assert that the Scriptures 〈◊〉 the Principal Rule of Faith and Manners yet whâ— can say that this is through default of the Scriptures seeing our Adversaries cannot deny but that they speak both Sense and Truth and that when there is a real Contradiction between two disputing cocerning any Doctrine or Sense and meaning of any text of Scripture this Text speaks for the one and against the other tho the one of the parties either through Ignorance cannot or through prejudice will nor see it and that the sense thereof may be brought forth to the light so that there shall follow a mutual Agreement between the two dissenting parties and consequently that the Scriptures of their own Nature are apt for the removal of differences about things contained in them We have heard their retortion let us now hear their direct answer which is that their fruits declare them to have the Spirit of God Thus it s answered in their Quakerism confirmed to the Students of Aberdeen For which forsooth they bring Scripture proof from Matth. 7.15 16. where fruits are made the Test for trying whether one be a true or false Prophet But what fruits these thorny prickling Plants have brought and do daily bring forth the world is not ignorant If to deny the Holy Trinitie the Person of our Lord Jesus Christ the resurrection of the Body and to assert the Souls of men yea and devils to to be God Almighty of which abominations we shall ere we end this Treatise undeniably prove the Quakers to be guilty and in a word to vomit out their Malice so as to endeavour the overthrow of whatsoever God in his Sacred Word hath commanded us either to believe or do If these I say be the fruits of the Spirit then indeed the Quakers have them and abound in them and other Fruits we know none except which are of little worth some Stoicisms and ridiculous whimsies in which also some of the Mâ—humetan and other Monks have gone far beyond them yea with these men Envy Pride Contempt of all others are so predominanâ— that tho by this Character oâ—ly it is easiâ—y judged by what Spirit they are acted Add to all this their constant custome of horrible lying Perverting and Railing of which take one or â—wo Instances in the practise of one oâ— their chief leaders Rob Barcl for Vind. pag. 60 He sayeth that his Adversaâ—ie inferred from the Quakers Doctrine of Christs dying for all that Infants come to heaven without Christ But how grosse an unâ—ruth is 〈◊〉 will be evident to any that read Mr. Broun Cap 6. Num. 14. where he inferreth this horrible consequence from their deâ—ying of Original Sin and again pag 64.65 he saith that the Westminster Confession saith that God did predestinat to everlasting damnation the most part of men without any respect had to their sin But a more palpable and horrid lie hath scarce been hatched for 〈◊〉 that Confession chap 3. § 7. It is expresly said that God 〈◊〉 â—rdain them to Wrath for their sins Of the like nature is that which he saith pag. 170 That his Adversâ—ry chap 27. maketh a Preaching to the Devil and that a Minister at Ligeâ—wood made a Prayer to the Devil whereas he only â—nferâ—eth from the Quakers Doctrine that they may make a Preaching to the Devil And as for Railing their whole writings are Stuffed with it See for example Hubberthorn against Sherlock whose whole Pamphlet is nothing but an heâ—p of furious Railing his best Language being Thief rude Fellow Enemy to God c. See also Edward Burrougâ—s in answer to Philip Bennet whose best language is Serpent the lake is prepared for thee and such language as this is the marrow of the Quakers refutation of their adversaries Books For in these two now Named Discoursâ—s there is hardly the shadow of so mâ—ch as an Essay to answer But this is the way how they gain the day and obtain the last word How fair an occasion is here offered to shew to the world by a particular Enumeration of their horrid monstruouâ— practices that their fruiâ—s are the Grapes of Sodom and the wine of Gomorrah But they are but too too well known already we forbear therefore to rake into this Dung-hill Certain it iâ— that the works of the Angel of the bottomless pit will as soon prove himself â—o be an angel of Light as the Fruits of these High-pretenders will prove them to be acted by the Spirit of God. But more fully to confirm or rather illustrate this argument I shal shew the Identity of their Spirit with that of the old Anabaptists in several particulars A short parallel between the old Libertine Anabaptists and the new who are known by the name of Quakers 1. Muncer and the Anabaptists with him denyed that the Scriptures or external word for thus they spake that they might the better viliâ—y the Scriptures were the Word of God but only a Testimony thereof and said that the Word of God was a certain heavenly thing distinct from the Scriptures Bullinger adversus Anabaptistas lib. 1. cap. 1. The same is the downright Doctrine of the Quakers only there is this difference that the Quakers expresse themselves in this matter with more rage and fury than for ought I can find the Anabaptists did as the Reader may may see cap. 1. § 1. of this Treatise 2dly Muncer with his disciples preferred that which they called immediate Revelation and inspirations busked with the specious Title of Fathers will as the Quakers Revelations are now with that of the Spirit to Gods written Word Bullinger Ibid and cap. 2. passim alibi Sleidan comm Calvin Instit lib 1 cap. 9. In this point also the Quakers are their successors or rather the same the name being changed seing they with Robert Barclay propos 2 3. assert that not the Scriptures but the Spirit is the principal Rule of Faith and Manners 3dly The old Anabaptists asserted that the express Words and Phrases of the Scriptures are to be adhered to without any exposition interpretation or deduction Bulling lib. 1. cap. 8. alibi In this also their genuine children the Quakâ—rs follow them with both feet as is evident in this Treatise cap. 1. 4ly The Anabaptists of old asserted that the whole Old Testament is now abrogate and pertaineth not to a Christian nor hath any obligation or force upon him in which wicked Doctrine as they followed the Manichaeans so at this day the no lesse wicked Quakers follow them asserting that nothing recorded in the old Testament is binding and incumbent to us but as it is ratified by Christ in the new and hath precept or Authority from it as is affirmed by Robert Barclay Vindic P. 178. num 5. Hence it is evident that according to them no part of the Old Testament is more obligatory or binding upon uâ— than the words of Aratus or such heathen Poets are and yet these men will not stick in contradiction to these
3.18 Act. 16.14 15. Ezek. 36.26 27. This Distinction is very requisite for clearing of our purpose and liberateth our Doctrine from the Circle which is falsly objected unto us by both Papists and Quakers A DIGRESSION In which the Doctrine of the Reformed Churches anent the necessity of the Spirits Operation in order to firm and saving Knowledge and belief of the Holy Scriptures is Explained and Vindicated from the Exceptions of Papists and Quakers FIrst all the Reformed Churches do with 〈◊〉 Consent assert that in order to a firm and saving knowledge and Divine Faith or believing of the Scriptures the illumiâ—nation and operation of the Spirit of God illumiâ—nating and preparing the Soul is absolutly necessâ—â—ry this all the Confessions witnesse and our Dâ—â—vines such as Calvin in his Institution Polanâ— in his Syntagma demonstratively evince Thâ— Doctrine is impugned on the one hand by the Pâ—pists who object first that we commit a Ciâ—â—cle 2. That we are guilty of Enthusiastick dottages of which we justly accuse the Anabaptists and Quakers and the like Enthusiasts with these the Socinians and other Enemies of the grace of God joyn forces accusing us of the same Crimes On the other hand the Quakers perceiving themselves unextricably in the briers and unwilling to be alone affirm confidently that we cannot separat our selves from them as to this matter 3. In order to the silencing of both these parties who like Samsons Foxes when they appear most opposite one to another even then conspire most firmly the ruine of the Church of God I premit that in order to the production of true Faith in God's ordinary way and method two things are necessary as the principles thereof the Word and the Spirit The Word they call principium objectivum an objective principle or an objective revelation because the Scriptures concur objectively declaring truths to be believed even as the Sun objectively demonstrateth and sheweth things that may be seen though no eyes were open to see them so the Scriptures hold forth clearly all that we ought to believe and do even though the understanding of none were opened to behold the wonders contained in Gods written Law. And again as the Scriptures hold forth other Truths so they evidently declare and manifest the Characters of their Divinity Even as the Sun proveth himself to be the Sun by his own irradiant and illustrious Beams of Light. And as the Sun must be supposed to be an objective light declaring himself and other things The same we say of the Scriptures that in themselves they contain and hold forth these heavenly Rays and glorious Beams and Characters of Divinity prior to the Spirits opening of the understanding and enclining the will for peâ—ception and embracing thereof Now noâ—withstanding of alâ— this poor mankind blind by naâ—ure should be in perpetual darknesse if his eyes were not opened Hence another Principle is necessary viz. The Spirits gracious operations enlightening and â—weetly enclining fiâ—ting and disposing the Soul which is the subject or recipient of this light to understand and believe the things contained in these heavenly Oracles And all these the Spirit doth not by dictating or telling into the ear or mind that such and such excellent things are contained in these Writings as a man making an oration to commend such or such a thing but as we said already by removing the natural mist and darkness modo efficientis aut Dâ—vini instrumenti by way of Efficient or dâ—vine â—nstrument in the Hand of God For the Divinâ— Bâ—auty and Celestial Glory of the Scriptures is so transcendent that the removal of the natural blindnesâ— and pravity of the will is enough for ravishing of the hearts into ardent Love obsequious Obedience and in a word a most enâ—ire and total captivity unto them This working of the Spirit upon the soul is commonly called Subjective Revelation because it terminateth upâ—n the soul which is the subject or recipient of the light contained in the Word and may be more properly called an application of Divine Revelation than Revelation it self This subjective working of the Spirit both the Scriptures themselves and all sound Divines illustrat according to them by the opening of the eyes Ps. 119.18 Eye-salve Rev 3.18 Which Examples both illustrate and prove the purpose yea it is observable that in all the Scriptures the Holy Ghost mentioneth no other kind of Revelation as necessary to Salvation but only objective which indeed was sometimes immediat but not necessarily so but other some times mediat and this subjective Revelation or illumination of the Spirit In a word for any thing we can find is all one whether the objective Revelation be mediat or immediat providing it be Divine see among other Scriptures Ps. 119.18 Luk. 24 46 Act. 16 14 31 32 33 34. 2. Cor. 3 15 16. Rev. 3.18 4. Having premised and illustrated this distinction I come in the next place directly to remove the Objections And first that of the Circle in which the Papists endeavour to entangle us For they object that we being demanded how we know the Scriptures to be the Word of God we answer by the Testimony and Opertaion of the Spirit And again being demanded how we know the Spirit of Truth and discern it from the Spirit of Error We answer by the Scriptures Hence they conclude that we run the round and answer the same by the same and so make a compleat Circle To which I answer that there is here no Circle for a Circle is progressus ab eodem ad idem eodem modo cognitum A Progress from the same to the sâ—me thing by the same kind of Argumentation But so it is not here For there is not the same way of Argumentation For the Word concurreth objectivâ—ly declaring and holding forth what are the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Characters of the Spirit of God argumentaâ—ively so that we can reason because such a Spirit v. g. He that confesseth Jesus Christ hath come in the Flâ—sh is said by the Scripture to be of God therefore I know and believe that this is true Doctrine and that this Spirit is of God. But on the other hand we make no such use of the Spirits inward Testimony or Operations We do not with the phanatical Enthusiasts reason thus the Spirit or a strong impulse which they call the Spirit bids me believe that such and such Books are the Scriptures therefore I believe them to be so We say no such thing We only say that the Spirits operations are necessary for disposing the Soul to perceive and understand the things contained in the Scriptures themselves and apply the same so that either for his own satisfaction or redarguing of others he still rationally deduceth all his Arguments from the Scriptures making them or which is all one God speaking in them the formal Object and ultimat ground wherein to resolve his Faith. Two Examples I will give to illustrat my answer and then I have
done The first is that known Example of the Eye-salve and the Sun For one by the Eye-salve or some efficacious Medicament of this nature removing the Tunicle may come to the sight and knowledge of the Sun So that he may say by means of the Salve or its opening of the Eyes he seeth and knoweâ—h the Sun and again by the Suns light he may perceive what is Eye-salve and what not This egregiously illustrateth the purpose and yet is many stages from a Circle The second Example is of a Logâ—cian his Reason and his Systeme of Logick which containeth Rules to discern sound reason from fallacy and sophistry For the Logician knoweth by his own reason that such a Book is sound containing true Reason and not fallacies This he can demonstrat by his own Reason as the mean and yet doth not thus argument my own reason teacheth me so therefore it is so but from reason in actu exercito and the nature of the things contained in the Book which by means of his own reason he seeth to be clear Truths And again by the Book he knoweth what is sound reason and what not By this time I hope we are fully freed of the Circle in which the Romanists would fain have us entangled being covetous of company for I could requit them with two unextricable Circles if time did permit 5. I come to the Removal of the second Objection viz that we cannot distinguish our selves in this point from Quakers and the like Enthusiasts This Objection not only the Papists but also the Quakers urge what they can to the end that they may make the Reformed Churches symbolize with themselves To this purpose Robert Barclay in his Apology attempted to make Calvin the French and Dutch Confessions and the Westminster Divines Patronisers of their Doctrine because they said that we cannot firmly know and savingly believe the Divinity of the Scriptures without the inward Testimony or Operation of the Spirit of God. But he calleth the Divines of Westminster dark dishonest and confused because they did not separat the Word from the Spirit but said that this Testimony or Operation of the Spirit was in and with the Word but neglecteth the consideration of Isai. 59.21 the Scripture upon which they build this their saying And again Vind. pag. 33. Where he abridging his Apology bringeth up again these things ut respondeant ultimae primis he neglecteth the special and chief Reasons whereby his adversary pag. 61. shewed that there was no discord between Calvin French and Dutch Confessions and our Divines Add hereto that it is well known that there was never the least controversy between the Brittish and Transmarine Protestants on this head but contrariwise a most entire harmony Having therefore discovered this none-such weakness and extream disingenuity I come directly to the objection and answer both Papists and Quakers together we distinguish our selves from these Enthusiasts for first the Work of the Spirit the necessity of which we maintain is only subjective being rather if we will speak properly an application of the things revealed in Scripture than a Revelation or Testimony strickly so taken whereas the Revelation to which the Quakers pretend is altogether objective like that of the Prophets 2. We assert the sufficiency of the Scriptures as a Rule containing all things necessary to be believed or done Which they deny 3. We assert the Scriptures to be the principal and ultimate rule into which our Faith is lastly to be resolved Hence we examine all Doctrines of men all internal Suggestions by the Scriptures as the infallible Test or Touchstone hence we maintain that the Spirit 's Testimonie is still in and with the Word so that it may be known what is the true and what is the false Spirit by the Word so that the work of the Spirit is to enlighten the understanding and dispose the soul to perceive the Characters of Divinity naturally ingraffed in the Scriptures All which the Quakers deny and assert the quite contrary Now this our Doctrine is by a full and most harmonious consent delivered and asserted by the reformed Churches and most eminent and shining lights therein Luthers words are that if any thing should deliver any Doctrine which it could not prove by Scripture he would spit in its face knowing certainly that it were the Devil Sinopsis Pur. Theol Disp. 2 Pag. 20. But the Holy Ghost by these Divine Characters of the Scripture begetteth Divine and saving Faith in our hearts Maccov Locâ— Com pag. 28. The Testimony of the Spirit is a light so enlightening our understanding that it followeth it sweetly and sheweth the arguments in the things themselves impressed in the things which are to be believed but before unknown Woleb Comp. Theol pag. 4. The Spirit of God perswadeth the hearts of Believers internally of the Divinity of the Scriptures in so much as he openeth the eyes and illuminateth the heart of him who after previous invocation of the Spirit of God readeth the Scriptures so that by this illumination the man shal behold the wonderful things of God and acknowledge Gods Voice speaking in the Scriptures The like Doctrine hath Wallet in his Sinopsis Papiâ—migener Contr. in many places where he asserreth in terminis that this Testimony of the Spirit is 〈◊〉 and with the Scriptures The Words of godly and learned Whitaker are clear as they are cited by Mr. Crawford in a short but learned tracâ—at de Princ. fiâ— obj et effect Whereas ye say that we reject the Testimony of the Church and judge our selves taught by the alone internal perswasion of the Spirit we hold the Ministry of the Church in honour internal perswasions without the external word we shun as sanatical impostures we judge out of the scriptures we believe with the scriptures or because of their Testimony and therefore Hereticks i. e. Enthusiasts we neither are nor can be But of all men must clearly Calv. Inst. L. 1 C. 9. asserteth our Doctrine and strongly refuteth these Enthusiasts for Sect 1. he thus speaketh furthermore these who having rejected the scriptures imagine to themselves a way I know not what of approaching to God are to be judged not so much possâ—ssed with error as acted with madness there have arisen of late some giddy heady persons who disdainfully pretending the rule of the spirit cast off all reading and deride the simplicity of these who follow the dead and killing Letter as they term it But I would know of them what spirit that is by whose breathing they are so lifted up as to be bold to despise the Doctrine of the scriptures as abject and childish if they answer it is the spirit of Christ that security must be very ridiculous for I believe they will grant the Apostles of Christ and others faithful in the primitive Church to have been illuminat by no other Spirit but none of these learned from it to contemn the word of God but every one of them had them
Iesuit more opposite to the Reformed than another with him he joyneth hands He is therefore to be accounted amongst the grossest of Iesuits and these his Romish Cavills are to be neglected being an hundred times sufficiently enervate by our Divines in their Writings against Papists especially in their answers to Bellarmin out of whose Quiver he hath stollen this long ago blunted weapon 2. The task incumbent to him was to evince that it belongeth properly to the Rule of Faith to tell a Man. v. c. Iohn or Iames in particular that he hath true faith whatever therefore he sayeth besides this is besides the purpose But 3. ex abundanti The bare and simple Profession of Quakerism will no more prove one to be a Quaker in earnest than the simple Profession that one hath Faith will prove him to have it indeed Seeing a man may profess himself to be a Quaker and yet be a Iesuit providing there be any difference between them there is therefore more required viz that for any thing Men can know such a man liveth according to the principle of the partie and no more is necessary for the begetting a Judgment of Charity than that a man profess the principles of Christianity Seriously for any thing Men can know practise accordingly but no infallible Evidences that another hath true Faith are any wayes necessarie but only Moral Rational Grounds of certainty those may be had As for the other viz. infallible Evidences those are only necessar to ones self and these they may hâ—ve by the Scripture applyed in Christian prudence and Spiritual Wisdom the Scriptures themselves being the Rule whereby to make the Examen or Search Is. 8.20 Ioh. 5.39 Act. 17.11 2. Tim. 3.15 16 17.2 Pet. 1.19 20. And the enlightned Conscience the Judge the Spirit of Adoption or a filial Disposition inclining the Believer to come to God as a Child unto a Father with both great Confidence and Reverence together with the renewed Spirit of the Believer himself Rom. 8.15 16 the witnesses Hence his antâ—-christian Cavills fall to the ground and the similies no more halt the other Examples brought for the illustration of any Matter for all similes halt in some respect otherwayes they should not be similies but the same and to think the similies here used cannot hold because both Judge witnesses are inward in the matter illustrated by these Similies is not only without but against Reason For even as the one thing being outward and to be proved to others not to the Murderer himself who knoweth it well enough requireth an outward Judge and outward witnesses So the other thing being inward the infallible Testimony of which the Person himself standeth only in need of requireth inward Judge and inward Witnesses 7. The same Author hath another Objection prosecuted at large in his Apologie and abbreviated in his Abridgement falsly called his Vindication Pag. 44.45 which is that there are many things that the Scriptures cannot determine as particular individual Actions to which Mr Broun had answered that general Rules were enough leaving the rest to Christian prudence and Wisdom and also that there should be need of a particular Revâ—lalation for every particular Action as Eating Drinking c. Yea every particular Word This Consequence he denyeth saying that from Spiritual to Natural Actions the necessity of this Revelation will not follow I answer first The Consequence which he denyed he proveth himself for the Reason why Spiritual Actions need particular inspirations is because of their being either Sin or Duty that they may know how to give Spiritual Worship and leave Carnal Worship but this Reason he grants to stretch it self to natural Actions saying if he say those natural Acts under some Circumstances may be sin or duty I confess then the Revelation of the Spirit is needful Therefore if particular Immediate Revelations be necessary for the performances of Spiritual Actions they are also necessary for the performance of Civil or Natural Actions seeing there is nothing more sure than that every individual Action is so Circumstantiat as to become either Sin or Duty 2. Who was ever so absurd and ridiculous as to deny that any System as for example of Mathematicks or Military Discipline is a perfect Rule to guide any Mathematician or Souldier upon this account that those Books comprehend not the Names of all Mathematicians and Souldiers that ever should exist with all their particular Actions and the Circumstances thereof I am sure that such a one should be esteemed by all Men to have lost his Wits and yet no better than such are the Quakers Achillean Arguments Next he pleaseth himself in reckoning up some differences amongst Ministers As for example those called Remonstrants and publick Resolutioners and hence would infer the Insufficiency of the Scriptures for decision of Controversies and this he thinketh so strong that he requireth a particular answer to it least Sayeth he he viz. Mr. Brown be said to leap where he cannot step Ans. If this do any thing it will overdo seeing he dare not deny that both Paul Barnabas had immediat Objective Revelations who notwithstanding grew so hot in their Contention Act. 15. that they parted one from another of whose meeting again we hear not in all the Scriptures But he labours so to fix that upon the Scriptures with which the Corruption of men is only to be Charged that he woundeth himself while he thrusteth at his Adversary seing if this Reason be Valid Objective Revelation is no more a sufficient Rule than the Scriptures as this Instance of the division of Paul Barnabas evinceth Beside these the Quakers have a heap of Topicks to prove the Scriptures not a perfect Rule such as they cannot be a Rule to deaf persons therefore they cannot be a rule to those that hear and most men know not the Original Tongues Ergo say they the Scriptures cannot be a compleat Rule They object also the variety of Readings Interpretations and the like which they have scraped out of Bellarmin and his brethren and therefore deserve no more answer than what hath been given to them William Pen in his Rejoynder Part 1. Chap. 5. hath this Objection the Scriptures cannot try and examine particular Motions and Prophesies saying that Paul Act. 16. reproved not the Spirit of Divination which possessed that 〈…〉 Philippi from the Scriptures therefore they cannot be a Rule of Faith and Life But I deny the Antecedent for had Iames Nailor but brought that particular Motion whereby he was prompted to receive Divine Worship to Scripture trial he might have found his Spirit to have been the father of 〈◊〉 and Arch-deceiver of Mankind but as the Papists to cover the rest of their abominations have invented one greater and more dangerous than them all that is their Churches infallibility So this Spirit of the Quakers knowing that upon Tryal he will be found a Counterfeit hath taken the Councel given by Alcibiades to Pericles
in the Soul are not God under what notion soever he be taken a Declaration of the Fountain is not the fountain it self Hence the Quakers grand principle that immediat objective Revelations are the primary Rule of their Faith falleth to the Ground and these imprinted Rules are but only secondary Ergo even according to what is here gained from the Quakers the Scriptures are equal even in their primariness to immediat Revelations for the one can no more be called the primary Rule than the other and that by the Quaker his own Concession Moreover seing these immediat Revelations imprinted on the Soul are not the primary but secondary Rule then certainly they ought to be examined according to the primary Rule Now to assert this is most impious Seing these Revelations must be supposed to be self evident and their Divinity already undoubtedly apparent For this is to maintain that we ought to doubt whether or not there is veracity in God and horresco referens Judge that the God of Truth may prove the lyar and deceive us But once more how shal these imprinted secondary Rules be examined not by other words or dictats of whatsoever kind for to do this will cost the examiner a journey to in finitum to which he will not come in haste seing these other Dictats or Revelations are not the Fountain but a Declaration of the Fountain more than the first and to assert that these Revelations may be examined according to God himself and not by the Word of God is to go some stages beyond the wildest of nonsense and again there is very good Reason to wonder why any Revelation should be more primary than the Scriptures both being given by the same Spirit seing the primarinesse is not the immediatness but the chief binding power the prerogative to be the touch-stone of all Doctrines Now this notion of a primary Rule being had there is very good Reason to wonder why the Dictats of the Spirit should be preferred before the Scriptures seing God hath told whether mediatly or immediatly it 's all one the Quakers themselves dare not deny that God hath indeed said it that they are able to make the Man of God wise unto salvation 2 Tim. 3.16 17. And hath commanded and commended the perusal of them as the Book in the determination of which we ought finally and surely to rest in the matters of greatest import Isai. 8.20 Ioh. 5.39 Act. 17.11 2 Pet. 1.19 20. With many other places But on the other hand in all the Scriptures there is not so much as the least intimation that all persons within the Church and faâ— less all men have divine immediat Objective Revelations by which they may examine and discern good from evil and here he is very angry with his adversary because he accused him of confounding in his Apology the principal Rule and the principal Leader and yet as though he had not confounded them compleatly enough in his Apology he here again in his Vindication in one and the same page viz. 38. both calleth the Spirit as imprinting Truths into the Soul the primary Rule as was even now cited and also the same Spirit the principal Leader as imprinting Rules into the Soul to walk by by which Rules must be understood the Truths he spake of just now above here the Reader may see that not only the same thing is both Principal Leader and principal Rule but also that there is not so much as a Metaphysical formality betwixt them for both of them is God under the notion of imprinting Rules or Truths into the soul yet the confidence I shal not say the impudence hath he to deny that he confounded them 8. But the Quakers well knowing that if God speaking in the Holy Scriptures be admitted Judge of the present Debates between us and them Or if the Holy Scriptures be not Esteemed False Ambiguous and Nonsensical then their cause is lost and their great Diana of Immediat Revelations and the rest of their Monstruous and Impious Doctrine falls to the ground they assert with the Papists that the Spirit of God Speaking in the Scriptures is not his own Interpreter and so bereave the Scriptures of that which is the Soul Sense and Marrow thereof denying all Scripture Interpretation though never so Genuine and Clear except they have Immediat Objective Revelation to tell them that such a Meaning is true Hence they say they may very well reject all our Interpretations and Consequences of Scripture seeing we do not pretend to the Spirit that gave forth the Scripture but declare our selves Enemies to it Thus replyeth George Keith to Mr. Iohn Alexander Truths Def. Chap. 8. Behold Reader the grossest of Popish Shiftâ—â— to defend the grossest of Popish Doctrine for the Papists still say that we can know nothing Certainly because we reject their Doctrine of Infallibility just so do the Quakers maliciously belying the whole Reformed Churches Impiously crying out that they are Enemies to the Spirit of God and that because we examine all Doctrines and Practices by the written Word of God. Hence we find that the Spirit the Quakers pretend to is Diametrically opposite to the Scriptures and therefore the Spirit of Lies and Delusion at this they are enraged and cannot away with it Nam trepidant immisso lumine manes Hence William Pen thus speaketh Rej. Pag. 72. Let them shew me that Scripture that plainly and uninterpretatly tells me such a proposition is true and such a One is false that only consists of their additional Meanings such a new Nick-named People Right and such wrong and they do their busines If they cannot as it is impossible they should they must have recourse to some thing else to Rule and Determine and what can that be besides that Eternal Spirit Thou seest Judicious Reader that according to the Quakers God speaking in the Scriptures cannot tell us what is true or what is false who are Right or who are Wrong of the same Nature is that which the Quakers have in their Queries to Mr. Iohn Alexander in which they often require an Answer to be given in plain words of Scripture and in particular Querie 10. They have these Words We say they expect plain Scriptures from you for this without any Shuffling Meanings Consequences or else never pretend Scripture Rule more but acknowledge that it hath been your Meanings Consequences which have been your Rule Hence according to this Doctrine our Saviour laboured but in vain when he proved the resurrection of the Dead from the Scriptures Matth. 22.31 32. for the Sadducees might have answered that such express words were not in the Pentateuch viz. That the dead should rise again and therefore they were not bound to believe it tho the inference were never so clear except they had a new immediate Revelation which they might have said we have not and who could have proved the contrary yea if this Doctrine be true a man doth not sin tho
wicked Spirits if he think othewayes let him essay the proof of it 3ly For the sufficiency of their universal Light they thus argue That which we sin in not obeying is sufficient to Salvation but in not obeying the Light within we sin therefore it is sufficient to Salvation But this Sophism is too palpable and gross to take with any that is not altogether willing to be deceived for the Major proposition thereof is most false otherwise the lawful commands of every Parent Heathen as well as Christian should be a sufficient guide to Salvation for disobedience to these is as really a sin as disobedience to our own Light. 4ly To prove that there is a Divine Light purchased by Christ in every man they adduce Iohn 1.9 That was the true Light which enlightneth every man that cometh into the world for Vindication of which place it shall suffice to overthrow what Rob Barclay hath said in the Vindication of his Apology pag 91. For the confirmation of the Quakers gloss on this text of which Mr Broun Quaker path way to Pagan pag 151 152 153 154. had given diverse expositions as 1. that Light may be here taken for the Light of reason 2ly That by every man is not to be understood every individual but only every one which is savingly enlightned these expositions with others he at large evinceth and illustrateth from Scripture and reason and sheweth that the Quakers joyn with the Socinians in their exposition Now whereas if the Quaker had done any thing to the purpose he ought to have refuted these exposiâ—ions but in stead thereof he sayeth his adversary must be much puzled with this Scripture for he knoweth not what way to take it But this I confess is a strange inference for the Quaker from abundance inferreth penury and because his adversary gave diverse expositions any of which will serve the turn Ergo sayes he he knows not what to answer I was wondering at this Consequence but I presently remembred that the Quakers were Enemies to Logick He himself diverse times hath given several meanings of one place as for Example Isa. 8.20 much therefore he hath been puzled to answer our arguments proving the Scriptures to be our principal Rule which I do really believe tho upon another account Now it is observable that this Quaker almost every where endeavoureth to turn Defendent when he should be impugnant for the Scriptures from which he drew his arguments in his Apology faâ—ling him so that he can prove nothing from them his Adversary having removed the vernishing of his Sophistry he bendeth his whole wit in his Vindication to find out Evasions and Distinctions to defend his own glosse and this artifice he useth here which think of it what he will will serve for nothing except to discover hiâ— Weakness and Conviction of a bad cause and whereas he flouteth at his Adversary inferring from v. 5. of this chapter the darkness comprehended it not that by darkness is meant man in his natural Estate in which Estate he can comprehend what is natural we say whereas he flouteth at him inferring from this that man while in that Estate is void of all Spiritual and supernatural light saying is not this a learned Refutation Reader He â—heweth only good will as they use to say to have the Doctrine of the Reformed become a mocking stock and shame rubbed upon it if he could for all the expositions given by the Reformed Churches on this place quite contradict that of the Quakers except he will call Socinus and the like Reformed Protestants But the thing incumbent to the Quaker was the urging and vindicating of his Reason viz. that if man in his natural estate cannot comprehend this Light who notwithstanding can comprehend the things of Nature Ergo by this enlightning with which every man is said to be enlightned that cometh into the world is not understood the Light of Nature and Reason which consequence he shal never be able to prove for altho the Light it self viz. Christ be supernatural and the incomprehensible God of Nature yet these little Beams or Sparks of Reason and Conscience which are the Effect and Gift of this great Ligh Christ the Son of God and Second Person of the Trinity no lesse than of the Father and Holy Ghost are altogether natural and comprehensible Many places of Scripture beside this they detort and deprave to the end that by the Scriptures themselves they may destroy the Scriptures and prove that the light within which they being pitifully deluded take for the Spirit of God is the Supream Rule of Faith and Manners all which glosses fall to the ground tho upon this one Account that they have couched in them this most dangerous and blasphemous falshood viz. that the dim and dark Light of nature is not only sufficient to guide us to Salvation but which ought to be heard with horror is God himself One of which Scriptures is John 14.26 27. and 16.13 whence they would infer that all Believers are led by immediat objective Revelation as the Apostles were because say they the way that the Apostles were taught which is by immediat Revelation is there holden forth as common to aâ—l Believers and the words to lead and to teach in their proper and native signification denote always an immediat objective leading or teaching Thus Reasoneth Ro. Barclay Vind. pag. 19.20 to which I answer that these being two of the main places that he brought for proving the Spirit to be the principal Rule of Faith and Manners he ought to have given some other thing than bare assertions if he had in good earnest intended to overthrow what his Adversary chap. 3. n. 27. said against his meaning of these places which he hath not in the least done for why may not immediat objective Râ—velatâ—on be promised to the Apostles in these places and yet not unto all Believers but subjective only whereby they may understand and apply these Truths that were taught immediatly to the Apostles and Prophets upon whose Doctrine the Faith of all Believers is founded as its principal Rule and Foundation Ephes. 2 20. Even as the like Phâ—ases hold forth an immediate objective Teaching to some and yet that only which is meerly mediate as to others as Neh. 9.20 comp with v. 30. 1 Kings 8. 36. Psal. 132.12 Deu. 32.12 Moreover that the words to lead and teach hold forth a mediate objective Teaching or a subjective Illumination far oftner in Scripture than immediate objective Revelation is manifest to any that are acquainted with the Scriptures which if the Quakers deny seing they are the opponents they ought to condescend to a collation of places and shew the contrary Lastly whatever the Quakers say we cannot help it certain it is that no man of sound Judgment will deny that when one readeth the Scriptureâ— and hath his mind illuminated by the Spirit of God that he may understand the wondrous things in Gods Law but such an
dependeth upon the controversie of perfection to which he referreth his Reader and I do the like to my survey of his Vindication His next nominal Calumny is that his Adversary supposeth it to be their Doctrine that there is no setting about prayers or other duties without a previous motion of the Spirit Now of all things I wonder most that he calls this a Calumny seing this very thing is asserted by himself in his eleventh proposition How he will reconcile himself with himself I know not well Yet sure his following words are so far from mending the matter that they make it worse which are That they speak not of a previous motion in order of time but in order of nature Neither his proposition nor any part of his Doctrine for any thing can be learned insinuateâ—h any such thing 2. This motion must so far preceed the setting about duty as that the persons perception of the motion must be interjacent according to them For they teach that before duty we must not only be acted by the Spirit but know that we are acted Ergo the motion must be previous in order of time And yet the man is so fraughted with a desire of altercation that he must say some what though he have not much advantage by it otherwise he had not challenged his Adversary as a Calumniator while by the same very expression taxed by himself he is forced to a distinction unheard of heretofore as I think in this matter and in reality a real contradiction of his own Principles And again he alledgeth he is wronged because his Antagonist inferreth from his words in his eleventh Proposition That according to him Gospel-worship putteth away all external Actions But he needeth not grudge at this for their practise helpeth us to expone their words Some other things he hath which he calleth Calumnies One thing he taketh very ill and that is that his Antagonist pag 418. compareth the Quakers to the old Pythonicks because of the strange and unusual motions among them Antick fits and strange Pranks I alwayes compared them in such fits to the Cumean Cybil as she is described by Virgil in his 6 Eneid To this he retorts the extraordinary working of the Spirit of God mentioned in the fulfilling of the Scripture called the Stwarton sickness challenging us to assign a difference between this and the strange influence of the Quakers spirit upon them which we can with great facility do for beside that these out-lettings of the Spirit of God made them to cleave more closly to the Scriptures as the only Rule and Star to guide them through the sea of this world to the safe port of their eternal rest And endeared more and more unto the Ministers of Christ Jesus his word and Sacraments we mean that which the Quakers call Water-Baptism the Communion of the Lords Body in Bread and Wine as sure pledges of the Love of Christ commanded by him to be used until his coming to Judgment which are openly contemned and vilified by the Quakers We say beside this these outlettâ—ngs were far from leading them into such strange and unheard of fits as the Quakers are put into of which I could instance a Legion of sure Examples see a late piece written by a new English Minister Mr. Increase Meather See also Paget's Heresiography where he bringeth among other strange Pranks of theirs to which they were moved by the Spirit One Susanna Parsons a zealous Quaker attempting to raise one of their number who had murdered himself from the dead but in vain And this iâ— attested by all the Magistrats of a considerable City in England viz. Worster Anno 1659. See also a little piece called Foot out of snare of the strange and antick influences of this their Spirit on one Iohn Toldervei What shall we say of Iames Naylor who following the Light of this Spirit did arrogat to himself divine honour at Bristol Now though they say he recanted this again it is all one matter For this Antiscriptural Spirit which is their principal Rule can no doubt change it self as it seeth occasion And having too much bewrayed it self with the grossness of its Delusion can easily turn it self to a more subtile way of imposture So that we may in a word say that the difference between the workings of the Spirit of God on his people mentioned in Scripture and these of the faâ—her of lies and deceits on the Pythonicks or Cybills was no more palpable than the difference between the working upon these mentioned by him and that upon the Quakers He sayeth moreover that the story of Gilpin who as Paget sheweth us was mad through Quakerism is refuted long ago But forgetteth to tell by whom or where Next he cometh to wipe off the absurdity of their silent waiting that this their abstracting of their mind from all thoughts so that the soul doth not at all act upon any kind of Object Which posture they say prepareth them for the Spirits motion And this is the result of their asserting that a man ought to do nothing of the Service or Worship of God except they know that they are moved thereto by the Spirit Now such an inturning for he counteth it a great wrong in his Adversary to call it introversion is not possible unto a man except he be sleeping as the experience of the generality of men witnesseth who still perceive their Souls acting upon some Object either good or evil except they be sleeping or in an extasie And so this is a direct following of the Heathens who went and sleeped at the Temples or Groves of their gods that they might have conference with them in dreams But they used to take sheep-skins and ly upon as Virg. in his 7 Book speaking of Latinus which if the Quakers do or not I am uncertain Now in his defence of this pag 147 being challenged as guilty of this absurdity by his Antagonist among other words he hath these viz. If he would understand it of the old man the man of sin that is corrupted we wil say with the Apostle that it ought to be crucified and die And again he sayeth that albeit in one sense they are said to die yet they more truely live and exist citing Gal. 2 20. And this is the substance of what he sayeth on this point To which I answer it is well that at length they forsake their prime Opinion or Characteristical note Hitherto he with his brethren were defending the relinquishing of all thoughts whatsoever in order to the Spirits Motion and our setting about of duty now he only defendeth the leaving of Carnal thoughts But he doth not consider that this Cheat will easily be perceived For there is a time to be presupposed in which the Spirit is not moving For I hope he moveth when and where he listeth Now I say at this time as man cannot Act yea or think warrantably of the things of God according to them Because
a sweet Gospel Minister E. There is no reason to Judge that John was a Legal Minister or had Legal commands Next he cometh to vindicate what he deduced from 1 Cor. 1.17 Where he only seeketh to shift neglecting whollie what his adversary sayeth see Pag. 476. N. 12. The first of these shiftings are That because his Antagonist sayeth why did Paul baptise if he had not a Commission He answereth that this a quarrelling with the Apostle What strange disingenuitie is this To say he quarrelleth with the Apostle when he only quarrelled with the Quakers exposition And upon the supposed truth of this inferred this absurditie that the Apostle did that which he ought not to do which being false his exposition cannot be true Thus a Man might say still when one inferred an absurditie from his exposition of a place of Scripture that he were fixing absurdities upon the Spirit of God. For he knoweth that we expone Pauls words that he was not sent â—o baptise for the lesse principal part of his errand according to Hos 6.6 Matth 9. Ier 2.23 and many other places even though there be no explicative clause following as he alledgeth is in Hos. 6.6 providing that there be no absurditie following upon this gloss And beside this there are good reasons why we should so expone the phrase here For first the Apostle insinuateth clearly that all these Corinthians were Baptised without reproving them for it Whereas he still reproveth the Gentiles for using of and tenaciously sticking to Jewish Rites or any man that imposed them upon them either by example or doctrine as the body of the Epistle to the Gal. doth declare 2. he doth not say that his Fellow-Apostles were not sent to baptise but nameth himself alone 3. He still did administrat this Sacrament to the Gentiles upon their embracing of Christianity as his recorded practise doth declare which Mr. Brown hath shewed but the Quaker most disingenuously passeth over let him not therefore object that to expone the like phrase where the thing is said not to be for to be less principal would make wild work Seing we give sufficient reasons for our explication of this place and do not plead for the phrase to be still so exponed but only where the Nature of the subject matter will permit it 3. He cometh pag 166. to answer our argument from Matth 28 19. And first he denyeth that the Apostles while Christ was with them baptised with Christs warrand and sayeth he will wait his adversaries proof of it Ans He hath done it already from Iohn 3.26 and 4 3. Of which places the Quaker durst not adventure to take notice We shall therefore wait what he sayeth the next time against them 2. He sayeth the Apostle did eat the passover with Christs warrand yet it followeth not that we ought to do it Ans. There is no paritie between these two practises will he say that ever the eating of the passover was imposed upon the Gentiles as they did Baptism as a necessarie consequent of their embracing of Christianity as the whole Tenor of the Acts of the Apostles declareth 2. The Passover was a Legal Custom introduced many hundreds of Years before whereas Baptism was but in its verie rise and beginning 2. He sayeth that though it be joyned with Discipline as Circumcision was joyned with it among the Iews it will no more follow that Baptism is to be continued then that Circumcision is to be continued Ans that the Baptism here spoken of is to be continued I think himself will not deny We speak now of the institution of an ordinance given to the Christian Church Therefore this his consequence of Circumcision is vain and without the least appearance of Reason Lastly this Reason is wholly non-sense for none can perceive what it levelleth at 3. He denyeth that the Apostles constant practice can declare that Baptism with water is the meaning of the Command For sayeth he the practice and testimony of the Apostle Paul declareth this to be false Ans 1. That this which he sayeth of the Apostle is false we have proved above 2. All things practised by the Apostle must be reduced to three sorts either commanded permitted or simply sinful This last I think they will not say their practice of Baptism was neither do they say it but only that it was an indifferent Jewish Riâ—e permitted for the time as Circumcision or the like But this is false For either such Rites were not at all imposed on the Gentiles Or if they were they were after abrogated As for example abstinence from blood and things strangled enjoyned Act 15. This I say was again abrogat 1 Cor 10. and in the Epistles to the Gal. and Tim. 2. That it is not an indifferent Jewish Rite clearly appeareth from this that the reason why they impose Jewish Rites upon any Christian whether Jew or Gentile was to bear with the Jews for a time and to condescend to their weakness But the condition of baptism was still their embracing of Christ and the ground of it their receiving of them into the Church In a word Condescension to the Jews weakness is in Scripture ever holden forth to be the ground of the imposition of Legal Rites upon Christians So that there is mention made of this ground for every particular Rite imposed but this condescension is never said to be the ground of imposing Baptism but a quite other ground given which we named already 3. If this had been a thing only permitted for a time and to be abrogat afterwards then either the Apostles unrepealed practice which they exercised toward all Christians indifferently and that as such were not sufficient to walk by Or else this was abrogat afterward but the last they cannot shew from Scripture Therefore it is false and the first absurd From all which it followeth that this was a Commanded practice And I desire any man of Reason to Judge whether all the Apostles perpetual unrepealed practice or these mens naked assertions be the best Commentarie on this place 4. He denyeth that the word Baptism as we expone it is taken in its proper signification and sayeth that it is not necessarie to take it as we do for Baptism with water in so many places as it must be taken for baptism with the spirit Ans. This a meer assertion In opposition to which I say that he shall not be able to give one place of Scripture where this word is undoubtedly taken in their sense but I shall give him two where the word is taken in the sense which here we plead for and that undoubtedly And so there is a double improprietie in the Quakers expâ—sition of the word fiâ—st against the Grammatical and 2. the Scriptural propriety We expect therefore according to his own Postulatum that he will give some more weighty reasons the next time of this explication Next I reason thus To Baptise with the Spirit is not in all the
in the Scripture that is a Duty upon me or which I am obliged to Obey because there recorded Whatsoever is a Command to me I must not receive from any man or thing without me nay not the Scripture it self yea it is the greatest Error in the world that ever was invented and the ground of all Error to Affirm that the Scriptures ought to be a Rule to Christians 3. By this time I have abundantly justified my Charge having set down already so much of this blasphemous Doctrine as I am confident hath filled my Reader with Horrour and Indignation if he retain but the least spark of Christianity or love to the Holy Scriptures And O that while we consider these Abominations we could mourn and tremble in Contemplation of our heavy Transgressions that have provocked the Holy God in his just Judgment to let loose and permit these satanical Spirits to rage abroad and pollute the very Air with their poysonous Breath and pestiferous Blasphemy This last passage I should not have set down were it not that Robert Barclay in his Vindication of his Apology of the many scores of passages quoted out of the Quakers own Books by Mr. Brown to prove the blasphemousness and absurdity of their Doctrine in the Defence of this only adventureth to say somewhat I shal therefore set down what he sayeth and refute the same His words are Vind. Pag. 37. But what he urgeth of this further Pag 57. and 59. from the saying of some Quakers affirming that it 's not a Command to them which is given to another albeit I might justly reject it as impertinent till he prove it for the Reasons above Declared upon this occasion yet because he mentions Benjamin Furley in Rotterdam having some Knowledge of that Matter I answer whether will he say All the Commands in Scripture to every Person therein mentioned are binding upon every individual now If he dare not say they are as I know he dare not how must I then distinguish betwixt what binds me and what binds me not must it not be by the Spirit suppose it were only subjectively as he will confess enlightening the understanding to make the Distinction Then it seems it is the operation of the Spirit that makes them know their Duty and sure they cannot obey before they know But if he say that tho they should want that operation of the Spirit and did not know nor acknowledge them to be their Duty yet that they are binding upon them neither Benjamin Furley nor any Quaker will deny But even the Commands of Gods Spirit and the Precepts of the Scripture which now concern all are binding upon all so that they shal be justly condemned for not obeying albeit by the perversness of their hearts and Wills they either refuse to obey or will not acknowledge them so that his urging of that Pag. 60 and 61. And his pleading for it is unnecessary and needs no Answer yet who could say they could obey to any advantage of their souls without this operation of the Spirit since whatsoever is not of Faith is sin But as to these words said to be written by Benjamin Furley he is challenged to prove they are his without adding or diminishing and it is very well known the adding or diminishing of two or three words in a few lines will quite alter the Sense and before he has answered this Challenge and freed himself from the just Censure of a Callumniator albeit he take the help of his Author Hicks he will find his folly in accusing men at second hand proofs and upon the Testimony of their Adversaries Thus he All the Reasons he gave above why he ought not to vindicate the blasphemous Passages cited out of several Quakers were because these Passages were cited by these that are adversaries to Quakers such as Hicks Stalham and the like who still cite Book and Page of the Quakers where they are to be found so truly that this Vindicator hath not one instance to give where they have dealt unfaithfully Hence this Reason according to him proveth his Vindication unworthy of an answer seing the citation of Passages is enough to Vindicate these Authors from an unjust charge Therefore let it be observed that the whole multitude of Passages which are fraughted with Blasphemies and Absurdities even to the begetting of an utter detestation at the Principles of this party in the hearts of all the Lovers of the Holy Scriptures which are cited by Mr. Brown remain without any Vindication or Mollification except that which rendereth the Author of this Vindication ridiculous and the Principles of his party more abominable But let us come to the Matter of Furley of which he sayes he has some Knowledge we may therefore expect a sufficient Resolution about it as for other passages of this Nature he insinuateth a profound ignorance concerning them wherefore he meriteth a sharp Censure from his Brethren for undertaking that of which he was altogether ignorant and they the note of folly for the permission of the publication of the same for in Reason we ought to suppose that they revised it In the first place The Dilemma wherewith he endeavoureth the Protection of his Brother is altogether impertinent and helpeth him not a whit for seing he insinuateth that there are no subjective Revelations and elsewhere clearly denyeth that there are any this Dilemma if it can do any thing it will only be Argumentum ad hominem And so according to the Quakers men shal not be bound to obey any of the Commands of God As for Example to abstain from Murder except the Lord by an immediat objective Revelation such as he gave to Moses or the rest of the Prophets enjoined this unto them Behold Reader the dangerous Conclusion The abominablenesse of which maketh this Vindicator use many Shifts and Tergiversations to varnish the same notwithstanding of which it inevitably recurreth and sticketh fast unto him 2. Neither doth this Dilemma involve his Adversary or any of the Reformed in any thing like the absurd Doctrine of the Quakers for although the subjective illumination of the Spirit be very necessary for the true Understanding of the Scriptures yea and of absolute necessity for such a knowledge of them whereby we know God revealed in them so that we have true Love and Fear and Faith in him as the Effects and Concomitants of this knowledge yet he that shall deny that any Reader of the Scriptures tho endued with sound Reason only can distinguish between Commands given to a particular People for a certain time such as to offer Sacrifice or to abstain from Swines-flesh and these who bind at all times as for example Not to prophane the Name of God or to honour Parents must have abandoned the exercise of Reason 3. While he alledgeth That neither Benjamin Furley or any other Quaker will deny that Scripture Precepts which concern all are binding upon all he openly contradicteth Furley who denyeth that he
rather in greater reverence as their writings plainly testify And indeed so it was foretold by Isaiah for when he sayeth my spirit which is in thee and my words which I have put in thy mouth shal not depart out of thy mouth nor out of the mouth of thy seed for ever he doth not tie the people of the Iews to an outward Doctrine as if he taught them the first principles but rather that it will be the true and ful felicity of the Church in Christs Kingdom to be ruled no less by the voice than spirit of God. From whence we collect that what are inviolably conjoyned by the Prophet are most sacrilegiously separat by these Villans And again Sect. 2. If any spirit neglecting the Wisdom of God bring any other Doctrine he is justly to be suspected of vanity and of a lie What when satan transfigureth himself into an angel of light what Authority shall the spirit have with us except it be discerned by some sure Character and he is clearly demonstrat to us by the Voice of God except these miserable men desire willingly to run into their own Destruction when they rather seek the spirit from themselves than from the spirit of God. But they pretend that it is unworthy that the spirit of God to whom all things are to be subjected should be subjected to the scriptures as if it were ignominious to the Holy Ghost to be every where alike and conform to himself and never diverse indeed if it were tryed by a humane angelick or any other Rule he were to be corrected or chastised if ye will but while it is compared with it self while it is considered in it self who will then say that there is injury done to it and so it is brought to a Tryal I confesse but such a one as that thereby he would manifest to us his Majesty it ought to be sufficient to us as soon as the spirit manifesteth it self to us but lest the delusions of satan should creep in under the notion of the spirit of God he would have us know him in his image imprinted in the scripture he is the Author of the scriptures he cannot be unlike and diverse from himself whatever therefore he sheweth himself to be in the scriptures such he must be forever That is no conâ—umely to him except we judge it honour worthy to forsake and degenerat from it self Much more to this purpose hath the Reverend and Judicious Author with which he confoundeth these spiritual Antichristians as well these of our time as of his own and indeed if one should read this Chapter and not know the Author he would presently conclude that it had been written of direct purpose against the Quakers Judge therefore Reader if Robert Barclay had any ground to alledge him as the Patroniser of his Doctrine The fourth Difference betwixt us and the Quakers consists in this that we asâ—err if there be a God in Heaven the Books of the Old and New Testament may be evinced to have proceeded from him even to the silencing the most profligat though sharp witted Atheists if any such merit this epithet whereas on the other hand They deny any Characters of Divinity ingraffed in the Word as hath already and shal yet more appear and thus they expose the jugular Vein of Christianity to the Heathens and indeed the whole tendency of all their writings and discourse is to decry and vilify these sacred Oracles and though they deny this to the end they may the better cheat silly Souls I care not for out of their own mouths and Books they shal be judged and found guilty These abominations are not committed in a Corner It can be made out by the unanimous consent of all the reformed Churches which is certainly sufficient in the case But many other differences I could give but these may suffice for answer to the second Objection From all which I conclude that between the extreams of the Papists Church and the Quakers Spirit medius tutissimus ibit the midway by resolving our faith ultimately in the Scriptures or in God speaking in them is the safest way And as two extream Vices never agree more in the nature of Vice than when they reced most from Virtue lying in the middle and therefore seemingly or physically reced from one another so the greater odds that seem to be between Papists and Quakers they are the more nearly relyed in error for the Papists have gone too low resolving their faith ultimately in men the Quakers on the other hand attempting to go too high have contracted a Vertigo hence they Ixion-like thinking to find the fair Iuno of divine Revelation but lighting upon a cloud of their own brain in stead thereof have procreat the strange Hippocentaurs of their monstrous Doctrines at which the World now admires and is amazed 5. Our Assertion that the Scriptures are the adequate compleat and primary or principal Rule of Faith and Manners we build on these following Arguments and first That which was dictate or given out by the â—â—fallible God and containeth the whole Counsel of God may well serve to be our compleat and principal Rule but the Scriptures were given out and dictate by the infallible God and contain the whole Counsel of God ergo they may well serve to be a compleat and principal Rule The Major is most evident for what further certainty either ought we need we or can we seek for what we believe or do then the words of the most veracious and unerring God and no other thing can be understood by a compleat Rule but that which containeth all things to be believed or done The Minor I prove by parts and first that the Scriptures were given out and dictat by God is clear from 2 Tim 3.16 All Scriptures are given by inspiration of God. 2 Pet. 1.21 Prophecy came not of old time by the will of man but holy men of God spake as they were moved by the Holy Ghost Moreover our Adversaries at least the more learned and cautious of them have not yet adventured to deny it but in words at least grant it The second part is no lesse evident from Act. 20.27 Where Paul sayeth that he had not shunned to declare to his hearers all the Counsel of God compared with Chap. 26.22 where the same Apostle sayeth that he taught no other things than those that were in Moses and the Prophets Hence it is clear that even a part of the Scriptures and by a good consequence all the Scriptures contain all that God hath willed us to believe or do The second Argument is That which was the principal Rule to the Jews is the principal Rule to us But the Scriptures were the principal Rule to them Therefore they must be the same to us The Major is Robert Barclay's for which he pleadeth at large Apol. Cap. 2. The Minor I prove thus That from which the Jews might not swerve to the right hand or to
have with good Reason replyed that this would not do the turn seing the Scriptures themselves were but a secondary Rule to be subjected unto another without the Determination of which they could never acqâ—iesce in the Scriptures decision how clearly soever they speak for the one party and against â—he oâ—â—er I answer 2dly that the words of Christ spoken both before and at that time were binding on the Jews he having given sufficient proofs of his Deity Notwithstanding of which Christ referreth them to those Writings about the divinity of which they were beyond all doubting and had abundance of subjective as well as objective certainty To these I say he referreth them as the Principal Rule and Test whereby to determine the great Controversy then in agitation I say in a Word that the words Christ and his Apostles spake and now recorded in Scriptures were of themselves no lesse binding on the Iews than these spoken by Moses and the Prophets tho the Iews throw their wilfull ignorance and prejudice which was their own great fault the great Cause of which was the neglect of the Scriptures which testifie of Christ did not believe the Divinity of the one as they did that of the other hence one of the horns of this Dilemma is broken and his consequence a meer non sequitur He here grants that if Christs Doctrine ought to be tried by the Scriptures then much more private Enthusiasms But denyeth that it will hence follow that the Scriptures are the primary Rule which I prove for if the Doctrine of Christ be subject to the Scriptures trial then no man can deny that even these things which are divine immediat Revelations may be brought to the Scripture trial that we may know whether they be divine or not as well as the Jews ought to bring the Doctrine of Christ to the Scriptures that they might clearly see whether it was divine or not seing whatever can be said for exemption of these Revelations from trial with good ground might be said for exeeming of the Doctrine of Christ. Moreover by granting that privat Enthusiasms ought to be tryed by the Scripture he yieldeth all he was this whole time pleading for which was that it might be lawful to embrace any impulse or suggestion which he thought was the Spirit of God without further examination thereof The third Scripture viz. Act. 17.11 is so clear that our Adversaries can find nothing wherewith to darken and deprave it It is true that Robert Barclay Vind. pag. 44. sayeth It is the same way answered as Iohn 5.39 Therefore I say our meaning is the same way vinâ—icate Nâ—xt all his verbal shifâ—s are wholly excluded here seing such an high commendation given by the Spirit of God to these Bereans ought to have no lesse weight with us than a Command The next place assaulted by them is 2 Pet. 1.19 We have a more sure word of prophecy c. which place thâ—y will have to be understood of the Spirit not â—f the Scriptures of which assertion Robert Barclay pag. 26. giveth this Reason that the Description or Narration of a thing is not more sure than the hearing or seeing of the same and therefore the Scriptures which are but a Narration and Description of such and such things cannot be more sure than the sight or hearing of the same Hence he would infer that the discoverie the Apostles had made to them upon the mount were really surer than the Scriptures but not so sure as the Spirit George Keith Truth Defended pag. 63. hath a long discourse which resolves in this that the Apostle is making a Comparison between Gods outward Word to the Ear and inwâ—rd to the Heart which he sayeth is more sure to a man than Gods immediat speaking if it be heard with the outward ear But such reasoning as this is as easily everthrown as invented for it presupposeth that there cannot be immediat Revelation where the Testimony of the senses goes along And so their spirit is an enemy to sense Otherwise why should this glorious vision made to the Apostles of the Truth of which they had divine and infallible evidence to whom God spake as immediatly as to Moses on the Mount be accounted uncertain and suspected in respect of the Spirit 2. To talk at this rate is to presuppose that wherever God revealeth himself unto any person some other way than by speaking into his ear that this Revelation bringeth along with it its own evidence and perswadeth the soul to embrace and close with it as divine which is both groundlesse and therefore false and contrary to their own principles who assert that unlesse the understanding be well disposed Revelation tho immediat is not evident 3. It insinuateth that the Apostle in this comparison gave out that one of the things compared was in it self really more uncertain than the other which is most false seing considered in themselves both real immediat Revelation and the Scriptures have all certainty possible therefore this is only to be understood in respect of us to whom the Scriptures are more sure in that they are lesse subject to be counterfeited or wrested by either the Devil or our own sancy than immediat Revelations are The Apostle hath also his eye upon his Countrey-men the Iews to whom he speaketh who tho they were now Christians gave in special manner credit to the old Testament as Act 17.11 and else where 4. Tho by this more sure word of Prophecy were understood immediat Revelations the advantage that the Quakers could reap thereby could not be great For this Word of Prophecy being studied and attended to is recommended to us by the Apostle as that whereby we may come to the genuine interpretation of the Scriptures Hence it will follow even according to the Quakers exposition that the Scriptures are the principal Rule of our Faith seing that if any of the two be it the Text to be explained much rather than the means or helps whereby it is to be explained ought to have this Denomination we have seen the invalidity of his Reason as also the small advantage tho it had been valid We shal in the next place shew why by this more sure word of Prophecy we understand the Scriptures And first because any phrase of the like import as for this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a prophetick Word or Word of Prophecy it is not in all the Scripture beside for any thing I know in so many syllables such as the Prophets Luk. 16.29 Apostles Prophets Eph. 2.20 The Law and the Prophets Math. 7.12 Are always taken for the Scriptures so that when any did utter such expressions but especially while they discoursed of a guide in Faith and Manners they were still understood as speaking of the Scriptures who I pray ever understood that phrase Luk. 16.31 Moses and the Prophets any other way than that Joh. 6.45 It is written in the Prophets And indeed if our Adversaries were not eâ—â—ronted and
when he persecuted the Church he both acted according to his judgment and that he always was of that judgment and never counteracted his light within and tho he confessed that he did it out of ignorance yet this will not help them for certainly this was all the light he had if we may believe himself and therefore he never had a true light within until the day of his miraculous conversion 5ly This Principle viz. That if every man follow his light within he cannot stray from the Truth overthroweth the whole â—aâ—â—ick of Quakerism with one blow for there are many in the world of which I am one who by all the Light they have attained unto and after the most impartial search firmly believe without so much as one check from the light within to the contrary that Quakerism is the path way to utter destruction It must therefore be so if the Doctrine that every one must follow his light be true 6ly If God suffered the most part of men in the time of the Old Testament to walk in their own wayâ— then all and every one hath not sufficient Grace and Light whereby they may come to Salvation But the former is true Acts. 14.16 Ergo the latter The evidence of the consequence strangely straitneth Bellarm de grat lib. arbitr for he would â—ain wrett this Text telling us that its meaning is The Grace of God did not so largely flow them as afterwards notwithstanding such a measure of Grace sufficient to divine Providence was not wanting but thus he dissembleth the question which was whether or not it pleased divine providence to give a sufficient measure of Grace to every â—ndividual of the Posterity of Adam 2ly There are many Nations in the world of which I believe the Iesuits and Quakers will not say that they have now more than sufficient Grace to bring them to Salvation Ergo if all Nations had lesse under the Old Testament than these nations have now they had not sufficient Grace 3ly The context evinceth our purpose for the witness of God there spoken of is only the common benignity of Providence viz. fruitful seasons food and gladness from which indeed they might have gathered that there was a God but was this grace alone sufficient to bring them to Salvation this Quakers and Iesuits must either say or else that the Apostle had not wit enough to speak to the purpose for he might have mentioned this sufficient Grace and Light as a Testimony of God in their hearts and told them that this Light within would have led them to Heaven if they had pleased whereas contrariwise he telleth them no such guide but that they were permitted to walk in their own wayes and the same Apostle telleth the Gentiles Ephes. 2.12 That they were without Christ And yet in contradiction to this the Quakers maintain that these Gentiles had the Light of Christ and Christ within them This Answer of Bellarmin I have set down and refuted because it is all one in substance with that which the Quakers use to give to this and the like Texts 7ly Our next Argument we deduce from Ephes. 2.12 and 4.8 Thus These who are without Christ aliens from the Common-wealth of Israel strangers to the Covenants of Promise have no hope are without God in the World have their understandings darkened through the blindness that is in them being alienated from the life of God and have blind Hearts and are past feeling add to these 2 Tim. 2.26 That some are taken captive by the Devil at his will. Now these that are in this case cannot have Grace and light sufficient to Salvation But the Gentiles are said here to be in this sad condition Ergo they had not sufficient Grace and Light. The Major which can be only questioned the Spirit of God hath in these places invincibly corroborat by rejecting all the Shifts and quibles that Iesuits and Quakers are able to feign 8ly This Doctrine of the Quakers is clearly overthrown by these Scriptures Amos. 3 2 You only have I known of all the Families of the Earth c. Psal. 147.19 20. He sheweth his Word unto Iacob his Statutes and Iudgments to Israel he hath not dealt so with any Nation as for his Iudgments they have not known them Praise ye the Lord. What can be more clear than that these to whom God did not give his Word Statutes and Judgments never had a light sufficient to guide them unto Salvation yet the Quakers Quakerism confirm pag. 2. who without all shame or conscience care not what they deny or what they affirm providing they can find words to the purpose or not to the purpose all is one have the confidence to deny it Their reasonlesse Reason is because in John 1.5 it s said that the light shined in darkness For who but a Quaker will infer from these words in which the Evangelist asserteth that Christ is the true God who in all ages manifested himself in some measure to the world by which manifestation of God in the Works of Creation and Providence the world might perceive indeed that there was a God but could not notwithstanding comprehend God so as to see and perceive that God the Creator should in the fulness of time cloath himself with mans Flesh and become the Redeemer for to this kind of Knowledge and Comprehension supernatural and divine Light was necessary now I say who but a Quaker will from this inâ—er that all nations in all ages had the Knowledge of the Word Statutes and Judgments of God For sure I am these who are altogether ignorant of them in the Judgment of all men who have not with the Quakers renounced the Scriptures will be esteemed void of a light sufficient to guide them to Salvation with the like impudence page 5. they deprave yea and really contradict Iude v. 19. where the Apostle positively asserteth that some men have not the Spirit for they tell us that men in one sense may be said not to have the Spirit and in another sense to have it even as a rich man who improveth not his money both hath it and hath it not in diverse senses according to which Christ said from him that hath not shall be taken away that which he hath But this perversion is too palpable for surely the Apostle whose Pen God guided intimateth no such thing nor insinuateth the least respect wherein these â—â—en can be said to have the Spirit whereas our Saviour whose words they groundlesly addâ—ce to colour their contradâ—ction of the Apostle pâ—ainly telleth us that these evil servants really had gifts which they abused by neglecting to improve them But on the other hand the Apostle here hath no such thing yea he telleth us that these men were twice dead i. e. I think as dead as can be or altogether void of the Spirit yea it can be no more alledged that these men in any sense had the Spirit than that clouds only
Doctrine Lastly say they If he deny Christ 〈◊〉 be Man we disown him who do say that Christ is both God and Mâ—n This is a good confession And a man that knew them not might easily thinâ— that we wronged them by charging them witâ— the denyal of the Divinity of Christ. But notwithstanding hereof this confession serveth only to prove these Men guilty of most wicked hypocrisie lying and self Contradiction to put a cheat upon the World and cover their abominations For whosoever taketh but an overly veiw of the passages above cited of George Keiths way cast up he may clearly see that if these passages be true Doctrine the greatest arguments for establishing the Divinity of Christ are for ever gone For I appeal to the writings of all who have refuâ—ed the Doctrine of Arrius and Socinus if prov 8.23 Be not brought as one of the main texts to prove the Eternity and Divinity of Christ as also Psal. 110 by which Christ himself silenced and for ever stopped the mouths of the Pharisees who denyed his God-head Matth. 22 43 44 45 46. Neither is there a greater argument than that by him all things were Created And yet if these forecited passages be true the denyers of Christs Divinity have an easie answer that all these things are verified of Christ as man only And so the greatest arguments for the Divinitie of Christ fall to the Ground Now let any man judge if the Quakers do not what in them lye to overthrow the Divinity of Christ seeing they endeavour to undermine and destroy all the arguments by which it is underpropped Moreover this Doctrine robbeth God of his incommunicable attributs in ascribing Omnipresence or Ubiquitie to a Man. But before I leave this point I propose this dilemma to the Quakers If all things were created by Christ as Man then either the Manhood of Christ is created or not if created then it is created by it self than which there is nothing more absurd If uncreated then there is an uncreated man and a man that is coeternal with God. Which Blasphemie it s hardly able to equalize far lesse to outdo From all which it is most evident that the Quakers doe what in them lyeth to evert the fundamental Doctrines and basis of the Christian Religion viz. the Godhead of Christ. And in this they are more wicked than the professed Arrians or Socinians that they add deep dissimulation and hypocrisie to their horrid impiety whereas the Arrians and Socinians more ingenuous than they profess in words what they really believe It is also clear that in stead of their Christ they embrace a meer chimerical non entity seing there is nothing more contradictiorie than that either the Soul or the Body of a man which is a meer creature can be every where or from Eternitie Lastly observe that the Quakers put no distinction betwixt their Christ and their light within and that the light within is nothing but the smal dark Relicts of the Image of God or the dimm light of nature as we have already evinced And so their Christ their God and all that is dear unto them resolve at length into this almost quenched spunk in which all who have trusted in stead of finding the safe port of Eternal happiness have alwayes met with certain Shipwrack In favours of this Spiritual AntiChrist or Antichristian figment which they account for their Christ they decry vilifie and do what they can to overthrow whatever ought to be precious and dear to a Christian for what will they not deny seing they deny the Godhead of Christ they therefore with open mouth blaspheme and deny Jesus Christ as a person without them or as any thing distinct from their Imaginary Christ or light within of many which we could cite take a few passages for proof hereof first Geo Whith Dip. Pl. pag 13. Jesus Christ a person without us is not Scripture Language but the Anthropomorphits and Mugletonians And in his Appen to Reas against Rail pag 21. The Socinian telleth us of a personal Christ and that the man Christ Jesus our Lord hath in Heaven a place remote from Earth a humane body but doth he believe him to be the eternal God while he imagineth him to be a personal Christ a humane Body so Limited and confined to a remotness And William Pen counterfit christian pag 77 78. Give me one place that mentioneth Christ to be a distinct person without us art thou destitute of common Sense as to think of proving the Quaker no christian because he denyeth that Doctrine not expressed in the Scripture George Fox Great Myst 206 If there be any other Christ but he that was crucified within he is the false Christ and he that hath not this Christ that was risen and crucified within is a reprobate Though Devils and reprobats may make a talk of him without And Great Myst pag 207 God's Christ is not distinct from his Saints nor his Body for he is within them not distinct from their Spirits Ib. pag 16. Such are deceived that say Christ is distinct from His Saints Moreover the Quakers Doctrins Principles of the Priests in Scotland pag 33 in opposition to Mr. Henry Foreside who said that Christ mourned over Jerusalem as He was Humane answer as for the Word Humane it is not Scripture Language it speaketh not that Language Certainly by this speech of these Quakers no other thing can be understood but that Christ hath no Humane Nature For though the word Humane were not found in the Scripture if the thing imported by it be found in Scripture then they must confesse themselves to have been ridiculous and purposeless pratlers which I believe they will not do and therefore its evident that they deny the Humane Nature of Christ. Again the Quakers speak as contemptibly of the Body and blood of our Lord Jesus Christ as if he were the basest of Men as these words of Isaac Peningtoun witnesse can outward blood cleanse We must enquire therefore saith he whether it was the blood of the Vail Or of that Spiritual Man viz. of Flesh Blood and bones which took on Him the Vail or Humane Nature And the Mystery of iniquitie Lyeth in the Blood of Christ sayeth Edward Billings And Hubberthorn in his reply to Mr. Sherlock who had said that Christ was not capable of Faith and Repentance saith here I charge thee to be a lyar and Slanderer for he was capable of Faith and Repentance What then is clearer than that according to these Mens Doctrinâ— the Spotless Lamb of God was really defiled with sin and stood in need of another Saviour to believe in Moreover as we have already heard they still distinguish between the outward inward body of Christ wickedly absurdly ascribing to their imaginarie inward body of Christ all that the Scripture attributeth to the Blessed Body of Christ that dyed at Ierusalem such as sufferings Death Resurrection and â—he like by which distinction
one Faith I do believe this will trouble him And when he has done these two then he may bring up his Achillean Argument viz. that such as were baptized with water were not baptised Therefore baptism with water is not the baptism of Christ. Which Sophism might have been as well made against Circumcision as Baptism as we have but even now shown He is angry at his Antagonist for telling him that he hath stollen his Arguments from Socinians saying he never read three lines of him Answer neither did ever I hear one line in Socinus his own Book yet I have heard an hundred of Socinus his Arguments He miserably bewrayeth his genious For if he without reading of their Writings still fall upon the Socinian Arguments then how near of kin must he and they be But this he still doth as the whole Series of his Adversaries Book declareth still citing the Book and page of the Socinian Writings where his Arguments are to be found Which he dare not deny whereas he should vindicat pag. 164. his Doctrine built upon 1 Pet. 3.21 he sayeth meer nothing But only that his Adversary giveth meer Assertions But he doth not attempt to impugn them And is this urging and Vindication of his Arguments How desperat must his Cause be When he leaveth the very place upon which they found the Abrogation of Baptism without attempting to prove his own meaning of it Next I say that whatever I can build upon this place against Baptism with Water the same Argument might have still holden against Circumcision in the flesh seing still it was true that he is not a Jew that is one outwardly and that that is not Circumcision which is outward in the flesh but that he is a Jew that is one inwardly and that is Circumcision that is of the Heart and Spirit and not of the Letter c. Rom. 2.28 29. In a word whatever they shal say against Baptism with Water from this place of Peter there is still as much to be said against Circumcision with hands even during the Law flowing from the perpetual Truth of this place of Paul to the Rom But I think themselves will not say it militates any thing against Circumcision made with hands during the Law. Ergo they ought to conclude nothing from this place of Peter against Baptism with Water Here he sayeth that his Adversaries answer to this Argument from this place of Peter and Gal. 3 27. Col. 2 12 is built upon the Supposition that Water-Baptism goeth to the making up of Christs Baptism And then sayeth he will expect his proof of his exposition of these places is not that fair arguing Reader to frame an Argument from a place of Scripture and when the Defendent denyeth such a thing followeth from this Scripture to tell him he has lost the Cause unless that he prove that it will not follow But seing he is the impugner in this place if he had not intended to expose himself and his party to scorn he had certainly at least attempted to prove his own Expositions of these places and urged his two Arguments which in his Apology were in modo figura But this heat of dispute was soon allayed For so hath his Antagonist combated with him that he essayeth not to reinforce them See pag. 473.479 How seared must these Mens Consciences be when they endeavour to put a cheat upon the World in so weighty a business 2. It 's most groundless to say that there is any petitio principij here as the Quaker insinuateth Next he cometh to reply to his adversaries 9. Num Where he had evinced that Iohns Baptism was not a figure of Christs And passing the marrow of what he had said he only compendizeth his Apologie saying that Iohns Baptism was a washing with Water that the Apostle ascribeth the putting on Christ to the Baptism of Christ as washing with water Typifieth or signifieth the washing of regeneration so doth Iohns Baptism that of Christ. But all this was obviat before while his adversary answered his Argument wherewith he intended to prove his third proposition denying that the Baptism of Christ is only the Baptism of the Holy Ghost and with fire asserting also and that upon good grounds that the Baptism with water is Christs Baptism instituted by Him see the Forecited Numb Next I say that Iohns Baptism as being institute by Christ and comprehending the thing signified is not only Baptism with water but Christs whole true Baptism and so this quibling is groundless Neither is that which followeth any solider where he sayeth because his adversary denyeth he must encrease but I must decrease to be meaned of the abolition of Iohns Baptism that then if this be meaned of their persons Iohn grew more decrepit and Christ more tall Spectatum admissi risum teneatis Was there not another member of the disjunction I answer therefore to this miserable cavil that the meaning of the place is that the person of Christ was to grow more and more in honour and glory so that within a little the fame and repute of Iohn was to be eclipsed through the brightness and splendour of Christ. Next he sayeth that though Iohn had a command for baptism it will not follow that it was no legal rite Ans. It will well follow for all the legal Rites such as held forth Christ and his benefits by way of Type to the whole Church which each Member was to practise were either institute by Moses or before him The design of which was that the people might see Christ though darklie as in a Glass untill the time of his coming therefore this could not be a legal Rite which was commanded directly at the coming of the Messias and at his verie appearance preaching to the world when there could be no use of legal Rites but these which were within a little to be abolished 2. All the Legal Rites are abrogat in the New Testament but no where is the command given to John recalled and his Baptism abrogat Otherwise let him show me the place of Scripture But not 1 Pet. 3.21 which they ordinarilie use Either immediatly given by God or the Apostles contrary approved practise equivalent to a Command 3. That the Baptism of John was a Gospel Ordinance is clear from Mat. 11.12 13. Where it is said that the Law and the Prophets prophesied until Ioh. To which place I know they ordinarily answer that untill doth not exclude John But this is refuted abundantly by the former vers For in the time of the Law the Kingdom of Heaven cannot be said to suffer violence and yet it suffered Violence in the dayes of John. And certain it is that this particle if it be not taken exclusively here can be so taken no where else in Scripture as the collation of this with other places will evince 4. No legal thing person or Rite was prophesied of in the Old Testament but John was clearly prophesied of as