 1 Tim. 6.5 but they know that Godliness with Contentment is great Gain u 1 Tim 6 6. and having Food and Raiment they are therewith content x 1 Tim. 6.8 ARTICLE XVII Concerning Worship THe Hour cometh and now is when the true Worshippers shall worship the Father in Spirit and in Truth for the Father seeketh such to worship him y John 4.23 God is a Spirit and they which worship must worship him in Spirit and in Truth z John 4 24. For the Lord is nigh to all them that call upon him to all that call upon him in Truth a Psal. 145.18 He is far from the wicked but he heareth the Prayer of the Righteous b Prov. 15.29 And this is the Confidence that we have in him that if we ask any thing according to his Will he heareth us c 1 John 5.14 What is it then We must pray with the Spirit and with the Vnderstanding also d 1 Cor. 14.15 Likewise the Spirit also helpeth our Infirmities for we know not what we should pray for as we ought but the Spirit it self maketh Intercession for us with Groanings which cannot be uttered And he that searcheth the Heart knoweth what is the Mind of the Spirit because he maketh Intercession for the Saints according to the Will of God e Rom. 8.26 27. ARTICLE XVIII Concerning Baptism AS there is One Lord One Faith so there is One Baptism f Ephes. 4.5 which doth also now save us not the putting away of the Filth of the Flesh but the Answer of a Good Conscience towards God by the Resurrection of Jesus Christ g 1 Pet. 3.21 22. For John indeed baptized with Water but Christ with the Holy Ghost and with Fire h Matth. 3.1 Therefore as many as are baptized into Jesus Christ are baptized into his Death and are buried with him by Baptism into Death that like as Christ was raised up from the Dead by the Glory of the Father even so they also should walk in Newness of Life i Rom. 6.34 having put on Christ k Gal. 3.27 ARTICLE XIX Concerning Eating of Bread and Wine Washing of one anothers Feet Abstaining from things Strangled and from Blood and Anointing of the Sick with Oil. THe Lord Jesus the same Night in which he was betrayed took Bread and when he had given Thanks he brake it and said Take eat this is my Body which is broken for you this do in Remembrance of me After the same manner also he took the Cup when he had supped saying This Cup is the New Testament in my Blood this do ye as oft as ye drink it in Remembrance of me For as oft as ye do eat this Bread and drink this Cup ye do shew forth the Lord's Death till he come l Cor. 11.23 24 25. Jesus knowing that the Father had given all things into his Hands and that he was come from God and went to God he raiseth from Supper and laid aside his Garments and took a Towel and girded himself after that he poured Water into a Bason and began to wash the Disciples Feet and to wipe them with the Towel wherewith he was girded So after he had washed their Feet and had taken his Garments and set down again he said unto them Know ye what I have done unto you Ye call me Master and Lord and ye say well for so I am If I then your Lord and Master have washed your Feet ye also ought to wash one anothers Feet For I have given you an Example that ye should do as I have done unto you m John 13 2 3 4 12 13 14 15. For it seemed good to the Holy Ghost and to us to lay upon you no greater Burden than these Necessary Things That ye abstain from Meats offered to Idols from Blood and from things Strangled and from Fornication from which if ye keep your selves ye do well n Acts 15.28 29. Is any man sick among you let him call for the Elders of the Church and let them Pray over him Anointing him with Oil o James 5.14 ARTICLE XX. Concerning the Liberty of such Christians as are come to know the Substance as to the Vsing or not Vsing of these Rites and of the Observation of Days THe Kingdom of God is not Meat and Drink but Righteousness and Peace and Joy in the Holy Ghost p Rom. 14 17. Let no man therefore judge us in Meat or Drink or in Respect of an Holy-Day or of the New-Moon or the Sabbath-Days q Col. 2.16 For if we be dead with Christ from the Rudiments of the World why as though living in the World are We subject to Ordinances Let us not touch or taste or handle which all are to perish with the Using after the Commandments and Doctrines of Men r Col. 2.20 21 22. For now after we have known God or rather are known of him why should we turn again unto the Weak and Beggarly Elements or desire again to be in Bondage to observe Dayes and Months and Times and Years lest Labour have been bestowed on us in vain s Gal. 4.9 10 11. If one man esteem a Day above another another esteemeth every day alike let every man be fully perswaded in his own Mind He that regardeth a Day regardeth it unto the Lord and he that regardeth not the Day to the Lord he doth not regard it t Rom. 14.5 6. ARTICLE XXI Concerning Swearing Fighting and Persecution IT hath been said by them of Old Thou shalt not Forswear thy self but shalt perform unto the Lord thine Oaths But Christ says unto us Swear not at all neither by Heaven for it is God's Throne nor by the Earth for it is his Foot-stool neither by Jerusalem for it is the City of the great King neither shalt thou swear by thy Head because thou canst not make one Hair white or black But let your Communication be Yea Yea Nay Nay for whatsoever is more than these cometh of Evil u Mat. 5 33 34 35 36 37. And James chargeth us Above all things not to swear neither by Heaven neither by the Earth neither by any other Oath but let your Yea be Yea and your Nay Nay lest ye fall into Condemnation x Jam. 5.12 Though we walk in the Flesh we are not to War after the Flesh for the Weapons of our Warfare are not to be
Object That after the Dispensation of the Law God's Method of speaking was Altered I Answer First That God spake always Immediately to the Jews Answ. in that he spake always Immediately to the High-Priest from betwixt the Cherubims who when he entred into the Holy of Holies Sanctum Sanctorum returning did relate to the whole People the Voice and Will of God there Immediately Revealed So that this Immediate Speaking never Ceased in any Age. Secondly From this Immediate Fellowship were none shut out who earnestly sought after and waited for it in that many besides the High-Priest who were not so much as of the Kindred of Levi nor of the Prophets did Receive it and Speak from it as it is written Numb 11.25 where the Spirit is said to have Rested upon the Seventy Elders which Spirit also reached unto Two that were not in the Tabernacle None shut out from this Immediate Fellowship but in the Camp whom when some would have forbidden Moses would not but Rejoiced wishing All the Lord's People were Prophets and that he would put his Spirit upon them vers 29. This is also Confirmed Neh. 9. where the Elders of the People after their Return from Captivity when they began to Sanctify themselves by Fasting and Prayer in which numbring up the many Mercies of God towards their Fathers they say v. 20. Thou gavest also thy Good Spirit to Instruct them and v. 30. Yet many years didst thou forbear and testify against them by thy Spirit in thy Prophets Many are the Sayings of Spiritual David to this purpose as Psal. 51.13 Take not thy Holy Spirit from me uphold me with thy free Spirit Psal. 139.7 Whither shall I go from thy Spirit Hereunto doth the Prophet Isaiah Ascribe the Credit of his Testimony saying Chap. 48. v. 16. And now the Lord God and his Spirit hath sent me And that God Revealed himself to his Children under the New Testament to wit to the Apostles Evangelists and Primitive Disciples is Confessed by all How far now this yet Continueth and is to be Expected comes hereafter to be spoken to § VIII The Fourth thing Affirmed is That these Revelations were Assert IV the Object of the Saints Faith of old This will easily Appear by the Definition of Faith Proved and considering what its Object is For which we shall not Dive into the Curious and Various Notions of the School-men but stay in the plain and positive words of the Apostle Paul who Hebr. 11. describes it Two ways Faith saith he is the Substance of things hoped for What Faith is and the Evidence of things not seen which as the Apostle illustrateth it in the same Chapter by many Examples is no other but a Firm and Certain Belief of the Mind whereby it resteth and in a Sense possesseth the Substance of some things hoped for through its confidence in the promise of God And thus the Soul hath a most firm Evidence by its Faith of things not yet seen nor come to pass The Object of this Faith is the Promise Word or Testimony of God speaking to the Mind Hence it hath been generally Affirmed that the Object of Faith is DEVS LOQVENS c. that is God speaking c. which is also manifest from all those Examples Deduced by the Apostle throughout that whole Chapter whose Faith was founded neither upon any outward Testimony The Object of Faith Deus loquens nor upon the Voice or Writing of man but upon the Revelation of God's Will manifest unto them and in them As in the Example of Noah v. 7. thus By Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his house by the which he Condemned the World and became Heir of the Righteousness which is by Faith What was here the Object of Noah's Faith Noah's Faith but God speaking unto him He had not the Writings nor Prophecyings of any going before nor yet the Concurrence of any Church or People to strengthen him and yet his Faith in the Word by which he Contradicted the whole World saved him and his House Of which also Abraham is set forth as a singular Example being therefore called the Father of the Faithful Abraham's Faith who is said Against hope to have believed in hope in that he not only willingly forsook his Father's Country not knowing whether he went In that he believed concerning the Coming of Isaac though Contrary to natural Probability but above all In that he Refused not to offer him up not doubting but God was able to raise him from the dead of whom it is said that in Isaac shall thy Seed be called And last of all In that he rested in the Promise that his Seed should possess the Land wherein himself was but a Pilgrim and which to them was not to be fulfilled while divers Ages after The Object of Abraham's Faith in all this was no other but Inward and Immediate Revelation or God signifying his Will unto him inwardly and immediately by his Spirit But because in this part of the Proposition we made also mention of External Voices Appearances and Dreams in the Alternative I think also fit to speak hereof what in that respect may be Objected to wit That those who found their Faith now upon immediate and objective Revelation Object ought to have also outward Voices or Visions Dreams or Appearances for it Answ. It is not denied but God made use of the Ministry of Angels who in the Appearance of men spake outwardly to the Saints of old and that he did also Reveal some things to them in Dreams and Visions The Ministry of Angels speaking in the Appearance of men to the Saints of old none of which we will affirm to be Ceased so as to limit the power and liberty of God in manifesting himself towards his Children But while we are considering the Object of Faith we must not stick to that which is but circumstantially and accidentally so but to that which is universally and substantially so Next again we must distinguish betwixt that which in it self is subject to Doubt and Delusion and therefore is received for and because of another and that which is not subject to any Doubt but is received simply for and because of it self as being Prima Veritas the very first and original Truth Revelations by Dreams and Visions Let us then consider how or how far these outward Voices Appearances and Dreams were the Object of the Saints Faith Was it because they were simply Voices Appearances or Dreams Nay Certainly We know and They were not ignorant that the Devil can form a sound of words and convey it to the outward Ear That he can easily deceive the outward Senses by making things to Appear that are not Yea do we not see by daily Experience that the Jugglers and Mountebanks can do as much as all that by their Legerdemain God forbid
not sufficient neither were ever appointed to be the adequate and only Rule nor yet can guide or direct a Christian in all those things that are needful for him to know We shall leave that to the next Proposition to be Examined What is proper in this place to be proved is That Christians now are to be led inwardly and immediately by the Spirit of God even in the same manner though it befall not to many to be led in the same measure as the Saints were of old § X. I shall prove this by divers Arguments and first from the Promise of Christ in these words Joh. 14.16 And I will pray the Father and he will give you another Comforter that he may abide with you for ever Vers. 17 Even the Spirit of Truth whom the World cannot receive because it seeth him not neither knoweth him but ye know him Christians are now to be led by the Spirit in the same manner as the Saints of old for he dwelleth with you and shall be in you Again vers 26. But the Comforter which is the Holy Ghost whom the Father will send in my Name he shall teach you all things and bring all things to your remembrance And 16.13 But when that Spirit of Truth shall come he shall lead you into all Truth for he shall not speak of himself but whatsoever he shall hear he shall speak and shall declare unto you things to come We have here first Who this is and that is divers ways expressed to wit The Comforter the Spirit of Truth the Holy Ghost the Sent of the Father in the Name of Christ. And hereby is sufficiently proved the Sottishness of those Socinians and other Carnal Christians who neither know nor acknowledge any internal Spirit or Power but that which is meerly Natural by which they sufficiently declare themselves to be of the World who cannot receive the Spirit because they neither see him nor know him Secondly Where this Spirit is to be He dwelleth with you and shall be in you And Thirdly What his Work is He shall teach you all things and bring all things to your remembrance and guide you into all Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As to the first Most do acknowledge that there is nothing else understood than what the plain words signify Who is this Comforter Which is also Evident by many Query I other places of Scripture that will hereafter occur neither do I see how such as Affirm otherways can avoid Blasphemy For if the Comforter the Holy Ghost and Spirit of Truth be all one with the Scriptures then it would follow that the Scriptures is God seeing it is true that the Holy Ghost is God If these mens Reasoning might take place wherever the Spirit is mentioned in relation to the Saints thereby might be truly and properly understood the Scriptures Nonsensical Consequences from the Socinians belief of the Scriptures being the Spirit Which what a Non-sensical Monster it would make of the Christian Religion will easily appear to all men As where it is said A manifestation of the Spirit is given to every man to profit withal it might be rendred thus A manifestation of the Scriptures is given to every man to profit withal What notable Sense this would make and what a Curious Interpretation let us consider by the Sequel of the same Chapter 1 Cor. 12.9 10 11. To another the gifts of healing by the same Spirit to another the working of miracles c. but all these worketh that one and the self-same Spirit dividing to every man severally as he will What would now these great Masters of Reason the Socinians Judge if we should place the Scriptures here instead of the Spirit Would it answer their Reason which is the great guide of their Faith Would it be good and sound Reason in their Logical Schools to affirm That the Scripture divideth severally as it will and giveth to some the gift of healing to others the working of miracles If then this Spirit a Manifestation whereof is given to every man to profit withal be no other than that Spirit of Truth before-mentioned which guideth into all Truth this Spirit of Truth cannot be the Scripture I could infer an hundred more Absurdities of this kind upon this sottish Opinion but what is said may suffice For even some of themselves being at times forgetful or ashamed of their own Doctrine do acknowledge That the Spirit of God is another thing and distinct from the Scriptures to guide and influence the Saints Secondly That this Spirit is inward in my opinion needs no Interpretation nor Commentary He dwelleth with you and shall be in you This indwelling of the Spirit in the Saints as it is a thing most needful to be known and believed so it is as positively asserted in the Scripture as any thing else can be If so be the Spirit of God dwell in you saith the Apostle Query II to the Romans 8.9 and again Know ye not that ye are the Temple of the Holy Ghost Where is his place and that the Spirit of God dwelleth in you 1 Cor. 6.19 without this the Apostle reckoneth no man a Christian. If any man saith he have not the Spirit of Christ he is none of his These words immediately follow those above-mentioned out of the Epistle to the Romans But ye are not in the flesh if so be the Spirit of God dwell in you The Context of which sheweth The Spirit within the main Token of a Christian. that the Apostle reckoneth it the main Token of a Christian both positively and negatively For in the former verses he sheweth how the Carnal mind is enmity against God and that such as are in the flesh cannot please him Where subsuming he adds concerning the Romans That they are not in the flesh if the Spirit of God dwell in them What is this but to Affirm that they in whom the Spirit dwells are no longer in the flesh nor of those who please not God but are become Christians indeed Again in the next verse he Concludes Negatively That if any man have not the Spirit of Christ he is none of his that is he is no Christian. He then that acknowledges himself Ignorant and a Stranger to the Inward In-being of the Spirit of Christ in his heart doth thereby acknowledge himself to be yet in the Carnal mind which is Enmity to God to be yet in the flesh where God cannot be pleased and in short whatever he may otherways know or believe of Christ or however much skill'd or acquainted with the letter of the Holy Scripture not yet to be notwithstanding all that Attained to the least desire of a Christian yea not once to have embraced the Christian Religion For take but away the Spirit and Christianity remains no more Christianity than the dead Carcase of a man when the Soul and Spirit is departed remains a Man which the living can no more abide but do
expressed by the Apostle Eph. 5.25 26 27. Even as Christ also loved the Church and gave himself for it that he might sanctify and cleanse it with the washing of water by the word That he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Now if Christ hath really thus answered the thing he Came for then the Members of this Church are not always sinning in thought word and deed or there is no difference betwixt being sanctified and unsanctified clean and unclean holy and unholy being daily blemished with sin and being without blemish § VI. Fourthly This Doctrine renders the Work of the Ministry the Proof IV Preaching of the Word the Writing of the Scriptures and the Prayers of the holy men altogether Vseless and Ineffectual As to the first Eph. 4.11 Pastors and Teachers are said to be given for the perfection of Saints c. till we all come in the unity of the faith and the knowledge of the Son of God unto a perfect man unto a measure of the stature of the fulness of Christ Now if there be a Necessity of sinning daily and in all things then there can be no perfection for such as do so cannot be esteemed perfect And if for Effectuating this perfection in the Saints the Ministry be appointed and disposed of God Pastors Teachers and Scriptures are given for the Perfecting of the Saints do not such as deny the possibility hereof render the Ministry Vseless and of no profit seeing there can be no other true Vse assigned but to lead people out of sin into righteousness If so be these Ministers assure us that we need never expect to be delivered from it do not they render their own Work needless what needs Preaching against sin for the reproving of which all preaching is if it can never be forsaken Our Adversaries are Exalters of the Scriptures in words much crying up their usefulness and perfection Now the Apostle tells us 2 Tim. 3.17 that the Scriptures are for making the man of God perfect and if this be denied to be Attainable in this life then the Scriptures are of no profit For in the other life we shall not have use for them It renders the Prayers of the Saints altogether Vseless seeing themselves do Confess they ought to pray daily that God would deliver them from evil and free them from sin by the help of his Spirit and Grace while in this world But though we might suppose this Absurdity to follow that their Prayers are without Faith yet were not that so much if it did not infer the like upon the holy Apostles who prayed earnestly for this End and therefore no doubt believed it Attainable Col 4.12 Labouring fervently for you in prayers that ye may stand perfect c. 1 Thess. 3.13 5.23 c. Proof V § VII But Fifthly This Doctrine is Contrary to Common Reason and Sense For the Two opposite Principles whereof the one Rules in the Children of Darkness Darkness and Light Sin and Righteousness Inconsistent together the other in the Children of Light are Sin and Righteousness And as they are respectively leavened and acted by them so they are accounted either as Reprobated or Justified seeing it is Abomination in the sight * Prov. 17.15 of God either to Justify the Wicked or Condemn the Just. Now to say that men cannot be so leavened with the one as to be delivered from the other is in plain words to affirm that Sin and Righteousness are Consistent and that a man may be truly termed Righteous though he be daily sinning in every thing he doth And then what difference betwixt Good and Evil Is not this to fall into that great abomination of Putting Light for darkness and calling good evil and evil good since they say The very best Actions of God's Children are defiled and polluted and that Those that sin daily in thought word and deed are good men and women the Saints and holy Servants of the Holy Pure God Can there be any thing more repugnant than this to Common Reason Since the Subject is still denominated from that Accident that doth most Influence it As a Wall is called White when there is much Whiteness and black when there is much blackness and such like But when there is more Vnrighteousness in a man than Righteousness that man ought rather to be denominated unrighteous than righteous If all daily sin where is the Righteous man then spoken of in Scripture Then surely if every man sin daily in thought word and deed and that in his Sins there is no Righteousness at all and that all his Righteous Actions are polluted and mixed with sin then there is in every man more Vnrighteousness than Righteousness and so no man ought to be called Righteous no man can be said to be sanctified or washed Where are then the Children of God Where are the purified ones where are they who were sometimes Vnholy but now Holy That sometimes were Darkness but now are Light in the Lord There can none such be found then at this rate except that Vnrighteousness be esteemed so And is not this to fall into that abomination above-mentioned of Justifying the Vngodly This certainly lands in that horrid Blasphemy of the Ranters that affirm There is no difference betwixt good and evil and that all is one in the sight of God I could shew many more Gross Absurdities Evil Consequences and manifest Contradictions plied in this sinful Doctrine but this may suffice at present by which also in a good measure The Blasphemy of the Ranters or Libertines the probation of the Truth we affirm is Advanced Yet nevertheless for the further Evidencing of it I shall proceed to the second thing proposed by me to wit To prove this from several Testimonies of the Holy Scriptures § VIII And first I prove it from the peremptory positive Command of Sect. II Christ and his Apostles seeing this is a Maxime ingraven in every man's Proof I heart naturally That no man is bound to that which is Impossible Since then Christ and his Apostles have commanded us to keep all the Commandments and to be perfect in this respect it is possible for us so to do Be ye Perfect c. Keâ—p my Commandments Now that this is thus Commanded without any Commentary or Consequence is evidently apparent from these plain Testimonies Matth. 5.48 7.21 John 13.17 1 Cor. 7.19 2 Cor. 13.11 1 John 2.3 4 5 6. 3.2 3 4 5 6 7 8 9 10. These Scriptures intimate a positive Command for it they declare the Absolute Necessity of it and therefore as if they had purposely been written to answer the Objections of our Opposers they shew the Folly of those that will esteem themselves Children or Friends of God while they do otherwise Secondly It is Possible because we receive the Gospel and Law thereof
God's Spirit go about either in his understanding to imagine conceive or think of the things of God or actually to perform them by preaching or praying The first is a missing both in Matter and Form The second is a retaining of the Form without the Life and Substance of Christianity True Christianity wherein it not consists because Christian Religion consisteth not in a meer belief of true Doctrines or a meer performance of Acts good in themselves or else the bare letter of the Scripture though spoken by a Drunkard or a Devil might be said to be Spirit and Life which I judge none will be so absurd as to affirm and also it would follow that where the Form of Godliness is there the Power is also which is contrary to the express words of the Apostle For the Form of Godliness cannot be said to be where either the Notions and Opinions believed are erroneous and ungodly or the Acts performed evil and wicked for then it would be the Form of Vngodliness and not of Godliness But of this further hereafter when we shall speak particularly of preaching and praying Now though this last be not so bad as the former yet hath it made way for it for men having first departed from the Life and Substance of true Religion and Worship to wit from the inward Power and Vertue of the Spirit so as therein to act and thereby to have all their actions enlivened have only retained the Form and Shew to wit the true words and appearance and so acting in their own natural and unrenewed Wills in this Form the Form could not but quickly decay and be vitiated For the working and active Spirit of man could not contain it self within the simplicity and plainness of Truth but giving way to his own numerous Inventions and Imaginations began to vary in the Form and adapt it to his own Inventions until by degrees the Form of Godliness for the most part came to be lost Idolatry does hug his own Conceivings as well as the Power For this kind of Idolatry whereby man loveth idolizeth and huggeth his own Conceptions Inventions and Product of his own Brain is so incident unto him and seated in his fall'n Nature that so long as his natural Spirit is the first Author and Actor of him and is that by which he only is guided and moved in his Worship towards God so as not first to Wait for another Guide to direct him he can never perform the pure Spiritual Worship nor bring forth any thing but the fruit of the first fall'n natural and corrupt Root Wherefore the time appointed of God being come wherein by Jesus Christ he hath been pleased to restore the true Spiritual Worship and the outward Form of Worship No Form of Worship but the Spirit is prescrib'd by Christ. which was appointed by God to the Jews and whereof the manner and time of its performance was particularly determined by God himself being come to an end we find that Jesus Christ the Author of the Christian Religion prescribes no set Form of Worship to his Children under the more pure administration of the New Covenant * If any object here That the Lord's Prayer is a prescribed Form of Prayer and therefore of Worship given by Christ to his Children I answer First This cannot be objected by any sort of Christians that I know because there are none who use not other Prayers or that limit their Worship to this Secondly This was commanded to the Disciples while yet Weak before they had received the dispensation of the Gospel not that they should only use it in praying but that he might shew them by one Example how that their Prayers ought to be short and not like the long Prayers of the Pharisees And that this was the Vse of it appears by all the Prayers which divers Saints afterwards made use of whereof the Scripture makes mention for none made use of this neither repeated it but used other words according as the thing required and as the Spirit gave utterance Thirdly That this ought so to be understood appears from Rom 8.26 of which afterwards mention shall be made at greater length where the Apostle saith We know not what we should pray for as we ought but the Spirit it self maketh intercession for us c. But if this Prayer had been such a prescribed Form of Prayer to the Church that had not been true neither had they been Ignorant what to pray nor should they have needed the help of the Spirit to teach them save that he only tells them that the Worship now to be performed is Spiritual and in the Spirit And it 's especially to be observed that in the whole New Testament there is no Order nor Command given in this thing but to follow the Revelations of the Spirit save only that general of Meeting together a thing dearly owned and diligently practised by us as shall hereafter more appear True it is mention is made of the Duties of Praying Preaching and Singing Pray Preach and Sing in Spirit but what Order or Method should be kept in so doing or that presently they should be set about so soon as the Saints are gathered there is not one word to be found yea these Duties as shall afterwards be made appear are always annexed to the assistance leadings and motions of God's Spirit Since then man in his natural state is thus excluded from acting or moving in things Spiritual To Wait on God by what it is performed how or what way shall he exercise this first and previous duty of Waiting upon God but by Silence and by bringing that natural part to silence Which is no other ways but by abstaining from his own Thoughts and Imaginations and from all the self-workings and motions of his own Mind as well in things materially good as evil that he being silent God may speak in him and the Good Seed may arise This tho' hard to the natural man is so answerable to Reason and even natural Experience in other things that it cannot be denied He that cometh to learn of a Master if he expect to hear his Master A Simile of a Master and his Scholar and be instructed by him must not continually be speaking of the matter to be taught and never be quiet otherwise how shall his Master have time to instruct him Yea though the Scholar were never so earnest to learn the Science yet would the Master have Reason to Reprove him as untoward and indocile if he would always be meddling of himself and still speaking and not Wait in silence patiently to hear his Master instructing and teaching him who ought not to open a mouth until by his Master he were commanded and allowed so to do So also if one were about to Attend a great Prince Of a Prince and his Servant he would be thought an impertinent and imprudent Servant who while he ought patiently and
no such thing nor yet are often-times sensible of it must needs stand in the Enticing Words of man's Wisdom since it is by the meer Wisdom of man it is sought after and the meer Strength of man's Eloquence and Enticing words it is uttered and therefore no wonder if the Faith of such as hear and depend upon such preachers and preachings stand in the Wisdom of Men and not in the Power of God The Apostles declared that they spake not in the words which man's Wisdom teacheth but which the Holy Ghost teacheth 1 Cor. 2.13 But these Preachers confess that they are Strangers to the Holy Ghost his Motions and Operations neither do they Wait to feel them and therefore they speak in the words which their own natural Wisdom and Learning teacheth them mixing them in and adding them to such words as they steal of the Scripture and other Books and therefore speak not what the Holy Ghost teacheth Thirdly This is contrary to the Method and Order of the primitive Church mentioned by the Apostle 3. True Church's method was to speak by Revelation 1 Cor. 14.30 c. where in Preaching every one is to Wait for his Revelation and to give place one unto another according as things are Revealed But here there is no waiting for a Revelation but the Preacher must speak and not that which is Reveald unto him but what he hath prepared and premeditated before-hand Lastly By this kind of Preaching the Spirit of God which should be the Chief Instructor and Teacher of God's People 4. The Spirit is shut out by Priests to be the Teacher and whose influence is that only which makes all Preaching effectual and beneficial for the edifying of Souls is Shut out and man's natural Wisdom Learning and Parts set up and Exalted which no doubt is a great and chief reason why the Preaching among the generality of Christians is so Vnfruitful and Vnsuccessful yea according to this doctrine the Devil may preach and ought to be Heard also seeing he both knoweth the Truth and hath as much Eloquence as any But what availes Excellency of speech if the Demonstration and Power of the Spirit be wanting which toucheth the Conscience We see that when the Devil confessed to the Truth yet Christ would have none of his Testimony And as these pregnant Testimonies of the Scripture to prove this part of Preaching to be contrary to the Doctrine of Christ so do they also prove that of ours before affirmed to be Conform thereunto Object § XX. But if any Object after this manner Have not many been Benefitted yea and both Converted and Edified by the Ministry of such as have Premeditated their Preachings yea and hath not the Spirit often concurred by its Divine Influence with preachings thus premeditated so as they have been powerfully born in upon the Souls of the Hearers to their Advantage I answer Though that be granted which I shall not deny it will not infer that the thing was good in it self more than because Paul was met with by Christ to the Converting of his Soul riding to Damascus to persecute the Saints that he did well in so doing Neither particular Actions Answ. nor yet whole Congregations as we above observed are to be measured by the Acts of God's Condescension in times of Ignorance But besides Paul Persecuting was Converted is therefore Persecuting good it hath often-times fall'n out that God having a regard to the Simplicity and Integrity either of the Preacher or Hearers hath faln in upon the heart of a Preacher by his Power and holy Influence and thereby hath led them to speak things which were not in his premeditated Discourse and which perhaps he never thought of before and those passing Ejaculations and unpremeditated but living Exhortations have proved more beneficial and refreshful both to Preacher and Hearers than all their premeditated Sermons But all that will not allow them to Continue in these things which in themselves are not approved but contrary to the practice of the Apostles when God is raising up a people to serve him according to the primitive purity and spirituality yea such acts of God's Condescension in times of Darkness and Ignorance should ingage all more and more to follow him according as he Reveals his most perfect and Spiritual Way § XXI Having hitherto spoken of Preaching II. Of Prayer how the Outward is distinguisht from the Inward now it is fit to speak of Praying concerning which the like Controversy ariseth Our Adversaries whose Religion is all for the most part Outside and such whose Acts are the meer products of man's natural Will and Abilities as they can Preach so can they Pray when they please and therefore have their set particular Prayers I meddle not with the Controversies among themselves concerning this some of them being for set Prayers as a Liturgy others for such as are ex tempore Conceived it suffices me that all of them agree in this that the Motions and Influence of the Spirit of God are not Necessary to be previous thereunto and therefore they have Set Times in their publick Worship as before and after preaching The Priests set times to Preach and Pray deny's the Spirit and in their private Devotion as Morning and Evening and before and after meat and other such occasions at which they precisely set about the performing of their Prayers by speaking words to God whether they feel any Motions or Influence of the Spirit or not so that some of the Chiefest have confessed that they have thus Prayed without the Motions or Assistance of the Spirit acknowledging that they sinned in so doing yet they said they look upon it as their Duty to do so though to Pray without the Spirit be Sin We freely Confess that Prayer is both very profitable and a necessary Duty commanded and fit to be practised frequently by all Christians but as we can Do nothing without Christ so neither can we Pray without the concurrence and assistance of his Spirit But that the State of the Controversy may be the better understood let it be considered First That Prayer is twofold Inward and Outward Inward Prayer is that Secret turning of the mind towards God whereby What Inward Prayer is being secretly touched and awakened by the Light of Christ in the Conscience and so bowed down under the sense of its Iniquities Vnworthiness and Misery it looks up to God and joining issue with the secret Shinings of the Seed of God it breaths towards him and is constantly breathing forth some secret Desires and Aspirations towards him It is in this sense that we are so frequently in Scripture commanded to Pray continually Luke 18.1 1 Thess. 5.17 Eph. 6.18 Luke 21.36 which cannot be understood of Outward Prayer because it were impossible that men should be always upon their Knees expressing words of Prayer and this would hinder them from the Exercise of those Duties no less positively Commanded
draw unto Prayer that so it may be done acceptably Eph. 6 1â— For since we are to Pray always in the Spirit and cannot Pray of our selves without it Acceptably This Watching must be for this end recommended to us as preceeding Prayer that we may Watch and Wait for the seasonable time to Pray which is when the Spirit moves thereunto Secondly II. We know not how to Pray but as the Spirit helps This Necessity of the Spirit 's Moving and Concurrence appears abundantly from that of the Apostle Paul Rom. 8.26 27. Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh Intercession for us with groanings which cannot be uttered And he that searcheth the hearts knoweth what is the Mind of the Spirit because he maketh Intercession for the Saints according to the Will of God Which first holds forth the Incapacity of Men as of themselves to Pray or Call upon God in their own Wills even such as have received the Faith of Christ and are in measure sanctified by it as was the Churcb of Rome to whom the Apostle then wrote Secondly It holds forth that which can only help and assist Men to Pray to wit the Spirit as that without which they cannot do it acceptably to God nor beneficially to their own Souls Thirdly The Manner and Way of the Spirit 's Intercession With sighs and groans which are unutterable And Fourthly That God receiveth graciously the Prayers of such as are presented and offered unto himself by the Spirit knowing it to be according to his Will Now it cannot be conceived but this Order of Prayer thus asserted by the Apostle is most consistent with those other Testimonies of Scripture commending and recommending to us the Vse of Prayer From which I thus argue Arg. If Man know not how to pray neither can do it without the help of the Spirit then it is to no purpose for him but altogether unprofitable to pray without it But the first is true Therefore also the last III. Pray always â—n the Spirit and Watching thereunto Thirdly This Necessity of the Spirit to true Prayer appears from Eph. 6. verse 18. and Jude ver 20. where the Apostle commands to Pray always in the Spirit and Watching thereunto which is as much as if he had said that we were never to Pray without the Spirit or Watching thereunto And Jude sheweth us that such Prayers as are in the Holy Ghost only tend to the Building up of our selves in our most holy Faith Fourthly The Apostle Paul saith expresly 1 Cor. 12.3 That no man can say IV. Man cannot call Christ Lord but by the Holy Ghost that Jesus is the Lord but by the Holy Ghost If then Jesus cannot be thus rightly Named but by the Holy Ghost far less can he be acceptably Called upon Hence the same Apostle declares 1 Cor. 14.15 That he will Pray with the Spirit c. A clear Evidence that it was none of his Method to Pray without it V. God will not hear the Prayer of the Wicked But Fifthly All Prayer without the Spirit is Abomination such as are the Prayers of the Wicked Prov. 28.9 And the Confidence that the Saints have that God will hear them is if they Ask any thing according to his Will 1 John 5. verse 14 So if the Prayer be not according to his Will there is no ground of Confidence that he will hear Now our Adversaries will acknowledge that Prayers without the Spirit are not according to the Will of God and therefore such as Pray without it have no ground to expect an Answer For indeed to bid a Man Pray without the Spirit is all one as to bid one See without Eyes Work without Hands or Go without Feet And to desire a Man to fall to Prayer ere the Spirit in some measure less or more Move him thereunto is to desire a Man to See before he Open his Eyes or to Walk before he Rise up or to Work with his Hands before he Move them VI. All Sacrifice is Sin not offer'd by the Spirit § XXIII But lastly From this false Opinion of Praying without the Spirit and not judging it Necessary to be Waited for as that which may be felt to Move us thereunto hath proceeded all the Superstition and Idolatry that is among those called Christians and those many Abominations wherewith the Lord is provoked and his Spirit grieved so that many deceive themselves now as the Jews did of old thinking it sufficient if they pay their daily Sacrifices and offer their customary Oblations from thence thinking all is well and creating a false peace to themselves as the Whore in the Proverbs because they have Offered up their Sacrifices of Morning and Evening-Prayers And therefore it 's manifest that their constant Vse of things doth not a whit influence their Lives and Conversations Prov. 7.14 but they remain for the most part as bad as ever Yea it is frequent both among Papists and Protestants for them first to Leap as it were out of their vain light and profane Conversations at their set Hours and Seasons and fall to their Customory Devotion and then when it is scarce finished and the Words to God scarce out the former profane Talk comes after it so that the same Wicked Profane Spirit of this World acts them in both If there be any such thing as Vain Oblations or Prayers that are Abomination which God heareth not as is certain there are and the Scripture testifies Isa. 66.3 Jer. 14.12 certainly such Prayers as are acted in Man's Will and by his own Strength without God's Spirit must be of that number § XXIV Let this suffice for Probation Now I shall proceed to Answer their Objections when I have said something concerning Joining in Prayer with others Those that Pray together with one accord Concerning Joining in Prayer with others use not only to Concur in their Spirits but also in the Gesture of their Body which we also willingly approve of It becometh those who approach before God to Pray that they do it with bowed Knees and with their Heads uncovered which is our practice But here ariseth a Controversy Whether it be lawful to Join with Object I others by those External Signs of Reverence albeit not in Heart who Pray formally neither Waiting for the Motion of the Spirit nor judging it necessary We Answer Not at all Answ. And for our Testimony in this thing we have suffered not a little For when it hath fall'n out that either Accidentally or to witness against their Worship How with Idolaters we cannot Join in Prayer we have been present during the same and have not found it lawful for us to Bow with them thereunto they have often persecuted us not only with Reproaches but also with Strokes and cruel Beatings For this Cause they use to accuse us of Pride Profanity and Madness
Reformation and displeased many as the Author of the History of the Council of Trent in his first book well observes But now I hasten to the Objections of our Adversaries against this Method of Praying § XXV First They Object That if such particular Influences were Object I needful to outward Acts of Worship then they should also be needful to inward Acts as to wait desire and love God But this is absurd Therefore also that from whence it follows I answer That which was said in the State of the Controversy Answ. cleareth this because as to those general Duties there never wants an Influence so long as the Day of a man's Visitation lasteth during which time God is alwaies near to him and wrestling with him by his Spirit to turn him to himself so that if he do but stand still and cease from his evil thoughts the Lord is near to help him c. But as to the outward Acts of Prayer they need a more special Motion and Influence as hath been proved Secondly they Object That it might be also alledged that men ought not Object II to do Moral Duties as Children to honour their Parents men to do right to their Neighbours except the Spirit moved them to it I Answer Answ. there is a great difference betwixt these general Dutys betwixt man and man and the particular express Acts of Worship towards God these are meerly Spiritual and commanded by God to be performed by his Spirit the other answer their End as to them whom they are immediately directed to and concern though done from a meer natural Principle of Self-love even as Beasts have natural Affections one to another and therefore may be thus performed Though I shall not deny but that they are not Works accepted of God or beneficial to the Soul but as they are done in the fear of God and in his blessing in which his Children do all things and therefore are Accepted and Blessed in whatsoever they do Object III Thirdly they Object That if a wicked man ought not to pray without a Motion of the Spirit because his prayer would be sinful neither ought he to plough by the same reason Prov. 21.4 because the ploughing of the wicked as well as his praying is sin Answ. This Objection is of the same nature with the former and therefore may be answered the same way seeing there is a great difference betwixt Natural Acts How Acts of Nature differ from the Spirit 's such as eating drinking sleeping and seeking for sustenance for the body which things man hath common with beasts and Spiritual Acts. And it doth not follow because man ought not to go about Spiritual acts without the Spirit that therefore he may not go about Natural acts without it The Analogy holds better thus and that for the proof of our Affirmation That as man for the going about Natural acts needs his Natural Spirit so to perform Spiritual acts he needs the Spirit of God That the Natural acts of the wicked and unregenerate are Sinful is not denied though not as in themselves but in so far as man in that State is in all things Reprobated in the sight of God Object IV Fourthly they Object That wicked men may according to this doctrine forbear to Pray for years together alledging they want a Motion to it Answ. I Answer The false pretences of Wicked men do nothing invalidate the Truth of this Doctrine for at that rate there is no Doctrine of Christ which men might not turn by That they ought not to Pray without the Spirit is granted but then they ought to come to that place of Watching That wicked Men neglect the Motions of the Spirit to Pray where they may be capable to feel the Spirit 's Motion They Sin indeed in not Praying but the Cause of this Sin is their not Watching So their neglect proceeds not from this doctrine but from their disobedience to it seeing if they did Pray without this it would be a double sin and no fulfilling of the Command to Pray nor yet would their Prayer without this Spirit be useful unto them And this our Adversaries are forced to acknowledge in another case for they say It is a duty incumbent on Christians to frequent the Sacrament of the Lord's supper as they call it Yet they say No man ought to take it unworthily yea they plead that such as find themselves unprepared must abstain and therefore do usually Excommunicate them from the Table Now though according to them it be necessary to partake of this Sacrament yet it is also necessary that those that do it do first Examine themselves lest they Eat and Drink their own Condemnation and though they reckon it sinful for them to forbear yet they account it more sinful for them to do it without this Excommunication Object V Fifthly they Object Acts 8.22 where Peter commanded Simon Magus that wicked Sorcerer to Pray from thence inferring That wicked men may and ought to Pray Answ. I Answer That in the citing of this place as I have often observed they Omit the first and chiefest part of the verse which is thus Acts 8. v. 22. The Sorcerer may Pray but not without Repentance Repent therefore of this thy Wickedness and Pray God if perhaps the thought of thine heart may be forgiven thee So here he bids him first Repent now the least measure of true Repentance cannot be without somewhat of that inward Retirement of the Mind which we speak of and indeed where true Repentance goeth first we do not doubt but the Spirit of God will be near to Concur with and Influence such to Pray to and Call upon God And Lastly they Object That many Prayers begun without the Spirit have proved effectual and that the Prayers of wicked men have been heard and Object IV found acceptable as Achab's This Objection was before solved Answ. for the Acts of God's Compassion and Indulgence at some times and to some persons upon singular extraordinary occasions are not to be a Rule of our Actions For if we should make that the Measure of our Obedience great Inconveniencies would follow as is evident and will be acknowledged by all Next we do not deny but Wicked men are sensible of the Motions and Operations of God's Spirit often-times before their Day be expired from which they may at times Pray acceptably not as remaining altogether Wicked but as entring into piety from whence they afterwards fall away § XXVI As to the singing of Psalms there will not be need of any long Discourse for that the Case is just the same as in the Two former of Preaching and Prayer We confess this to be a part of God's Worship Of Singing Psalms and very sweet and refreshful when it proceeds from a true sense of God's love in the heart and arises from the Divine Influence of the Spirit which leads Souls to breath forth either a sweet Harmony A Sweet
pray without any Inspiration or gracious Influence of the Spirit So that such a Prayer is an answering of the Obligation to the Duty upon the Matter although it be separated from the Right Manner And accordingly they do both require and allow Men to Pray when they have no gracious Influence or Motion thereunto telling them That even such Prayers are required and that they do better to give such Prayers as want Sincerity unto God than not to pray at all seeing such lifeless and spiritless Prayers have the Matter of True Prayer although they want the Right Manner Whereas we on the contrary affirm that Lifeless Prayers have neither the Right Matter and Substance nor yet the Right Manner of Prayer and therefore are not at all required in Scripture Yet we deny not but many Times when Men want an Influence of Life to Pray they are still under the Obligation and at such Times it is their Sin not to Pray because they ought to have suitable Influences to Prayer which would not be wanting if they were faithful unto God But when through unfaithfulness they want them it doth not excuse them from being under the Obligation yet still when they want the Help of the Spirit they ought to pray by the Spirit because they ought to have it Even as when one Man oweth unto another Man a just Debt in Money the Debter ought to pay the Money although he have no Money to pay it with for his Want of the Money doth not excuse him from the Obligation to pay it yet he ought to pay the Debt only with Money or the Equivalent of it But if he should offer to pay it with any thing that is not Money nor Mony 's Worth as suppose with a few Counters this is no answering the Obligation either in the Right Matter or Manner And so it is in the Case in Hand Again N. 8. They fall into the like Prevarication in alledging The Question is not about a New Heart and Spiritual Principle of Obedience for they own that as Indispensably necessary for acceptable Performance But do not they say That when Men pray without a New Heart they do in part answer the Obligation And do not they encourage them to pray even the most Wicked This is denied by the People called Quakers and is a great part of the Question We say indeed Is. 1 10 18. c. 55 7. c. 59 2 Ezek. 8 18. Prov. 15 8 29. c. 21 27. Joh. 9 31. c. 4 23. Wicked Men ought to Pray but not remaining Wicked but that they ought to forsake their Wickedness and have a new Heart and therewith to pray Moreover whereas they say The Question is not about every Performance but about acceptable Performance Herein they most palpably contradict themselves N. 9. where they grant That no Act of Worship can be acceptably performed without these Influences and they well know that the Quakers say the same The Question then is not about Acceptable Performance seeing both they and we grant that no Duty can be acceptably performed without the Spirit So that if the Students had understood their Matter they would have said The Question is not about acceptable Performance but about simple Performance whether there be any Obligation to perform Duty that is not acceptable which they affirm and we deny For indeed Vnacceptable Performance Unacceptable performance no performance is as good as no Performance but rather worse As if under the Law the Jews had offered up a Dog's Neck in place of a Sacrifice it had been a greater sin than not to offer at all as it is a greater Offence for a Man to offer to pay his Debt with Counters or Pennies made of Slait-Stone than not to pay at all Another gross Error they commit in alledging The Question is about preparatory Motions previous in Time This is a Lie We challenge them to shew us any such thing in our Books Motions of the Spirit previous in order of Nature We do not require Motions or Influences of the Spirit previous in Time although they are oft given it sufficeth that they are Previous in Order of Nature as the Cause is previous unto the Effect which is not always in Time but in Nature But the Question is indeed about the Necessity of Motions to and in the Performance of Duty so as the Performance is to be in by through and with the Spirit which may well be without a previousness in Time as to inward Duty at least And if the outward can be simultaneous with the Inward it may also be as to the outward but if it cannot be so soon as the Inward in some Cases the Reason is not for want of the Motion but because the bodily Organs cannot so hastily answer the Motion as the mind it self can And it sufficiently answereth the Motion that the Mind answer it first and then the bodily Organs as soon as their Nature can permit There is yet another great Error they commit in alledging Such a lively and Spiritual Disposition as being necessary in our Sense whereas we do not lay it upon such a lively c. as if we required such a Degree of Life for the least Measure of Life that is but able to carry forth the Soul in any living Measure of Performance is sufficient where the Soul keepeth to the Measure and doth not exceed or go beyond it In the Prosecution of their Arguments they are no less unhappy in the stating of the Question as will shortly appear Pag. 95 67. they bring in R. B. and A. Sk. denying their Sequel which they labour to prove but how unsuccessfully we shall se anon because as Angels and Brutes agree in that they are both Substances so Spiritual Duties and other Duties agree in that they are both to be performed in the Spirit Duties Natural and Spiritual differ But what then Yet the Difference is still great betwixt those Duties that as to their Matter are Natural and Civil and those which as to their very Matter are Spiritual As for Example To eat to plow to pay a Debt are not Spiritual as to their Matter but only as to their Manner and End when acceptably performed And therefore the Matter of those Duties and whole Substance of them may be without any gracious Motion of the Spirit And in that Case the Performances themselves are really profitable in the Creation among them and consequently do answer the Obligation in part But Prayer and Thanksgiving c. are Duties wholly Spiritual both as to Matter or Substance and as to Manner and End so that whoso essayeth to do any of them without the gracious Motions of the Spirit he leaveth not only the right Manner but the very Matter and Substance of the Duty behind him and bringeth the meer Accidents along with him Which have no Profit nor use to Men nor are any wise in the least part an Answer to the Obligation And as
the Words of Eternal Life which he speaketh in his Servants And as in the Days of his Flesh he was said to speak with Authority or Power and not as the Scribes and the People wondered at the gracious words which proceeded out of his mouth all which import a living Influence and Vertue in the Words of Christ which the Words of the Scribes and Pharisees had not so it is at this Day For Christ doth as really speak by his Spirit in his Servants as he did in his Body of Flesh So that Paul said he spake in him and therefore his Preaching was in demonstration of the Spirit and Power And for this cause true Preachers and Prophets are called good Trees of which Men gather good Fruit whereas bad Men or evil Trees have no good Fruit True Prophets and Preachers distinguished from the fals although they have the Prophets and Apostles Words Also they are compared to wit the False Prophets to Clouds without Rain and Wells without Water although they have good Words yet they have no Rain nor Water Their whole Ministry is dry and empty of Life and Vertue But the True Prophets Ministry is as a Shower of Rain Deut. 32.2 And sometimes it is compared unto Fire as it is said in the Psalm He maketh his Angels or Messengers Spirits and his Ministers a Flame of Fire And Fire was said to go out of the Mouths of the two Witnesses Also the Influences of Life that go forth through the true Prophets in their Ministry are compared to Golden Oil and the Men are compared unto Golden Pipes Zech. 4.12 And therefore the Apostle Peter exhorted the Ministers in his Day To minister of the ability which God giveth as good Stewards of the manifold Grace of God so they ministred not only Words but Grace Many other Testimonies might be cited to prove this Truth Another Instance brought by the Students is That an Heretick forbearing Prayer a Year or two or his whole Life-time may justify himself by this Doctrine To this it was answered That though he may pretend yet he hath no just Ground from our Principle All Men are bound to pray often For we believe That all Men are bound to pray often unto God yea daily and that God doth inwardly call and move all Men often unto Prayer during the Day of their Visitation And when that is Expired or when at any other Time they want that Inward Call or Influence through Vnfaithfulness they are still bound And if they pray not they sin because they ought to have an Influence But that our Account saith All have not Vtterance to pray in Words Vtterance of Words in Prayer is no Excuse for Hereticks For they must needs acknowledge as well as we that all have not Vtterance who may be good Christians seeing some that are naturally dumb may be good Christians and yet they must confess these have not Vtterance Also many good Christians who have no Natural Impediment do want Vtterance in a Spiritual Way to speak or pray vocally in the hearing of others at some times although we believe it is given at times to all that are faithful who have no Natural Defect that they may pray vocally or in the Hearing of others But how oft it is more than we can determine seeing it is not Revealed But if any fail of this Vtterance through Vnfaithfulness their sin is nothing the less if they omit Prayer And thus their last two Instances are also Answered For we do affirm with great Freedom That all who are faithful to the Lord never want sufficient Inspiration or Influence to wait upon God fear him love him desire his Grace and divers other Inward Duties We say not All For some Inward Duties such as Meditation on a particular Subject or Place of Scripture are not always required more than it is always required to speak but if they be unfaithful we deny not but they may and will want them and in that case although they want Inspirations and Influences they are bound to pray yet not without them but with them As a Man that wanteth both Money and Goods to pay his Debt yet is bound to pay his Debt yet he must not nor ought to pay it without Money or Goods The Example is clear and the Application is easie As for that Story they bring in concerning T. M. which that their Deceit may be the more hid they do not positively affirm but only propose by way of Question Have not Quakers declared to People c. To which we Answer That we know not that any Quaker ever declared any such thing and we believe divers things in the Story are utterly false The Story about T. M. Answered for not praying in the Family as pretended If T. M. or any other of our Profession having none in the Family that can join with them in the true Spirit of Prayer but are professed Opposers of the Quakers Way be not so frequently heard pray by them is excusable by your own Way who will not readily pray in our Hearing when they have none to join with them And indeed the want of that true Vnity on the part of those who are not of our Faith doth oft hinder our Freedom to pray in their Hearing unless we have some of our Faith present to join with us We may pray for them as it pleaseth God to move us in their hearing but we cannot so properly pray with them as not being in Vnity with them Where two or three said Christ agree together to seek any thing in my name But let our Adversaries if they can shew us where in the Scripture it is commanded for any Man to pray in the Hearing of others where all present have no Agreement with him Yet we deny not but that God upon some solemn Occasion may move to such a thing especially when a publick Testimony is required as in the Case of Stephen who prayed audibly in the Hearing of others all which were so far from having any Agreement with him that they were at that time stoning him to Death Acts 7. Moreover we could easily upon a more just Ground Retort the Question upon your own Church-Members How many of your own Church-Members were not only for a Twelve month but for many twelve months never heard pray and yet they pass among you for good Christians It is well known that although ye hold Family-Prayer Morning and Evening to be a Duty and the want of it a great sin that yet many thousand Families in the Nation who belong to your Church want it and many whole Families are so grosly Ignorant that none in the Family can go about it even in that Natural Way which ye plead for As for us it doth suffice unto us God heareth Prayer in secret that God heareth us in secret although Men do not so frequently hear us Yet we own with all our Hearts publick Expressive Prayer as it is
false groundless and Impertinent but he passed it so hastily because it was too hot for his Fingers And having given it this passing Sentence he concludes with his Old Calumny of our being Pagan-Preachers and designing Paganish Antichristianism SECT XII Wherein his Twenty Second Chapter Of the Quakers Silent Worship His Twenty Third Of Preaching His Twenty Fourth Of Praying And Twenty Fifth Of Singing Psalms are Considered NOw followeth his Twenty Second Chapter Entituled Of the Quakers Silent Worship wherein if I should return him no Answer but that of Michael to Lucifer the Father of Lies I should do him no Injustice it being a Heap either of manifest Calumnies gross Perversions or abusive Railing Wherein as if he were Constituted Judge by GOD over the Quakers he concludes them over and over again to be Acted and deluded by the Devil J. B.'s ungodly Railing and to be such as wholly lay themselves open to him to possess them and work in them at his Pleasure with much more of this Stuff For which I need not particularly note Pages for the Reader will scarce look seriously unto any one of this Chapter from p. 412 to 419. but he will find it very thick And for a sufficient Refutation of it I recommend to any sober and unprejudicate Reader seriously to Compare and Read with this Chapter that to which it relates to wit the Explication of the Eleventh These in my Apology which I judge may suffice to give a sufficient Disgust of this Chapter But lest he should think this were too slightly a passing over his Matter and for the Readers more full Direction and Satisfaction I will propose to him to be considered these things following ¶ 1. And first his Calumnies as pag. 411. where he saith I would have them understand Christ's Spiritual Resurrection was never till now Whereas I speak only with reference to the Time since the Apostasy and not to the Primitive Times before And pag. 412. he saith We acknowledge no Motion or inward Breathing of the Spirit but what is Extraordinary and meerly Enthusiastick as also that we abstract from all Means This is false But as for his supposing That Studied Sermons are a mean appointed of God J. B.'s Egregious Plea for studied Sermons and that not to do it is a sure way of Tempting God and Inviting the Devil to deceive and delude Which he affirms he has shewn I have not seen it and will expect That next time he will make it more manifest His 413. page containeth a Mass of Calumnies to wit That there is no Word in our Assemblies of the Scripture That we apply them not for Instruction J. B.'s many false Charges without Proof against the Quakers Reproof and Edification of the People That the Scriture is no Rule to us in our Walk nor has any Place in our Worship That there is to be found in all our Solemn Service neither Preaching nor Prayer nor Praise And pag. 414. he has his old reiterated Calumny That the Power and Life the Quakers speak of proceedeth not from the Grace of God but is the meer Operation of Nature To this purpose he hath over and over again pag. 415 416 417 418 421 and 422. He supposeth p. 414. that it is affirmed by me That at all times the Quakers meet all of them are truly gathered unto the Sense of the Power and whatever any says comes from it and is not to be questioned Which is wholly False I shew their manner of Meeting and their Duty when Met according to their Principles and the Consequence thereof when they truly perform it but it doth not thence follow that none of them ever Miss in their Performance No more than if he should relate their Manner of Worship and the good Effects he may suppose it sometimes has it would follow that whoever set about it and got up to the Pulpit and read his Text could not preach False Doctrine nor speak Impertinently And therefore what he builds upon this here as also pag. 416. N. 7. pag. 517 and 429. falls to the Ground But he seeketh to uphold this with another Calumny As if all that frequent the Quakers Meetings and are accounted of their Number Of Perfection see above p. 819. were supposed by us to be perfect asking How can the Power of Darkness work if they be made free from sinning which is false How we affirm this absolute Perfection even of such as we account our Brethren I have shewn in my Section of Perfection A Sixth Calumny is p. 415. which he also hath pag. 424. where he supposeth it to be our Doctrine J. B. is for praying without a previous Motion of the Spirit that there is No setting about Prayer or other Duties without a previous Motion of the Spirit and upon this he insists as an Absurdity But we speak not of a previous Motion in Order of Time as absolutely necessary it is enough if it be in Order of Nature which he knows may be without any priority of Time And so his Absurdity upon this pag. 424. evanisheth which I also answer speaking of Prayer in my Apology A Seventh Calumny is p. 426. where he concludeth because I say Gospel-Worship is not to be in outward Observations gone about by Man in his own Will and proper Strength that I affirm Gospel-Worship putteth away all External Actions which how false it is and inconsequential any ordinary Reader may easily Judge And yet upon this false Inference he thinketh to bind upon me a Contradiction in owning afterwards External Acts of Worship for to say Worship may be performed without these Acts and that Worship cannot be performed in these Acts is very different The last I deny but own the first An Eighth Calumny is pag. 418. where because I say That it sometimes falleth out that one come into a Meeting upon a sinistrous Account may by the Power Raised in the Meeting be Reached if the Day of his Visitation be not Expired he concludes If any such come in and be not thus changed his Day is gone and it is impossible to him to be saved Which is a gross Abuse For albeit the Not-expiring of his Day must be presupposed to a Capacity of Salvation yet his not presently yea after divers times not being Converted doth not suppose his Day to be over Since it was never our Principle to say God affords Men no Opportunity but one Are J. B's Prayers without a previous Motion of the Spirit any better than his Dumb Mummery he speaks of Besides these there are many other Perversions scattered up and down such as pag. 421. his saying That the Waiting we plead for is such as putteth away Prayer that we plead for it to shut out the Ordinances of Jesus Christ and to give God no more for all his solemn Worship but a dumb Mumry Which Word pleaseth him so well that he hath it several times over ¶ 2. His great and mighty
it is not he that speaketh but the Spirit in him for this savoureth not of a Christian Spirit to seek to draw an Absurdity or make a Mock of that which is no other than Christ's Express Words Matth. 10.20 Mark 13.3 And indeed what he saith in this page N. 9. in answer to these Scriptures seemeth rather a Mock at Christ and his Apostles than any Answer asking me If I know not that Christ gave them their Preaching with them telling them what they should say And as ye go preach saying The Kingdom of God is at Hand And a little after he saith They had their Sermon taught them before-hand But dare he say That Christ's Words before-mentioned were therefore false This he must say or else prove nothing Or will he say that the Apostles in all that Progress said nothing but these seven Words The Kingdom of God is at Hand For according to him this was all they said which they had learned afore-hand and not as the Holy Ghost taught them in that Hour what to say albeit it be Christ's Express Words Luke 12.12 Pag. 447. to my Argument that according to their Doctrine the Devil himself ought to be heard seeing he knoweth the Notion of Truth and excelleth many of them in Learning and Eloquence he answers Why doth the Man thus speak Vntruth Do we say that every one though he were the Devil if he speak Truth should be heard Do they not say That Men ought to be heard and accounted as Ministers albeit void of the true Grace of God if having the formality of the outward Call And to prove this do not they bring the Example of Judas whom Christ called a Devil And they suppose him to have been such even when sent by Christ and deserved to be heard as his Apostle Let him consider then how he can shun what I have affirmed And albeit the Devil may speak without Study J. B. argues for acquiring the Gift of Preaching by outward Study of the Letter yet he cannot be said to Speak by the Spirit of God which is the thing we affirm needful to Gospel-Preaching And for his last Argument pag. 448. That since extraordinary Gifts Ceased there hath been no ordinary way of Preaching but by ordinary Gifts studied and acquired It is but a bare begging of the Question and the same upon the Matter with his new-enforced Objection which I answered towards the beginning of my Third Section of Immediate Revelation ¶ 4. I come now to his Twenty fourth Chapter of Prayer And as to his first Paragraph there needs no Debate for except some Railing intermixed I own what is asserted in it as to the Necessity of Prayer and its being through Christ as Mediator In the next he alledgeth I speak untruly in saying That the Acts of their Religion are produced by the Strength of the Natural Will for they can pray when they please But how truly this is affirmed concerning them will after appear Albeit in opposition to it after citing a passage out of the Larger Catechism J. B. owns the Spirit necessary to Prayer he saith They own the Influences of the Spirit as alsolutely necessary to this Duty Which if he would hold to there needed no further Debate I should agree to it For he doth untruly state the Question when he saith a little after That the Motions and Inspirations I plead for are extraordinary which is false and never said by me And therefore his building on it is in vain as well here as pag. 452-457-459 461. where he insinuates That I judge not the gracious and ordinary Influences of the Spirit a sufficient Warrant to pray which is false What he saith pag. 451. of the Necessity of Prayer at some times and of the Scriptures mentioning Prayers being made three times a day I deny not nor is it to the purpose The Question is Whether any can pray acceptably without the Spirit We see he hath granted they cannot then the thing to be proved is Whether the general Command authorized any to set about it albeit in a manner which is granted will not avail and is unacceptable So the matter resolves in Examining what he can say from Scripture or other ways to prove this And that there may be no Mistake let it be considered that I deny not the General Obligation to pray upon all so that they Who do not pray do sin who do not pray sin albeit they be not sensible of the Spirit 's Help enabling them to do it But that the way to avoid this Sin is not to Commit another to pray without the Spirit but to Wait for the Spirit that they may pray acceeptably seeing without it though they should use words of Prayer it would be no fulfilling of the Command And first then to what he argueth pag. 452. from the Reiterated Commands of God to pray I answer That God's Command lays upon Man an Obligation to pray I deny not but God commands no Man to pray unacceptably God Commands the right Performance of Prayer and this he has confessed cannot be without the Spirit therefore God commands no Prayer without the Spirit God Commands no Prayer without the Spirit neither is the Command answered or fulfilled by such as pray without it To this he Objecteth pag. 453 and 458. That the same Moral Duties might be shifted until the Spirit lead to them and also Natural Acts of Sleeping Eating c. which are Abomination in the Wicked And yet to go round he accuseth me p. 454 albeit falsly of saying Men may pray without the Grace of God Which by this Objection is his own Faith since he will not deny but Men may Sleep and Eat without the Grace of God But to this Objection I answered in my Apology shewing the difference betwixt these Acts and Acts of Worship which he grants pag. 461. And albeit I confess which he urgeth here that these profit not the Man at all as with respect to God's Favour when done without the Spirit yet they really fulfil the Matter of the thing Commanded in relation to our Neighbours and to our selves in Eating Drinking Sleeping else it would be Self-Murder But in Prayer the matter is not fulfilled without the Spirit which relateth only to God to whom every Prayer without the Spirit is an Evil Savour and not in any true and proper Sense a Prayer for Prayer as to the material Part cannot be performed without the Spirit He confesseth according to their Catechism That the Spirit is needful to know what to pray for which is the material part but the necessity of the Spirit as to these other things is only as to the formal part The formal part of Nature's Acts directed by the Spirit or right manner And this pleading for Praying from these Natural Acts shews how he Contradicts himself in saying It is untrue that they are for Prayer without the Spirit for if they be not this Argument were
Impertinent which is As these ought to be done without the Spirit so ought the other And yet he more manifestly Contradicts this pag. 456. saying That God requireth not Men to feel the Influences of the Spirit as a preparation to Prayer yea that Men ought to pray even when and because they feel they want them For if it be true that he said before That these Influences are necessary to the right performance of Prayer either Men ought to perform Prayer wrong or this must be a manifest Contradiction But since this manner of Prayer is owned really in their Praying at set times whether they have the Spirit 's Influence or not it shews I spake no Vntruth of them and that his saying so was untruly said by him And hence also the Man's Impudence may be seen pag. 460. in saying I am a liar in affirming they profess they may pray without the Spirit and have their set times But the thing I say is Professors limit themselves to pray at set Times without Waiting for the Spirit That they limit themselves so as to lay a Necessity upon themselves to pray at set Times as before and after Sermon and before and after Meat and this he cannot deny Or if he should their Vniversal Practice would declare him a Liar And if they pray at set Times and that professedly without Waiting for the Spirit 's Influence yea when they are sensible they Want it do not they profess to pray without the Spirit What he saith here and elswhere that this was the Opinion of Swenkfeldius and the Familists is not to the purpose For what we believe in this we do it as being the Truth and not with respect to such of whose Belief we take no notice so as to make it any Ground for our Faith And to shew how Impertinent this Classing us with others is to render us odious upon every occasion I may tell him here once for all That even as to this very thing of Prayer he agrees against us with Papists Socinians Pelagians Episcopalians Independents Anabaptists Lutherans Arminians Antinomians yea and with Pagans Turks and Jews all which affirm with him That Men may and ought to pray at certain Times and upon certain Occasions albeit not having any present Motions or Influence of the Spirit of God so to do J. B. pleading for Prayer forgets to Pray for but not to Rail against such he accounts his Enemies ¶ 5. What he saith here in several Places of Introversion I refer to what is said before to avoid Repetition It might have been thought that in this Chapter of Prayer and where he urges it so much from the general Command that he would have minded it would have been more suitable to pray for such as he may account his Enemies and even Hereticks than Rail at them but the Treating upon this Subject has had no such Inference with him And therefore he is sure to keep here his Old Style of Railing which the Reader may observe pag. 452-456-459 460 461. He hath divers little Cavils and Quibbles in this Chapter which I willingly omit as not concerning the Weight of the Question only to give the Reader a Tast of them I shall note one or two Pag. 455. upon these Words sub degustationem he fancieth The Quakers hold a State of Prayer distinct both from Publick and Private But if he had not been very Critical and ready to Catch albeit he omits more weighty things he had not troubled himself with this which is an Error either of the Transcriber or Printer for it is in my Copy ad cibum meaning the Prayers before and after Meat and that the other Word doth also signify The next is his asking What I mean by Ejaculations emitted to Man's self Ejaculations quibbled at by J. B. allowed in Scripture and this he saith looks like a piece of Quaker Idolatry This shews the Man's eagerness to stretch every thing to make an Accusation for by this I intended nothing but to express such Prayers as Men make unheard of others And if this be a piece of Quakers Idolatry it is such as he must account the Apostle Paul guilty of as well as I whole words are 1 Cor. 14. v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sibi ipsi loquatur let him speak to himself as both Arias Montanus Beza translate it as well as the English And that this is understood of Prayer see from verse 24. So the furious Man may see whither his Malice hath driven him He forgetteth not also in this Chapter his old Calumny and therefore hath it here oftner than once that As all the rest so the Prayers of the Quakers as well as Preparations thereunto come only from that Light of Nature as pag. 455 456 457. and hence he accuseth me of Pelagianism A Man can no more Pray without the Spirit than he can see without Eyes p. 459. for saying That to Command a Man to pray without the Spirit is to command him to see without Eyes and work without Hands because Pelagius said that whatever God commanded us to do he gave us sufficient Strenghth to do it But if Pelagius said so he understood it of an Ability without the Spirit of God for which the Ancients condemned him Whereas my very Assertion here is in as opposite Terms to that as any thing can be since I argue that a Man can no more pray without the Spirit than he can see without Eyes And indeed all this Man 's Reasoning in this Chapter savors strongly of Pelagianism where he pleads throughout for Mens setting about Spiritual duties without the Spirit yea pag. 463. he saith That the Divine Indulgence towards such as have begun to pray without the Spirit and afterwards have found it assisting them in their Prayer is a strong inducement and encouragement to them For this agrees exactly to the Semipelagian principle Facienti quod in se est Deus non denegat gratiam i. e. God will not deny Grace to such as do what they can And indeed this allowing Men to perform Spiritual duties without the allowance of the Spirit as this Man doth pleading for it and reckoning the contrary Absurd pag. 453. is Compleat Pelagianism and doth clearly import that Man by the working of Nature can acquire the Spirit and can do something in order to obtaining the Spirit of himself before he have it J. B. with Pelagians plead for a Prayer from Nature's Law and Light and thence this Man pleads so much pag. 451. for the general Vse of Prayer from the Light and Law of Nature Let him Reconcile this if he can with his other Doctrines and Clear himself of Pelagianism And it is so much the more considerable that he has fall'n into this Pit of which he so often falsly accuseth me as also pag. 461. He asketh again pag. 460. Why we come to their places of Worship if our Conscience be hurt in joining with them and thence
The worldly Peace-Contrivers Rule is not Equity but the power of Parties 610 711 712 Pelagians 311. how we differ from them 339 341 492. see Light of Nature Pelagius deemeth That no Man gets an evil Seed from Adam and ascribes all to the Will and Nature of Men He said that Man could attain unto a State of not sinning by his meer natural Strength without the Grace of God 398 Perfection Concerning Perfection or freedom from Sin 91 99 132 136 166 167. Perfection evicted 28 37 620. Persecution upon the account of Religion 523 529. see Magistrate Violent Persecutions upon the account of Religious Principles rather confirm than drive the persecuted from the Belief of those Principles 687. The Lutherans and Calvinists united in the Doctrine and Practice of Persecution even practise the same against one another 690. Pressing after and seeking to establish a National Church tends to promote Persecution 691. the Principle of Persecution preached up and practised by the Church of Rome 689. Severity see 865. Perseverance The Grace of God may be lost through Disobedience 388 401. yet such a stability may in this Life be attained from which there cannot be a total Apostasy 380 398 400 405 406. Concerning Perseverance or falling from Grace 136 138 167 Peter whether he was at Rome 289. he was ignorant of Aristotle's Logick 305. there were of old divers Opinions concerning his Second Epistle 297. Pharaoh 778 Pharisees 475. Philosopher an Heathen-Philosopher was brought to the Christian Faith by an Illiterate Rustick 424. a Philosopher converted his Testimony concerning the Old Man's Words 644. a Philosopher troubled for being Commended by a Profligate Person 672. Philosophers whence called 362. Philosophy 417 424 Phisicks ibid. Plays whether it be lawful to use them 531 533 545 548. 565 Polycarpus the Disciple or John 289 Power The Power of God being Inwardly felt to give Victory over Sin in some serious Inquirers was the Cause of their Uniting and agreeing unanimously to the universal Preaching up of this Power which is the True Church's first and chiefest Principle and most agreeable to the universal Love of God 697 Pray To pray for Remission of Sins 397 398. concerning the Lord's Prayer 450. to Pray without the Spirit is to offend God 453. concerning the Prayer of the Will in Silence 458 see Worship Prayer The Prayers of the People were in the Latine Tongue 422. Prayers performed without the Assistance of the Spirit are not acceptable to God 44 45. Mental Prayer the Cause and Spring of Vocal Prayer 643. is sometimes of more Force than Vocal Prayer 648 all that are Faithful who have no natural Defect may Pray Vocally at Times 645. Preacher see Minister Preaching what it is termed the Preaching of the Word 426 431. see Worship it is a permanent Institution 485. it is learned as another Trade 431. no Preaching is profitable but that which comes from the Immediate Teachings of God's Spirit 28 861 868 871 Predestinated God hath after a special manner Predestinated some to Salvation of whom the places of Scripture which some abuse be understood their Objections are easily solved 341. Presbyterians Scots Presbyterians the severest of that Sect they derive their Pedigree from Geneva but surpass it in Zeal 678. Presbyterians Complyance 758. a Presbyterian Preacher's Prayer to the Devil 708. a twofold Will in God vindicated by the Presbyterians 777. see 861 873 878 Priest Under the Law God spake immediately to the High-Priest 277 286 Priests see Minister of the Law 408 409 421 442 Pride 885 Princes the Courts of Princes the Scenes of greatest Wickedness 708 564. Principles Departing through Unbelief from the Fundamental Principles of a Society implieth self-ejection from being a Member of that Society whether in Spiritual or Temporal Matters 214. proved by Scripture ibid. that those that abide faithful in the firm Belief of those Principles and Doctrines upon which their Society was outwardly grounded have Power to exclude those that separate from them by asserting False and Contradictory Principles 215. The Doctrines and Principles which are the outward Bonds and Terms of Society are nothing else but the Product of Truth 's Power and Virtue upon the Heart 241. a good Principle is a ready way to lead People into good Practices 27 Profession An outward Profession is necessary that any be a Member of a particular Christian Church 404 Prophecy and to Prophesy what it signifies 416 417. of the Liberty of Prophesying 439. Prophecy 277 750 Prophets Some Prophets did not Miracles 416 417. Sam. Rutherford explains 1 Cor. 14.30 to be meant of Pastors and not extraordinary Prophets 104. J. Calvin affirms that in his Day God raised up Prophets and Evangelists 89. concerning Prophets 604 645 667. Protestants the Rule of their Faith 289. they are forced ultimately to recur unto the immediate inward Revelations of the Holy Spirit 293. what difference betwixt the execrable Deeds of those of Munster and theirs 288 290. they make Philosophy the Handmaid of Divinity 305. they affirm John Huss prophesied of the Reformation that was to be 309. whether they did not throw themselves into many Errors while they were expecting a greater Light 380. they opposed the Papists not without good Cause in the Doctrine of Justification but they soon ran into another Extream 365 366. they say that the best Works of the Saints are defiled 370. whether there be any difference betwixt them and the Papists in Superstitions and Manners and what it is 405 406. what they think of the Call of a Minister 409 416. it is lamentable that they betake themselves to Judas for a Patron to their Ministers and Ministry 421. their Zeal and Endeavours are praised 422. of their School-divinity 425. of the Apostles and Evangelists of this Time 430. whom they exclude from the Ministry 430 431. that they preach to none until they be first sure of so much a Year 433. the more moderate of them exclaim against the excessive Revenues of the Clergy 435. though they had forsaken the Bishop of Rome yet they would not part with old Benefices 436. they will not labour 437. whether they have made a perfect Reformation in Worship 440 441. their Worship can easily be stopped 455. they have given great Scandal to the Reformation 470 they deny Water Baptism to be absolutely necessary to Salvation 480. of Water-Baptism 491 392. of the Flesh and Blood of Christ 407 409. they use not Washing of Feet 489. how they did vindicate Liberty of Conscience 524. some affirm that wicked Kings and Magistrates ought to be deposed yea killed 5.24 how they Meet when they have not the Consent of the Magistrate 529 530. of Oaths and Swearing 550 551. according to the Episcopalian and Presbyterian Principles and Practices no Man can be a Member of the State but first they must be a Member of the Church 691. the Protestants to their Shame have recourse to their old Abdicated Father the Pope for a Title to their
not another Truth than is therein Mentioned But this Reader will not do I must ask Questions too What is Revealed to thee by them Thou Readest of God of Christ of the Spirit and hast framed an Image or Idea of them in thy mind but is that Revelation Revelation in Religion is Knowledge Experience thy own Sight and Sense that of which thou art a true Witness Mind me I beseech thee Regeneration is the great Work of Religion yea Religion true Christian Religion is Regeneration as I before hinted for it is the very End of Christ's Coming we cannot be Saved without it Nay it is called that very Salvation Hear the Apostle But after the Kindness and Love of God our Saviour appeared Tit. 3.4 5 6. not by Works of Righteousness which we have done but according to his Mercy he Saved us by the Washing of Regeneration and Renewing of the Holy Ghost which he shed on us abundantly through Jesus Christ our Saviour Now so far is God Revealed to thee and art thou truly Religious as thou art Born again Washed and Renewed by the Regenerating Spirit of God and no further If the Scripture were all the Revelation needful the Wicked Jews must have known it as well as the Believing Jews because they could read them and had as good or better Natural Capacities to take the Grammatical and Literal Sense of what they Deliver But they were so far from understanding Christ and his Doctrine though he did Wonders and spake as we Read among them that Christ both tells us they were Blind and Solemnly Thanks his Father that he had hid those Secrets from the Wise and Prudent of that Day and Revealed them unto Babes Mat. 11.25 And to this Christ himself beareth Testimony when he saith That No Man knoweth the Father but the Son and he to whom the Son Revealeth him Luk. 10.22 And as the Son Reveals the Father so the Father must bear Witness Reveal and Draw to the Son Joh. 5.37 or Men cannot come to him that Opens and Reveals the Father Thus in that notable Saying of Christ to Peter when asking him But who sayest thou that I am and he Answering Thou art Christ the Son of the Living God he replyed upon him Blessed art thou Simon Bar-Jona Matt. 16.17 Flesh and Blood hath not Revealed this unto thee but my Father which is in Heaven So that though Peter both heard and saw abundance of what Christ said and did it was needful to such a Confession that God should give a further Revelation of his Son And if Peter wanted under all the Advantages he had above us this Revelation can we hope to know him without it O no Reader As he knew him thou must know him For none cometh to the Son but whom the Father draweth O mind these Drawings in thy own Soul Joh. 6.44 And how does the Father draw Few Alass trouble themselves to weigh these Matters and yet they must be Christians for all that But what say the Schools the Criticks and Learned upon these things Why they search their Books study and beat their Brains and Imagine the Meaning Some say it is by the Scripture but that won't do for that says no such thing On the Contrary that the Father Reveals the Son and Draws to him and the Son Reveals the Father and not the Scripture that tells us so which is neither the Father nor the Son Nor indeed is it Comprehensible how the Father should Reveal the Son by Scripture and the Son the Father for so the Scripture would Reveal both which is the Reciprocal Work of the Father and Son And were it so Caiphas would have known Christ as well as Peter and the Wicked would know both the Father and the Son as well as the Good because the Scriptures are as much in their Power Which is Absurd and Impossible But others more Refined say It is by the Spirit opening the Scripture As indeed the First Reformers and all those that have been pushing on a further Reformation ever since have spoken and have founded their Belief of the Divine Authority of the Scripture upon the Testimony and Revelation of the Spirit in them These come near But then what is this Spirit how dost thou know it its Manifestations Revelations and Operations and by what Tokens is it to be Known and Discerned This is a Question not to be Answered but by an Experienced Man for the Spirit of God Reveals not the deep things of God to the Carnal and Disobedient Man Many are the Degrees Steps and Lessons of this Holy Spirit of God in and to Man as Man receives it and obeys it and daily inclines to Learn the Lesson it teaches I may tell thee Reader and I am not far from the Matter that this great Work is as Mechanicks and Chymists speak a Manual Operation a spiritual Labour and Travel Work out your own Salvation Phil. 2.12 13. saith the Apostle with Fear and Trembling by whom by him by whom all things were made of old and that maketh all things new Jo. 1.3 4. even Christ the Word in whom is Life and that Life is the Light of Men. It is this Sort of Revelation we Contend for not that of particular Persons or things past or to come which refer not Immediately to the Knowledge and Work of God in Man by which God makes himself savingly known to Men. That Private or Particular sort of Revelation is however called a Revelation also as the Visions of the Prophets Peter's Sense of the Hypocrisy of Ananias and Sapphira and Agabus's Foresight by the Holy Ghost of Paul's Sufferings at Jerusalem This Sort of Extraordinary Knowledge is truly called Revelation But this is not the Revelation we insist upon though neither is this Ceased Nor yet is it those Doctrines as of the Incarnation of the Son of God his Death Resurrection and Ascension c. Confirmed and Enforced upon the Belief of Men by the Authority of Miracles which is also another sort of Revelation which being once done need not to be Repeated and of which the Wicked are as much Possessors as the Good the Matter of Fact I mean of the visible Transaction of the Son of God being Recorded in the Scriptures of Truth which they also have in their Hands But the Inward sight sense and knowledge of the Will of God by the Operation of his Light and Spirit shining and working in our Hearts and the Spiritual Sense of that blessed Appearance of the Son of God in the Flesh and the Moral End of it to our Benefit and Advantage is no more Conceivable by Carnal Men than is Regeneration without which no Man can enter into the Kingdom of God Christ tells us John 3.5 there is such a thing and the two Principles of it Water and Spirit but he do's not tell us what they are how to be Obtained what way they Operate or we are to Apply them or our selves to them for that New Birth
No this is Reserved a Secret to be unfolded to the Children of Obedience O Reader Great is the Mystery of Godliness And if the Apostle said it of the Manifestation of the Son of God in the Flesh 1 Tim. 3.16 if that be a Mystery and if a Mystery it is not to be spelt out but by the Revelation of the Spirit how much more is the Work of Regeneration a Mystery that is wholly Inward and Spiritual in its Operation who is sufficient for these things what Doctor what Philosopher what sort of Divine surely none but one of God's making alone that has past through the Degrees of Regeneration which is the Experimental Operative Revelation of the Spirit of God in Man And this Revelation is a Fruit of his Omnipresence He is ever Present his Eye beholds the Evil and the Good Prov. 15.3 Psal. 33.18 1 Chr. 28.9 Psal. 7.9.139.1 9. Pro. 17.10 Ch. 20.12 Psal. 139.7 but in a particular manner is over them that fear him and trust in his Mercy Yea his Eyes are upon the Righteous he searches the Heart and Tryes the Reins and sets Man's Thoughts in Order before him This David knew when he Cried out Whither shall I go from thy Spirit or whither shall I flee from thy Presence And why but because he is present as a Reprover an Helper a Comforter and Saviour Which also made the same Royal Penitent and Prophet in his Fifty first Psalm pray Cast me not away from thy Presence Psal. 51.11 12 13. and take not thy Holy Spirit from me This also made him a Preacher to others For if God would but hear his Prayer and Restore to him the Joy of his Salvation and uphold him by his Free Spirit he would teach Transgressors his Ways and Sinners should be Converted unto God Which comes up to all I have said upon this Head that the way to be a Child of God and Minister of his Truth is the Inward Experience of the Revelation of the Spirit and Power of God in the Soul without which David could not open his Mouth for God He else-where tells us how Near God is to his People The Meek will he Guide The Secrets of the Lord are with them that Fear him The Lord is nigh unto them that are of a broken heart and saveth such as are of a Contrite Spirit Psal. 25.9 14. Ps. 34.9 18 Ps. 34.8 Ps. 27.10 11. He calls them to Taste and See how good the Lord is to them that fear him This was Revelation with a Witness no less than Two of the Spiritual Senses of the Soul at once And though Father and Mother forsake him God would take him up whom he prayed to Teach him and Lead him in a plain Path And in the Sense of God's Inward Goodness to his Soul in this way of Revelation and Omnipresency he Triumphs thus Yea though I walk through the Valley of the Shadow of Death I will fear no Evil for thou art with me Ps. 23.4 thy rod and thy staff they comfort me Indeed his whole Book of Psalms is a continued Evidence of that Revelation we plead for and he cried he waited for and he Enjoyed who grew so well Acquainted with the Presence of God that he could tell us that in his Presence was Life Ps. 16.11 and at his right hand were pleasures for ever Nor is this to be wondered at by the Professors of Christianity since it is the Covenant God made of Old To which the Prophet Jeremiah gives Testimony That he would put his Law in their Inward Parts Jer. 31.31 34. and write it in their Hearts and he would be their God and they should be his People and know him from the least to the greatest To which the Apostle refers in his Epistle to the Hebrews as fulfilled in the Christian Dispensation then on foot Heb. 8.9 10 Joel 2.28 29. Act. 2.16 18. 2 Cor. 6.16 17. So Joel of the pouring out of the Spirit on all Flesh applied by Peter on the Day of Pentecost And Paul to the Corinthians goes yet further and tells them That God in these latter Days will dwell in them and walk in them and therefore Commands them not to touch the Unclean Thing Now if all this can be without Revelation Inspiration Divine Vision and Sensation in the Soul we may Conclude we do not hear see feel taste and smell what we do hear see feel taste and smell every Day I forbear many Scriptures as I in them and they in me He that is with you shall be in you I am with you to the end of the World and that notable Saying of the Apostle When it pleased God to Reveal his son in me Gal. 1.16 I consulted not with Flesh and Blood He grounds his Call Conversion and Ministry upon it and can we now hope for a True and Saving Knowledge or Ministry without it By no means But our Author in this as much as in any of his Tracts acts the Scholar and has not Chosen this Way of Arguing having to do with a Learned Man that he Esteemed and would be Entertained in a more Abstract Way of Arguing Which made me the Freer to express my self in this manner for their sakes that easily submit their Arguments to Scripture-Authority and that Hunger and Thirst after an Inward Enjoyment of that of which so many glorious things are said by the Holy Men of God in Scripture that they may be freed of Objections and savour the Clear and Divine Truth of this Doctrine That they may know Jo. 7.37 39. the Wells are opened now as well as formerly and that Rivers of living Water flow out of the Bellies of true Believers now as well as then which Christ spake of meaning the Spirit that should flow in and out of those that believed in him And Reader if thou wilt be a Witness hereof despise not the Day of small things Embrace the Talent that is given thee Zach. 4.10 follow the Reproofs and Teachings of it Wait upon it for Power to Enable thee to Overcome what it Condemns And if thou wilt Abstract thy self from the World and the Distracting Impressions and Idea's of it into a true Silence or Inactivity and Quietness of Mind believe me thou wilt find the Heavenly Potter will Mould and Form his Clay and work in thee mightily to Will and to Do For before Life is Death and before an Active a Passive Life Remember these things and Almighty God give thee an Experimental Understanding of them to his Glory and thy Comfort here and for Ever Thus Reader am I come to the End of this Preface and thou to the Begining of this Author's Volume Read with Consideration be not hasty to Judge what at first may not please thee but be Ready to Practise what thou likest That Knowledge through Obedience may Increase and GOD the great Author of all Good through his poor Instruments may have his Glory who is Worthy for ever Amen ACCORDING to that True and
Ability of the large Vnderstanding given him to set forth the Beauty and Infallibility of the Grounds and Excellent Principles of Truth and to open and prove the same over all Opposition of Gainsayers to the reaching of the Understanding of many of the Great and Learned of the World both at home and abroad and to the begetting a better Opinion and Judgment concerning both the Principles and Practices of God's People called in Derision Quakers than had been held forth by the Craft and Malice of the Priests and others to be in the beginning as Fools Madmen c. and holding non-sensical and unreasonable as well as Vnscriptural Whimsies and so forth But God who is Light is wipeing away the Reproaches and Slanders off his Blessed Truth and People and will more and more exalt the Standard and Ensign thereof to gather the Nations unto it out of their Cruelties Lusts and Roarings against one another and of the overflowing of all Abominations among them to the great provoâ—ing of God's Wrath. Reformation from all which will never be known nor Deliverance from the Bondage and Miseries thereby occasioned by all the Might Power and Fightings of the Carnal Sword nor Politick Devices of Men but only by the blessed Power Spirit and Grace of God which hath appeared to all to that very end to teach to deny Vngodliness and wordly Lusts and to live soberly Righteously and Godly in this present World if Men would turn to believe in and obey it Which is our Testimony and Holy Principle we direct all unto and which this Blessed Servant of the Church laid out himself in his many Excellent Writings especially his Apology to promulgate through the World with blessed Success not only in Printing but in Travelling having gone through a great part of Germany Holland and other Countries in the Service of the Truth And the Lord blessed him every way therein He was an Exemplary Husband Parent and Master in his Family so that the Beauty good Order Holiness Gravity and Lowliness of the Truth shined therein I can say to my Refreshment and many others as in a Quiet Habitation He was a Man of great Meekness Sweetness and Lowliness of Spirit and of such a bearing contented Mind that though a Man of such Parts and great Authority over Evil in his Servants and others yet kept in such a Dominion over any thing that would have disordered his own Syirit that I can truly say I never saw him in any peevish angry brittle or disordered Temper since ever I knew him though I had as much Intimacy and Frequency of Concerns with him as most here-away He was so far from being lifted up or Exalted by the great Gifts he had received from his Maker both in the Truth and as a Man that I can say I have often desired to grow in the plain down-right humble and lowly Spirit wherein he became as weak with the weakest and poor with the poorest and low with the lowest as well as he could be deep with them that were deep So that in a good Measure he had learned to become all things to all Men with a true and upright Endeavour to Gain some I can say I have parted with a most Entire Friend and Counsellor But glory to him who lives for ever through great Mercy I know him who is the Fountain of all Wisdom Righteousness Love and Pity who I trust will make up this great Loss not only to me but to his blessed People and Church especially in this his Native Country of Scotland in and to which he had made him an Ornament and as a Star and shining Light And Oh! that he may make me and all whom he hath Convinced of his pretious Truth in our Native Country whether living therein or abroad to shine forth in the Glory Beauty and Virtue thereof and as the first Fruits thereof and Witnesses of the great Glory that shall livingly arise therein though perhaps ushered in by great Tribulations when our God shall wipe away the Reproaches thereof and change its name from Barren or Forsaken because our God hath a true though a small Seed therein in which he delighteth and is Married thereunto and many shall be the Children of the Lamb's Marriage therein in due time when the Leaven of the Pharisees is purged out and the Bastard-Births of the Adulteresses and Whoredoms of a false Profession therein comes to be seen and turned from As concerning this our Dear Friend R. B. The Lord soon began his Work with him shortly after he was brought home from France wherein in his Young and Tender Years he was brought up at Paris under his Vncle And though at his Return thence but about sixteen Years yet it having pleased the Lord to bring his Dear and Worthy Father into his most-precious Truth he having thereby occasion to be in the Meetings of God's Chosen People who Worship him in his own Name Spirit and Power and not in the Words of Man's Wisdom and Preparation he was by the Virtue and Efficacious Life of this Blessed Power shortly after reached and that in the Time of Silence a Mystery to the World and came so fast to grow therein through his great Love and Watchfulness to the Inward Appearance thereof that not long after he was called out to the Publick Ministry and declaring abroad what his Eyes had seen and his Hands had handled of this pure Word of Life Yea the Lord who loved him counted him worthy so Early to Call him to some Weighty and Hard Services for his Truth in our Nation that a little after his coming out of the Age of Minority as it is called he was made willing in the Day of God's Power to give up his Body as a Sign and Wonder to this Generation and to deny himself and all in him as a Man so far as to become a Fool for his sake whom he loved in going in Obedience to his Will in Sack-cloath and Ashes through Three of the Chief Streets of the City of Aberdeen As his Testimony printed concerning it holds forth his Service therein besides some weighty Services at several Steeple-houses and Sufferings in Prison for the Truth 's Sake And I cannot forbear to touch at his great Care and Zeal that Vnity Love and Sweetness might be preserved among God's Children over all the Cunning Endeavours of the Enemy to the contrary What shall I more say concerning this Servant of the Lord but that Blessed are the dead that die in the Lord Yea saith the Spirit from henceforth they rest from their labours and their works follow them He laid down the Body in the Holy and Honourable Truth wherein he had served it about Twenty Three Years upon the Third Day of the Eighth Month 1690. near the Forty Second Year of his Age at his own House of Vrie in Scotland and it was laid in his own Burial-Ground there upon the sixth Day of the same Month before many Friends and other
already Whereof thou art altogether silent and wouldst insinuate that what thou hast here writ was never answered by any Quaker yea is unanswerable Thirdly In the beginning of thy Epistle thou alledgest That thou hast Examined divers Opinions of the People called Quakers and after trial found them to be naught whereas thou hast not so much as mentioned far less answered the Arguments used by them and in the manner of signifying their Principles thou givest not their own words but couchest them in such words of thy own framing as may bear the most dis-advantagious construction hence thou sayst That they deny Original Sin That they overturn the Doctrine of the Saints perseverance That they call the Ordinances of Christ the Inventions of Men all which things as so conceived are false Fourthly There hath appeared in thee an Airy Spirit full of vanity and self-conceit a thing which thou seemest much to cry out against in others and wilt not see it in thy self hence in thy Epistle thou boastest that thou hast so succinctly confuted their Errors highly commending the manner of thy writing as that which for ought thou knowest was never done by any who never handled these things with greater plainness and condescendingness to the meanest Capacity and in so narrow a compass as thy own words bear The signifying that it was the Judgment of some that the publishing of thy Papers might tend to Edification the crying up of thy Zeal for the Ordinances and many other Passages too tedious to relate do very much evidence an itching desire in thee to be commended and applauded in thy Enterprise Fifthly In the writing and framing of thy Discourse thou hast introduced thy self most childishly and ridiculously and takest frequent occasion to play upon thy own words and snatch at them as if thou hadst got some great Advantage not unlike Dogs that bark at their own shadow or those Creatures that run and are mad when they see themselves in a Looking-Glass supposing it to be some other when indeed it is but their own Image That this is thy way appears in many Pages in thy Book as they are hereafter examined Now more particularly So soon as thou enterest upon the Matter of Debate Page 2. thou beginnest with great Dis-ingenuity an Evidence of what may be expected or will be found throughout the rest For notwithstanding the words of the Quaker are of thy own framing and that they lye patent before thee yet thou hast not had so much honesty in thy Answer as to subsume them aright The Quaker says I use not flattering Titles and give thee not Heathenish Salutations and Bowings lest I should sin and be found an Idolater In answer to which thou beginnest with a false Subsumption saying Thou wonderest that he should call Salutations and Bowings Heathenish and Idolatrous Indeed it is no strange thing that thou and others mis-represent us and bely us in repeating our words at a distance when in this manner of writing thou canst not truly repeat those words which thou placest for ours when they be just written before thee Is it not one thing to say That Salutations that are heathenish or heathenish Salutations cannot be used without Sin and Idolatry and another thing to say That Salutations and Bowings are heathenish and idolatrous Who is so blind as not to see here a vast difference As to the first who dares deny it to be a Truth that will offer to call himself a Christian to wit that Salutations and Bowings that are heathenish cannot be used without Idolatry and Sin But as to the other that Salutations and Bowings are heathenish and idolatrous being taken in general was never said nor judged by the Quakers and therefore to charge them with it is utterly false and a lie for such Salutations as Christ commands and the Apostles practised the Quakers dearly own and frequently use and find in them great refreshment because there through the life flows and is communicated from one vessel to another but such Salutations thou art ignorant of and of the life that is there-through communicated which bears Testimony against all that is heathenish and idolatrous and leads out of it year 1670 and therefore in thy dark mind wouldst from thence plead for the customary Salutations of the heathen as appears by the Proofs thou bringest wherein thy folly is very much manifested Christ sayst thou commanded his Disciples when they entred into a House to salute it he did so And what more And if the House be worthy their Peace shall be upon it to wit the Peace through the Salutation intimated or offered because they brought to that House the tender of the Gospel and glad Tydings which was a good Salutation But what wouldst thou infer from that That we ought to do off our Hats one to another a thing which they never did by whose Example thou wouldst press us to do it and it is known that it is a thing unusual in that part of the World to this day That other Proof alledged from Paul saluting the Churches makes as little if not far less to the purpose Paul in his Epistles who was at a great distance wisheth Grace and Peace to the Churches from God the Father and the Lord Jesus Christ Ergò We ought to take off our Hats Can there be any thing more ridiculous Is this the great Esteem ye put upon the Scriptures to take the Salutations of the blessed Apostle Paul signified by the motions of the Holy Spirit which was the very blessing of Paul to the Churches or rather of the Spirit through him for to prove your doing off Hats one of the corrupt customs of this World Is not this to make a mock of the Scriptures and a stretching them to plead for that against which is the natural tendence of their Testimony Next thou givest us Abraham's practice but every practice of Abraham is not a Rule to us nor to you either the like may be said of that of Moses Though Moses did Obeisance to his Father-in-law that makes nothing against us far less his kissing of him and asking him of his Welfare both which things the Quakers deny not Thou acknowledgst that Religious Worship given to the Creature is Idolatry What is Religious Worship but that which is given to God And is not the bowing of the Body and uncovering of the Head the signification of your Worship to God And if ye give the same to the Creature also where is the difference for in the external signification it is not distinguished unless it be said to be the Intention which if it be we shall have the Papists pleading the same for their Adoration of Images and the Relicts of the Saints And truly your being found in these things gives them advantage in that matter That Courtesy and Christianity are not repugnant we deny not and therefore for Christians to be Courteous one to another is very fit which indeed that the Apostle commands
Testament and the New are one or that Circumcision and Baptism are one The Baptism of John and of Christ differ as the Shadow and Substance for that God was the Author of both As to the Matter they are not one neither for the one was a Baptism with Water and the other a Baptism with the Spirit and with Fire as John himself distinguisheth them Mark 1.8 Now in respect Baptism with water can be administred where the other to wit with the Spirit is not therefore they are not one in Substance They also agree not in the End for the End of the one to wit Baptism with Water is but to point or shew forth the other So that as the Shadow and the Substance differ in their Ends in like manner do these two for the End of the Shadow is but to point to the Substance the End of the Substance in this thing being to cleanse and purify the heart producing that effect to such as it is truly administred unto but the Shadow is frequently administred and the heart not cleansed therefore they differ in their Ends. Now to shew that they differ in Substance it is written Acts 19.2 3 4 5. that there were of the Baptism of John who had not so much as heard of the Holy Ghost far less received it Now had the Baptism of John and the Baptism of Christ been one they could not have had the one and been altogether ignorant of the other For a Third Reason thou say'st That Jesus Christ commanded and injoined the Disciples to Baptise and that Baptizing they used Water But where he commands them to Baptise Matth. 28. there is no Command to Baptise them with Water or into Water but into the Name of the Father Son and Holy Spirit So here is the Baptism into the Spirit but not into outward Water And the Apostles were Ministers of the Spirit and ministred the Spirit unto those who believed And though they used the Water-Baptism at times Water-Baptism used in Condescension to the Weak yet it rests to be proved that they did it in obedience to that general Command Matth. 28. and not in Condescendence to the People who had received a great Esteem of John and were so nursed up with outward Ceremonies that it was hard suddenly to wean them from such as they did the like in other Cases Which also serves for answer to thy Fourth Reason where thou instancest Peter his baptizing Cornelius after he received the Spirit For Peter's words imply no Command but only that at that occasion the thing might be done Can any man said he forbid Water that they may not be Baptised Acts 10.47 And though it be said Vers. 48. That he commanded them to be baptised in the Name of Christ yet it holds forth no Command from Christ only the thing being agreed upon that it might be done he did do it But that the Apostles received no Commission to Baptise with water Water-Baptism no Commission to the Apostles is clear from that of Paul where he saith I thank God I baptised none of you but Crispus and Gajus and the houshold of Stephanus c. for said he I was not sent to baptise but to preach the Gospel 1 Cor. 1.16 17. Now it is not questioned but his Commission was as large as any of the rest for he himself said that he was not Inferior to the chiefest of the Apostles but that he thereby denied he was sent to administer the Holy Spirit which is the Baptism of Christ is absurd to think For a Fifth Reason thou say'st It is the will of Christ that this Ordinance should continue and abide in the Church because he promised to be with his Ministers to the end of the World To which I Answer That this promise related to the Baptism of the Spirit which is Christ's Baptism is granted but that it related to the Baptism of water is denied for he was with Paul who yet professed he was not sent to Baptise with water And whereas some give their meaning to Paul his words that he was not sent only or principally to baptise with water this is an Addition to the Scripture-Words for which they can shew no sufficient ground And if men will take a liberty to Add to Scripture-Words from their own Spirit they may wrest the Scriptures to defend the worst of Opinions As when it is said Thou shalt not bow down to them nor Worship them One should put this meaning upon it Thou shalt not bow down to them nor Worship them principally and therefore would aver that Graven Images may be worshipped this were a most perverse abusing of Scripture Sixthly Thou say'st These who cast off this Ordinance do what in them lyeth to rob themselves of all the excellent ends and uses of it which are held forth in these Scripture-Expressions Answ. That such who cast off the Baptism of Christ by the Spirit may incur that hazard it is granted but that any such thing will follow from the not using of water is denied as shall appear by examining the Scriptures cited The first is Acts 2.28 Repent and be baptised every one of you for the Remission of your sins Answ. Here is no mention made of outward Water and Repentance and Remission of sins may be and are found without it and where it is both these are frequently wanting Water-Baptism no universal Command but to particulars But though it should be understood of outward water it is spoke but to particulars and is no universal Command The Second is 1 Pet. 3.21 The like figure whereunto even Baptism doth also save us But the very following words do give an Answer to that and clear the meaning not to be of Water-Baptism saying Not the putting away the filth of the flesh but the Answer of a good Conscience towards God by the Resurrection of Jesus Christ. The Third is Acts 22.16 Arise and be baptised and wash away thy sins But that a being baptised with water is a washing away of sin thou canst not from hence prove seeing the contrary is abundantly witnessed And suppose Water-baptism were here to be understood it being but spoke to one infers no universal Command The Fourth is Ephes. 5. verse 26. That he might sanctify and cleanse it with the washing of water But by Water cannot here be understood outward Water but that of the Word and Spirit for the next Verse speaks of presenting it without spot or wrinkle Which the outward Water cannot do see the like place John 3.5 Vnless a man be born of the Water and of the Spirit he cannot enter into the Kingdom of God Now if by Water here were to be understood outward Water it would infer that Water-baptism is absolutely necessary to Salvation which thou say'st thou canst not affirm with Papists Lastly thou citest Gal. 3.7 For as many as have been baptised into Christ have put on Christ. But Water-baptism cannot be here understood because
may not be judged more guilty of foolish Rashness and Envy than any of us of the breach of Civility to reprove him for it who that he might not want something to say against the Quakers alledged a notorious Vntruth upon God in saying That the God of Heaven shut the mouths of all the Quakers that not one word was spoken among them at their last Monthly Meeting the 3 d of the 11 th Month which divers of their own Church-Members can witness to be a Lie Quest. 12. Whether it be not a far greater Breach of Charity in the Priests of Aberdeen not only to speak all manner of evil falsly against that People in the Pulpit but also there to stir up both Magistrates and People to imprison and persecute them Whether that be not more like the Practice of the Pharisees and of Demetrius the Silver-Smith than the Ministers of Christ Quest. 13. Whether beating striking punching pulling out of hair and that openly in the streets threatning to stone and pistol their sober innocent Neighbours and boasting that tho' they should do so they should be under no hazzard of the Law be like the fruits of Christ's Flock Or whether such practices and boastings be not more abusive of and destructive to Magistracy than Meeting together in sobriety and God's fear to wait upon him and edifie one another which is expresly commanded Hebr. 10. Or if such Actings be not liker John a Leyden and the tumults and cruelties of Munster than any thing that can be proved against the Quakers Quest. 14. Whether singing dancing swearing asking if the Spirit be come whistling and saying the Spirit 's upon them in the Quakers Meeting be not Barbarous and Atheistical and Interruptions far of another nature than for honest men in seriousness to stand up in your Meeting-house after your preaching is ended and preach Repentance seeing these practices above-mentioned evidence how much ye stand in need of such an Advertisement and both Reason and Christianity would say it deserved more Civil and Christian usage than Imprisonment or a pair of Stocks Quest. 15. Whether David Lyall his Expressions intimating his fears of the increase of Preachers doth not shew him contrary to the Spirit of Moses who wished all the Lord's People might be Prophets and to the Apostle Paul 1 Cor. 14.29 Ye may all prophesy one by one and to Luther and many of the first Reformers and Martyrs who held preaching to be the common priviledge of Christians and so many of them being Trades-men did preach judging it no Inconsistence though this Generation of lofty Priests who may well be compared in many things to those idle Shavelings whom Luther reproves are loath to admit of any such thing knowing if it once should be supposed that Trades-men or Plough-men should preach it would also follow that Preachers might be Trades-men and so win their Living with their hands as did the Apostle 2 Cor. 4.12 Ibid. 9.18 Whether if so it be not probable fewer would be ambitious of that Office than now are and that there would be no such gaping for Presentations the desirable baits of Stipends being removed and as it would abate the pride and sumptuousness of the Priests so it would clip shorter the strip'd-silk Petticoats of their Wives and other gawdy Apparel of their Children Quest. 16. Whether it can then pertinently be objected as a token of pride against the Quakers that they preach Repentance especially against their doing it without study or premeditation as if trusting to the Spirit of God for utterance were pride which is expresly allowed commanded and practised in the Scripture Luc. 21.14 15. Acts 2.4 1 Cor. 2.14 and 1 Cor. 14.29 1 Pet. 4.11 Quest. 17. Whether that doth not homologate the Popish Argument for a Liturgy alledging it to be pride for men to address themselves in Prayers framed ex tempore seeing there are Prayers framed by the Church and by learned Men heretofore as they say better then private men can make off-hand containing whatever is applicable to the condition of any Soul Or whether it may not by the same Argument he pressed upon David Lyall as a point of pride for him or his Brethren to use any Prayer except that examplar left by Christ commonly called the Lord's Prayer seeing they themselves make the Extent of it so large as there can be no Condition of any particular person which they will not reduce to some of the Heads of it and that Enlargments and Tautologies to God are not only vain and needless but also by himself prohibited Quest. 18. And whether it savours more of pride to preach without premeditation which is but a speaking unto Man than to pray without premeditation which is a speaking unto God And seeing David Lyall and his Brethren pray ex tempore and without premeditation of any conceived form of prayer may it not be laid at his and their door first to clear themselves of pride as to this matter especially when they do not pretend to pray by the immediate teaching and leading of the Spirit in which the only true Prayer is framed that is acceptable unto God Quest. 19. Whether or no it did not as well express a mind filled with pride as contain a manifest impertinency for the same David Lyall to alledge as a token of the Quakers pride that a little black fellow came into the Church such were his expressions whether these words I say savour not as little of Humility as the thing it self is void of Reason that either littleness of body blackness of feature or meanness of outward Extract for so I think he means by fellow are inconsistent with the esse or being of a Preacher which if they had its probable himself could hardly have been admitted to be one Quest. 20. Whether if such words and expressions be the fruits of premeditation and study which these men cry up so much and judge so needful it deserves that esteem they would have put upon it or upon themselves because thereof especially considering many more impertinencies and inconsistencies used by them in their Pulpits witness that one mentioned upon the same occasion by the aforesaid D. L. to wit that its better to be an humble Devil than a proud Saint which if used by a School-boy would have deserved hissing if not whips as being Repugnantia in adjecto Let David Lyall George Mildrum John Menzies three Priests in Aberdeen who have lately most appeared in Pulpit against them called Quakers and among all their Fellow-Priests are herein mostly concerned answer these Queries if they can without using those shifts and tergiversations which the Papists used against the Primitive Reformers Given forth the 11 th Month 1670. by R. B. William Mitchell UNMASK'D OR THE Staggering Instability Of the Pretended Stable Christian DISCOVERED HIS Omissions observed and Weakness unvailed IN HIS Late faint and feeble Animadversions by way of Reply to a BOOK Intituled Truth Clear'd of Calumnies WHEREIN The
visible and invisible whether they be Thrones or Dominions or Principalities or Powers All things were created by him and for him God hath in these last Days spoken unto us by his Son whom he hath appointed Heir of all things Hebr. 1.2 by whom also he made the Worlds Q. These are very clear that even the World was Created by Christ But what Scriptures prove the Divinity of Christ against such as falsly deny the same A. And the Word was God John 1 1. Rom. 9.5 Whose are the Fathers and of whom as concerning the Flesh Christ came who is over all God blessed for ever Amen Who being in the Form of God thought it no Robbery to be Equal with God Phil 2.6 And we know that the Son of God is come and hath given us an Understanding 1 John 5.20 that we may know him that is true and we are in him that is true even in his Son Jesus Christ This is the true God and Eternal Life Q. What are the Glorious Names the Scripture gives unto Jesus Christ the Eternal Son of God A And his Name shall be called Wonderful Counsellor The Mighty God Isai. 9.5 The Everlasting Father The Prince of Peace Who is the Image of the Invisible God the First-born of every Creature Col. 1.15 Who being the Brightness of his Glory and the Express Image of his Person or more properly Hebr. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the Greek of his Substance Rev. 19.13 And he was cloathed with a Vesture dipt in Blood and his Name is called The Word of God Q. After what manner was the Birth of Christ Matth. 1.18 A. Now the Birth of Jesus Christ was on this wise When as his Mother Mary was espoused to Joseph before they came together she was found with Child of the Holy Ghost And the Angel said unto her Fear not Mary for thou hast found Favour with God And behold thou shalt conceive in thy Womb and bring forth a Son and shalt call his Name Jesus He shall be Great and shall be called The Son of the Highest The Birth of Christ. and the Lord God shall give unto him the Throne of his Father David Then said Mary unto the Angel How shall this be seeing I know not a Man Luke 1.30 31 32 34 35. And the Angel answered and said unto her The Holy Ghost shall come upon thee and the Power of the Highest shall over-shadow thee Therefore also that Holy Thing that shall be born of thee shall be called the Son of God Q. Was Jesus Christ who was born of the Virgin Mary and supposed to be the Son of Joseph a True and Real Man A. Forasmuch as the Children are Partakers of Flesh and Blood Hebr. 2.14 he also himself took part of the same that through Death he might destroy him that had the Power of Death that is the Devil For verily he took not on him the Nature of Angels Hebr. 2.16 17. but He took on him the Seed of Abraham wherefore in all things it behoved him To be made like unto his Brethren that he might be a Merciful and Faithful High-Priest c. For we have not an High-Priest Hebr. 4.15 which cannot be Touched with the feeling of our Infirmities but was in all Points tempted as we are yet without Sin And the Gift by Grace which is by one Man Jesus Christ Hebr. 5.15 hath abounded unto many But now is Christ risen from the Dead 1 Cor. 15.20 21. and become the First-Fruits of them that slept for since by Man came Death by Man came also the Resurrection of the Dead Q. After what manner doth the Scripture assert the Conjunction and Unity of the Eternal Son of God in and with the Man Christ Jesus A. And the Word was made Flesh John 1.14 and dwelt among us and we beheld his Glory the Glory as of the Only Begotten of the Father full of Grace and Truth For he whom God hath sent speaketh the Words of God John 3.34 for God giveth not the Spirit by Measure unto him Now God Anointed Jesus of Nazareth with the Holy Ghost Acts 10 38. and with Power who went about doing good and healing all that were oppressed of the Devil for God was with him For it pleased the Father that in him should all fulness dwell Col. 1.19 For in him dwelleth all the Fulness of the God-head bodily Col. 2.9 In him are hid all the Treasures of Wisdom and Knowledge Col. 2.3 Q. For what End did Christ appear in the World A. For what the Law could not do Rom. 8.3 in that it was weak through the Flesh God sending his Son in the likeness of sinful Flesh and for Sin condemned Sin in the Flesh. For this Purpose the Son of God was manifested 1 John 3.8 9. That he might destroy the Works of the Devil And ye know that he was manifested To take away our Sins Q. Was Jesus Christ really Crucified and Raised again A. For I delivered unto you first of all that which I also received 1 Cor. 15.3 4. how that Christ died for our Sins according to the Scriptures And that he was buried and that he rose again the third day according to the Scriptures Q. What End do the Scriptures ascribe unto the Coming Death and Sufferings of Christ. Luke 2.30 31 32. A. For mine Eyes have seen thy Salvation which thou hast prepared before the Face of all People A Light to lighten the Gentiles and the Glory of thy People Israel Rom. 3.25 Whom God hath set forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the Remission of Sins that are past through the forbearance of God And walk in Love as Christ also hath loved us and hath given himself for us an Offering Ephes. 5.2 and a Sacrifice to God for a sweet-smelling Savour And having made Peace through the Blood of his Cross by him To Reconcile all things unto himself by him I say whether they be things in Earth or things in Heaven And you that were sometimes alienated and Enemies in your minds by wicked Works yet now hath he reconciled in the Body of his Flesh through Death Col. 1.20 21 22. to present you Holy Vnblamable and Vnreprovable in his Sight Hebr. 9.12 14. Neither by the Blood of Goats and Calves but by his own Blood he entered-in once into the Holy Place having obtained Eternal Redemption for us How much more shall the Blood of Christ who through the Eternal Spirit offer'd himself without Spot to God purge your Consciences from dead Works to serve the Living God 1 Pet. 3.18 For Christ also hath once suffered for Sins the Just for the Unjust that he might bring us to God being put to Death in the Flesh but quickned by the Spirit 1 John 3 16. Hereby perceive we
as is hoped solidly Refuted THESES THEOLOGICAE year 1675 To the CLERGY of what Sort soever unto whose hands these may come but more particularly to the Doctors Professors and Students of Divinity in the Vniversities and Schools of Great Britain whether Prelatical Presbyterian or any other Robert Barclay a Servant of the Lord God and one of those who in Derision are called Quakers Wisheth Vnfeigned Repentance unto the Acknowledgment of the Truth FRIENDS UNto You these following PROPOSITIONS are Offered in which they being Read and Considered in the Fear of the Lord you may perceive that Simple Naked Truth which Man by his Wisdom hath rendred so Obscure and Mysterious that the World is even Burthened with the great and Voluminous Tractates which are made about it and by their Vain Jangling and Commentaries by which it is rendred a hundred fold more Dark and Intricate than of it self it is which Great Learning so accounted of to wit your School Divinity which taketh up almost a Man's whole Life-time to learn brings not a-whit nearer to God neither makes any Man less Wicked or more Righteous than he was Therefore hath God laid aside the Wise and Learned and the Disputers of this World and hath chosen a few despicable and Unlearned Instruments as to Letter-learning as he did Fisher-men of old to publish his pure and naked Truth and to free it of these Mists and Fogs wherewith the Clergy hath Clouded it that the People might Admire and Maintain them And among several others whom God hath Chosen to make known these things seeing also have Received in Measure Grace to be a Dispenser of the same Gospel it seemed good unto me according to my Duty to Offer unto You these Propositions which though short yet are Weighty Comprehending much and declaring what the true Ground of Knowledge is even of that Knowledge which leads to Life Eternal which is here witnessed of and the Testimony thereof left unto the Light of Christ in all your Consciences Farewel R. B. The First Proposition Concerning the true Foundation of Knowledge SEeing the Height of all Happiness is placed in the true Knowledge of God This is Life Eternal to know the true God and Jesus Christ John 17.3 whom thou hast sent the true and right Understanding of this Foundation and Ground of Knowledge is that which is most necessary to be known and believed in the first place The Second Proposition Concerning Immediate Revelation Seeing no Man knoweth the Father but the Son and he to whom the Son Revealeth him Matth. 11.27 and seeing the Revelation of the Son is in and by the Spirit therefore the Testimony of the Spirit is that alone by which the true Knowledge of God hath been is and can be only Revealed Who as by the moving of his own Spirit Converted the Chaos of this World into that Wonderful Order wherein it was in the beginning and Created Man a living Soul to Rule and Govern it so by the Revelation of the same Spirit he hath Manifested himself all along unto the Sons of Men both Patriarchs Prophets and Apostles Which Revelations of God by the Spirit whether by outward Voices and Appearances Dreams or inward Objective Manifestations in the Heart were of old the formal Object of their Faith and remaineth yet so to be since the Object of the Saints Faith is the same in all Ages though set forth under divers Administrations Moreover these Divine Inward Revelations which we make absolutely Necessary for the building up of true Faith neither do nor can ever Contradict the outward Testimony of the Scriptures or right and sound Reason Yet from hence it will not follow that these Divine Revelations are to be subjected to the Examination either of the outward Testimony of the Scriptures or of the Natural Reason of Man as to a more noble or certain Rule and Touch-stone For this Divine Revelation and inward Illumination is that which is evident and clear of it self forcing by its own Evidence and Clearness the well-disposed Understanding to Assent irresistibly moving the same thereunto even as the Common Principles of Natural Truths move and incline the mind to a Natural Assent such as are these That the Whole is greater than the Part That two Contradictory Sayings cannot be both true or false Which is also manifest according to our Adversaries Principle who supposing the possibility of inward Divine Revelations will nevertheless Confess with us that neither Scripture nor sound Reason will Contradict it and yet it will not follow according to them that the Scripture or sound Reason should be subjected to the Examination of the Divine Revelations in the heart The Third Proposition Concerning the Scriptures From these Revelations of the Spirit of God to the Saints have proceeded the Scriptures of Truth which contain 1. A faithful Historical Account of the Actings of God's People in divers Ages with many singular and remarkable Providences attending them 2. A Prophetical Account of several things whereof some are already past and some yet to come 3. A full and ample Account of all the chief Principles of the Doctrine of Christ held forth in divers pretious Declarations Exhortations and Sentences which by the moving of God's Spirit were at several times and upon sundry occasions spoken and written unto some Churches and their Pastors Nevertheless because they are only a Declaration of the Fountain and not the Fountain it self therefore they are not to be esteemed the principal Ground of all Truth and Knowledge nor yet the Adequate Primary Rule of Faith and Manners Nevertheless as that which giveth a true and faithful Testimony of the first Foundation they are and may be esteemed a secondary Rule subordinate to the Spirit from which they have all their Excellency and Certainty For as by the Inward Testimony of the Spirit we do alone truly know them so they testify that the Spirit is that Guide John 16.13 Rom. 8.14 by which the Saints are led into all Truth Therefore according to the Scriptures the Spirit is the first and principal Leader And seeing we do therefore receive and believe the Scriptures because they proceeded from the Spirit therefore also the Spirit is more originally and principally the Rule according to that received Maxim in the Schools Propter quod unumquodque est tale illud ipsum est magis tale Englished thus That for which a thing is such that thing it self is more such The Fourth Proposition Concerning the Condition of Man in the Fall All Adam's Posterity or Mankind both Jews and Gentiles Rom. 5.12 15. as to the first Adam or Earthly Man is fallen degenerated and dead deprived of the sensation or feeling of this inward Testimony or Seed of God and is subject unto the Power Nature and Seed of the Serpent which he sows in mens hearts while they abide in this Natural and Corrupted State from whence it comes that not their words and deeds only but all their
from it and turn it to wantonness making shipwrack of Faith and after having tasted of the Heavenly Gift and being made partakers of the Holy Ghost again fall away Yet such an increase and stability in the Truth may in this life be attained from which there cannot be any Apostacy The Tenth Proposition Concerning the Ministry As by this Gift or Light of God all true Knowledge in things Spiritual is Received and Revealed so by the same as it is manifested and received in the heart by the strength and power thereof every true Minister of the Gospel is Ordained prepared and supplied in the Work of the Ministry and by the leading moving and drawing hereof ought every Evangelist and Christian Pastor to be led and ordered in his labour and work of the Gospel both as to the Place where as to the Person to whom and as to the Times when he is to Minister Moreover who have this Authority may and ought to Preach the Gospel though without humane Commission or Literature as on the other hand who want the Authority of this Divine Gift however Learned or Authorized by the Commissions of Men and Churches are to be esteemed but as Deceivers and not true Ministers of the Gospel Also who have received this holy and unspotted Gift as they have freely received so are they freely to give without Hire or Bargaining far less to use it as a Trade to get Money by it Matth. 10. Yet if God hath called any from their Imployments or Trades by which they acquire their Livelihood it may be lawful for such according to the Liberty which they feel given them in the Lord to receive such Temporals to wit what may be needful to them for Meat and Cloathing as are freely given them by those to whom they have Communicated Spirituals The Eleventh Proposition Concerning Worship All true and acceptable Worship to God is offered in the inward and immediate moving and drawing of his own Spirit which is neither limited to Places Times or Persons For though we be to Worship him always in that we are to fear before him yet as to the outward signification thereof in Prayers Praises or Preachings we ought not to do it where and when we will but where and when we are moved thereunto by the secret Inspirations of his Spirit in our hearts which God heareth and accepteth of and is never wanting to move us thereunto when need is of which he himself is the alone proper Judge All other Worship then both Praises Prayers and Preachings which man sets about in his own Will and at his own Appointment which he can both begin and end at his pleasure do or leave undone as himself sees meet whether they be a prescribed Form as a Liturgy or Prayers conceived Extemporarily by the natural strength and faculty of the mind they are all but Superstitions Will-worship and abominable Idolatry in the sight of God which are to be denied Ezek. 13. Matth. 10.20 Acts 2.4 18 5. rejected and separated from in this day of his Spiritual Arising however it might have pleased him who winked at the times of Ignorance with a respect to the simplicity and integrity of some John 3.6 4.21 and of his own Innocent Seed which lay as it were buried in the hearts of men under the Mass of Superstition To blow upon the dead and dry bones Jude 19. Acts 17.23 and to raise some Breathings and Answer them and that until the Day should more clearly dawn and break forth The Twelfth Proposition Concerning Baptism As there is one Lord and one Faith so there is one Baptism Eph. 4.5 1 Pet. 3.21 Rom. 6.4 Gal. 3.27 Col. 2.12 John 3.30 which is not the putting away the filth of the flesh but the Answer of a good Conscience before God by the Resurrection of Jesus Christ. And this Baptism is a Pure and Spiritual thing to wit the Baptism of the Spirit and Fire by which we are buried with him that being washed and purged from our sins we may walk in Newness of Life 1 Cor. 1.17 Of which the Baptism of John was a figure which was Commanded for a Time and not to Continue for ever As to the Baptism of Infants it is a meer human Tradition for which neither Precept nor Practice is to be found in all the Scripture The Thirteenth Proposition Concerning the Communion or Participation of the body and blood of Christ. The Communion of the Body and Blood of Christ is Inward and Spiritual which is the participation of this flesh and Blood 1 Cor. 10.16 17. John 6.32 33 55. 1 Cor. 5.8 by which the Inward man is daily nourished in the hearts of those in whom Christ dwells Of which things the breaking of Bread by Christ with his Disciples was a Figure which they even used in the Church for a time who had received the Substance for the Cause of the Weak even as Abstaining from things strangled and from blood Acts 15.20 the Washing one anothers feet and the Anointing of the Sick with Oil all which are Commanded with no less Authority and Solemnity than the former John 13.14 yet seeing they are but the shadows of better things James 5.14 they Cease in such as have obtained the Substance The Fourteenth Proposition Concerning the Power of the Civil Magistrate in Matters purely Religious and pertaining to the Conscience Since God hath assumed to himself the Power and Dominion of the Conscience who alone can rightly instruct and govern it therefore it is not lawful for any whatsoever Luke 9.55 56. Matth. 7.12 29. Tit. 3.10 by virtue of any Authority or Principality they bear in the Government of this World To force the Consciences of others And therefore all Killing Banishing Fining Imprisoning and other such things which men are Afflicted with for the alone Exercise of their Conscience or difference in Worship or Opinion proceedeth from the Spirit of Cain the Murtherer and is contrary to the Truth Providing always that no Man under the pretence of Conscience prejudice his Neighbour in his Life or Estate or do any thing destructive to or inconsistent with Human Society in which Case the Law is for the Transgressor and Justice is to be administred upon all without Respect of Persons The Fifteenth Proposition Concerning Salutations and Recreations c. Seeing the Chief End of all Religion is To Redeem Man from the Spirit and vain Conversation of this World and to lead into inward Communion with God before whom if we Fear always we are accounted Happy Eph. 5.11 1 Pet. 1.14 John 5.44 Jer. 10.3 Acts 10.26 Matth. 15.13 Col. 2.8 Therefore all the vain Customs and Habits thereof both in word and deed are to be rejected and forsaken by those who come to this Fear Such as the Taking off the Hat to a Man the Bowings and Cringings of the Body and other such Salutations of that kind with all the foolish and superstitious
Formalities attending them all which Man has invented in his degenerate State to feed his Pride in the vain Pomp and Glory of this World As also the unprofitable Plays frivolous Recreations Sportings and Gaming 's which are invented to pass away the pretious time and divert the mind from the Witness of God in the Heart and from the living Sense of his Fear and from that Evangelical Spirit wherewith Christians ought to be leavened and which leads into Sobriety Gravity and Godly Fear in which as we abide the Blessing of the Lord is felt to attend us in these Actions which we are necessarily engaged in order to the taking care for the Sustenance of the Outward Man AN APOLOGY FOR THE True Christian Divinity Prop. 1 PROPOSITION I. Seeing the Heighth of all Happiness is placed in the true Knowledge of G0D This is Life Eternal John 17.3 to know the true God and Jesus Christ whom thou hast sent the true and right understanding of this Foundation and Ground of Knowledge is that which is most necessary to be known and believed in the first place HE that desireth to acquire any Art or Science seeketh first those Means by which that Art or Science is obtained If we ought to do so in things Natural and Earthly how much more then in Spiritual In this Affair then should our Inquiry be the more diligent because he that Errs in the Entrance is not so easily reduced again into the right Way he that misseth his Road from the beginning of his Journey and is deceived in his first Marks at his first setting forth the greater his Mistake is the more difficult will be his Entrance into the right Way Thus when a Man first proposeth to himself the Knowledge of God from a sense of his own Vnworthiness The Way to the true Knowledge of God and from the great Weariness of his Mind occasioned by the secret Checks of his Conscience and the tender yet real Glances of God's Light upon his heart the Earnest Desires he has to be Redeemed from his present trouble and the fervent Breathings he has to be eased of his disordered Passions and Lusts and to find quietness and peace in the certain Knowledge of God and in the assurance of his Love and Good-will towards him makes his heart Tender and ready to receive any Impression and so not having then a distinct Discerning through Forwardness embraceth any thing that brings present Ease If either through the Reverence he bears to certain Persons or from the secret Inclination to what doth comply with his natural Disposition he fall upon any Principles or Means by which he apprehends he may come to know God and so doth Center himself it will be hard to remove him thence again how wrong soever they may be For the first Anguish being over he becomes more hardy and the Enemy being near creates a false Peace and a certain Confidence which is strengthened by the mind's Vnwillingness to enter again into new Doubtfulness or the former Anxiety of a Search Jewish Doctors and Pharisees Resist Christ. This is sufficiently verified in the Example of the Pharisees and Jewish Doctors who most of all Resisted Christ disdaining to be esteemed Ignorant for this Vain Opinion they had of their Knowledge hindered them from the true Knowledge and the mean People who were not so much pre-occupied with former Principles nor Conceited of their own Knowledge did easily believe Wherefore the Pharisees upbraid them saying Joh. 7.48 49. Have any of the Rulers or Pharisees believed in him But this People which know not the Law are accursed This is also abundantly proved by the Experience of all such as being secretly touched with the Call of God's Grace unto them do apply themselves unto false Teachers where the Remedy proves worse than the Disease because instead of knowing God or the things relating to their Salvation aright they drink-in wrong Opinions of him from which it 's harder to be disentangled than while the Soul remains a Blank or Tabula Rasa For they that conceit themselves Wise are worse to deal with than they that are Sensible of their Ignorance Nor hath it been less the Device of the Devil the great Enemy of Mankind to perswade men into wrong Notions of God than to keep them altogether from Acknowledging him the latter taking with few because odious but the other having been the constant Ruine of the World For there hath scarce been a Nation found but hath had some Notions or other of Religion so that not from their denying any Deity but from their Mistakes and Misapprehensions of it hath proceeded all the Idolatry and Superstition of the World Yea hence even Atheism it self hath proceeded for these many and various Opinions of God and Religion being so much mixed with the Guessings and uncertain Judgments of Men have begotten in many the Opinion that there is no God at all This and much more that might be said may shew how dangerous it is to miss in this first Step All that come not in by the door are accounted as Thieves and Robbers Again How needful and desirable that Knowledge is which brings Life Eternal Epictetus Epictetus sheweth saying Excellently well Cap. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know that the main Foundation of Piety is this to have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right Opinions and Apprehensions of God This therefore I judged necessary as a First Principle in the first place to Affirm and I suppose will not need much further Explanation nor Defence as being generally acknowledged by all and in these things that are without Controversy I love to be brief as that which will easily Commend it self to every Man's Reason and Conscience And therefore I shall proceed to the Next Proposition which though it be nothing less certain yet by the Malice of Satan and Ignorance of many comes far more under Debate PROPOSITION II. Of Immediate Revelation Prop. 2 Seeing no man knoweth the Father but the Son and he to whom the Son Revealeth him Matth. 11.27 And seeing the Revelation of the Son is in and by the Spirit therefore the Testimony of the Spirit is that alone by which the True Knowledge of God hath been is and can be onely Revealed Who as by the Moving of his own Spirit he disposed the Chaos of this World into that Wonderful Order wherein it was in the beginning and Created Man a living Soul to Rule and Govern it so by the Revelation of the same Spirit he hath manifested himself all along unto the Sons of men both Patriarchs Prophets and Apostles which Revelation of God by the Spirit whether by outward Voices and Appearances dreams or inward objective Manifestations in the heart were of old the formal Object of their Faith and remain yet so to be since the Object of the Saints Faith is the same in all Ages though held forth under divers Administrations Moreover these divine inward Revelations which
the Letter of the Scripture the Traditions of Churches the Works of Creation and Providence whence they are able to Deduce strong and undeniable Arguments which may be true in themselves are yet not to be Esteemed Christians according to the certain and infallible Definition above-mentioned And if the Inward and Immediate Revelation of God's Spirit in the heart in such as have been altogether Ignorant of some and but very little skill'd in others of these Means of attaining Knowledge hath brought them to Salvation Then it will necessarily and evidently follow By Revelation is the true Knowledge of God that Inward and Immediate Revelation is the only sure and certain Way to attain the true and saving Knowledge of God But the First is true Therefore the Last Now as this Argument doth very strongly Conclude for this way of Knowledge and against such as deny it so herein it is the more considerable because the Propositions from which it is Deduced are so Clear that our very Adversaries cannot deny them For as to the first it is acknowledged that many Learned men may be and have been damned And as to the second who will deny but many Illiterate men may be and are saved Nor dare any Affirm that none come to the Knowledge of God and Salvation by the Inward Revelation of the Spirit without these other outward Means unless they be also so bold as to exclude Abel Seth Noah Abraham Job Abel Seth Noah c. Instanced and all the holy Patriarchs from true Knowledge and Salvation § IV. I would however not be understood as if hereby I excluded those other means of Knowledge from any use or service to man it is far from me so to Judge as in the Next Proposition concerning the Scriptures shall more plainly appear The Question is not What may be profitable or helpful but What is absolute Necessary Many things may contribute to further a Work which yet are not that main thing that makes the Work go on The sum then of what is said amounts to this that where the true inward Knowledge of God is through the Revelation of his Spirit there is all neither is there any absolute necessity of any other But where the best highest and most profound Knowledge is without this there is nothing as to the obtaining of the great End of Salvation This Truth is very effectually Confirmed by the first part of the Proposition it self which in few words comprehendeth divers unquestionable Arguments which I shall in brief Subsume First That there is no Knowledge of the Father but by the Son Secondly That there is no Knowledge of the Son but by the Spirit Thirdly That by the Spirit God hath always Revealed himself to his Children Fourthly That these Revelations were the formal Object of the Saints Faith And lastly That the same continueth to be the Object of the Saints Faith to this day Of each of these I shall speak a little particularly and then proceed to the latter part § V. As to the first viz. That there is no knowledg of the Father but Assert I by the Son It will not need much probation being founded upon the plain words of Scripture Proved and is therefore a fit Medium to draw the rest of our Assertions from For the Infinite and most Wise God who is the Foundation Root and Spring of all Operation hath wrought all things by his Eternal Word and Son This is that WORD that was in the beginning with God and was God John 1.1 2 3. by whom all things were made and without whom was not any thing made that was made Eph. 3.9 This is that Jesus Christ by whom God created all things by whom and for whom all things were created that are in heaven and in earth visible and invisible whether they be thrones or dominions or principalitys or powers Col. 1.16 Who therefore is called The First-born of every Creature Col. 1.15 As then that Infinite and Incomprehensible Fountain of Life and Motion operateth in the Creatures by his own Eternal Word and Power so no Creature has Access again unto him but in and by the Son according to his own express words No man knoweth the Father but the Son and he to whom the Son will Reveal him Matth. 11.27 Luk. 10.22 And again he himself saith I am the Way the Truth and the Life no man cometh unto the Father but by me Joh. 14.6 Hence he is fitly called The Mediator betwixt God and Man For having been with God from all Eternity being himself God and also in Time partaking of the Nature of man through him is the goodness and love of God conveyed to mankind and by him again man receiveth and partaketh of these Mercies Hence is easily deduced the Probation of this first Assertion thus If no man knoweth the Father but the Son and he to whom the Son will Reveal him then there is no Knowledge of the Father but by the Son But No man knoweth the Father but the Son Therefore There is no knowledge of the Father but by the Son The first part of the Antecedent are the plain words of Scripture The Consequence thereof is undeniable except one would say that he hath the knowledge of the Father while yet he knows him not which were an Absurd Repugnance Again If the Son be the Way the Truth and the Life and that no man cometh unto the Father but by him then there is no Knowledge of the Father but by the Son But the First is true Therefore the Last The Antecedent are the very Scripture-words The Consequence is very Evident For how can any know a thing who useth not the Way without which it is not Knowable But it is already proved that there is no other Way but by the Son so that whoso uses not that Way cannot Know him neither Come unto him § VI. Having then laid down this First Principle I come to the Second viz. That there is no Knowledge of the Son but by the Spirit or Assert II that the Revelation of the Son of God is by the Spirit Where it is to be noted that I always speak of the saving Proved certain and necessary Knowledge of God which that it cannot be acquired otherways than by the Spirit doth also appear from many clear Scriptures For Jesus Christ in and by whom the Father is Revealed doth also Reveal himself to his Disciples and Friends in and by his Spirit as his Manifestation was sometimes outward when he testified and witnessed for the Truth in this World and approved himself Faithful throughout So being now withdrawn as to the outward man he doth teach and instruct mankind inwardly by his own Spirit He standeth at the door and knocketh and whoso heareth his Voice and openeth he comes in to such Rev. 3.20 Of this Revelation of Christ in him Paul speaketh Gal. 1.16 in which he placeth the Excellency of his Ministry and the Certainty of his Calling And
bury out of their sight as the noisom and useless thing however acceptable it hath been when actuated and moved by the Soul Lastly Whatsoever Query III is Excellent What is his Work whatsoever is Noble whatsoever is Worthy whatsoever is Desirable in the Christian Faith is Ascribed to this Spirit without which it could no more subsist than the outward World without the Sun Hereunto have all true Christian in all Ages attributed their Strength and Life It is by this Spirit that they avouch themselves to have been Converted to God to have been Redeemed from the world to have been Strengthened in their Weakness Comforted in their Afflictions Confirmed in their Temptations Imboldened in their Sufferings and Triumphed in the midst of all their Persecutions Yea the Writings of all true Christians are full of the Great and Notable things The Great and Notable Acts that have been and are performed by the Spirit in all Ages which they all affirm themselves to have done by the Power and Vertue and Efficacy of the Spirit of God working in them It is the Spirit that quickeneth Joh. 6.63 It was the Spirit that gave them Vtterance Acts 2.4 It was the Spirit by which Stephen spake that the Jews were not able to Resist Acts 6.10 It is such as walk after the Spirit that receive no Condemnation Rom. 8 1. It is the Law of the Spirit that makes free v. 2. It is by the Spirit of God dwelling in us that we are Redeemed from the Flesh and from the Carnal mind v. 9. It is the Spirit of Christ dwelling in us that quickeneth our mortal bodies v. 11. It is through this Spirit that the deeds of the body are Mortified and Life Obtained v. 13. It is by this Spirit that we are Adopted and cry ABBA Father v. 15. It is this Spirit that beareth witness with our spirits that we are the Children of God v. 16. It is this Spirit that helpeth our infirmities and maketh intercession for us with groanings which cannot be uttered v. 26. It is by this Spirit that the glorious things which God hath laid up for us which neither outward ear hath heard nor outward eye hath seen nor the heart of man conceived by all his Reasonings are Revealed unto us 1 Cor. 2.9 10. It is by this Spirit that both Wisdom and Knowledge and Faith and Miracles and Tongues and Prophecies are obtained 1 Cor. 12.8 9 10. It is by this Spirit that we are all baptized into one body v. 13. In short what thing relating to the Salvation of the Soul and to the Life of a Christian is rightly performed or effectually obtained without it And what shall I more say for the time would fail me to tell of all those things which the holy Men of old have Declared and the Saints of this day do witness themselves to Enjoy by the virtue and power of this Spirit dwelling in them Truly my Paper could not contain those many Testimonies whereby this Truth is Confirmed Wherefore besides what is above-mentioned out of the Fathers whom all pretend to Reverence and those of Luther and Melanchthon I shall deduce yet one observable Testimony out of Calvin because not a few of the followers of his Doctrine do refuse and deride and that as it is to be feared because of their own Non-experience thereof this way of the Spirit 's In-dwelling as uncertain and dangerous that so if neither the Testimony of the Scripture nor the Sayings of others nor right Reason can move them they may at least be Reproved by the words of their own Master who saith in the third Book of his Institutions cap. 2. on this wise But they alledge It is a bold presumption for any one to pretend to an undoubted Knowledge of God's Will Calvin of the Necessity of the Spirit 's In-dwelling in us which saith he I should grant unto them if we should ascribe so much to our selves as to subject the Incomprehensible Counsel of God to the Rashness of our Vnderstandings But while we simply say with Paul That we have received not the spirit of this world but the Spirit which is of God by whose Teaching we know those things that are given us of God what can they prate against it without Reproaching the Spirit of God For if it be a horrible Sacriledge to accuse any Revelation coming from him either of a Lie of Vncertainty or Ambiguity in Asserting its Certainty wherein do we offend But they cry out That it is not without great temerity that we dare so boast of the Spirit of Christ. Who would believe that the Sottishness of these men were so great who would be Esteemed the Masters of the World that they should so fail in the first Principles of Religion Verily I could not believe it if their own Writings did not Testify so much Paul accounts those the Sons of God who are acted by the Spirit of God but these will have the Children of God acted by their own Spirits without the Spirit of God He will have us call God Father the Spirit dictating that Term unto us which only can witness to our spirits that we are the Sons of God These though they cease not to Call upon God do nevertheless demit the Spirit by whose guiding he is rightly to be called upon He denies them to be the Sons of God or the Servants of Christ who are not led by his Spirit but these feign a Christianity that needs not the Spirit of Christ. He makes no hope of the blessed Resurrection unless we feel the Spirit residing in us but these feign a hope without any such a feeling But perhaps they will Answer That they deny not but that it is necessary to have it only of modesty and humility we ought to deny and not acknowledge it What means he then when he Commands the Corinthians to Try themselves if they be in the Faith To examine themselves whether they have Christ whom whosoever acknowledges not dwelling in him is a Reprobate By the Spirit which he hath given us saith John we know that he abideth in us And what do we then else but call in question Christ his promise while we would be esteemed the Servants of God without his Spirit Without the Spirit 's Presence Christianity must cease which he declared he would pour-out upon all his Seeing these things are the first Grounds of Piety it is miserable blindness to accuse Christians of Pride because they dare glory of the Presence of the Spirit without which glorying Christianity it self could not be But by their Example they declare how truly Christ spake saying That his Spirit was unknown to the World and that those only acknowledge it with whom it remains Thus far Calvin If therefore it be so why should any be so Foolish as to deny or so Vnwise as not to seek aster this Spirit which Christ hath promised shall dwell in his Children They then that do suppose the Indwelling
follow that that Measuring is so Certain as the Demonstration it self or that the Demonstration would be Vncertain without it § XVI But to make an end I shall add one Argument to prove That this Inward Immediate Objective Revelation which we have pleaded for all along is the only sure certain and unmoveable Foundation of all Christian Faith which Argument when well weighed I hope will have weight with all sorts of Christians and it is this That which all Professors of Christianity of whatsoever kind are forced ultimately to recur unto Immediate Revelation of all Christian Faith the Immoveable Foundation when pressed to the last That for and because of which all other Foundations are Recommended and Accounted worthy to be believed and without which they are granted to be of no weight at all must needs be the only most true certain and unmoveable Foundation of all Christian Faith But Inward Immediate Objective Revelation by the Spirit is that which all Professors of Christianity of whatsoever kind are forced ultimately to recur unto c. Therefore c. The Proposition is so Evident that it will not be denied The Assumption shall be proved by parts Papists Foundation their Church and Tradition Why And first As to the Papists They place their Foundation in the Judgment of the Church and Tradition If we press them to say Why they believe as the Church doth Their Answer is Because the Church is always led by the Infallible Spirit So here the Leading of the Spirit is the utmost Foundation Again If we ask them Why we ought to trust Tradition They Answer Because those Traditions were delivered us by the Doctors and Fathers of the Church which Doctors and Fathers by the Revelation of the Holy Ghost Commanded the Church to observe them Here again all lands in the Revelation of the Spirit And for the Protestants and Socinians both which acknowledge the Scriptures to be the Foundation and Rule of their Faith Protestants and Socinians make the Scriptures their Ground and Foundation Why the one as subjectively influenced by the Spirit of God to use them the other as managing them with and by their own Reason Ask both or either of them Why they trust the Scriptures and take them to be their Rule Their Answer is Because we have in them the Mind of God delivered unto us by those to whom these things were inwardly immediately and objectively Revealed by the Spirit of God And not because this or that man wrote them but because the Spirit of God dictated them Christians by Name and not by Nature hold Revelations ceased contrary to Scripture It is strange then that men should render that so Vncertain and Dangerous to follow upon which alone the Certain Ground and Foundation of their own Faith is built Or that they should shut themselves out from that holy fellowship with God which only is enjoyed in the Spirit in which we are commanded both to walk and live If any reading these things find themselves moved by the strength of these Scripture-Arguments to Assent and Believe such Revelations necessary and yet find themselves Strangers to them which as I observed in the beginning is the Cause that this is so much gainsaid and contradicted Let them know that it is not because it is Ceased to become the Priviledge of every Christian that they do not feel it but rather because they are not so much Christians by Nature as by Name And let such know that the Secret Light which shines in the heart and reproves Vnrighteousness is the small beginnings of the Revelations of God's Spirit which was first sent into the World to Reprove it of sin Joh 16.8 And as by forsaking Iniquity thou com'st to be acquainted with that Heavenly Voice in thy heart thou shalt feel as the Old Man the Natural Man that savoureth not the things of God's Kingdom is put off with his evil and corrupt Affections and Lusts I say thou shalt feel the New Man the Spiritual Birth and Babe Raised which hath its Spiritual Senses and can Prop. 3 see feel taste handle and smell the things of the Spirit but till then the Knowledge of things Spiritual is but as an Historical Faith Who wants his Sight sees not the Light But as the Description of the Light of the Sun or of curious Colours to a blind Man who though of the largest Capacity cannot so well understand it by the most acute and lively Description as a Child can by Seeing them So neither can the Natural man of the largest Capacity by the best words even Scripture words so well understand the Mysteries of God's Kingdom as the least and weakest Child who tasteth them by having them Revealed inwardly and objectively by the Spirit Wait then for this in the small Revelation of that pure Light which first Reveals things more known and as thou becom'st fitted for it thou shalt Receive more and more and by a living Experience easily Refute their Ignorance who ask How dost thou know that thou art acted by the Spirit of God which will appear to thee a Question no less Riculous than to ask one whose Eyes are open How he knows the Sun shines at Noon-day And though this be the surest and certainest way to answer all Objections yet by what is above-written it may appear that the mouths of all such Opposers as deny this Doctrine may be shut by Vnquestionable and Vnanswerable Reasons PROPOSITION III. Concerning the Scriptures From these Revelations of the Spirit of God to the Saints have proceeded the SCRIPTURES of TRUTH which contain I. A faithful Historical Account of the Actings of God's People in divers Ages with many singular and remarkable Providences attending them II. A Prophetical Account of several things whereof some are already past and some yet to come III. A full and Ample Account of all the Chief Principles of the Doctrine of Christ held forth in divers pretious Declarations Exhortations and Sentences which by the Moving of God's Spirit were at several Times and upon sundry Occasions spoken and written unto some Churches and their Pastors Nevertheless because they are only a Declaration of the Fountain and not the Fountain it self therefore they are not to be Esteemed the Principal Ground of all Truth and Knowledge nor yet the Adequate Primary Rule of Faith and Manners Yet because they give a true and faithful Testimony of the first Foundation they are and may be esteemed a Secondary Rule Subordinate to the Spirit from which they have all their Excellency and Certainty For as by the Inward Testimony of the Spirit we do alone truly know them so they Testify that the Spirit is that Guide John 16.13 Rom. 8.14 by which the Saints are led into all Truth Therefore according to the Scriptures the Spirit is the First and Principal Leader Seeing then that we do therefore receive and believe the Scriptures because they proceeded from the Spirit for the very
strange ways seeing according to this most true Doctrine the Gospel reacheth all of whatsoever Condition Age or Nation Eleventhly It is Really and Effectively though not in so many words Cons. 11 yet by deeds established and confirmed by all the Preachers Promulgators and Doctors of the Christian Religion that ever were or now are even by those that otherways in their Judgment Oppose this Doctrine in that they all wherever they have been or are or whatsoever People Place or Country they come to do preach to the People and to every Individual among them That they may be saved Intreating and Desiring them to believe in Christ who hath died for them So that what they deny in the general they acknowledge of every particular there being no man to whom they do not preach in order to Salvation telling him Jesus Christ calls and wills him to believe and be saved and that if he refuse he shall therefore be Condemned and that his Condemnation is of himself Such is the Evidence and Vertue of Truth that it constrains its Adversaries even against their wills to plead for it Cons. 12 Lastly According to this Doctrine the former Argument used by the Arminians and Evited by the Calvinists concerning Every man's being bound to believe that Christ died for him is by altering the Assumption rendred Invincible thus That which every man is bound to believe is True But Every man is bound to believe that God is merciful unto him Therefore c. This Assumption no man can deny seeing his Mercies are said to be over all his Works And herein the Scripture every where declares the Mercy of God to be in that he Invites and Calls sinners to Repentance and hath opened a way of Salvation for them so that though those men be not bound to believe the History of Christ's Death and Passion who never came to know of it yet they are bound to believe that God will be Merciful to them if they follow his Ways and that he is Merciful unto them in that he Reproves them for Evil and Incourages them to good Neither ought any man to believe that God is unmerciful to him or that he hath from the beginning Ordained him to come into the World that he might be left to his own evil Inclinations Our Adversaries unmerciful Assertion of God and so do wickedly as a means appointed by God to bring him to Eternal Damnation which were it true as our Adversaries affirm it to be of many Thousands I see no reason why a man might not believe for certainly a man may believe the Truth As it manifestly appears from the thing it self that these good and excellent Consequences follow from the belief of this Doctrine so from the Probation of them it will yet more evidently appear To which before I come it is requisite to speak somewhat concerning the State of the Controversy which will bring great light to the matter For from the not right understanding of a matter under Debate sometimes both Arguments on the one hand and Objections on the other are brought which do no way hit the Case and hereby also our Sense and Judgment therein will be more fully understood and opened § XII First then by this Day and Time of Visitation which we say Quest. 1 God gives unto all during which they may be saved The Stating of the Question we do not understand the Whole Time of every man's Life though to some it may be extended even to the very hour of Death as we see in the Example of the Thief Converted upon the Cross but such a season at least as sufficiently exonerateth God of every man's Condemnation which to some may be sooner and to others later according as the Lord in his Wisdom sees meet So that many men may out-live this day after which there may be no possibility of Salvation to them That many may out-live the Day of God's Visitation and God justly suffers them to be hardned as a just punishment of their Vnbelief and even raises them up as Instruments of Wrath and makes them a Scourge one against another Whence to men in this Condition may be fitly applied those Scriptures which are abused to prove That God incites men necessarily to sin This is notably express'd by the Apostle Rom. 1. from v. 17. to the end but especially vers 28. And even as they did not like to retain God in their knowledge God gave them up to a Reprobate Mind to do those things which are not Convenient That many may out-live this Day of God's gracious Visitation unto them is shewn by the Example of Esau Hebr. 12.16 17. who sold his Birth-right so he had it once and was capable to have kept it but afterwards when he would have inherited the Blessing he was Rejected This appears also by Christ's weeping over Jerusalem Luke 19.42 saying If thou hadst known in this thy day the things that belong unto thy peace but now they are hid from thine Eyes Which plainly imports a Time when they might have known them which now was removed from them though they were yet alive But of this more shall be said hereafter § XIII Secondly By this Seed Grace and Word of God and Light Quest. 2 wherewith we say every man is Inlightned and hath a measure of it which strives with them in order to Save them and which may by the stubbornness and wickedness of man's Will be quenched bruised wounded pressed-down slain and crucified we understand not the proper Essence and Nature of God precisely taken which is not Divisible into parts and measures as being a must Pure Simple Being void of all Composition or Division and therefore can neither be resisted hurt wounded crucified or slain by all the Efforts and Strength of men The Light what it is and its Properties described But we understand a Spiritual Heavenly and Invisible Principle in which God as Father Son and Spirit dwells a measure of which Divine and Glorious Life is in all men as a Seed which of its own nature draws invites and inclines to God And this we call Vehiculum Dei or the Spiritual body of Christ Vehiculum DEI. the flesh and blood of Christ which came down from Heaven of which all the Saints do feed and are thereby nourished unto Eternal Life And as every unrighteous Action is witnessed against and reproved by this Light and Seed so by such Actions it is hurt wounded and slain and resiles or flees from them even as the flesh of men flees from that which is of a contrary nature to it Now because it is never separated from God nor Christ but wherever it is God and Christ are as wrapped up therein therefore and in that respect as it is Resisted God is said to be Resisted and where it is born down God is said to be pressed as a Cart under sheaves and Christ is said to be slain and crucified And on the contrary as
Legal Acceptation As first in that of 1 Cor. 6.11 But ye are washed but ye are sanctified but ye are justified as I before have proved which also many Protestants are forced to acknowledge Neither diffide we saith Thysius because of the most great and strict Connexion Thysius Disp. de Just. Thes. 3. that Justification doth sometimes seem also to Comprehend Sanctification as a Consequence as in Rom. 8.30 Tit. 3.7 1 Cor. 6.11 And such sometimes were ye Zanchius in cap. 2. ad Eph. ver 4. loc de Just. but ye are washed c. Zanchius having spoken concerning this sense of Justification adds saying There is another signification of the word viz. for a man from Unjust to be made Just even as sanctified signifies from unholy to be made holy In which signification the Apostle said in the place above-cited And such were some of you c. that is of unclean ye are made holy and of unjust ye are made just by the Holy Spirit for Christ's sake in whom ye have believed Of this signification is that Rev. 22.11 Let him that is just be just still that is really from just become more just even as from unjust he became just And according to this signification the Fathers and especially Augustine have Interpreted this word H. Bullinger Thus far he H. Bullinger on the same place 1 Cor. 6. speaketh thus By divers words saith he the Apostle signifies the same thing when he saith ye are washed ye are sanctified ye are justified Proof II Secondly In that Excellent Saying of the Apostle so much observed Rom. 8.30 Whom he called them he also justified and whom he justified them he also glorified This is commonly called the Golden Chain as being acknowledged to Comprehend the Method and Order of Salvation And therefore if Justified were not understood here in its proper signification of being made just Sanctification would be excluded out of this Chain Righteousness the only Medium by which from our Calling we pass to Glorification And truly it is very worthy of observation that the Apostle in this succinct and compendious Account makes the word Justified to comprehend all betwixt Calling and Glorifying thereby clearly insinuating that the being really Righteous is that only Medium by which from our Calling we pass to Glorification All for the most part do acknowledge the word to be so taken in this place and not only so but most of those who oppose are forced to acknowledge that as this is the most proper so the most common Signification of it thus divers famous Protestants do acknowledge We are not saith D. Chamierus such Impertinent Esteemers of words as to be ignorant nor yet such importunate Sophists as to deny that the words of Justification and Sanctification do infer one another yea we know that the Saints are chiefly for this Reason so called D. Chamier Tom. 3. de Sanct. l. 10. c. 1. because that in Christ they have received Remission of Sins and we read in the Revelation Let him that is just be just still which cannot be understood except of the fruit of Inherent Righteousness Nor do we deny but perhaps in other places they may be promiscuously taken especially by the Father I take saith Beza the name of Justification largely Beza in cap. 3. ad Tit. vers 7. so as it comprehends whatsoever we acquire from Christ as well by Imputation as by the Efficacy of the Spirit in sanctifying us So likewise is the word of Justification taken Rom. 8.30 Melanchthon saith Melancht in Apol. Confes. Aug. that to be justified by Faith signifies in Scripture not only to be pronounced Just but also of Unrighteous to be made Righteous Also some Chief Protestants though not so clearly yet in part hinted at our Doctrine whereby we ascribe unto the Death of Christ Remission of Sins and the work of Justification unto the Grace of the Spirit acquired by his Death Boraeus in Gen. c. 15. ad verb Credidit Abraham Deo pag. 161. Martinus Boraeus explaining that place of the Apostle Rom. 4.25 Who was given for our sins and rose again for our Justification saith There are two things beheld in Christ which are necessary to our Justification the one is his Death the other is his Arising from the dead By his Death the sins of this World behoved to be Expiated By his Rising from the dead it pleased the same goodness of God to give the Holy Spirit whereby both the Gospel is believed and the Righteousness lost by the fault of the first Adam is restored And afterwards he saith The Apostle expresseth both parts in these words Who was given for our sins c. In his Death is beheld the Satisfaction for sin in his Resurrection the Gift of the Holy Spirit by which our Justification is perfected And again the same man saith elsewhere Idem lib. 3. Reg. cap. 9. v. 4. pag. 681. Both these kinds of Righteousness are therefore contained in Justification neither can the one be separate from the other So that in the Definition of Justification the Merit of the Blood of Christ is included both with the Remission of sins and with the gift of the Holy Spirit of Justification and Regeneration Martinus Bucerus saith Seeing by one sin of Adam the world was lost Bucerus in Rom. 4. ad ver 16. the Grace of Christ hath not only abolished that one sin and death which came by it but hath together taken away those infinite sins and also led into full Justification as many as are of Christ so that God now not only Remits unto them Adam 's sin and their own but also gives them therewith the Spirit of a solid and perfect Righteousness Righteousness a Conformity to the Image of the First-begotten which renders us Conform unto the Image of the First-Begotten And upon these words by Jesus Christ he saith We always judge that the whole benefit of Christ tends to this that we might be strong through the Gift of Righteousness being rightly and orderly adorned with all virtue that is restored to the Image of God And lastly William Forbes our Country-man W. Forbes in Considerat Modest. de Just. lib. 2. Sect 8. Bishop of Edinburgh saith Whensoever the Scripture makes mention of the Justification before God as speaketh Paul and from him besides others Augustin it appears that the word Justify necessarily signifies not only to pronounce Just in a Law sense but also really and inherently to make Just because that God doth otherways justify a wicked man than Earthly Judges For he when he Justifies a wicked or unjust man How God justifies the Wicked doth indeed pronounce him as these also do but by pronouncing him Just because his Judgment is according to Truth he also makes him really of Unjust to become Just. And again the same man upon the same occasion answering the more rigid Protestants who say That God first justifies and
then makes just he adds But let them have a care lest by too great and empty subtilty unknown both to the Scriptures and the Fathers they lessen and diminish the weight and dignity of so great and Divine a Benefit so much celebrated in the Scripture to wit Justification of the Wicked For if to the formal Reason of Justification of the Ungodly doth not at all belong his Justification so to speak i. e. his being made Righteous then in the Justification of a sinner although he be justified yet the stain of sin is not taken away but remains the same in his Soul as before Justification And so notwithstanding the benefit of Justification he remains as before Unjust and a Sinner and nothing is taken away but the Guilt and obligation to Pain and the Offence and Enmity of God through non-Imputation But both the Scriptures and Fathers do affirm that in the Justification of a sinner their sins are not only remitted forgiven covered not imputed but also taken away blotted out cleansed washed purged and very far removed from us as appears from many places of the Holy Scriptures The same Forbes shews us at length in the following Chapter that this was the Confessed Judgment of the Fathers out of the Writings of those who hold the contrary Opinion some whereof out of him I shall note Calvin Inst. l. 3. c. 11. § 15. As First Calvin saith That the Judgment of Augustine or at lest his manner of speaking is not throughout to be received who although he took from man all praise of Righteousness and ascribed all to the Grace of God yet he refers Grace to Sanctification by which we are Regenerate through the Spirit unto newness of life Chemnitius saith That they do not deny but that the Fathers take the word Justify for Renewing Chemnitius in Exam. Concil Trid. de Just. p. 129. by which works of Righteousness are wrooght in us by the Spirit And p. 130. I am not ignorant that the Fathers indeed often use the word Justify in this signification to wit of making just Zanchius saith That the Fathers and chiefly Augustine interpret the word Justify according to this signification Zanchius in cap. 2. ad Eph. ver 4. loc de Just. Thes. 1.5 to wit of making Just so that according to them to be Justified was no other than of Unjust to be made Just through the Grace of God for Christ. He mentioneth more but this may suffice to our purpose Assert I § VIII Having thus sufficently proved that by Justification is to be understood a really being made Righteous I do boldly affirm and that not only from a Notional Knowledge Christ revealed and formed in the Soul of a man is the formal Cause of man's Justification but from a real inward experimental Feeling of the thing that the Immediate Nearest or Formal Cause if we must in Condescendence to some use this word of a man's Justification in the sight of God is the Revelation of Jesus Christ in the Soul changing altering and renewing the mind by whom even the Author of this inward Work thus formed and revealed we are truly justified and accepted Proof I in the sight of God For it is as we are thus covered and cloathed with him in whom the Father is always well-pleased that we may draw near to God and stand with Confidence before his Throne being purged by the blood of Jesus inwardly poured into our Souls and cloathed with his life and righteousness therein revealed And this is that Order and Method of Salvation held forth by the Apostle in that Divine saying Rom. 5.10 For if when we were Enemies we were reconciled to God by the Death of his Son much more being Reconciled we shall be saved by his Life For the Apostle first holding forth the Reconciliation wrought by the Death of Christ wherein God is near to receive and redeem man holds forth his Salvation and Justification to be by the Life of Jesus Now that this Life is an Inward Spiritual thing revealed in the Soul whereby it is renewed and brought forth out of Death where it naturally has been by the Fall and so quickned and made alive unto God the same Apostle shews Eph. 2.5 Even when we were dead in Sins and Trespasses he hath quickned us together in Christ by whose Grace ye are saved and hath raised us up together Now this none will deny to be the Inward Work of Renovation and therefore the Apostle gives that Reason of their being saved by Grace which is the inward Vertue and Power of Christ in the Soul but of this place more hereafter Of the Revelation of this Inward Life the Apostle also speaketh 2 Cor. 4.10 That the Life also of Jesus might be made manifest in our bodies and v. 11. That the Life also of Jesus might be made manifest in our mortal flesh Now this inward Life of Jesus is that whereby as is before observed he saith We are saved Secondly That it is by this Revelation of Jesus Christ and the New Proof II Creation in Vs that we are Justified doth evidently appear from that Excellent Saying of the Apostle included in the Proposition it self Tit. 3.5 According to his mercy he hath saved us by the washing of Regeneration and Renewing of the Holy Ghost c. Now that whereby we are saved that we are also no doubt Justified by which words are in this respect Synonymous The Immediate Cause of Justification is the inward Work of Regeneration Here the Apostle clearly ascribes the Immediate Cause of Justification to this inward work of Regeneration which is Jesus Christ Revealed in the Soul as being that which formally states us in a capacity of being Reconciled with God the Washing or Regeneration being that inward Power and Vertue whereby the Soul is cleansed and cloathed with the Righteousness of Christ so as to be made fit to appear before God Thirdly This Doctrine is manifest from 2 Cor. 13.5 Examine your own Proof III selves whether ye be in the faith prove your own selves know ye not your own selves how that Jesus Christ is in you except ye be Reprobates First It appears here how earnest the Apostle was that they should know Christ in them so that he presses this Exhortation upon them and inculcates it three times Secondly The Cause of Reprobation is Christ not known by Inward Revelation he makes the Cause of Reprobation or Not-justification the Want of Christ thus Revealed and known in the Soul whereby it necessarily follows by the Rule of Contraries where the parity is alike as in this case it is evident that Where Christ is inwardly known there the persons subjected to him are Approved and Justified For there can be nothing more plain than this that if we must know Christ in us except we be Reprobates or Vnjustified persons that if we do know him in us we are not Reprobates and consequently Justified ones Like unto
but this they say is subjective and not objective of which before As to what is subjoined of the Inward Call of the Spirit Answ. in that they make it not Essential to a True Call but a Supererogation as it were it sheweth how little they set by it since those they admit to the Ministry are not so much as questioned in their Trials whether they have this or not Yet in that it hath been often mentioned The Call of the Spirit preferred to any other by Primitive Protestants especially by the primitive Protestants in their Treatises of this Subject it sheweth how much they were secretly Convinced in their minds that this Inward Call of the Spirit was most Excellent and preferrable to any other and therefore in the most noble and heroick Acts of the Reformation they laid claim unto it so that many of the primitive Protestants did not scruple both to despise and disown this Outward * Succession Call when urged by the Papists against them But now Protestants having gone from the Testimony of the Spirit plead for the same Succession and being pressed by those Modern Protestants denying the Call by the Spirit whom God now raiseth up by his Spirit to Reform these many Abuses that are among them with the Example of their Fore-fathers practice against Rome they are not at all ashamed utterly to deny that their Fathers were Called to their Work by the Inward and Immediate Vocation of the Spirit cloathing themselves with that Call which they say their Fore-fathers had as Pastors of the Roman Church For thus not to go further affirmeth * Who gives himself out Doctor and Professor of the Sacred Theology at Franequer Nicolaus Arnoldus in a Pamphlet written against the same Propositions called A Theologick Exercitation Sect. 40. averring That they pretended not to an Immediate Act of the Holy Spirit but Reformed by the virtue of the Ordinary Vocation which they had in the Church as it then was to wit that of Rome c. § IX Many Absurdities do Protestants fall into by deriving their Ministry thus through the Church of Rome As first Absurdities Protestants fall into by deriving their Ministry through the Church of Rome They must acknowledge her to be a True Church of Christ though only Erroneous in some things which Contradicts their Fore-fathers so frequently and yet truly calling her Anti-Christ Secondly They must needs acknowledge that the Priests and Bishops of the Romish Church are True Ministers and Pastors of the Church of Christ as to the Essential part else they could not have been fit Subjects for that Power and Authority to have resided in neither could they have been Vessels capable to receive that power and again Transmit it to their Successors Thirdly It would follow from this that the Priests and Bishops of the Romish Church are yet really true Pastors and Teachers for if Protestant-Ministers have no Authority but what they received from them and since the Church of Rome is the same she was at that time of the Reformation in doctrine and manners and she has the same power now she had then and if the power lie in the Succession then these Priests of the Romish Church now which derive their Ordination from those Bishops that Ordained the First Reformers have the same Authority which the Successors of the Reformed have and consequently are no less Ministers of the Church than they are But how shall this Agree with that Opinion which the primitive Protestants had of the Romish Priests and Clergy to whom Luther did not only deny any Power or Authority Luther affirmed that a Woman might be a Preacher but contrariwise affirmed That it was wickedly done of them to assume to themselves only this Authority to Teach and be Priests and Ministers c. For he himself affirmed That every good Christian not only men but even women also is a Preacher § X. But against this Vain Succession as asserted either by Papists or Protestants The pretended Succession of Papists and Protestants Exploded as a necessary thing to the Call of a Minister I Answer That such as plead for it as a sufficient or necessary thing to the Call of a Minister do thereby sufficiently declare their Ignorance of the Nature of Christianity and how much they are strangers to the Life and Power of a Christian Ministry which is not entail'd to Succession as an outward Inheritance and herein as hath been often before observed they not only make the Gospel not better than the Law but even far short of it For Jesus Christ as he regardeth not any distinct particular Family or Nation in the gathering of his Children but only such as are joined to and leavened with his own pure and righteous Seed so neither regards he a bare outward Succession where his pure immaculate and righteous Life is wanting for that were all one He took not in the Nations within the New Covenant that he might suffer them to fall into the Old Errors of the Jews or to approve them in these Errors but that he might gather unto himself a pure people out of the Earth The Jews Error of Abraham's outward Succession Now this was the great Error of the Jews to think they were the Church and People of God because they could derive their Outward Succession from Abraham whereby they reckoned themselves the Children of God as being the Off-spring of Abraham who was the Father of the Faithful But how severely doth the Scripture rebuke this vain and frivolous pretence Telling them That God is able of the stones to raise Children unto Abraham and that not the outward Seed but those that were found in the Faith of Abraham are the true Children of faithful Abraham Far less then can this Pretence hold among Christians seeing Christ rejects all outward Affinity of that kind Matth. 12.48 c. Mark 3 33. c. These saith he are my Mother Brethren and Sisters who do the Will of my Father which is in heaven And again He looked round about him and said who shall do the Will of God these said he are my Brethren So then such as do not the Commands of Christ as are not found Cloathed with his Righteousness are not his Disciples and That which a man hath not he cannot give to another and its clear that no Man nor Church though truly Called of God and as such having the Authority of a Church and Minister can any longer retain that Authority than they retain the power The Form of Godliness is entailed to the Power and Substance and not the Substance to the Form life and righteousness of Christianiy for the Form is entailed to the Power and Substance and not the Substance to the Form So that when a Man ceaseth inwardly in his heart to be a Christian where his Christianity must lie by turning to Satan and becoming a Reprobate he is no more a Christian though he
As this manner of Separating men for the Ministry is nothing like the Church in the Apostles days so great Evils have and do follow upon it For first Parents seeing both the honour and profit that attends the Clergy do allot their Children sometimes from their Infancy to it and so breed them up on purpose And others come to Age upon the same Account betake them to the same Trade and having these natural and acquired Parts that are judged the Necessary Qualifications of a Minister are thereby Admitted and so are bred up in Idleness and Pleasure thinking it a disgrace for them to work with their hands onely if they study a little out of their Books to make a Discourse once or twice in a week During the Running of an Hour glass whereas the Gift The Clergy's Study out of Books the Gift of God Neglected Grace and Spirit of God to call gift and qualify for the Ministry is neglected and overlooked And many Covetous Corrupt Earthly Carnal men having a meer shew and form but strangers to and utterly ignorant of the inward work of Grace upon their hearts are Brought-in and Intrude themselves and so through them death barrenness and darkness and by consequence Superstition Error and Idolatry hath entred and leavened the Church And they that will narrowly observe shall find that it was thus the Apostasy came to take place of the truth of which I could give many Examples which for brevity's sake I omit For so the Office Reverence and Respect due to it was annexed to the meer Name so that when once a man was Ordain'd a Bishop or a Priest he was heard and believed though he had nothing of the Spirit Power and Life that the true Apostles and Ministers were in that in a short time the Succession came to be of the Name and Title and the Office was thereto annexed and not of the nature vertue and life Which in effect made them to Cease to be the Ministry Ministers of Christ but onely a Shadow and vain Image of it The Marred Church Compar'd to Thesci pieced Boat which also decaying was in some Ages so Metamorphosed that not onely the Substance was lost but the very Form wholly vitiated alterated and marred that it may be far better said of the pretended Christian Church as was disputed of Theseus's Boat which by the piecing of many new pieces of timber was wholly Altered whether indeed it were the same or another But in case that the first had been of Oak and the last pieces put in but of rotten Fir and that also the Form had been so far changed as to be nothing like the first I think it would have suffered no Dispute but might have easily been concluded to be quite another retaining nothing but the Name and that also Vnjustly Secondly The Abuse following the Distinction of Laity and Clergy from this distinction of Laity and Clergy this Abuse also followes that good honest mechanick men and others who have not learned the Art and Trade of Preaching and so are not Licentiated according to these Rules they prescribe unto themselves such I say being possessed with a false Opinion that it is not lawful for them to meddle with the Ministry nor that they are any ways fit for it because of the defect of that Literatur do thereby neglect the Gift in themselves and quench many times the pure breathings of the Spirit of God in their hearts which if given way to might have proved much more for the Edification of the Church than many of the Cunned Sermons of the Learned And so by this means the Apostles Command and Advice is slighted who exhorteth 1 Thess. 5.19 20. Not to quench the Spirit nor despise prophesying Both Protestants and Papists exclude Mechanick men from Preaching who greatly contributed to Reformation And all this is done by men pretending to be Christians who glory that the first Preachers and Propagators of their Religion were such kind of plain Mechanick men and Illiterate And even Protestants do no less than Papists Exclude such kind of men from being Ministers among them and thus limit the Spirit and Gift of God though their Fathers in opposition to Papists asserted the contrary and also their own Historys declare how that kind of Illiterate men did without Learning by the Spirit of God greatly contribute in divers places to the Reformation By this it may appear that as in Calling and Qualifying so in Preaching and Praying and the other particular steps of the Ministry every true Minister is to know the Spirit of God by its vertue and Life to accompany and assist him But because this relates to Worship I shall speak of it more largely in the next Proposition which is concerning Worship The last thing to be considered and inquired into is concerning the Maintenance of a Gospel-Minister But before I proceed I judge it fit to speak something in short concerning the Preaching of Women and to declare what we hold in that matter Seing Male and Female are one in Christ Jesus and that he gives his Spirit no less to the one Womens publick Preaching and Praying Asserted than to the other when God moveth by his Spirit in a Woman we judge it no ways unlawful for her to preach in the Assemblies of God's People Neither think we that of Paul 1 Cor. 14.34 to reprove the Inconsiderate and Talkative Women among the Corinthians who troubled the Church of Christ with their unprofitable Questions or that 1 Tim. 2.11 That Women ought to learn in all silence not usurping authority over the man any ways Repugnant to this Doctrine because it 's clear that Women have Prophesied and Preached in the Church else had the saying of Joel been badly applied by Peter Acts 2.17 And seeing Paul himself in the same Epistle to the Corinthians giveth Rules how Women should behave themselves in their publick preaching and praying it would be a manifest Contradiction if that place were other ways taken in a larger sense and the same Paul speaks of a Woman that laboured with him in the work of the Gospel and it is written that Philip had four Daughters that prophesied Acts 21.9 And lastly it hath been observed that God hath effectually in this day Converted many Souls by the Ministry of Women and by them also Quest. IV frequently Comforted the Souls of his Children which manifest experience puts the thing beyond all Controversy Ministers Maintenance but now I shall proceed to speak of the Maintenance of Ministers The Ministers Food and their Maintenance Stated § XXVIII We freely acknowledge as the Proposition holds forth that there is an Obligation upon such to whom God sends or among whom he raiseth up a Minister that if need be they Minister to his necessities Secondly That it is lawful for him to receive what is necessary and convenient To prove this I need not insist for our Adversaries will readily grant
who covet no man's silver gold or garments who seek no man's goods but seek them and the Salvation of their Souls whose hands supply their own necessities working honestly for Bread to themselves and their Families And if at any time they be called of God so as the Work of the Lord hinder them from the use of their Trades take what is freely given them by such to whom they have communicated Spirituals and having Food and Raiment are therewith content Such were the holy Prophets and Apostles as appears from Matth. 10.8 Act. 20.33 34 35. 1 Tim. 6.8 5. But the Ministers our Adversaries plead for are such as not having freely received will not freely give but are Covetous doing that which they ought not for filthy lucre's sake as to preach for Hire and divine for Money and look for their gain from their Quarter and prepare War against such as put not into their Mouths c. Greedy dogs which can never have enough Shepherds who feed themselves and not the flock eating the fat and cloathing themselves with the Wool making Merchandize of Souls and following the Way of Balaam that loved the Wages of Vnrighteousness Such were the false Prophets and Apostles Isa. 56.11 Ezech. 34.2 3 8. Mic. 3.5 11. Tit. 1.10 11. 2 Pet. 2. verses 1 2 3 14 15. And in a word We are for a holy Spiritual pure and living Ministry True Ministers Life and Qualification where the Ministers are both called qualified and ordered acted and influenced in all the steps of their Ministry by the Spirit of God which being wanting we judge they Cease to be the Ministers of Christ. But they judging this Life Grace and Spirit no Essential part of their Ministry are therefore for the upholding of an humane carnal dry barren fruitless and dead Ministry of which alas we have seen the fruits in the most part of their Churches of whom that saying of the Lord is certainly verified Jer. 23.32 I sent them not nor commanded them therefore they shall not profit this people at all saith the LORD PROPOSITION XI Prop. 11 Concerning Worship All true and acceptable Worship to God is offered in the inward and immediate moving and drawing of his own Spirit What the true Worship is that is Acceptable to God which is neither limited to places times nor persons For though we be to worship him always and that we are continually to Fear before him yet as to the outward signification thereof in Prayers Praises or Preachings we ought not to do it in our own will where and when we will but where and when we are moved thereunto by the stirring and secret Inspiration of the Spirit of God in our hearts How to be performed which God heareth and accepteth of and is never wanting to move us thereunto when need is of which he himself is the alone proper Judge All other Worship then both praises prayers or preachings Superstition and Will-worship which man sets about in his own Will and at his own Appointment which he can both begin and end at his pleasure do or leave undone as himself seeth meet whether they be a prescribed Form as a Liturgy c. or prayers conceived extempore by the natural strength and faculty of the mind they are all but Superstitions Will-Worship and abominable Idolatry in the sight of God Idolatry which are now to be denied and rejected and separated from in this day of his Spiritual Arising However it might have pleased him who winked at the Times of Ignorance with a respect to the Simplicity and Integrity of some and of his own innocent Seed which lay as it were buried in the hearts of men under that Mass of Superstition to blow upon the dead and dry bones and to raise some Breathings of his own and Answer them and that until the Day should more clearly dawn and break forth § I. THE Duty of man towards God lieth chiefly in these Two Generals 1. In an holy Conformity to the pure Law and Light of God so as both to forsake the evil and be found in the practice of these perpetual and moral precepts of righteousness and equity And 2. In rendering that Reverence Honour and Adoration to God that he requires and demands of us which is comprehended under Worship Of the former we have already spoken as also of the different Relations of Christians as they are distinguished by the several measures of Grace received and given to every one and in that respect have their several Offices in the body of Christ which is the Church Now I come to speak of Worship or of those Acts whether private or publick general or particular whereby man renders to God that part of his Duty which relates immediately to him And as Obedience is better than Sacrifice so neither is any Sacrifice acceptable but that which is done according to the Will of him to whom it is offered But men finding it Easier to sacrifice in their own wills than obey God's Will have heaped up Sacrifices without Obedience and thinking to deceive God as they do one another True Worship and Duty to God-ward Corrupted give him a shew of Reverence Honour and Worship while they are both inwardly estranged and alienated from his holy and righteous life and wholly strangers to the pure Breathings of his Spirit in which the acceptable Sacrifice and Worship is only offered up Hence it is that there is not any thing relating to Man's Duty towards God which among all sorts of people hath been more Vitiated and in which the Devil hath more prevailed than in abusing man's mind concerning this thing and as among many others so among those called Christians nothing hath been more out of order and more Corrupted as some Papists and all Protestants do acknowledge As I freely Approve whatsoever the Protestants have Reformed from Papists in this respect so I meddle not at this time with their Controversies about it only it suffices me with them to deny as no part of the true Worship of God that abominable Superstition and Idolatry the Popish Mass The Popish Mass Idolatry deny'd with all their Trumpery the Adoration of Saints and Angels the Veneration of Relicks the Visitation of Sepulchres and all these other superstitious Ceremonies Confraternities and endless Pilgrimages of the Romish Synagogue Which all may suffice to Evince to Protestants that Anti-Christ hath wrought more in this than in any other part of the Christian Religion and so it concerns them narrowly to Consider whether herein they have made a clear and perfect Reformation If Protestants have made a perfect Reformation as to which stands the Controversie betwixt them and us For we find many of the branches lopped off by them but the Root yet remaining to wit a Worship acted in and from man's will and spirit and not by and from the Spirit of God for the true Christian and Spiritual Worship of God hath been so
early lost and man's Wisdom and Will hath so quickly and throughly mixed it self herein that both the Apostasy in this respect hath been greatest and the Reformation here-from as to the evil Root most difficult Therefore let not the Reader suddenly stumble at the account of our Proposition in this matter but hear us patiently in this respect Explain our selves and I hope by the Assistance of God to make it appear that though our manner of Speaking and Doctrine seem most singular and different from all other sorts of Christians yet it is most according to the purest Christian Religion and indeed most needful to be observed and followed And that there be no ground of Mistake for that I was necessitate to speak in few words and therefore more obscurely and dubiously in the Proposition it self it is fit in the first place to Explain and hold forth our Sense and Clear the State of the Controversie § II. And first let it be considered that what is here affirmed I. What Worship here is spoken to is spoken of the Worship of God in Gospel-times and not of the Worship that was under or before the Law For the particular Commands of God to men then are not sufficient to Authorize us now to do the same things else we might be supposed at present acceptably to offer Sacrifice as they did which all acknowledge to be Ceased So that what might have been both commendable and acceptable under the Law may justly now be charged with Superstition yea and Idolatry So that impertinently in this respect doth Arnoldus rage against this Proposition Exercit. Theolog. Sect. 44. saying That I deny all publick Worship and that according to me such as in Enoch 's time publickly began to call upon the Name of the Lord and such as at the Command of God went twice up to Jerusalem to Worship and that Anna Simeon Mary c. were Idolaters because they used the publick Worship of these times Such a Consequence is most Impertinent and no less foolish and absurd than if I should infer from Paul's Expostulating with the Galatians for their returning to the Jewish Ceremonies that he therefore Condemned Moses and all the Prophets as foolish and ignorant Ceremonies under the Law were not Essential to true Worship because they used those things the forward man not heeding the different Dispensations of times ran into this Impertinency Though a Spiritual Worship might have been and no doubt was practised by many under the Law in great simplicity yet will it not follow that it were no Superstition to use all those Ceremonies that they used which were by God dispensed to the Jews not as being Essential to true Worship or Necessary as of themselves for transmitting and entertaining an holy Fellowship betwixt him and his people but in Condescension to them who were inclinable to Idolatry Albeit then in this as in most other things the Substance was enjoyed under the Law by such as were Spiritual indeed yet was it Vailed and surrounded with many Rites and Ceremonies which is no ways lawful for us to use now under the Gospel II. True Worship is not limited to time to place or persons § III. Secondly Albeit I say that this Worship is neither limited to times places nor persons yet I would not be understood as if I intended the putting away of all set Times and Places to Worship God forbid I should think of such an Opinion Nay we are none of those that forsake the Assembling of our selves together but have even certain Times and Places in which we carefully Meet together nor can we be driven there-from by the Threats or Persecutions of men to Wait upon God Necessity of Meetings and Worship him To meet together we think necessary for the people of God because so long as we are cloathed with this outward Tabernacle there is a necessity to the entertaining of a Joint and Visible Fellowship and bearing of an outward Testimony for God and seeing of the faces one of another that we concur with our persons as well as spirits To be accompanied with that inward love and unity of spirit doth greatly tend to encourage and refresh the Saints But the Limitation we condemn is that whereas the Spirit of God should be the immediate Actor 1. Will-Worship doth limit the Spirit of God Mover Perswader and Influencer of man in the particular Acts of Worship when the Saints are met together this Spirit is limited in its Operations by setting up a particular man or men to preach and Pray in man's Will and all the rest are excluded from so much as believing that they are to Wait for God's Spirit to move them in such things and so they neglecting that which should quicken them in themselves and not Waiting to feel the pure breathings of God's Spirit so as to obey them are led meerly to depend upon the Preacher and hear what he will say Secondly In that these peculiar men come not thither to Meet with the Lord 2 True Teaching of the Word of God and to Wait for the inward Motions and Operations of his Spirit and so to pray as they feel the Spirit to breath through them and in them and to preach as they find themselves acted and moved by God's Spirit and as he gives utterance so as to speak a word in season to refresh weary Souls and as the present Condition and State of the peoples hearts requires suffering God by his Spirit both to prepare peoples hearts and also give the Preacher to speak what may be fit and seasonable for them But he hath hammered together in his Closet according to his own Will Priests Preach by hap-hazzard their studied Sermons by his humane Wisdom and Literature and by stealing the words of Truth from the letter of the Scriptures and patching together other mens writings and observations so much as will hold him speaking an Hour while the glass runs and without Waiting or feeling the inward Influence of the Spirit of God he declaimes that by hap-hazzard whether it be fit or seasonable for the peoples Condition or no and when he has ended his Sermon he saith his Prayer also in his own Will and so there is an end of the business Which Customary Worship as it is no ways acceptable to God so how unfruitful it is and unprofitable to those that are found in it the present Condition of the Nations doth sufficiently declare It appears then that we are not against set Times for Worship as Arnoldus against this Proposition sect 45. no less impertinently alledgeth offering needlesly to prove that which is not denied only these Times being Appointed for outward Conveniency we may not therefore think with the Papists that these Days are Holy and lead people into a superstitious Observation of them being perswaded Whether Days are Holy that all days are alike holy in the sight of God And albeit it be not my present
purpose to make a long digression concerning the Debates among Protestants concerning the first day of the Week commonly called the Lord's day yet forasmuch as it comes fitly in here I shall briefly signifie our sense thereof § IV. We not seeing any ground in Scripture for it Of the first day of the Week commonly called the Lord's Day cannot be so superstitious as to believe that either the Jewish Sabbath now continues or that the First Day of the Week is the Anti-Type thereof or the true Christian Sabbath which with Calvin we believe to have a more Spiritual sense and therefore we know no moral Obligation by the fourth Command or elsewhere to keep the first day of the Week more as any other or any Holiness Inherent in it But first forasmuch as it is most necessary that there be some Time set apart for the Saints to Meet together to Wait upon God and that secondly it is fit at some times they be freed from their other outward Affairs and that Thirdly Reason and Equity doth allow that servants and beasts have some time allowed them to be eased from their continual labour and that fourthly it appears that the Apostles and primitive Christians did use the First Day of the Week for these purposes We find our selves sufficiently moved for these Causes to do so also without superstitiously straining the Scriptures for another Reason which that it is not to be there found many Protestants yea Calvin himself upon the fourth Command hath abundantly evinced And though we therefore Meet and abstain from Working upon this day yet doth not that hinder us from having Meetings also for Worship at other Times § V. Thirdly Though according to the Knowledge of God revealed unto us by the Spirit through that more full Dispensation of Light which we believe the Lord hath brought about in this day we judge it our duty to hold forth that Pure and Spiritual Worship which is acceptable to God and answerable to the Testimony of Christ and his Apostles and likewise to Testify against and deny not only manifest Superstition and Idolatry but also all formal Will-worship which stands not in the Power of God yet I say we do not deny the whole Worship of all those The Worship in th' Apostasy that have born the Name of Christians even in the Apostasy as if God had never heard their prayers nor accepted any of them God forbid we should be so void of Charity The latter part of the Proposition sheweth the Contrary And as we would not be so Absurd on the one hand to conclude because of the Errors and Darkness that many were covered and surrounded with in Babylon that none of their Prayers were heard or accepted of God so will we not be so unwary on the other as to conclude that because God heard and pityed them so we ought to continue in these Errors and Darkness and not come out of Babylon when it is by God discovered unto us The Popish Mass and Vespers I do believe to be The Popish Mass and Vespers Bernard and Bonavent Taulerus Thomas à Kempis have tasted of the Love of God as to the matter of them Abominable Idolatry and Superstition and so also believe the Protestants yet will either I or they affirm that in the darkness of Popery no upright-hearted men though zealous in these Abominations have been heard of God or accepted of him Who can deny but that both Bernard and Bonaventur Taulerus Thomas à Kempis and divers others have both known and tasted of the love of God and felt the Power and Vertue of God's Spirit working with them for their Salvation And yet ought we not to forsake and deny those Superstitions which they were found in The Calvinistical Presbyterians do much upbraid and I say not without Reason the formality and deadness of the Episcopalian and Lutheran Liturgies The Bishops Liturgy and yet as they will not deny but there have been some good men among them so neither dare they refuse but that when that good step was brought in by them of turning the publick prayers into the vulgar Tongues though continued in a Liturgy it was acceptable to God and sometimes accompanied with his Power and Presence yet will not the Presbyterians have it from thence concluded that the Common-Prayers should still continue so likewise though we should confess that through the mercy and wonderful Condescension of God there have been Vpright in heart both among Papists and Protestants yet can we not therefore Approve of their Way in the general or not go on to the upholding of that Spiritual Worship which the Lord is calling all to and so to the testifying against whatsoever stands in the way of it § VI. Fourthly To come then to the State of the Controversy as to the Publick Worship Assemblies of Worship in publick described we judge it the Duty of all to be diligent in the Assembling of themselves together and what we have been and are in this matter our Enemies in Great Britain who have used all means to hinder our Assembling together to worship God may bear witness And when Assembled the great Work of one and all ought to be to Wait upon God and returning out of their own Thoughts and Imaginations to feel the Lord's Presence and know a gathering into his Name indeed where he is in the midst according to his Promise And as every one is thus gathered and so Met together inwardly in their spirits as well as outwardly in their persons there the secret Power and Vertue of Life is known to refresh the Soul and the pure motions and breathings of God's Spirit are felt to arise from which as words of Declaration prayers or praises arise the acceptable Worship is known which edifies the Church and is well-pleasing to God And no man here limits the Spirit of God nor bringeth forth his own cunned and gathered Stuff but every one puts that forth It s Glorious Dispensation which the Lord puts into their hearts and it 's uttered forth not in man's Will and Wisdom but in the Evidence and Demonstration of the Spirit and of Power Yea though there be not a word spoken yet is the true Spiritual Worship performed and the Body of Christ edified yea it may and hath often fall'n out among us that divers Meetings have past without one word and yet our Souls have been greatly edified and refreshed and our hearts wonderfully overcome with the secret sense of God's Power and Spirit which without words hath been ministred from one Vessel to another This is indeed strange and incredible to the meer natural and carnally-minded men who will be apt to judge all time lost where there is not something spoken that 's obvious to the outward senses and therefore I shall insist a little upon this subject as one that can speak from a Certain Experience and not by meer hear-say of this wonderful and glorious
to Rejoice therefore even that we are sensible of this Power that hath often-times laid hold upon our Adversaries and made them yield unto us and join with us and confess to the Truth before they had any distinct or discursive Knowledge of our Doctrines So that sometimes many at one Meeting have been thus Convinced and this Power would sometimes also reach to and wonderfully Work even in little Children to the Admiration and Astonishment of many § IX Many are the blessed Experiences which I could relate of this Silence and manner of Worship Yet silence is no Law but words may follow yet do I not so much commend and speak of Silence as if he had a Law in it to shut out praying or preaching or tied ourselves thereunto not at all for as our Worship consisteth not in the words so neither in silence as silence but in an holy dependence of the mind upon God from which dependance Silence necessarily follows in the first place until words can be brought forth which are from God's Spirit And God is not wanting to move in his Children to bring forth Words of Exhortation or Prayer when it is needful so that of the many Gatherings and Meetings of such as are Convinced of the Truth there is scarce any in whom God raiseth not up some or other to Minister to his Brethren that there are few Meetings that are altogether silent For when many are Met together in this one Life and Name it doth most naturally and frequently excite them to pray to and praise God and stir up one another by mutual Exhortation and Instructions yet we judge it needful there be in the first place some times of Silence during which every one may be gathered inward to the Word and Gift of Grace from which he that Ministreth may receive Strength to bring forth what he Ministreth and that they that hear may have a sense to discern betwixt the precious and the vile and not to hurry into the Exercise of these things so soon as the Bell rings as other Christians do Yea and we doubt not but assuredly know that the Meeting may be good and refreshful though from the sitting down to the rising up thereof there hath not been a word as outwardly spoken and yet Life may have been known to abound in each Particular and an inward growing up therein No absolute Necessity for words thô from the life at times and thereby yea so as words might have been spoken acceptably and from the life yet there being no absolute Necessity laid upon any so to do all might have chosen rather quietly and silently to possess and enjoy the Lord in themselves Which is very sweet and comfortable to the Soul that hath thus learned to be gathered out of all its own thoughts and workings to feel the Lord to bring forth the Will and the Deed which many can declare by a blessed Experience Though indeed it cannot but be hard for the Natural man to receive or believe this doctrine and therefore it must be rather by a sensible Experience and by coming to make proof of it than by Arguments that such can be Convinced of this thing seeing it is not enough to believe it if they come not also to enjoy and possess it Yet in Condescension to and for the sake of such as may be the more willing to Apply themselves to the practice and experience hereof that they found their understandings Convinced of it and that it is founded upon Scripture and Reason I find a freedom of mind to add some few Considerations of this kind for the Confirmation hereof besides what is before mentioned of our Experience § X. That to wait upon God and to watch before him To Wait and Watch Commanded in the Scriptures is a Duty incumbent upon all I suppose none will deny and that this also is a Part of Worship will not be called in question since there is scarce any other so frequently commanded in the Holy Scriptures as may appear from Psal. 27.14 37. v. 7. 34. Prov. 20.22 Isai. 30.18 Hosea 12.6 Zach. 3.8 Matth. 24.42 25.13 26.41 Mark 13.33 35. 37. Luke 21.36 Acts 1.4 20.31 1 Cor. 16.13 Col. 4.2 1 Thess. 5.6 2 Tim. 4.5 1 Pet. 4.7 Also this Duty is often recommended with very great and precious Promises as Psal. 25.3 37.9 69.6 Isai. 40.31.42 23. Lam. 3.25 26. They that wait upon the Lord shall renew their strength c. Now how is this Waiting upon God or Watching before him but by his Silence of which we have spoken Which as it is in it self a great and principal Duty so it necessarily in Order both of Nature and Time preceedeth all other But that it may be the better and more perfectly understood as it is not only an outward Silence of the Body but an inward Silence of the Mind from all its own Imaginations and self-Cogitations let it be considered according to Truth and to the Principles and Doctrines heretofore affirmed and proved that Man is to be considered in a twofold respect to wit in his Natural unregenerate and fal'n State and in his Spiritual and Renewed Condition from whence ariseth that distinction of the Natural and Spiritual man so much used by the Apostle and heretofore spoken of Also these two Births of the mind proceed from the two Seeds in man respectively to wit the Good Seed and the Evil And from the Evil Seed doth not only proceed all manner of Gross and abominable Wickedness and Profanity but also Hypocrisy and these Wickednesses which the Scripture calls spiritual Whence wickednesses rise that are spirituals because it is the Serpent working in and by the natural man in things that are spiritual which having a shew appearance of good are so much the more hurtful dangerous as it is Satan transformed transforming himself into an Angel of Light And therefore doth the Scripture so pressingly and frequently as we have heretofore had occasion to observe shut out and exclude the Natural man from meddling with the things of God denying his Endeavours therein though acted and performed by the most eminent of his parts as of Wisdom and Vtterance Also this spiritual Wickedness is of two sorts though both one in kind as proceeding from one Root yet different in their Degrees and in the Subjects also sometimes The one is From whence all Heresies did spring when as the Natural man is meddling in and working in the things of Religion doth from his own Conceptions and Divinations affirm or propose Wrong and Erroneous Notions and Opinions of God and things spiritual and invent superstitions ceremonies observations and rites in Worship from whence have sprung all the Heresies and Superstitions that are among Christians The other is when as the Natural Man from a meer Conviction of his understanding doth in the forwardness of his own Will and by his own natural strength without the influence and leading of
Spirit and Will and not from in and by the Power of God he sinneth in all and is not accepted of God Prov. 21. ver 4. For hence both The ploughing and praying of the wicked is sin as also whatever a man acts in and from the Spirit and Power of God having his Vnderstanding and Will influenced and moved by it whether it be Actions Religious Civil or even Natural he is accepted in so doing in the sight of God and is blessed in them From what is said it doth appear Ja. 1.25 how frivolous and impertinent their Objection is that say They Wait upon God in praying and preaching To pray and preach without the Spirit is Offence to God since Waiting doth of it self imply a passive Dependence rather than an Acting And since it is and shall yet be more shewen that preaching and praying without the Spirit is an Offending of God not a Waiting upon him and that praying and preaching by the Spirit pre-supposes necessarily a silent Waiting for to feel the motions and influence of the Spirit to lead thereunto and lastly that in several of these places where praying is commanded as Matth. 26.41 Mark 13.33 Luke 21.36 1 Pet. 4.7 Watching is specially prefixed as a previous preparation thereunto so that we do well and certainly conclude that since Waiting and Watching is so particularly commanded and recommended and this cannot be truly performed but in this inward Silence of the mind from mens own Thoughts and Imaginations This Silence is and must necessarily be a special and principal part of God's Worship § XII But Secondly II. This silent Waiting the Devil cannot counterfeit The Excellency of this silent Waiting upon God doth appear In that it is impossible for the Enemy viz. the Devil to Counterfeit it so as for any Soul to be deceived or deluded by him in the Exercise thereof Now in all other matters he may mix himself-in with the natural Mind of Man and so by transforming himself he may deceive the Soul by busying it about things perhaps innocent in themselves while yet he keeps them from beholding the Pure Light of Christ and so from knowing distinctly his Duty and doing of it For that Envious Spirit of man's Eternal Happiness knoweth well how to accommodate himself and fit his Snares for all the several Dispositions and Inclinations of men if he find one not fit to be engaged with gross Sins or worldly Lusts but rather averse from them and Religiously inclined he can fit himself to beguile such an one by suffering his Thoughts and Imaginations to run upon Spiritual matters and so hurry them to work act and meditate in their own Wills For he well knoweth that so long as Self bears rule and the Spirit of God is not the principal and chief Actor Man is not put out of his reach so therefore he can accompany Prop. 10 the Priest to the Altar the Preacher to the Pulpit the Zelot to his Prayers yea the Doctor and Professor of Divinity to his Study and there he can chearfully suffer him to labour and work among his Books Altar Prayers Pulpit Study cannot shut the Devil out yea and help him to find out and invent subtle Distinctions and Quiddities by which both his mind and others through him may be kept from heeding God's Light in the Conscience and waiting upon him There is not any Exercise whatsoever wherein he cannot enter and have a chief place so as the Soul many times cannot discern it except in this alone for he can only work in and by the natural man and his Faculties by secretly acting upon his Imaginations and Desires c. and therefore when he to wit the natural man is silent there he must also stand And therefore when the Soul comes to this Silence and as it were is brought to Nothingness as to her own workings then the Devil is shut out for the pure Presence of God and shining of his Light he cannot abide because so long as a man is thinking and meditating as of himself he cannot be sure but the Devil is Influencing him therein but when he comes wholly to be silent as the Pure Light of God shines in upon him then he is sure that the Devil is shut out for beyond the Imaginations he cannot go which we often find by sensible Experience For he that of Old is said to have come to the gathering together of the Children of God is not wanting to come to our Assemblies And indeed he can well enter and work in a Meeting that 's Silent only as to words either by keeping the Minds in various Thoughts and Imaginations or by stupifying them so as to overwhelm them with a spirit of heaviness and slothfulness but when we Retire out of all and are Turned in both by being diligent and watchful upon the one hand and also silent and retired out of all our Thoughts upon the other as we abide in this sure place we feel our selves out of his Reach Yea often-times the Power and Glory of God will break forth and appear just as the bright Sun through many Clouds and Mists to the dispelling of that Power of Darkness which will also be sensibly felt seeking to cloud and darken the Mind and wholly to keep it from purely Waiting upon God § XIII Thirdly The Excellency of this Worship doth appear in that It can neither be stopped III. The Worship of the Quakers not stopt nor interrupted by Men nor Devils nor interrupted by the malice of Men or Devils as all others can Now Interruptions and Stoppings of Worship may be understood in a twofold respect either as we are hindered from Meeting as being outwardly by Violence separated one from onother or when permitted to Meet together as we are interrupted by the Tumult Noise and Confusion which such as are malicious may use to molest or distract us Now in both these respects this Worship doth greatly overpass all others For how far soever people be separate or hindred from coming together yet as every one is inwardly gathered to the measure of Life in himself there is a secret Vnity and Fellowship enjoyed which the Devil and all his Instruments can never break or hinder But Secondly it doth as well appear as to these Molestations which occur when we are met together what advantage this true and Spiritual Worship gives us beyond all others seeing in despite of a Thousand Interruptions and Abuses one of which were sufficient to have stopped all other sorts of Christians we have been able through the Nature of this Worship to keep it Vninterrupted as to God and also at the same time to shew forth an Example of our Christian patience towards all even oftentimes to the reaching and convincing of our Opposers For there is no sort of Worship used by others which can subsist though they be permitted Prop. 11 to Meet unless they be either Authorized and Protected by the Magistrate or defend
neither doth his Worship consist in it or need either the Wisdom Glory Riches or Splendor of this World to beautify or adorn it nor yet the outward Power or Arm of flesh to maintain uphold or protect it but it is and may be performed by those that are spiritually minded notwithstanding all Opposition Violence and Malice of men because it being purely Spiritual it is out of the reach of Natural men to interrupt or molest it Even as Jesus Christ the Author thereof did enjoy and possess his Spiritual Kingdom while oppressed persecuted and rejected of men and as in despite of the Malice and Rage of the Devil he spoiled principalities and powers Triumphing over them and through death destroyed him that had the power of death that is the Devil so also all his Followers both can and do Worship him Col. 2.15 not only without the Arm of flesh to protect them but even when oppressed For their Worship being Spiritual is by the Power of the Spirit defended and maintained but such Worships as are carnal and consist in carnal and outward Ceremonies and Observations Carnal Worships cannot stand without the Arm of Flesh. need a Carnal and outward Arm to protect them and defend them else they cannot stand and subsist And therefore it appears that the several Worships of our Opposers both Papists and Protestants are of this kind and not the true Spiritual and New Covenant-worship of Christ because as hath been observed they cannot stand without the Protection or Countenance of the outward Magistrate neither can be performed if there be the least Opposition For they are not in the Patience of Jesus to serve and worship him with sufferings ignominies calumnies and reproaches And from hence have sprung all those Wars Fightings and Blood-shed among Christians while each by the Arm of flesh endeavoured to defend and protect their own Way and Worship and from this also sprung up that Monstrous Opinion of Persecution of which we shall speak more at length hereafter § XV. But Fourthly The Nature of this Worship IV. True Worship in Spirit Establisht by Christ. which is performed by the Operation of the Spirit the Natural man being silent doth appear from these words of Christ Joh. 4.23 24. But the hour cometh and now is when the true Worshippers shall Worship the Father in Spirit and in Truth for the Father seeketh such to Worship him God is a Spirit and they that Worship him must Worship him in Spirit and in Truth This Testimony is the more specially to be observed for that it is both the first chiefest and most ample Testimony which Christ gives us of his Christian Worship as different and contradistinguished from that under the Law For first he sheweth that the Season is now come wherein the Worship must be in Spirit and in Truth for the Father seeketh such to Worship him so then it is no more a Worship consisting in outward Observations to be performed by man at set Times or Opportunities which he can do in his own will and by his own natural strength for else it would not differ in Matter but only in some Circumstances from that under the Law Next as for a Reason of this Worship we need not to give any other and indeed none can give a better than that which Christ giveth The Reason Christ gives for a Worship in Spirit which I think should be sufficient to satisfy every Christian to wit GOD is a SPIRIT and they that Worship him must Worship him in Spirit and in Truth As this ought to be received because it is the words of Christ so also it is founded upon so clear a Demonstration of Reason as sufficiently evidenceth its Verity For Christ excellently argues from the Analogy that ought to be betwixt the Object and the Worship directed thereunto God is a Spirit Arg. Therefore he must be worshipped in Spirit This is so certain that it can suffer no Contradiction yea and this Analogy is so necessary to be minded that under the Law when God instituted and appointed that Ceremonial Worship to the Jews because that Worship was Outward that there might be an Analogy he saw it necessary to Condescend to them as in a special manner to dwell betwixt the Cherubims within the Tabernacle and afterwards to make the Temple of Jerusalem in a sort his habitation and cause something of an outward Glory and Majesty to appear by causing Fire from Heaven to consume the Sacrifices The Glory of the Outward Temple and filling the Temple with a Cloud Through and by which Mediums Visible to the outward Eye he manifested himself proportionably to that outward Worship which he had Commanded them to perform So now under the New Covenant he seeing meet in his heavenly Wisdom to lead his Children in a path more Heavenly and Spiritual and in a Way both more easie and familiar and also purposing to disappoint Carnal and Outward Observations that his may have an Eye more to an Inward Glory and Kingdom than to an Outward he hath given us for an Example hereof the Appearance of his Beloved Son the Lord Jesus Christ who instead that Moses delivered the Israelites out of their outward Bondage Like Moses did from Outward so Christ delivers his from Inward Slavery and by outwardly destroying their Enemies hath delivered and doth deliver us by suffering and dying by the hands of his Enemies thereby Triumphing over the Devil and his and our inward Enemies and delivering us therefrom He hath also instituted an Inward and Spiritual Worship so that God now tieth not his people to the Temple of Jerusalem nor yet unto outward Ceremonies and Observations but taketh the Heart of every Christian for a Temple to dwell-in and there immediately appeareth and giveth him directions how to serve him in any outward Acts Since as Christ argueth God is a Spirit he will now be Worshipped in the Spirit where he reveals himself and dwelleth with the Contrite in heart Now since it is the Heart of Man that now is become the Temple of God in which he will be Worshipped and no more in particular Outward Temples since as blessed Stephen said out of the Prophet to the professing Jews of old The Most High dwelleth not in Temples made with hands as before the Glory of the Lord descended to fill the outward Temple it behoved to be purified and cleansed and all polluted stuff removed out of it yea and the place for the Tabernacle was overlaid with Gold the most precious clean and clearest of Metals so also before God be Worshipped in the Inward Temple of the Heart it must also be purged of its own filth and all its own Thoughts and Imaginations that so it may be fit to receive the Spirit of God and to be acted by it and doth not this directly lead us to that Inward Silence of which we have spoken and exactly pointed out And further This Worship must be in
Outward Prayer is when as the Spirit being thus in the Exercise of Inward Retirement and feeling the Breathing of the Spirit of God to arise powerfully in the Soul receives strength and liberty What Outward Prayer is by a supperadded Motion and Influence of the Spirit to bring forth either audible Sighs Groans or Words and that either in publick Assemblies or in private or at Meat c. As then Inward Prayer is necessary at all times so so long as the Day of every man's Visitation lasteth Inward Prayer necessary at all times he never wants some Influence less or more for the practice of it because he no sooner retires his Mind and considers himself in God's Presence but he finds himself in the Practice of it Outward Prayer doth require a superadded Influence The Outward Exercise of Prayer as needing a greater and superadded Influence and Motion of the Spirit as it cannot be continually practised so neither can it be so readily so as to be effectually performed until his Mind be some time acquainted with the Inward therefore such as are diligent and watchful in their minds and much retired in the Exercise of this Inward Prayer are more capable to be frequent in the use of the Outward because that this holy Influence doth more constantly attend them and they being better acquainted with and accustomed to the Motions of God's Spirit can easily perceive and discern them And indeed as such who are most diligent have a near Access to God and he taketh most delight to draw them by his Spirit to Approach and Call upon him so when many are gathered together in this watchful Mind God doth frequently pour forth the Spirit of Prayer among them and stir them thereunto to the edifying and building up of one another in Love But because this Outward Prayer depends upon the Inward as that which must follow it and cannot be acceptably performed but as attended with a superadded Influence and Motion of the Spirit therefore cannot we prefix set Times to pray outwardly We cannot fix set times to Speak and Pray to Tempe God so as to lay a necessity to speak words at such and such times whether we feel this heavenly Influence and Assistance or no for that we judge were a Tempting of God and a coming before him without due Preparation We think it fit for us to present our selves before him by this Inward Retirement of the Mind and so to proceed further as his Spirit shall help us and draw us thereunto and we find that the Lord accepts of this yea and seeth meet sometimes to exercise us in this Silent place for the Trial of our Patience without allowing us to speak further that he may teach us not to Rely upon outward performances or satisfie our selves as too many do with the Saying of our Prayers and that our dependence upon him may be the more firm and constant to Wait for the holding out of his Scepter and for his allowance to draw near unto him and with greater freedom and enlargement of Spirit upon our hearts towards him Yet nevertheless we do not deny but sometimes God upon particular occasions very suddenly yea upon the very first Turning-in of the Mind may give power and liberty to bring forth Words or Acts of outward Prayer so as the Soul can scarce discern any previous Motion but the Influence and Bringing forth thereof may be as it were simul semel nevertheless that saying of Bernard is true that All prayer is tepid Such Sin as are neglecting Prayer which hath not an Inspiration prevening it Though we affirm that none ought to go about Prayer without this Motion yet we do not deny but such Sin as neglect Prayer but their Sin is in that they come not to that place where they may feel that that would lead them thereunto And therefore we question not but many through neglect of this Inward Watchfulness and Retiredness of Mind miss many precious opportunities to Pray and thereby are guilty in the sight of God yet would they Sin if they should set about the Act until they first felt the Influence For as he grosly offends his Master that lieth in his Bed and sleeps and neglects to do his Master's Business A Forward and a Careless Servant answer not their plight yet if such a one should suddenly get up and without putting on his Cloaths or taking along with him those necessary Tools and Instruments without which he could not possibly Work should forwardly fall a doing to no purpose he would be so far thereby from Repairing his former Fault that he would justly incur a new Censure and as one that is Careless and other ways Busied may miss to hear one speaking unto him or even not hear the Bell of a Clock though striking hard by him so may many through negligence miss to hear God often-times calling upon them and giving them access to pray unto him yet will not that allow them without his liberty in their own wills to fall to Work And lastly Though this be the only true and proper Method of Prayer as that which is alone acceptable to God yet shall we not deny but he often-times answered the Prayers and concurred with the Desires of some especially in the times of Darkness In times of Darkness God did often hear their Prayers who have greatly Erred herein so that some that have sate down in formal Prayer though far wrong in the matter as well as manner without the Assistance or Influence of God's Spirit yet have found him to take occasion there-through to break in upon their Souls and wonderfully Tender and Refresh them yet as in preaching and elsewhere hath afore been observed that will not prove any such Practices or be a just Let to hinder any from coming to practise that Pure Spiritual and Acceptable Prayer which God is again restoring and leading his people into out of all Superstitions and meer Empty Formalities The State of the Controversy and our Sense thereof being thus clearly stated will both obviate many Objections First Spiritual Prayer prov'd from Scripture and make the Answer to others more Brief and Easie. I shall first prove this Spiritual Prayer by some short Considerations from Scripture and then Answer the Objections of our Opposers which will also serve to Refute their Method and Manner thereof § XXII And First I. God's Spirit must be felt to move the Mind to Prayer That there is a Necessity of this Inward Retirement of the Mind as previous to Prayer that the Spirit may be felt to draw thereunto appears for that in most of those places where Prayer is commanded Watching is prefixed thereunto as necessary to go before as Matth. 24.42 Mark 13.33.14 38. Luk. 21.36 From which it is evident that this Watching was to go before Prayer Now to what end is this Watching or what is it but a Waiting to feel God's Spirit to
as if we had no Respect or Reverence to the Worship of God and as if we judged none could pray or were heard of God but our selves Unto all which and many more Reproaches of this kind we Answer briefly and modestly That it sufficeth us that we are found so doing neither through Pride nor Madness nor Profanity but meerly lest we should hurt our Consciences The Reason of which is plain and evident for since our Principle and Doctrine obligeth us to believe that the Prayers of those who themselves confess they are not acted by the Spirit are Abominations how can we with a safe Conscience Join with them If they urge That this is the Heighth of Vncharitableness and Arrogancy Object II as if we judged our selves always to Pray by the Spirit 's Motion but they never as if we were never deceived by Praying without the Motion of the Spirit and that they were never acted by it seeing albeit they judge not the motion of the Spirit always necessary they confess nevertheless that it is very profitable and comfortable and they feel it often influencing them which that it sometimes falls out we cannot deny To all which I Answer distinctly If it were their known and avowed Doctrine not to Pray without the motion of the Spirit and that seriously holding thereunto they did not bind themselves to Pray at certain prescribed Times precisely at which Times they determine to Pray though without the Spirit Answ. then indeed we might be accused of Vncharitableness and Pride Shall we confirm the Hypocrite when praying if we never Joined with them and if they so taught and practised I doubt not but it should be lawful for us so to do unless there should appear some manifest and evident Hypocrisy or Delusion But seeing they profess that they pray without the Spirit and seeing God hath perswaded us that such Prayers are abominable how can we with a safe Conscience join with an Abomination That God sometimes Condescends to them we do not deny albeit now when the Spiritual Worship is openly proclaimed and all are invited unto it the Case is otherwise than in those Old Times of Apostasy and Darkness and therefore albeit any should begin to Pray in our presence not expecting the Motion of the Spirit yet if it manifestly appear that God in Condescension did concur with such a one then according to God's Will we should not refuse to Join also But this is rare lest thence they should be Confirmed in their false Principle And albeit this seem hard in our Profession nevertheless it is so Confirmed by the Authority both of Scripture and right Reason that many Convinced thereof have embraced this Part before other Truths which were Easier and as they seemed to some Clearer Among whom is memorable of late years Alexander Skein a Magistrate of the City of Aberdeen a man very modest and very averse from giving Offence to others who nevertheless being overcome by the Power of Truth in this matter behoved for this Cause to separate himself from the Publick Assemblies and Prayers and join himself unto us Who also gave the Reason of his Change and likewise succinctly but yet substantially comprehended this Controversy concerning Worship in some short Questions which he offered to the publick Preachers of the City which I think meet to insert in this place Query 1. Whether or not should any Act of God's Worship be gone about without the Motions Some Questions of A. Skein proposed to the Preachers that are in Aberdâ—en leadings and actings of the Holy Spirit 2. If the Motions of the Spirit be necessary to every particular Duty whether should he be waited upon that all our acts and words may be according as he gives utterance and assistance 3. Whether every one that bears the Name of a Christian or professes to be a Protestant hath such an uninterrupted measure thereof that he may without Waiting go immediately about the Duty 4. If there be an Indisposition and Unfitness at some times for such Exercises at least as to the Spiritual and lively Performance thereof whether ought they to be performed in that case and at that time 5. If any Duty be gone about under pretence that it is in Obedience to the External Command without the Spiritual Life and Motion necessary whether such a Duty thus performed can in Faith be expected to be accepted of God and not rather reckoned as a bringing of strange fire before the Lord Levit. 16.1 seeing it is performed at best by the strength of Natural and Acquired Parts and not by the strength and assistance of the Holy Ghost which was Typified by the Fire that came down from Heaven which alone behoved to consume the Sacrifice and no other 6. Whether Duties gone about in the meer strength of Natural and Acquired Parts whether in publick or in private be not as really upon the Matter an Image of Man's Invention as the Popish Worship though not so gross in the outward appearance And therefore whether it be not as real Superstition to countenance any Worship of that nature as it is to countenance Popish Worship though there be a difference in the Degree 7. Whether it be a ground of Offence or just Scandal to countenance the Worship of those whose professed principle it is neither to speak for Edification nor to Pray but as the Holy Ghost shall be pleased to assist them in some measure less or more without which they rather choose to be silent than to speak without this Influence Unto these they answered but very coldly and faintly whose Answers likewise long ago he Refuted Seing then God hath called us to his Spiritual Worship and to testify against the humane and voluntary Worships of the Apostasy if we did not this way stand Immoveable to the Truth Revealed but should Join with them both our Testimony for God would be weakened and lost We must not loose our Witnessing for God and it would be impossible steadily to propagate this Worship in the World whose Progress we dare neither retard nor hinder by any act of ours though therefore we should lose not only worldly Honour but even our Lives And truly many Protestants through their Vnsteadiness in this thing for Politick ends complying with the Popish Abominations have greatly scandalized their profession and hurt the Reformation as appeared in the example of the Elector of Saxony who Elector of Saxony his Scandal given to Protestants in the Convention at Augsburg in the year 1530 being commanded by the Emperour Charles the Fifth to be present at the Mass that he might carry the Sword before him according to his place which when he justly scrupled to perform his Preachers taking more care for their Prince's Honour than for his Conscience perswaded him that it was Lawful to do it against his Conscience Secondly Objections against Spiritual Prayer Answer'd Which was both a very bad Example and great Scandal to the
I Answer So was he also Circumcised it will not follow from thence that Circumcision is to Continue For it behoved Christ to fulfil all righteousness Why Christ was baptized by John not only the Ministry of John but the Law also therefore did he observe the Jewish Feasts and Rites and kept the Passover it will not then follow that Christians ought to do so now And therefore Christ Mat. 3.15 gives John this reason of his being baptized desiring him to Suffer it to be so now whereby he sufficiently intimates that he intended not thereby to Perpetuate it as an Ordinance to his Disciples Secondly they Object Matth. 28.19 Go ye therefore and teach all nations baptizing them in the Name of the Father Object II and of the Son and of the Holy Ghost Answ. This is the great Objection and upon which they build the Whole Superstructure Whereunto the first general and sound Answer is by granting the whole but putting them to prove that Water is here meant since the Text is silent of it What Baptism Christ doth mean in Matth. 28 And though in reason it be sufficient upon our part that we Concede the whole expressed in the place but deny that it is by Water which is an Addition to the Text yet I shall premise some Reasons why we do so and then consider the Reasons alledged by those that will have Water to be here understood The First is a Maxime yielded to by all that Arg. I We ought not to go from the literal signification of the Text except some urgent necessity force us thereunto But no urgent Necessity in this place forceth us thereunto Therefore we ought not to go from it Secondly That Baptism which Christ commanded his Apostles was Arg. II the one Baptism id est his own Baptism But the one Baptism which is Christ's Baptism is not with Water as we have already proved Therefore the Baptism commanded by Christ to his Apostles was not Water-baptism Thirdly That Baptism which Christ commanded his Apostles was such that as many as were therewith baptized did put on Christ But this is not true of Water-baptism Therefore c. Fourthly The Baptism commanded by Christ to his Apostles was not Arg. IV John's Baptism But Baptism with Water was John's Baptism Therefore c. But First they alledge That Christ's Baptism though a Baptism with Allegation I Water did differ from John 's because John only baptized with Water unto Repentance but Christ commands his Disciples to baptize in the Name of the Father Son and Holy Ghost reckoning that in this Form there lieth a great difference betwixt the Baptism of John and that of Christ. I Answer as to that John's Baptism was unto Repentance Answ. the Difference lieth not there because so is Christ's also For our Adversaries will not deny but that Adult Persons that are baptized ought ere they be admitted to it to Repent and Confess their Sins yea and that Infants with a respect to and consideration of their Baptism ought to Repent and Confess So that the difference lieth not here since this of Repentance and Confession agrees as well to Christ's as to John's Baptism But in this our Adversaries are divided for Calvin will have Christ's and John's to be all one Inst. lib. 4. cap. 15. Sect. 7 8. Yet they do differ and the difference is in that the one is by Water the other not c. Secondly As to what Christ saith in commanding them to baptize in the Name of the Father Son and Spirit I confess that states the Difference and it is great but that lies not only in admitting Water-Baptism in this different Form by a bare expressing of these words for as the Text saith no such thing neither do I see how it can be inferred from it For the Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is into the Name Of the Name of the Lord how taken in Scripture now the Name of the Lord is often taken in Scripture for something else than a bare sound of words or literal Expression even for his Vertue and Power as may appear from Psal. 54.3 Cant. 1.3 Prov. 18.10 and in many more Now that the Apostles were by their Ministry to baptize the Nations into this Name Vertue and Power and that they did so is evident by these Testimonies of Paul above mentioned where he saith That as many of them as were baptized into Christ have put on Christ The Baptism into the Name what it is this must have been a baptizing into the Name i. e. Power and Vertue and not a meer formal Expression of words adjoined with Water-baptism because as hath been above observed it doth not follow as a natural or necessary Consequence of it I would have those who desire to have their Faith built upon no other foundation than the Testimony of God's Spirit and Scriptures of Truth throughly to Consider whether there can be any thing further alledged for this Interpretation than what the prejudice of Education and influence of Tradition hath imposed perhaps it may stumble the unwary and inconsiderate Reader as if the very Character of Christianity were abolished to tell him plainly that this Scripture is not to be understood of baptizing with Water and that this form of baptizing in the Name of Father Son and Spirit hath no warrant from Matth. 28 c. For which Whether Christ did prescribe a Form of Baptism in Matth. 28 besides the Reason taken from the Signification of the Name as being the Vertue and Power above expressed let it be considered that if that had been a Form prescribed by Christ to his Apostles then surely they would have made use of that Form in the administring of Water-baptism to such as they baptized with Water but tho' particular mention be made in divers places of the Acts Who were baptized and how and tho' it be particularly expressed that they baptized such and such as Acts 2.41 8.12 13 38 9.18 10.48 16.15 18.8 yet there is not a word of this Form And in two places Acts 8.16 19.5 it is said of some that they were baptized in the Name of the Lord Jesus by which it yet more appears that either the Author of this History hath been very defective who having so often occasion to mention this yet omitteth so substantial a part of Baptism which were to accuse the Holy Ghost by whose guidance Luke wrote it or else that the Apostle did no ways understand that Christ by his Commission Matth. 28. did injoin them such a Form of Water baptism seeing they did not use it And therefore it is safer to conclude that what they did in administring Water-baptism they did not by vertue of that Commission else they would have so used it for our Adversaries I suppose would judge it great a Heresy to Administer Water-baptism without that or only in the Name of Jesus without mention of Father or Spirit as it is expresly said
to be understood Spiritually can only partake of Flesh as Spirit of Spirit As the Body cannot feed upon Spirit neither can the Spirit feed upon Flesh. And that the Flesh here spoken of is spiritually understood appears further in that that which feedeth upon it shall never dye but the Bodies of all men once dye yea it behoved the Body of Christ himself to dye That this Body and Spiritual Flesh and Blood of Christ is to be understood of that Divine and Heavenly Seed before spoken of by us appears both by the Nature and Fruits of it First it 's said It is that which cometh down from Heaven and giveth life unto the World now this answers to that Light and Seed which is testified of Joh. 1. to be the Light of the world and the Life of men The Spiritual Light and Seed is as Bread to the Hungry Soul For that Spiritual Light and Seed as it receives place in mens hearts and room to spring up there is as Bread to the hungry and fainting Soul that is as it were buried and dead in the lusts of the World which receives life again and revives as it tasteth and partaketh of this heavenly Bread and they that partake of it are said to Come to Christ neither can any have it but by Coming to him and believing in the appearance of his Light in their hearts by receiving which and believing in it the Participation of this Body and Bread is known And that Christ understands the same thing here by his Body Flesh and Blood which is understood Joh. 1. by the Light inlightening every man and the Life c. appears for the Light and Life spoken of Joh. 1. is said to be Christ he is the true Light and the Bread and Flesh c. spoken of in this 6 of John is called Christ I am the bread of Life saith he Again They that received that Light and Life John 1.12 obtained power to become the Sons of God by believing in his Name so also here Joh. 6.35 He that cometh unto this Bread of Life shall not Hunger and he that believes in him who is this Bread shall never Thirst. So then Christ's Outward and Spiritual Body distinguished as there was the outward visible Body and Temple of Jesus Christ which took its Origin from the Virgin Mary so there is also the Spiritual Body of Christ by and through which he that was the Word in the beginning with God and was and is GOD did Reveal himself to the Sons of men in all Ages and whereby men in all Ages come to be made partakers of Eternal Life and to have Communion and Fellowship with God and Christ. Of which Body of Christ The Patriarchs did eat of the Body and Flesh and Blood of Christ. and Flesh and Blood if both Adam and Seth and Enoch and Noah and Abraham and Moses and David and all the Prophets and holy men of God had not eaten they had not had Life in them nor could their inward Man have been nourished Now as the outward Body and Temple was called Christ so was also this Spiritual Body no less properly and that long before that outward Body was in Being Hence the Apostle saith 1 Cor. 10.3 4 that the Fathers did all eat the same spiritual meat and did all drink the same spiritual drink for they drank of that Spiritual Rock that followed them and that Rock was Christ. This cannot be understood otherwise than of this Spiritual Body of Christ which Spiritual Body of Christ tho it was the saving Food of the Righteous both before the Law and under the Law yet under the Law it was vailed and shadowed and covered under divers Types Ceremonies and Observations yea and not only so but it was vailed and hid in some respect under the outward Temple and Body of Christ or during the continuance of it so that the Jews could not understand Christ's Preaching about it while on Earth And not the Jews only but many of his Disciples judged it an hard saying murmured at it and many from that time went back from him and walked no more with him Joh. 6.60 66. I doubt not but there are many also at this day professing to be Disciples of Christ that do as little understand this matter as those did and are as apt to be offended and stumble at it while they are gazing and following after the outward Body and look not to that by which the Saints are daily fed and nourished For as Jesus Christ in obedience to the Will of the Father did by the Eternal Spirit offer up that Body for a Propitiation for the Remission of Sins and finished his Testimony upon Earth thereby in a most perfect Example of Patience Resignation and Holiness that all might be made Partakers of the Fruit of that Sacrifice so hath he likewise poured forth into the Hearts of all men a measure of that Divine Light and Seed The Divine Light of Christ doth make the Saints Partakers of his Body wherewith he is Cloathed that thereby reaching unto the Consciences of all he may Raise them up out of Death and Darkness by his Life and Light and they thereby may be made Partakers of his Body and there-through come to have Fellowship with the Father and with the Son Quest. § III. If it be asked How and after what manner Man comes to partake of it and to be fed by it Answ. I Answer in the plain and express words of Christ I am the bread of Life saith he he that cometh to me shall never hunger he that believeth in me shall never thirst Joh. 6.35 55. And again For my flesh is meat indeed and my blood is drink indeed So whosoever thou art that askest this Question or read'st these lines whether thou account'st thy self a Believer or really feel'st by a certain and sad Experience that thou art yet in the Vnbelief and find'st that the outward Body and Flesh of Christ is so far from thee that thou canst not reach it nor feed upon it yea tho thou hast often swallowed down and taken-in that which the Papists have perswaded thee to be the Real Flesh and Blood of Christ The Lutherans and Calvinians Opinion of the Flesh and Blood of Christ in the Supper so called and hast believed it to be so tho all thy Senses told thee the Contrary Or being a Lutheran hast taken that Bread in and with and under which the Lutherans have assured thee that the Flesh and Blood of Christ is Or being a Calvinist hast partaken of that which the Calvinists say tho a Figure only of the Body gives them that take it a Real Participation of the Body Flesh and Blood of Christ though they neither know how nor what way I say if for all this thou find'st thy Soul yet barren yea hungry and ready to starve for want of something thou longest for Know that that Light that discovers thy
and come seriously to serve God and worship him in the Spirit he is made a Prey and presently made liable to cruel Sufferings Doth this bear any proportion to Christianity Do these things look any thing like the Churches of the Primitive Christians Surely not at all I shall first cite some few Scripture Testimonies being very positive Precepts to Christians and then see whether such as obey them can admit of these fore-mentioned things The Apostle commands us That whether we eat or drink or whatever we do we do it all to the glory of God But I judge none will be so impudent as to affirm That in the Use of these Sports and Games God is glorified If any should so say they would declare They neither knew God nor his Glory By Sports and Games God is not glorified And Experience abundantly proves That in the Practice of these things Men mind nothing less than the Glory of God and nothing more than the Satisfaction of their own Carnal Lusts Wills and Appetites The Apostle desires us 1 Cor. 7.29 31. Because the time is short that they that buy should be as though they possessed not And they that use this world as not abusing it c. But how can they be found in the Obedience of this Precept that plead for the Use of these Games and Sports who it seems think the Time so long that they cannot find occasion enough to employ it neither in taking Care for their Souls nor yet in the necessary Care for their Bodies but invent these Games and Sports to pass it away as if they wanted other Work to serve God or be useful to the Creation in The Apostle Peter desires us To pass the time of our sojourning here in Fear 1 Pet. 1.17 But will any say That such as use Dancing and Comedies Carding and Dicing do so much as mind this Precept in the Use of these things where there is nothing to be seen but Lightness and Vanity Wantonness and Obscenity contrived to hinder Men from Fear or being Serious and therefore no doubt calculated for the Service of the Devil There is no Duty more frequently commanded nor more incumbent upon Christians than the Fear of the Lord to stand in awe before him to walk as in his presence but if such as use these Games and Sports will speak from their Consciences they can I doubt not experimentally declare That this Fear is forgotton in their Gaming And if God by his Light secretly touch them or mind them of the Vanity of their Way they strive to shut it out and use their Gaming as an Engine to put away from them that troublesome Guest and thus make merry over the Just One whom they have slain and crucified in themselves But further if Christ's Reasoning be to be heeded who saith Matth. 12.35 36. That the good man out of the good treasure of the heart bringeth forth good things and an evil man out of the evil treasure bringeth forth evil things And that of every idle word we shall give an account in the day of Judgment It may be easily gathered from what Treasure these Inventions come And it may be easily proved that it is from the Evil and not the Good How many idle Words do they necessarily produce Comedies a studied complex of idle Lying Words Yea what are Comedies but a studyed complex of idle and lying Words Let Men that believe their Souls are immortal and that there will be a Day of Judgment in which these Words of Christ will be accomplished answer me how all these will make account in that great and terrible Day of all these idle Words that are necessarily made use of about Dancing Gaming Carding and Comedies acting And yet how is it that by Christians not condemning these things but allowing of them many that are accounted Christians take up their whole Time in them yea make it their Trade and Employment such as the Dancing-Masters and Comedians c. whose hellish Conversations do sufficiently declare what Master they serve and to what End these things contribute And it cannot be denied as being obviously manifest by Experience That such as are Masters of these Trades and are most delighted in them if they be not open Atheists and Prostigates are such at best as make Religion or the Care of their Souls their least Business Now if these things were discountenanced by Christians as inconsistent with their Profession it would remove these things for these Wretches would be necessitated then to betake themselves to some more honest Livelihood if they were not fed and upholden by these And as hereby a great Scandal and Stumbling Block would be removed from off the Christian Name so also would that in part be taken out of the Way which provokes the Lord to withhold his Blessing and by occasion of which things the Minds of many remain chained in Darkness and drowned in Lust Sensuality and Worldly Pleasures without any Sense of God's Fear or their own Souls Salvation Many of those called Fathers of the Church and other serious Persons have signified their Regret for these things and their Desires they might be remedied of whom many Citations might be alledged which for brevity's sake I have omitted § IX But they object That Mens Spirits could not subsist Object if they were always intent upon Serious and Spiritual Matters and that therefore there is need of some Divertisement to recreate the Mind a little whereby it being refreshed is able with greater Vigour to apply it self to these things I answer though all this were granted Answ. it would no ways militate against us neither plead the Use of these things which we would have wholly laid aside For that Men should be always in the same Intentiveness of Mind we do not plead knowing how impossible it is so long as we are cloathed with this Tabernacle of Clay But this will not allow us at any Time so to recede from the Memory of God and of our Souls chief Concern The Fear of God the best Recreation in all things as not still to retain a certain Sense of his Fear which cannot be so much as rationally supposed to be in the use of these things which we condemn Now the necessary Occasions which all are involved into in order to the Care and Sustentation of the outward Man are a Relaxation of the Mind from the more Serious Duties and those are performed in the Blessing as the Mind is so leavened with the Love of God and Sense of his Presence that even in doing these things the Soul carrieth with it that Divine Influence and Spiritual Habit whereby though these Acts as of Eating Drinking Sleeping Working be upon the Matter one with what the wicked do Yet they are done in another Spirit and in doing of them we please the Lord serve him and answer our End in the Creation and so feel and are sensible of his Blessing Whereas the Wicked
of ordinary Capacity that are not educated in Colledges may understand them V. As for Retortions they must not be impertinent and from the purpose and none shall be so insisted on as to divert us from the Point or turn the Opponent into the Respondent VI. The Day appointed for the Conference is the fourteenth of April in the Year One thousand six hundred seventy five being the Day called Wednesday the Place is to be at Alexander Harper 's House or Close in case the Gray-Fryers Church so called cannot be obtained and that the Conference is to continue from two to five a Clock in the Afternoon VII Both Parties shall endeavour to procure a Praeses to Moderate but not to have any Decisive Judgment yet if such a one cannot be procured the Conference is not to be broken up VIII And it is hereby declared That both Parties intend this for Mutual Edification and therefore intend to abstain from any thing that may obstruct so good an Event IX It is likewise agreed that none shall have Liberty to speak but those that have or shall subscribe before the Dispute begin these aforesaid Articles HEre Alex. Skein one of our Friends chosen Praeses for Us because we could not at that time procure another standing up with the other Praeses Student It was condescended That no Quaker should be a Praeses Quaker We are wronged for we never condescended to any such thing And seeing ye have chosen one of Your Way how can we be hindred to choose one of Ours Andr. Thomson their Praeses There needs no debate in this matter for we are chosen not to have any Decisive Judgment but only for the Moral Part to take notice if the Rules be observed or whether ye keep to the Purpose Then John Leslie had a long and tedious Discourse concerning what was fit to be done and how we ought to Dispute G. K. Praeses I suppose we came not to this Place to hear from this Young-Man a long Logick Discourse R. B. I desire to be heard We being a People so generally mis-represented as Heretical and Erroneous did conceive our selves obliged to give a True and Faithful Account of our Principles which I did in a certain Paper now under debate And that our Innocency therein might appear there was a Challenge added to the end of it offering to defend these our Principles if we might be allowed so to do in these Publick Places where we have been so much misrepresented and against those Persons who had there so often traduced us To which having received no Answer some of the Students of Divinity came to us and signified that they looked upon themselves as concerned because mention is made of such in the beginning of that Paper To whom we answered That they were not the Persons Challenged by Us as not being the Publick Preachers that had mis-represented Us But seeing they were desirous to debate the matter we were not unwilling to render to any a Reason of the Hope that is in us and therefore should not decline it And forasmuch as some did object that we were at a loss as engaging with them because there would be little Advantage in case we had any Victory and a greater Reflection should we appear to be at any loss To such we had and have this to say That as we are not afraid to meet with the Greatest and Ablest of the Preachers themselves so the Truth leads us not to Despise any As R. B. was going on he was interrupted Alex. Shirreff If it were pertinent I could easily disprove much of what is said but to be short R. B. having given Theses provoking all the Scholars of Europe and Great Brittain though R. B. pretends in his Preface to be against School-Divinity yet his Theses are full of it and there are many other Contradictions which I will not now take notice of The Preachers and Ministers of the Word not finding themselves concerned we Young-Men and but Students have offered to Dispute In the Articles the Quakers have been very unreasonable and particularly G. K. did refuse any Article should be put in against Railing because he said That might be Railing in me which was not in him because he to wit G. K. was immediately led by the Spirit We have concluded that being Young-Men in case the Quakers should have any Advantage it will not be of great Consequence and if we have Advantage we hope it may be useful because these are the great Prophets and Preachers of the Quakers G.K. I could take notice of many things not true in that Young-Man's long Discourse And it may here be observed that afterwards J. L. speaking reflectingly against the Quakers said It was no Railing to speak the Truth which was all he pleaded for as particularly that R. B. hath provoked all Europe but I pass them by because I am here exceedingly abused and therefore desire to be heard For I declare in God's Fear and in singleness of my Heart I never said any such thing as is by that Young-Man alledged upon me as I can Appeal to the Auditors who were there present But what I said was this I cannot bind my self not to Rail because I 'me bound already that I should not Rail by the Righteous Law of God in my Conscience and may perhaps speak that as believing it to be true which ye may call Railing A. Shir. I being chiefly concerned and having mostly occasioned this Debate am Employed by the rest to speak first and therefore I will Impugn the Second Thesis Which R. B. read and is as followeth Seing no Man knoweth the Father but the Son and he to whom the Son Revealeth him Second Thesis Matt. 11.27 And seeing the Revelation of the Son is in and by the Spirit therefore the Testimony of the Spirit is that alone by which the true Knowledge of God hath been is and can be only Revealed who as by the moving of his own Spirit converted the Chaos of this World into that wonderful Order wherein it was in the beginning and created Man a living Soul to rule and govern it so by the Revelation of the same Spirit he hath made manifest himself all-a-long unto the Sons of Men both Patriarchs Prophets and Apostles which Revelations of God by the Spirit whether by outward Voices and Appearances Dreams or inward objective Manifestations in the Heart was of old the formal Object of their Faith and remaineth yet so to be since the Object of the Saints Faith is the same in all Ages though set forth under divers Administrations Moreover these Divine inward Revelations which we make absolutely necessary for the building up true Faith neither do nor can ever Contradict the outward Testimony of the Scriptures or right and sound Reason yet from hence it will not follow that the Divine Revelations are to be subjected to the Examination either of the outward Testimony of the Scriptures or of the Natural Reason of
Clemens Alexandrinus saith That Christ compared himself to a Grain of Mustard-Seed in his inward Appearance in Mens Hearts Alex. Shir. The Seed is not a Substantial Principle because it is the Manifestation of God But the Manifestation of God is not a Substantial Principle but Accidental G. K. That may be Substantial or a Substance which in another Respect is Accidental as Gold is a Substance so Silver Houses Lands are Substances but they are Accidental to me because I may want them Al. Shir. He saith his Seed is a Substance or Substantial Principle G. K. This is an Abuse I speak not of my Seed or the Seed of Man but of the Seed of God in Men. A. Shir. I prove that Manifestation is not a Substance R. B. That brings us again into a Philosophical Debate which is here to be avoided J. L. I prove that Manifestation is not Created Whatsoever is of God is God But This Manifestation is of God Therefore it is God G. K. Take notice of this Young-Man's Blasphemy for if whatsoever is of God be God then all the Creatures are God as Stones Horses c. for the Scripture says Of him and through him and to him are all things Here the Students made a Noise and fell a laughing to cover this Some of them speaking irreverently of God G. K. I beseech you yea I charge you all in God's Fear that when you speak of that Holy and Dreadful Being ye do it with Fear and Reverence A Shir. Ye say then This Seed is God in a Manifestation I prove it is not That is not God which can be measured in Measures and can grow from a lesser Measure to a greater can be formed and grow up in Men. But God cannot be measured in Measures nor grow c. Therefore this Seed is not God in a Manifestation G. K. After he had repeated the Argument I answer God as in himself or as in his own Being cannot be measured or grow up it is true but as in respect of his Manifestation quoad nos or as to us that is to say as he comes forth as to us discovering himself He or his Spirit may be said to have Measures And this I shew from Scripture As where it is said in John concerning Christ God gave not the Spirit by Measure unto him implying he gave it forth in Measures unto others And where Elisha said unto Elijah Let a double Portion of thy Spirit be upon me J. L. He saith God cometh forth into the Creatures I prove he cannot come forth into the Creatures because he is in himself G. K. He doth come forth into the Creatures and yet is still In himself for he is not limited as Creatures are who go from one Place to another but he is In all Creatures and In himself also But this Young-Man as I perceived by him the other Day is a Nullibist in his Opinion as they term them so that according to his Principle the Soul of John Lesly is as much in France even now as in his Body or in this Place that is to say neither here nor there But herein I speak according to Scripture-Words which saith God boweth the Heavens and cometh down Yet not that he leaveth his own Being but it is spoken after the Manner of Men who is every where in all his Creatures but manifesteth himself in several Measures unto them Al. Shir. There is nothing in the Seed but God therefore God in his own Being is measured forth according to the Quakers Doctrine for the Seed is nothing but God and his Manifestation G. K. The Manifestation is in it self and not out of it self Can Al. Shir. be out of himself or can any thing be out of it self R. B. If some of them be not without themselves it is like they are beside themselves G. K. In a moral way of Speaking when a Man is as a Mad-man or beside his Purpose he is beside himself Upon this the Students fell to debate among themselves Whether they should prosecute the Argument or not some being for it and some against it And those who were for it boasting of their Advantage G. K. I see no Strength in your Reasoning to Glory in it hath not the Strength of a Cobweb but if you think it hath produce it and if any more Water remain in your Bottle bring it out A. Shir. Yea we have Water enough yet in our Bottle to quench your Spirit R. B. Come on with it then We will go from this to the Eleventh Thesis which R. B. read cut and is as followeth All true and acceptable Worship to God is offered in the inward and immediate Moving and Drawing of his own Spirit which is neither limited to Places Times or Persons For though we be to Worship him always in that we are to fear before him yet as to the outward Signification thereof in Prayer Praises or Preachings we ought not to do it where and when we will but where and when we are moved thereunto by the secret Inspirations of his Spirit in our Hearts which God heareth and accepteth of and is never wanting to move us thereunto when need is of which he himself is the alone proper Judge All other Worship then both Praises Prayers and Preachings which Man sets about in his own Will and at his own Appointment which he can both begin and end at his Pleasure do or leave undone as himself sees meet whether they be a Prescribed Form as a Lyturgy or Prayers conceived ex tempore by the Natural Strength and Faculty of the Mind they are all but Superstition Will-worship and abominable Idolatry in the sight of God which are to be denied rejected and separated from in this Day of his Spiritual Arising However it might have pleased him who winked at the Times of Ignorance with a respect to the Simplicity and Integrity of some and his own Innocent Seed which lay as it were buried in the Hearts of Men under that Mass of Superstition to blow upon the dead and dry Bones and to raise some Breathings and answer them and that until the Day should more clearly dawn and break forth Al. Sh. By this Thesis ye affirm That no Man ought to go about any Duty without a particular Impulse of the Spirit R. B. Impulse is not a Word used by me but an obscure Word therefore say Inspiration or Influence Al. Sh. Either this Inspiration ye have it in all things or in some things Chuse you whether R. B. We have it in these things relating to our Duties of Worship towards God A. Sh. This contradicts G. K. who in his Book of Immediate Revelation saith That in all things whatsoever we ought to have an Inspiration of the Spirit for the doing of the same otherwise we cannot do in Faith R. B. This is another Digression and going from the purpose for the Question is not How far I contradict another but what in Reason ye can say against what
I have here affirmed for when I shewed you before how ye Contradicted your Master viz. John Menzies in another Matter ye would not admit it as Relevant though the Case be alike alledging it was a Retorsion Ye undertook to Dispute against the Theses but it seems you find not room enough there but ye must run to G. K's Book for further matter G. K. I see it is more against G. K. than R. B. his Theses that you set your selves And therefore G. K. must defend G. K. But I say in this there is no Contradiction between R. B. and me for there is a two-fold sort of Inspirations or Influences Note divers of the Auditors were displeased with their going from the Theses the one General other Special The General Influences are given in general or common for the doing of all common or ordinary Actions and by the Special Influences of the Spirit we are enabled to go about those Special Duties as of Prayer Thanksgiving c. Now of these special Inspirations or Influences R. B. in his Theses is to be understood and thus there is no Contradiction betwixt him and me R. B. To which I have this to add there is a Difference betwixt the Influences of the Spirit as we are particularly acted by them in singular and particular Acts of Worship and as we are generally Influenced by the Spirit in so far as we come habitually to live and walk in the Spirit For in that respect we may be said to do every thing in the Spirit as we grow up into that State though there be more particular Influences requisite in Matters of Worship G. K. I say further particular Influences or Inspirations of the Spirit are of several sorts which are Analogous or proportional to the several Sorts of Duties As Preaching and Praying are several sorts of Duties now the Particular Influence to Pray is not to Preach and so on the contrary Also the Influences which serve to Duties only Inward as to Wait fear and love God do not serve without a superadded Influence to the performance of outward Duties Therefore every Influence is to respect the Duty that it is given unto A. Shir. I prove that such particular Influences are not needful to Acts of Worship Thus If such particular Influences of the Spirit were needful unto outward Acts of Worship then they were also needful unto inward Duties as to waiting desiring loving and feeling God But The last is absurd Therefore the first R. B. Having repeated the Argument I deny that the last is Absurd G. K. Come 〈◊〉 with that Argument I confess it hath some Acumen or Sharpness in it but ex tua pharetra nunquam venit illa sagitta this Arrow hath not come out of thy Quiver but out of thy Master's who hath formerly used this Argument against us Alex. Shir. I prove the last is absurd If the Inspirations of the Spirit be necessary to Inward Duties as to Wait desire c. then we must not Wait without them But this is Absurd Therefore is the other G. K. Having repeated the Argument I deny that this is Absurd For we cannot suppose that ever at any Time an Influence or Inspiration can be wanting to Wait upon God to Desire and Fear and love him and the Particular Influences to particular Duties such as Praying Preaching Thanksgiving is not wanting whenever the Season cometh to go about them Al. Shir. If ye have these particular Influences why do ye not make use of them Why do ye not say the Grace R. B. It will not follow That we do not pray nor make use of those particular Influences because at sometimes we do not take off our Hats or speak Words which are not Essential to true Prayer J. L. I prove That that Distinction concerning general and particular Influences is not sufficient That which may be a Ground for a Heretick to forbear Prayer for a whole Year is not a sufficient Distinction But This may be a Ground for a Heretick to forbear Prayer for a whole Year Therefore It is not a sufficient Distinction G. K. Having repeated the Argument I deny the Second Proposition J. L. I prove it for a Heretick may pretend He hath not those particular Influences for a whole Year G. K. Though an Heretick may pretend yet he has no Ground from our Principle to pretend to any such thing because these particular Influences cannot be wanting neither for one Year nor for any Time that the particular Duties ought to be gone about and if any did pretend the want of particular Influences to pray c. they are to be judged as Guilty and Deceitful as giving that for an Excuse which is not sufficient although all have not the Vtterance of Prayer so as to Pray in Words nor can any pray truly in Words but by a particular Influence A. Sh. This Influence or Inspiration is either commanding or forbidding so G. K. understood it but because of the great Confusion or Noise he cannot certainly say And upon this Understanding G. K. answered It is not a sufficient Enumeration for there is a Midst Praeses A. T. Master Keith ye know we say Non datur medium Students There is no Midst betwixt Contradictory Propositions G. K. But these Propositions are not Contradictory for there is a Midst betwixt Commanding and Forbidding A. Shir. Either he doth Command or not Command there is no Midst here chuse you whether G. K. He doth not Command us in all things in which we are Inspired for some Inspirations are Mandatory and Commanding some Permissory or Permitting and some forbidding so betwixt commanding and forbidding the midst is Permitting J. L. But a Permission cannot be an Inspiration otherwise ye might say A Stone doth Inspire you as much as God because a Stone doth permit or not hinder you G. K. I deny the Consequence for I offer to shew from Scripture That Paul when he did a thing by Permission was Inspired As when he said I speak this by Permission and not by Commandment Here he was writing Scripture by Inspiration in the very Time See 1 Cor. 7.6 and compared with 40. vers See Acts 16.7 And again where he said I assayed to go to such a Place but the Spirit permitted not A. Shir. This was not a Permission but a hindering or not a permitting him G. K. But I gather out of these Words by the Rules of Contraries That if the Spirit did not permit Paul at sometimes it did permit him at other Times and this Permission was by Inspiration And I hope it is lawful for me to make this Observation or Note upon this Scripture seeing your Masters will make half a dozen not so much to the purpose But for the further opening of this Matter I distinguish of Permission thus There is a Negative Permission and a Positive Permission A Negative Permission is a simple Forbearance or not medling in any Case and such a Negative Permission
painted Bread or a Discourse of Bread cannot satisfie the Natural Tast and Appetite A Discourse of Bread satisfies not the Hungry no more can the Scripture-Words satisfie the Tast and Appetite of the Soul They cite 2 Tim. 3.15 16 17. to prove That the Scriptures of Old and New Testmament are the Principal Compleat and Infallible Rule of Faith and Manners But this place doth not say that they are so The Scripture we grant but deny their Consequence Which is meerly begged without a Proof They Confess pag. 90. That the Scriptures are not sufficient every way so as to exclude the Inward Efficiency of the Spirit and the Concurrence of other Causes Very well Enough to overthrow their whole Argument Inward Revelation both Effective and Objective For among other Causes Divine Inspiration is a Main For indeed the inward Efficiency of the Spirit is that Objective Revelation which we plead for only they deny it to be Objective whereas we say it is both Effective and Objective As if a Man should grant that the Light and Heat of the Fire doth both enlighten us and warm us but deny that either that Light or Heat of the Fire is Objective to our discerning or perceptible by themselves which were ridiculous And as Ridiculous is their Conceit of an Influence of the Spirit that is meerly Effective and not Objective That the Books of the Old and New Testament are called the Scripture by way of Eminency we deny not although the Name is given at Times to other Writings nor doth this refute G. K. his Translation of that Scripture 2 Tim. 3.16 which is confirmed by the Syriack which hath it thus In Scriptura enim quae per Spiritum scripta est utilitas est ad doctrinam c. i. e. For in the Scripture which is written by the Spirit there is profit All Scripture given by Inspiration c. Controverted But their Reason from the Conjunction and is both Foolish and Blasphemous For if the Words be rendered thus All Scripture given by Inspiration is and profitable is no more Non-sense than divers other Places in the Scripture where the Conjunction and seemeth to be Redundant As in that Place Joh. 8.25 where the Greek hath it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The beginning or from the beginning the same which and * Or also I speak unto you Now if the Conjunction and render not this Place Non-sense no more doth it render that in Timothy But the Students Ignorance renders them rather Blasphemers and their Arguments Blasphemous against the Words of Christ. Moreover the Conjunction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie a strong Affirmation as to say even truly indeed as both our English Translation hath it Joh. 8.25 and Schrevelius in his Greek Lexicon doth render it And thus the Words have good Sense All Scripture or Writing given by Inspiration is even or indeed profitable And whereas they say None but a Quaker or Jesuit would so interpret the Place They declare their Malice and Ignorance For William Tindall that famous Protestant Martyr in his Translation of the Bible for which the Papists burnt him did Translate it as G. K. doth whom we think the Students dare not Accuse as a Jesuit That he was a Quaker in so far as he held divers of our Principles Condemned by the Students we shall not deny As for us we bless the Lord Unprofitable Nicities of the Letter-Mongers reprehended our Faith stands not on such a small Nicity as the want of an is or the redundancy of an and let them look to that whose Faith knoweth no other Foundation but the Letter It doth nothing hurt our Faith nor lessen the due Esteem of the Scripture to us if peradventure an is hath been lost or an and hath crept into the Text since the Original Copies were lost This we know and can prove That the Scripture cannot profit any Man to Salvation without the Illumination or Inspiration of the Spirit which is both Effective and Objective and which our Adversaries grant at least to be Effective And if they make one Exception why may not we make another Or if they say the Spirit is necessary one Way why may not we say It is necessary another Way But then the Scriptures say they would not be profitable at all in any Manner or Kind We deny the Consequence For it is profitable yea The Scripture is profitable and necessary in genere objecti materialis i. e as the material Object in Relation to all Historical Truths and divers other Dogmatical and Doctrinal Points which perhaps we would not have known without the Scripture although we had had the Spirit in as large a Measure as Men now have it Again The Scripture is profitable in genere Objecti remoti secundarii i. e. by way of a Remote and Secondary Object and Rule even as in relation to Testimonies of Life and Experience which may be known without the Scripture yet the Scripture is a Secondary Confirmation and Help even in that Case as a Card or Map of a Land is unto a Traveller that travels through the Land it self and seeth the High Ways who will not throw away his Card The Map compared with the Land in Possession because he sees the Land it self but will both delight and profit himself to Compare them both together Other great and weighty Uses we could give but these suffice to serve as Instances against their Weak and Sorry Argumentation Their last Argument is from Joh. 12.48 The Word that I have spoken the same shall judge him in the last day But how prove they That this is the Letter of the Scripture much of which was not then writ And although this Word were not Christ himself yet it may be an Inward Testimony spoken by Christ in Men's Hearts Here they meerly beg and prove not But 2. Suppose it were the Scripture or Written Law as that cited by them Rom. 2.12 it will only follow That the Scripture is a Secondary Law or Rule which we willingly grant and that by it Men who have the Scriptures shall be judged but not by them only For if the Gentiles who have not the written Law shall be judged by the Law in the Conscience so shall these also who have both Inward and Outward be judged by both and consequently their Damnation shall be greater SECTION V. Of Worship being an Answer unto their Third Section concerning Inspirations to Duty IN their stating the Controversy in this particular they grosly prevaricate in divers things As where they say N. 2. The Question is not only about Duty on the Matter videlicet The Act of Prayers Prayer without the Spirit not acceptable c. as separated from the right manner viz. Sincerity and Truth whereas indeed the Question betwixt them and us is about Prayer as separated from the Right Manner viz. Sincerity and Truth For they say God requires Men to
Those only can be esteemed Charitable in point of Doctrine and truly to Commend the Love of God whose Principle is of that Extent as naturally to take in within the compass of it both such as have not arrived to their Discoveries and who are also Different in Judgment from them and that without any extraordinary and miraculous Conveyance as being the Common Means and Order of Salvation appointed by God for all and truly reaching all Moreover in the second place far less canst thou pretend to have Charity for me that wilt rob me of my Life Goods or Liberty because I cannot jump with thee in my Judgment in Religious Matters To say Thou dost it for good and out of the Love thou bearest to my Soul Is an Argument too Ridiculous to be answered unless that the so doing did Infallibly produce always a Change in Judgment The very Contrary whereof Experience has abundantly shewn and to this day doth shew seeing such Severities do oftner Confirm men in their Principles than drive them from them And then by thy own Confession thou dost not only Destroy my Body but my Soul also and canst not avoid thinking upon thy own Principle but I must be Damned If I persist in my Judgment 2. Uncharitable Deportment To destroy Men for Conscience an Act of Malice Which for thee to be the very Immediate Occasion and Author of is certainly the greatest Act of Malice and Envy that can be imagined seeing thou dost what in thee lyeth through the heat of thy Zeal and Fury to cut me off from obtaining that place of Repentance which for ought thou knowest it might please God to afford me were not my days thus shortned by thee Magistrates putting to death Malefactors for their Crimes is no Example for them to kill good Men for matters of Conscience To alledge the Example of Putting to Death Murderers and other such Profligate Malefactors which is allowably done by the general Judgment of almost all Christians from thence urging That as this is not accounted a Breach of Christian Charity so neither the other will no way serve the purpose nor yet be a sufficient Cover for this kind of Vnchristian Cruelty because the Crimes for which these are thus punished are such as are not Justified as matters of Conscience or Conscientiously practised which are unanimously Condemned not only by the Consent of all Christians but of all Men as being Destructive to the very Nature of Man-kind and to all Humane Society And 't is Confessed even by all such Malefactors themselves I know not if one of a Hundred Thousand can be Excepted and the punishment of such is Justifiable as all generally acknowledge But to kill Sober Honest good Men meerly for their Conscience is quite Contrary to the Doctrine of Christ as has been elsewhere upon other Occasions largly demonstrated This being premised I shall briefly Apply the same to the several Sorts of Christians that thence may be observed whose Principles do most exactly agree with and lead to that Vniversal Love and Charity so much in words commended by all and for the want of which every sort take so much liberty to Judge and Condemn each other There are many other particulars by which the several Sects may be Tried in this respect but these Two forementioned being the principal I shall chiefly insist upon them in this present Application To begin then with the Papists there is nothing more commonly acknowledged and assented to among them The Papists Maxim Without the Church is no Salâ—ation than that Maxim Extra Ecclesiam nulla Salus without the Church there is no Salvation which Maxim in a sense I confess to be True as shall hereafter appear but according as it is understood among them it does utterly destroy this Vniversal Love and Charity For by this Church without which there is no Salvation they precisely understand the Church of Rome reckoning that whosoever are not of her Fellowship are not Saved And this must needs necessarily follow upon their Principles seeing they make the Ceremonial Imbodying in this Church so necessary to Salvation that they Exclude from it the very Children begotten and brought forth by their own Members Their Children not Excluded from their Rigour unless formally received by the Sprinkling or Baptism of Water And albeit they have a Certain place more tolerable than Hell for these Vnbaptized Infants yet hence is manifest how small their Charity is And how much it is Confined to their particular Ceremonies and Forms Since if they think Children born among them for want of this Circumstance are excluded from Heaven albeit never guilty of Actual Transgression they must needs judge that such as both want it and also are guilty of many Sins as they believe all Men are who are come to Age especially such as are not in the Church go without Remedy to Hell Secondly All Dissenters and Separatists from the Church Infidels Turks and Hereticks The Pope's Yearly Curse and Excommunication of all without them which in short are all that profess not Fellowship and Communion with the Church of Rome and own her not as their Mother are in a most solemn manner Yearly Excommunicated by the Pope And it were a most gross Inconsistency to suppose that such as are so Cursed and Excommunicated and given over to the Devil by the Father and Chief Bishop of the Church can in the Judgment of the Members be Saved especially while they think he is Approved of God and Led by an Infallible Spirit in his so Excommunicating them And lastly To suppose any such Vniversal Love or Charity as extending to Persons either without the Compass of their own Society The Foundation of the Romish Church the Superiority of Peter or Dissenting and Separating from them so as to reckon them in a capacity or possibility of Salvation were to destroy and overturn the very Basis and Foundation of the Roman Church which stands in acknowledging the Superiority and Precedency of Peter and his Successors and in believing that Infallibility is annexed thereunto Now such as are not of the Roman Society cannot do this and those that do not thus are such to whom the Church of Rome can have no Charity but must look upon them as without the Church and consequently as Uncapable of Salvation while there abiding Object If it be Objected that the Church of Rome professeth Charity to the Greek Armenian and Ethiopian Churches albeit vastly differing in many things from them Answ. I Answer that whatsoever Charity the Church of Rome either doth or ever hath professed to any of these shall be found to be always upon a supposed Acknowledgment made by them to the See of Rome The Church of Rome professing Charity to some as the Mother-Church and Apostolick Seat from thence seeking the Confirmation and Authority of their Patriarchs at least as the Romanists have sought to make the World believe how true is
either will not or can not Confirm them by the Scripture Now he knoweth in his Conscience this to be a lye since I Affirm of the Scriptures Apol. Lat. Ed. p. 47. n. 60. That they are the most fit Outward Judge of Controversies of which himself also taketh notice in that place And lastly of the Nature of these malitious Insinuations is what he saith pag. 48. and 49 and last Paragraph of this Chapter where after he has Repeated what he terms my Monitory Conclusion he infers That I mean that a man should believe that Nature's dim Light is the Spirit of God and the Holy Ghost and that he may burn the Bible J. B ' s. Calumnious Meaning he puts upon the Author and with Confidence assert he is led by the Holy Ghost whatever Scripture or Common Sense say to the Contrary This is all Affirmed by him without the least Proof which as it is the Height of Injustice so it is with respect not only to my Words but Belief and Intention God the Searcher of Hearts knows a most-horrid Falshood and Calumny ¶ 6. Now albeit what is said may seem sufficient for a Reply to this Chapter and is indeed enough to give any sober Man a Disgust of it yet that he may not have reason to Complain that any thing wherein he may judge there is Weight and is directly to the purpose is Omitted I will now in the last place Consider and Answer what he saith against the Validity of my Arguments to which an Answer hath not been Included in what is already said To begin then like himself which to be sure is with some Calumny or other he saith pag. 14. I stigmatize with the black mark of being Carnal and Natural Christians all that Assent not to what I say But he takes no time to prove it and indeed cannot For albeit I say that It is like many Natural and Carnal Christians will Condemn what I say yet it will not follow I account them all such who will not fully agree with me in this matter Of the same kind is his Calumny p. 22. n. 5. where he alledgeth The Citations of the Fathers so called prove no more than his sense of Revelation above expressed But whether he speaks true here or not the Reader may Judge by seriously Reading over these Citations and then let him see if they do not hold out An Inward and Immediate Teaching of the Spirit of God in the Soul as the firm ground of Knowledge without which all outward Teaching is in vain But to Infer this he tells They writ against such as being Impostors and led by the spirit of the Devil pretended to Revelations What then Can not men write against false Revelations without they deny the Necessity of true Ones That is an odd Conclusion If I. B. were well acquainted with the Writings of the Quakers so called he would find them as much against false Pretenders as any other But pag. 24. and 25. he findeth fault with my Argument deduced from these words That there is no knowledge of the Father but by the Son because I take notice as a First Instance of God's Creating all things by Jesus Christ adding Was this so difficult a point to be proved that I was constrained to go back to the first Creation for an Argument Answ. No But I judged it not Improper however he may to shew first as Preparatory God's more general way of working by his Son Jesus Christ ere I come to that which is more particular and this was the Reason as well of my putting these Propositions into that Order as of my using of that Instance by which that pretended Abomination which he pretends lurks under words evanisheth For the Man is very good at drawing Inferences from other mens Words which they that spake and wrote them never thought of as I for one can very well witness since the least can be allowed me is to know my own Thoughts and Purpose which how he should come to Assure himself he knows better than I is more than I can fathom For the same Reason above mentioned I used the Instance of God's moving in his manifesting himself in his Creatures and of the Spirit of the Lord 's moving upon the face of the waters which pag. 26. he flouts at but doth not Answer And it is strange that he of all men should be offended with such Preparatory Considerations where the Matter is in a few pages after closely come to who has used so many Remote Arguments and several not pages only but sheets yea quires of paper in order to prove the First Day of the Week to be the Christian Sabbath He objects pag. 26. against my affirming That God's Communion with man was by Immediate Manifestation of the Spirit Immediate Revelation under the Law not Ceased under the Gospel from Adam to Moses because so few are mentioned and he supposeth the Rest not-mentioned had it only by their Instruction But since these few that are mentioned are said to have had Immediate Revelation and that the Rest had no written Rule as I. B. will Confess it seems there was more of God's Immediate Revelation in those dark Times even by his Confession than now under the Gospel where the Chief Pastors of the Church according to him are to Expect no such thing Neither is it proved that others not mentioned had no Immediate Revelations albeit they might have been Instructed by these Patriarchs which I have shewn before to be very Consistent And thus may be easily Answered setting aside his Railings what he saith pag. 27. against my Urging the Frequent Revelations that men had during all the time of the Law betwixt Moses and Malachy by which himself confesseth the Scriptures of the Old and New Testament to have been written that that doth not prove that every one had such Revelations What then I lay not the stress of the Proof of Every one's having Immediate Revelations upon this but this is clearly proved from it That since Immediate Inward and Objective Revelations were so frequent during all the time of the Law which was the less-glorious Administration and that of the Letter it is grosly absurd to say as I. B. and his Brethren do that they are now Ceased under the Gospel which is said to be more-Glorious and the pouring forth of the Spirit more abundant and Universal and that not only for a little time to wit to the Apostles with Restriction to them and their Times for which he never produc'd the least proof from Scripture but to the End of the World And if so that Immediate Revelation be not Ceased there is a great deal of the point gained albeit I. B. confidently Affirms J. B. believes God spake his last Words to his Church at the End of the Revelations that there can be proved nothing by these Reasonings but what no body will deny since the Divines of Westminster have denied and I. B.
pages needs no answer but that of Michael to the Devil who is the Author of such Stuff The Lord Rebuke thee This Method of Answering is no less Unreasonable than his Railing for it is either by supposing things not proved by him by concluding things not following from my Assertions or by manifest Perversions all improved by the height of Abuse to render the things that displease him Absurd and Ridiculous Of these I shall take notice in order First He supposeth Nothing to be the Gospel J. B. supposes nothing to be the Gospel save the Outward Preaching save the outward preaching and that there is no Gospel where there is not an outward Administration of it And this he never offers to prove What he saith to Contradict my Asserting the Gospel to be where the outward may not be will after be Examined Upon this his meer Supposition he accounts me Absurd pag. 226. and upon this Supposition he urges all mens not having Grace as not having the Gospel p. 235 236 240. That to preach the Light within is to despise the Gospel p. 244. That according to me the preaching of the Gospel is not necessary to Salvation Another of his Suppositions is That because the Light within is common to all therefore it can be nothing but Nature And upon this false and unproved Ground he Raileth and Enlargeth p. 229. where he calls it the Pelagian Grace of God that is Man's Free-will doubting whether I will say so much as did Pelagius Which is nothing to the purpose neither proveth his Inference which is false as the Scriptures brought by me in my Apology to prove There is a Saving Spiritual Grace given to all do Evince What he saith in Answer to any of them as it occurs will hereafter be considered And yet upon this false Inference he Concludes p. 233. The Height of the Quakers Divinity is but what a Natural Conscience can teach a Man-eater and to the same purpose p. 234. and then battereth against it p. 237. saying Christ in the Saints the Hope of Glory is not brought about by Nature Which I never said and therefore he but fights with his own Shadow as he doth upon the like Occasion pag. 231 232-236-238 241 256. where he saith That Men are not made partakers of the Priviledge of the Saints in their Natural State and the Scripture saith not There is any thing in the Heart of Man by Nature which produceth Christ in the Soul c. which things were never Asserted by me More of his Mistakes of this kind may be seen pag. 257 262 265. where he concludeth The Quakers Religion and Gospel to be nothing but what meer Nature teacheth But it is observable that in that almost one and only Argument which he bringeth to make this Inferrence good albeit much of his Work and Exclamations depends upon it he involves himself in a notable Contradiction For p. 234. n. 7. to prove There is no Vniversal Light or Seed that beareth Witness against all evil Deeds he asketh J. B. denies the Light to bear Witness against Evil in the Cilicians and Messagetians How came it that this Light and Seed did not bear Witness against the Cilicians who lived upon Theft and against the Messagetians who use their Wives in common and against such as used to kill Men and eat them Now these can make nothing for his purpose unless for this Reason that because these People Commonly and Avowedly did these things therefore they had no Light that Reproved them for them otherwise their doing of them will not Import the Light did not bear Witness against their so doing more than Men under the Presbyterian Ministry committing Adultery and Murder will import there was no Witness born against these Sins by the Presbyterian Preachers But he has overthrown this his Reason himself by affirming p. 232. and 235. J. B. overthrows his former Reason asserting the Law of Nature in every Man That there is a Natural Conscience or the Law of Nature left in every Man as God's Deputy informing of some good and testifying against some Evils of which elsewhere he particularizeth Murder and Adultery and yet here he saith It is observed there is hardly one point of the Law of Nature which some Nation hath not Violated not only by their Customs but by their very Laws If then their thus violating the Law of Nature do not prove they had not the Law of Nature or were not Reproved by it which he himself has Confessed all had then neither will their doing those things prove they had no Divine Light nor Seed or were not thereby Reproved for if it prove they had not that it will as much prove they had no Natural Conscience no Law of Nature which yet he confesseth is in Every Man ¶ 4. In this Chapter also he would Insinuate and Infer to render that which he writes against Odious That the asserting of an Universal Gospel by which Salvation may be possible to such as want outward Preaching renders outward Preaching needless but this Cavil used often before by him is already Answered in the 3 and 4 Sections and therefore what he repeats of this again here p. 229.236.245 needs no further Answer And whereas he asks upon this Occasion p. 244. The History of the Gospel is necessary How can the believing of the History of the Gospel be necessary as I say it is to such as hear it if they may be saved without it Because God Commands every one to believe these Truths to whom he bringeth the Knowledge of them albeit not them to whom he hath rendred it Impossible Has he forgotten their own Distinction of some things being necessary Necessitate praecepti that are not so Necessitate medii Neither do I intend by this Belief which the proposing of the outward Knowledge requires a Belief meerly Historical Necessitas Praecepti Medii as he malitiously would Insinuate I shall now take notice of his gross Perversions and Calumnies which as he advances I observe grow thicker and are in this Chapter very Numerous As first from my saying That we understand by the Light or Seed a Spiritual and Heavenly Principle in which GOD as he is the Father the Son and the Spirit dwelleth from this he infers p. 231. It may be he doth not acknowledge a Trinity c. But if there be any ground for such an Inference from these words of mine I leave it to all Rational men to Judge Pag. 255. Because I say It is Christ's Flesh and Blood which came down from Heaven he asks If Christ had no other Flesh and Blood and then as if I had answered He had not he Concludes Us Deniers of the Incarnation of Christ asking Whether the Death of Christ his Resurrection and Ascension and all the History of his Life be but Dreams and Lies Which Malitious Insinuation and Perversion is returned upon him as false and groundless And whereas he
I profess I see none He desires also to know from Scripture the Necessity when Men are Met together of Turning their minds Inward A Turning of the Mind inward is an Abstracting from all Worldly Thoughts to mind God in the Soul which he still will express to make it the more frightful by the Latine word Introversio and this he thinks so hard that he often insists upon it as pag. 446 447 448. But is it not needful to Assemble in the Name of Jesus And can that truly be without Turning the mind Inward unless with superstitious Papists he thinks it is enough for meeting in the Name of Jesus to say when they begin In Nomine Domini however their minds be abroad Can there be any true sense of God's Majesty as him to whom we draw near which himself confest before to be needful without a serious Turning of the Mind Inward that is an Abstracting from all worldly and vain Thoughts to mind GOD and the Operations of his Spirit in the Soul Let him read Psalm 46.14 and 62. 1 Eccles. 5.2.3 Zach. 2.3 It were hard for him to forget his Old often-reiterated Calumny and therefore he hath it here oftner than once as pag. 441 442-447 alledging most falsly That all that by which the Quakers preach or require as needful to preach is but the dima and darkned and malignant Light of Nature Neither will he forget here his constant trade of Railing J. B.'s abusive Railing take one Instance pag. 447. where he says That before I want Revelations I will go the Devil to get them as Saul did to the Witch of Endor More of such Railing Stuff the Reader may find and that very plentifully pag. 440-442-448 He wants not here also his malitious Insinuations as pag. 439. That the Quakers use Legerdemaine to make People believe they speak all without a previous Thought in their Preaching and yet have all to a word well studied If he accuse the Quakers of this let him prove it if he can for we deny it as a gross Calumny Another is pag. 441. That we would have all Study all Meditation all Prayer and Wrestling with God in Prayer laid aside which is also false But to proceed he soundeth what he saith in this matter upon two great Mistakes which being removed the Superstructure will fall of it self J. B. pleads Study and Premeditation to Preach from Paul's citing Heathen-Poets c. The first is pag. 438. where to prove the Vsefulness of Study and Premeditation to Preaching he tells How Paul made use of what he had read out of a Heathen-Poet his recommending Reading to Timothy his desiring Titus to hold fast the faithful Word as he had been taught c. and Apollos being instructed by Aquila and Priscilla all which are nothing to his purpose For we never said it was Vnlawful for Men to read Books especially the Scripture or that by such Reading Men may not acquire knowledge which may prove Vseful in Preaching or Defending the Truth but the question is Whether Men may make use of these things in publick Worship otherwise than as led and acted and influenced by the Spirit so to do and Whether any of these places will allow Men to preach in the strength of their Natural or Acquired parts without being acted therein by the Spirit Let him prove this if he can for this is the matter in question and remember Robert Bruce his Censure of Robert Blair his Sermon recorded in The fulfilling of the Scriptures His second Mistake is pag. 443 where he supposeth That to be led by the Spirit To be led by the Spirit doth not exclude the Reading of the Scriptures excludeth or is inconsistent with Reading Scripture and with all the particular Instructions given by Paul to Timothy and Titus who might have said as this Man argues I cannot be stinted unto these Doctrines which you desire me to put the Brethren in remembrance of for I must speak as the Spirit speaketh in me and the like But will he say that Timothy was not to speak as the Spirit spake in him To suppose this as Inconsistent with such Instructions is to beg the question and that these are Consistent I have shewn above in my Third Section of Immediate Revelation or let him tell plainly if Timothy could do those things acceptably without the Spirit since all Worship is commanded by Christ to be done now in the Spirit And yet he seemeth to agree to the Nacessity of the Spirit else why quarreleth he me pag. 448. for insinuating as he saith That their Ministers preach not in the demonstration of the Spirit giving an Enumeration p. 439. of several ways which he saith I know not but their Ministers are led to preach by among which this is one What know I saith he but there may be some that never digest their Preachings so as not to lie open to the Influences of the Spirit and to welcome his seasonable and useful Suggestions and to speak many things which they had not once premeditated But I would ask him Whether it be lawful for any so to digest their Matter as not to lie thus open to the Spirit 's Influences He would seem to say It were since it is but some and a may be some too with him that do so And whereas he tells of some that are constrained to change their Text and what they had purposed to speak upon it This shews the Case is but rare and therefore I am not to be blamed for what I say in general of Preachers among Papists and Protestants whose general way is To prepare aforehand Both Protestants and Papists prepare a forehand what to Preach what they preach and then speak it to the People at a set hour without waiting for the leading of the Spirit or whether they have its Influence or not And for all the Weight that this Man would seem to lay sometimes upon the Spirit 's Influence and Concurrence yet he gives shrewd Presumptions that he doth it but pro forma Else how comes he to urge as an Absurdity pag. 445. That all that Ministers preach by the Spirit must be true And why not If it be from the Spirit it cannot be other ways Yet Men whose Principle it is to speak from the Spirit may through Weakness and Mistake preach false Doctrine yet the Spirit is not to be blamed for it but those who keep not purely to it I suppose he will not deny but all that which Men preach according to the Scripture is Infallibly True it will not thence follow that all that which Men whose Principle it is to preach according to Scripture preach is True because that through Weakness they may mistake the true Meaning of the Scripture Also what he adds If the Matter be thus It is not ye that speak but it is your Father's Spirit which speaketh in you it is all one whether the Preacher be young or old for
he concludes J. B.'s false Accusation why we come to their places of Worship It is to do open Contempt This is but his malitious Conjecture We come not there but in Obedience to the Lord when moved by his Spirit so to do to bear a faithful Testimony against all Superstition and Will-worship For it is not pleasant to us to come there where for the most part we are saluted with knocks and stones and other such brutish and Paganish dealings by their Church-Members which is the fruit of their holy things and whereunto the People are often encouraged by their Preachers who sometimes shew an Example of this themselves and of whose barbarous Actions even by the Presbyterian-Preachers there is a Book Extant entituled Fighting Priests falling upon the Innocent with their own hands Of Fighting Priests giving account how many of them fell upon these Innocent Servants of the Lord with their own hands and I my self have seen of the present Preachers of Scotland do it As for his flouting at the Quakers for laying claim to a Spirit of discerning so as to distinguish who pray from the Spirit and who not he doth but therein declare himself to be none of Christ's Sheep who are said to know his Voice from that of a Stranger And as for his saying That the Quakers judge of this by the Mimical posture of the Body it is false and would agree far rather to his Brethren whose affected Postures of Body as well as their Nonsensical and Absurd Expressions in Prayer have disgusted many of their Way of which I could give some eminent Instances but that I spare them at present The Example I gave of their Excluding some from their Sacrament of the Supper so called doth not halt as he affirmeth pag. 462. as to the main for if the Command to take it is with presupposition of Examination so the Command of praying is with the presupposition of its being in the Spirit in which all Worship is now to be Praying always in the Spirit Eph. 6.18 To my shewing in answer to their Objection of Peter his Commanding Simon Magus to pray that he says Repent and Pray after a meer Assertion without proof he says He sees that with our Quaker a graceless Person can Repent but not Pray To which I answer If he speak of possibility I believe a graceless Person may both Repent and Pray but as he cannot Repent without Grace so not Pray without the Spirit but Grace worketh in all if not Resisted as the Spirit doth in all to Prayer when they have received the Grace in measure but that some Measure of Repentance must go before Prayer A measure of Repentance goes before Prayer in a sense of Iniquity and desire of Deliverance himself I judge will hardly deny since the very offering to Pray importeth in the Person applying himself thereunto a sense of his Iniquity and a desire to be delivered from it for which end he approacheth to God to demand Pardon and help to Amend ¶ 6. Now I come to his 25 th Chapter of Singing Psalms where I shall not need to be large J. B. endeavours to Justify their Custom of Singing Davids Conditions and their speaking Lies I deny not as he observes Singing But to Justify their Custom of singing David 's Conditions by which many are made as I observed in my Apology to speak Lies in the presence of God he objecteth the practice of the Jews but their practice in matters of Worship without a Gospel-precept is not a Rule to us Neither doth the Instance given by him of Psal. 66.6 answer the matter for the Jews might very well praise the Lord for the deliverance of their Fore-Fathers out of Egypt but that will not allow Drunkards and Impenitent Persons to fay They water their Couch with Tears as by singing Psalms many do which is false As for his saying They do but praise God for what he hath done for others why do they not express it so then And whereas he asketh Whether the Spirit inspireth the Meeter in the Song and the Tone of the singing he sheweth his Folly and Lightness while he ridiculously supposeth that Meeter is necessary or any other Tone than Nature hath given to every one of which God by his Spirit maketh use as an Instrument as he doth of other parts and faculties of the Body to the performing of Spiritual duties And the like Folly he sheweth when he tells What they do not in Scotland since he knows it was not particularly or only against the things practised in Scotland that I write in that Apology SECT XIII Wherein his Twenty Sixth Chapter Of Baptism is Considered ¶ 1. OUR Author to shew how angry and froward he resolves to be in this Chapter J. B. a Compleat Railer makes his first Paragraph a Compleat stick of Railing He begins with telling That the Paganish Antichristian Spirit which reigneth and rageth in the Quakers manifesteth a perfect and compleat hatred at all the Institutions of our Lord Jesus Christ and he endeth with this Exclamation O! what desperate Renegado's must these Men be More of this kind may be seen pag. 472 473 474.480 481. As for what he adds from several Scriptures of Baptism pag. 466 467. what of it relates to the weight of the Question will be Examined afterwards He gives us here a Citation out of their larger Catechism and then comes at last pag. 468. n. 4. to Examin what I say in the matter where upon my urging the many Contests among Christians concerning these things called Sacraments as one Reason against them he concludes Contests about their Sacraments among Christians so called I might as well plead against all Christianity because of the many Debates about it and with this Conceit he pleaseth himself a little which only evidenceth his malitious Genius for I should never have used that as an only Argument and did not use it at all but as having many other Considerable ones against their Vse of these things and therefore I add That these things contended for are meer Shadows and outward things Then to cover their making use of the word Sacrament which is not to be found in Scripture he objecteth my making use of the word Fermentation and of the Vehicle of God but I use not to make use of these words when I speak Scots or English but these words when Interpreted are made use of in Scripture For the Latine fermentum which signifies Leaven Fermentum or Leaven is oft used in Scripture is oft used even as compared to Spiritual things as Matth. 13 31. Luk. 13 21. 1 Cor. 5 6 7 8. yea the word Leaven and Leavened is to be found in Scripture above 30 times but the word Sacrament never so much as once And it is not as he saith a poor thing to Challenge them for expressing the Chief Mysteries of their Religion in words that cannot be found in all the Scripture
be gathered to many of my Brethren who are gone before me and to my Dear Son This was his Youngest Son who died at Sea about a Year before Upon the Eleventh Day of the Eighth Month between Two and Three in the Morning he growing Weaker I drew nigh to him He said Is this my Son I said Yea and spake a few Words signifying my Travel That he that loved him might be near him to the End He answered The Lord is Nigh Repeating it once again saying You are my Witnesses in the Presence of God that the Lord is Nigh And after a little he said The Perfect Discovery of the Day-spring from on high how great a Blessing it hath been to me and my Family My Wife desiring to know if he would have something to Wet his Mouth he said It needed not She said it would Refresh him He laid his Hand upon his Breast saying He had that Inwardly that Refreshed him And after a little while he added divers times these Words The TRVTH is over ALL. He took my Eldest Son to him and Blessed him saying He prayed God he might never depart from the Truth And when my Eldest Daughter came near he said Is this Patience Let Patience have its perfect Work in thee And after Kissing the other Four he laid Hands upon them and blessed them He called for my Father-in-Law and two of his Daughters that were present and spake some weighty Words to them very kindly And perceiving one of them who was not a Friend of Truth Weeping much he Wished She might come to the Truth bidding her Not weep for him but for herself A Sober Man an Apothecary that waited upon him coming near he took him by the Hand saying Thou wilt bear me Witness that in all this Exercise I have not been Curious to Tamper nor to Pamper the Flesh he answered Sir I can bear Witness that you have always minded the better and more substantial Part and rejoice to see the Blessed End the Lord is bringing you to He Replyed Bear a Faithful and true Witness Yet it is the Life of Righteousness repeating these Words twice over that we bear Testimony to and not to an Empty Profession Then he called several Times Come Lord Jesus Come Come And again My Hope is in the Lord And so slept now and then about Ten Hours Observing a Countryman coming into the Room he thought it had been one of his Tenents who was a Carpenter I telling him it was not he but another he said See thou Charge him to make no manner of Superfluity upon my Coffin About Three in the Afternoon there came several Friends from Aberdeen to see him I telling him he took them by the Hand and said divers Times They were come in a seasonable Time and after some Words were spoken and that Patrick Living stone had prayed which Ended in Praises he held up his Hands and said Amen Amen for ever And after they stood up looking at him he said How pretious is the Love of God among his Children and their Love one to another Thereby shall all Men know that ye are Christ's Disciples if you love one another How pretious a thing it is to see Brethren to Dwell together in Love My Love is with you I leave it among you About Eight at Night several Friends standing about the Bed he perceiving some of them to Weep he said Dear Friends all mind the Inward Man heed not the Outward There is one that doth Regard the Lord of Hosts is his Name After he heard the Clock strike Three in the Morning he said Now the Time comes And a little after he was heard to say Praises Praises Praises to the Lord Let now thy Servant depart in Peace Vnto thy Hands O Father I Commit my Soul Spirit and Body Thy Will O Lord be done in Earth as it is in Heaven These Sentences he spake by little Intervals one after another And so a little after Five in the Morning the twelfth Day of the Eighth Month 1686. he fell asleep like a Lamb in Remarkable Quietness and Calmness there being standing about to Behold his End above Twenty Persons who were Witnesses to what is above said though not all to every part yet some to every part and some to all of it This Brief Account is only intended for the Refreshing and Satisfaction of some particular Friends else several other things might be added which are not Inconsiderable He was Buried in a Place allotted by himself for that End and Discharged any should be Called to his Burial but the professed Friends of Truth and his own Tenents Yet the Time being known a great Number of the Gentry came undesired and Conveyed his Body to the Grave Vrie the 20th of the 8th Month 1686. A Table of the Chief Things Contained in this VOLUME A. ABraham's Faith 278. The Jews Error of Abraham's outward Succession 410. Adam see Man Sin Redemption what Happiness he lâ—st by the Fall 311 121. what Death he dyed 311. He retained in his Nature no Will or Light capable of it self to manifest Spiritual Things ibid. whether there be any Reliques of the heavenly Image left in them 317 470 767 769. Alexander Skein's Queries proposed to the Preachers 470. Americans confess to that which Checks within for Evil 7. Anabaptists of Great Britain 288. Anabaptists of Munster how their mischievous actings nothing touch the Quakers 288 289 290 516 651 653. Anicetus 289. Anointing teacheth all things It is and abideth for ever a Common Priviledge and sure Rule to all Saints 287 116 169. Antichrist is exalted when the Seed of God is pressed 82 337. his Work 284 426 428. The Body of Antichrist is but one having many Members 591. who those Members be 592 Antinomians their Opinion concerning Justification 371. Apostasy 399 425. Apostle who he is their Number was not limited and whether any may be now a days so called 465 466 429 430. Calvin maintains that God raised Apostles and Evangelists in his Day 37. Apparel 543 545 556. Appearances see Faith Arians they first brought in the Doctrine of Persecution upon the account of Religion 425. Arius by what he fell into Error 425. Armenian Greek and Aethiopian Churches indulged by the Pope in some Ceremonies different from those commonly injoined and received is rather the Effect of Policy than Fatherly Compassion 688 689. Arminians see Remonstrants Arminians Lutherans and Calvinists hold that there can be no Salvation without the Explicit Knowledge of Christ and Benefit of the Scriptures which Doctrine destroys the nature of Vniversal Love 692. Articles of Faith with respect to them that believe them are Matters of Conscience 213. Assemblings are needful and what sort 441 444 c. see Worship they are not to be forsaken 461. Assurance a certain Assurance and Establishment given of God to many of his Saints and Children 402. Astrologer 294 295. Atheism see Superstition Athenians directed to somewhat of God within them by
the Church of Christ is not to usurp Authority over their Fellow-Members 229. decisive Judgment explained 243. true and false Decision 244. unsettled Men Judging 683 684. Charitable and uncharitable Judgment 686. God the Judge of conscience 516 517. he that is Spiritual Judgeth all things 795 see Church Justification the Doctrine thereof is and hath been greatly vitiated among the Papists and wherein they place it 364 365 380 382 Luther and the Protestants with good Reason opposed this Doctrine though many of them ran soon into another Extream and wherein they place it and that they agree in one 366 387 370. it comes from the Love of God 367 379 380. to Justify signifies to to make really Just not to repute Just which many Protestants are also forced to acknowledge 370 371 374 377. The Revelation of Christ formed in the Heart is the formal Cause of Justification not Works to speak properly which are only an Effect and so also many Protestants have said 364 380. we are Justified in Works and how 364 370 371 380 387. this is so far from being Popish Doctrine that Bellarmine and others opposed it 365 369 385 386. We are Justified by Christ Jesus both as he appeared at Jerusalem and also as he was made manifest and revealed in us 19 20. Justification by the indwelling of Christ is denied by the Papists 78. Primitive Protestants Belief concerning Justification 79. concerning Faith and Justification 129 166. a twofold Justification 25. it is the making a Man just by an Inward Righteousness 77. 811. the Doers of the Law Justified 806. Antinomians Imputative Justification refuted 812. J. B's gross Opinion of it 814. no Man is Justified before he be sanctified 816 The real Justification falleth under the inward sensation of the Soul 817. K. Keith G. K. vindicated from our Adversaries malitious Insinuations against him 621. Kingdom of God 459 511 517. Christ's Kingdom needs no outward protection 846. the Kingdom of God is within you 803. the Kingdom of God is in the Seed in the Hearts of all Men 354. Kirk the Greedy Kirk become a Proverb 437. Knowledge the Heighth of Man's Happiness is placed in the true Knowledge of God 467. Error in the Entrance of this Knowledge is dangerous 267 268. Superstition Idolatry and thence Atheism hath proceeded from the False and Feigned Opinions concerning God and the Knowledge of him 269. the uncertain Knowledge of God is divers ways attained but the True and Certain only by the inward and immediate Revelation of the Holy Spirit 269 271. it hath been brought out of use and by what Devices 272 273. there is no Knowledge of the Father but by the Son nor of the Son but by the Spirit 268 274 275. the Knowledge of Christ which is not by the Revelation of his Spirit in the Heart is no more the Knowledge of Christ than the pratling of a Parret which hath been taught a few Words may be said to be the Voice of a Man 276 277. The Objection that the Apostle prefers the Knowledge of Christ as outwardly Crucified to all other Knowledge answered 9. his Inward Knowledge preferred 67. the true and saving Knowledge of God 115 161. the Knowledge of the History saves none 355. many by the Light may be saved that have not the outward Knowledge of christ 356 of the true Ground of Knowledge 728 733. the Difference between Head-Knowledge and the partaking of the Divine Nature 763 764. Monopolizers of Knowledge 889. 428 see Clergy The Christian Religion consists not in the Historical Knowledge of Christ 895. see Indians c L. Labour they wanted nothing whom God sent they labour'd with their Hands 435. Laces and Ribbonds 873. Laicks 429 432 433. Laity 433 507. Lake of Bethesda 338 339. Lamb see Paschal Lamb. Language the plain Language used in the Scriptures 58. concerning our using Thee and Thou which is the Singular Number to one person 61. to use the Plural instead of the Singular Number to one Person is no Indifferent thing 3 4. see Number the Singular Number to one person used in the Latine 539. how the Word You came to be used to a single person ibid. the Word Thou a greater Honour to one than You 540. Scripture-Dialect the plain Language 541. Law the Law is distinguished from the Gospel 287 384. the Difference thereof 287 493. see Gospel under the Law the People were not in any Doubt who should be Priests and Ministers 408. see Minister of the Law Worship The Testimony Law and Word is inward in the Heart 15 71. the ending of the Law and beginning of the Gospel 187. wherein the Law and Gospel differ 298 393 484. the outward and inward Law 286. the Law of Christ more perfect than of Moses 558. the Divine Law was implanted in Man's Nature before all Laws made by Man 701. J. B's Proof for what is meant by Law and Testimony 756. his Asserting the Law of Nature against his former Reason 793. Law of Moses see Legal Rites Lawyers by Tricks and Intricacies foment Controversies 209 Laying on of Hands 511. see Hands Learned the Lord is angering the Wise and Learned 885 Learning what true Learning is 421 422. Humane Learning is not the Qualification of a Minister 140 305 703 730. see Literature Schools of Learning Leaven J. B's Objection against the Word Fermentum Leaven or Fermentation a Leavening answered 855. Legal Rites had a Command as well as John's Baptism 857. Leonisis a Sect they have a great Shew of Truth 532. in the Margent Letter The Letter killeth quickneth not 393. like Pharisees the outward Law so now Professors plead the Letter 15. How the Letter killeth 18 76. Levi a Figure of Christ 655 Leyden John of Leyden and Ignatius Loyola their Practices resembled by W. M. and his Brethren 58 Liars their Punishment 557 Libertines see Ranters Liberty the true Liberty in the Church 222. breach of Liberty begets Jars ibid. a false Liberty 224. a wrong Spirit of Liberty 246. what Liberty we claim in things Religious 516 520 524 Lies 276. lying Titles 535. Christians not to speak a Lie 875. J. B s refuge of Lies 877. Light The innate Light is explained by Cicero 361 362. Light of Nature the Errors of the Socinians and Pelagians who exalt this Light are rejected 310 311. Saving Light see Redemption is universal it is in all 330 331. It is a Spiritual and Heavenly Principle 333 334. it is a Substance not an Accident 334 335. it is Supernatural and sufficient 346 348. It is the Gospel preached in every Creature 349 350. It is the Word nigh in the Mouth and in the Heart 350 351. it is the Ingrafted Word able to save the Soul 353. Testimonies of Augustin and Buchanan concerning this Light 363. it is not any part of Nature or Reliques of the Light remaing in Adam after the fall 337. it is distinguished from the Conscience 337 338. It is not a common Gift as the Heat of the
we make absolutely necessary for the building up of true Faith neither do nor can ever Contradict the outward Testimony of the Scriptures or right and sound Reason yet from hence it will not follow that the Divine Revelations are to be subjected to the Test either of the outward Testimony of the Scriptures or of the Natural Reason of man as to a more-noble or certain Rule and Touch-stone For this Divine Revelation and inward Illumination is that which is evident and clear of it self forcing by its own Evidence and Clearness the well-disposed understanding to Assent irresistibly moving the same thereunto even as the common principles of natural Truths do move and incline the mind to a natural Assent As That the whole is greater than its part That two Contradictories can neither be both true nor both false § I. IT is very probable that many Carnal and Natural Christians will oppose this Proposition who being wholly unacquainted with the Movings and Actings of God's Spirit upon their hearts Revelations by Apostate Christians Rejected judge the same nothing Necessary and some are apt to flout at it as Ridiculous Yea to that Heighth are the generality of all Christians Apostatized and degenerated that though there be not any thing more plainly Asserted more seriously Recommended nor more certainly Attested to in all the writings of the Holy Scriptures yet nothing is less minded and more rejected by all sorts of Christians than Immediate and Divine Revelation in so much that once to lay Claime to it is matter of Reproach Whereas of old none were ever judged Christians but such As had the Spirit of Christ Rom. 8.9 But now many do boldly call themselves Christians who make no difficulty of confessing They are without it and laugh at such as say they have it Of old they were accounted the Sons of God who were led by the Spirit of God ibid. vers 14. but now many aver themselves Sons of God who know nothing of this Leader and he that affirms himself so led is by the pretended Orthodox of this Age presently proclaimed a Heretick The Reason hereof is very manifest viz. Because many in these days under the name of Christians do experimentally find that they are not acted nor led by God's Spirit yea many great Doctors Divines Teachers and Bishops of Christianity commonly so called have wholly shut their Ears from hearing and their Eyes from seeing this inward Guide and so are become strangers unto it whence they are by their own Experience brought to this Strait either to Confess that they are as yet Ignorant of God and have only the shadow of knowledge and not the true knowledge of him or that this knowledge is acquired without Immediate Revelation For the better understanding then of this Proposition we do distinguish betwixt the Certain Knowledge of God Knowledge Spiritual and Literal distinguished and the Vncertain betwixt the Spiritual Knowledge and the Literal the Saving heart-Knowledge and soaring airy head-Knowledge The last we Confess may be divers ways obtained but the first by no other way than the Inward Immediate Manifestation and Revelation of God's Spirit shining in and upon the heart inlightning and opening the understanding § II. Having then proposed to my self in these Propositions to Affirm those things which relate to the True and Effectual Knowledge which brings Life Eternal with it therefore I have Affirmed and that truly That this Knowledge is no otherways attained and that none have any true ground to believe they have attained it who have it not by this Revelation of God's Spirit The Certainty of which Truth is such that it hath been acknowledged by some of the most Refined and Famous of all sorts of Professors of Christianity in all ages who being truly Vpright-hearted and Earnest Seekers of the Lord however stated under the disadvantages and Epidemical Errors of their several Sects or Ages the true Seed in them hath been answered by God's Love who hath had regard to the Good and hath had of his Elect ones among all who finding a distast and disgust in all other outward Means even in the very Principles and Precepts more particularly relative to their own Forms and Societies have at last concluded with one Voice That there was no true Knowledge of God but that which is Revealed inwardly by his own Spirit Whereof take these following Testimonies of the Ancients 1. It is the inward Master saith Augustin that teacheth it is Christ that teacheth Aug. ex Tract Epist. Joh. 3. it is Inspiration that teacheth where this Inspiration and Unction is wanting it is in vain that Words from without are beaten in And thereafter For he that Created us and Redeemed us and called us by Faith and dwelleth in us by his Spirit unless he speaketh unto you inwardly it is needless for us to Cry out 2. There is a difference saith Clemens Alexandrinus betwixt that which any one saith of the Truth and that which the Truth it self Interpreting it self saith A Conjecture of Truth differeth from the Truth it self a Similitude of a thing differeth from the thing it self It is one thing Clem. Alex. Lib. 1. Strom. that is acquired by Exercise and Discipline and another thing which by Power and Faith Lastly the same Clemens saith Truth is neither hard to be arrived at nor is it impossible to apprehend it Paedag. for it is most nigh unto us even in our houses as the most Wise Moses hath insinuated 3. How is it Tertullianus Lib. de Veland Virginibus Cap. 1. saith Tertullian that since the Devil always worketh and stirreth up the mind to Iniquity that the work of God should either cease or desist to act Since for this end the Lord did send the Comforter that because human Weakness could not at once bear all things Knowledg might be by little and little directed formed and brought to perfection by the holy Spirit that Vicar of the Lord. I have many things yet saith he to speak unto you but ye cannot as yet bear them but when that Spirit of Truth shall come he shall lead you into all Truth and shall teach you these things that are to come But of his work we have spoken above What is then the Administration of the Comforter but that Discipline be derived and the Scriptures Revealed c. 4. The Law saith Hierom is spiritual Hieron Epist Paulin. 103. and there is need of a Revelation to understand it And in his Epistle 150. to Hedibia Quest. 11. he saith The whole Epistle to the Romans needs an Interpretation it being involved in so great Obscurities that for the understanding thereof we need the help of the holy Spirit who through the Apostle dictated it 5. So great things saith Athanasius doth our Saviour daily Athanasius de Incarnatione Verbi Dei he Draws unto Piety Perswades unto Vertue Teaches Immortality Excites to the desire of Heavenly things Reveals Knowledge from the Father
Inspires power against Death and shews himself unto every one 6. Gregory the Great upon these words He shall teach you all things saith That unless the same Spirit sit upon the heart of the Hearer Greg. Mag. Hom. 30. upon the Gospel in vain is the Discourse of the Doctor Let no man then ascribe unto the man that teacheth what he understands from the mouth of him that speaketh for unless he that teacheth be within the Tongue of the Doctor that 's without laboureth in vain 7. Cyrillus Alexandrinus plainly Affirmeth That men know Cyril Alex. In Thesauro Lib. 13. Cap. 3 that Jesus is the Lord by the Holy Ghost no otherwise than they who taste Honey know that it is sweet even by its proper Quality 8. Therefore saith Bernard we daily exhort you Brethren by speech Bernard in Psal. 84. that ye walk the ways of the heart and that your Soul be always in your hands that ye may hear what the Lord saith in you And again upon these words of the Apostle Let him that glorieth glory in the Lord with which Threefold Vice saith he all sorts of Religious men are less or more dangerously affected because they do not so diligently Attend with the Ears of the Heart to what the Spirit of Truth which flatters none inwardly speaks This was the very Basis and main Foundation upon which the Primitive Reformers walked Luther in his Book to the Nobility of Germany saith This is certain Lutherus that no man can make himself a Doctor of the holy Scripture but the holy Spirit alone And upon the Magnificat he saith No man can rightly understand God or the Word of God unless he immediately receive it from the Holy Spirit neither can any one Receive it from the Holy Spirit except he find it by Experience in himself and in this Experience the Holy Ghost teacheth as in his proper School out of which School nothing is taught but meer Talk Philip Melanchthon in his Annotations upon John 6. Who hear only an outward and bodily Voice Phil. Melanchthon hear the Creature but God is a Spirit and is neither discerned By the Spirit alone God is known nor known nor heard but by the Spirit and therefore to hear the Voice of God to see God is to know and hear the Spirit By the Spirit alone God is known and perceived Which also the more Serious to this day do acknowledge even all such who satisfy themselves not with the Superfice of Religion and use it not as a Cover or Art Yea all those who apply themselves effectually to Christianity and are not satisfied until they have found its Effectual Work upon their hearts redeeming them from sin do feel that no knowledge effectually prevails to the producing of this but that which proceeds from the warm Influence of God's Spirit upon the heart and from the comfortable shinings of his Light upon their Vnderstanding And therefore to this purpose a late Modern Author saith well videlicet Dr. Smith of Cambridge concerning Book-Divinity Dr. Smith of Cambridge in his Select Discourses To seek our Divinity meerly in Books and Writings is to seek the Living among the Dead We do but in vain many times seek God in these where his Truth is too often not so much Enshrined as Entombed Intra te quaere Deum Seek God within thine own Soul he is best discerned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plotinus phraseth it by an Intellectual Touch of him We must see with our Eyes and hear with our Eears and our hands must handle the Word of Life to express it in S. John 's words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Soul it self hath its Sense as well as the Body And therefore David when he would teach us to know what the Divine Goodness is calls not for Speculation but Sensation Taste and see how good the Lord is That is not the best and truest Knowledge of God which is wrought out by the labour and sweat of the brain but that which is kindled within us by an heavenly Warmth in our hearts And again There is a knowing of the Truth as it is in Jesus as it is in a Christ-like nature as it is in that sweet mild humble and loving Spirit of Jesus which spreads it self like a Morning-star upon the Spirits of good men full of Light and Life It profits little to know Christ himself after the flesh but he gives his Spirit to good men that searcheth the deep things of God And again It is but thin airy Knowledge that is got by meer Speculation which is usher'd in by Syllogisms and Demonstrations but that which springs forth from true Goodness is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Origen speaketh It brings such a Divine Light to the Soul as is more clear and convincing than any Demonstration § III. That this certain and undoubted Method of the true Knowledge of God hath been brought out of Use hath been none of the least Devices of the Devil to secure Mankind to his Kingdom Apostacy and a false Knowledge Introduced For after the Light and Glory of the Christian Religion had prevailed over a good part of the World and dispelled the thick Mists of the Heathenish Doctrine of the plurality of Gods he that knew there was no probability of deluding the World any longer that way did then puff man up with a false Knowledge of the true God setting him on work to seek God the wrong Way and perswading him to be content with such a Knowledge as was of his own Acquiring and not of God's Teaching And this Device hath proved the more successful because accommodated to the Natural and Corrupt spirit and temper of man who above all things affects to Exalt himself In which Self-Exaltation as God is most greatly dishonoured so therein the Devil hath his end who is not anxious how much God be acknowledged in Words provided himself be but always served he matters not how great and high Speculations the Natural man Entertains of God so long as he serves his Lusts and Passions and is obedient to his Evil Suggestions and Temptations â—â—ristianity is become an Art acquired by human Science and Industry Thus Christianity is become an Art Acquired by Human Science and Industry as any other Art or Science is and men have not only assumed unto themselves the Name of Christians but even have procured to be esteemed as Masters of Christianity by certain Artificial Tricks though altogether Strangers to the Spirit and Life of Jesus But if we shall make a right Definition of a Christian according to the Scripture videlicet That he is one that hath the Spirit of Christ and is led by it How many Christians yea and of these great Masters and Doctors of Christianity so accounted shall we justly Divest of that Noble Title If then such as have all the other Means of Knowledge and are sufficiently Learned therein whether it be