that can neither properly be called the Word nor are they words of God as what the Serpent said to Eve Pharaoh to Moses false Priests and Prophets in the true Prophets dayes many things and accusations which the Jewes said to Christ Were these the Word of God Mayest thou not here see thy error and confusion Priest There is nothing so much commendeth the necessity of the knowledge of Scriptures and Learning as the horrid detestable absurdityes which men unlearned c. wresting Scriptures to their own perdition however they revile Study of Scriptures and Learning Answ. There is nothing more discommendeth things and the Priests Way of Learning and Studying the Scriptures as your perverting and abusing them for your own ends and turns and the Pâ—iest making a Trade of them by their Learning and must people depend upon the fruits of your Study and Learning to know the Scriptures And yet other whiles they must expect to find Eternal Life in the Scriptures to be made Wise unto Salvation by them What contradiction's here But if the Scripture given by Divine Inspiration be profitable to the man of God and by the same Inspiration be understood and make Wise to Salvation through Faiâ—h and that the Spirit of Truth lead into all Truth then wee 'l not be beholding to thee and such as thou art for your Learning and Study who deny the immediate Teaching of the Spirit and so are but still unlearnd as to the things of God And why doest thou villify us as unlearned and make a flourish as if thou art some Eminent Learned man This shews thy Shallowness Pride and Conceitedness And were not Peter and John unlearned men and so accounted by the Learned among the Jewes Yet were full of the holy Ghost and learned by it Wouldst thou and thy Companions limmit the Gift of God or a right understanding of Scriptures to your natural drossy Learning and imaginary Study O! The Lord hath raised up and brought to light that Life and Spirit which has brought many to see thorow you and your corrupt Learning and Babylonish stuff And whereas thou dost villify and jeer upon these words Viz. That the word which the Bereans received with all readiness of mind and the Scriptures which they searched are two things and sayest I purposely pass by that which follows Viz. Whether these things were so Answ. Are they not mentioned distinctly as two The Word they received c. the Scriptures they searched to see whether these things were so Now there was more in Preaching then bare words or Scripture For their gospel came not in word onely but in Spirit and in Power which when that had touched their hearts and they had received a sence of the Spirit and Life which the Apostles were Ministers of this prepared them for a further understanding of things and matters relateing to the Testimony of Truth and of the Scriptures when they searched them in that weak state wherein they were at first receit of Truth for a further or additional confirmation of their understanding of things declared upon Scripture account touching Christ but if according to thy sence the Word which they râ—ceived with all readiness of mind and the Scriptures which they searched to see whether these things were so were but one thing then Is it good Doctrine to say that when they received the Word with all readiness of mind they searched the Word to see if those things in it were true or to try the truth of them How then was it received with all readiness of mind Or was it the Scripture which they received with all readiness of mind and thâ—n when they so received them searched them to see whether those things where so Is this thy excellent Logick If so then thy Doctrine runs thus They received the Scriptrues with all readiness of mind and they searched the Scriptures to see whether the Scriptures were so or for proof that the Scriptures were true they must search the Scriptures to prove them true by themselves Will this be admitted of as excellent Logick in your Schooâ—es to prove an assertion by the same assertion and to beg the question in controversie If so then in all points asserted and disputed of it is so because it is so will serve for proof Priest The Word you say is one How can it be called those things Answ. If the Word which I say is one cannot be called those things thâ—n it proves what I said befâ—re that the Word and Scriptures are two things and that their receiving the Word with all readiness of mind was inward but the Scriptures are outward which they searched after they received the Word Priest Are the things written in the Scriptures and the Scriptures two things What excellent Logick is this Answ. If they be not two things and yet the Word which is but one and those things contained in them be two things How are the Scriptures the Word seeing the Word and those things are two Yet here again thou shâ—west very little Learning as professed by thee for the Writing and the things written of are two things as well as Scriptures and the things contained in them for there is the thing containing and the things contained according to the distinction of them and some of your selves Priest Or ye must take the Scriptures in the abstract for the writen Characters as distinguisht from the things that are writ so nothing can be either searched or found in a number of Characters Answ. I know of none that appear so ridiculous as to search them meerly as a number of Characters so abstract to prove things or matters but to search them for those things or declarations contained in them which appear to the eye of the understanding and not to the outward eye in the bare Characters and yet Scriptures signify Writings Priest Whereas ye ask whether I think none hath Faith so none shall be saved but those that hear the Scriptures by the outward ear or can read them What God may do or doth in an extraordinary is not the question for his absolute Soveranity in his dispensations of Grace is not tied c Answ. Then God and his dispensations of Grace are not limitted or tied as many other times thou and others of you seem to tye up all now to Scripture for Life Eternal for Faith c. other whiles to your Interpretations Learning and the fruits of your study but the way to God and Salvation is Christ And no man comes unâ—o the Father but by him nor none comes to the Son but by the Fathers drawings which are known in the Spirit and Light by which we have access to God Priest The Scriptures search the thoughts as an Instrument and Christ is the principal searcher Answ. That 's Christ or the Word of God which is a discerner of the thoughts and intents of the heart that searches the heart And it s the Lord God of hosts that telleth unto man
Supernatural Knowledg and Faith of Christ before the Scriptuâ—es be truely known or believed I deny any immediate teaching by God Christs immediate teaching will no wayes follow Christs opening the understanding to know the Scriptures for he doth by the same Supernatural Influence shine on the understanding and Scriptures Luke 24.22 Christs opening and shining by a Supernatural Influence plainly proves immediate teaching as we called Quakers do hold and against the Priests of Scotlands denying it who thus confute themselves If there be any Pryority or Posteriority of Christ in the Soul the Scriptures hath it in the order of nature The Lord in the comunicating of the knowledg of them he is in his being first the cause must be before the effect so the giver of knowledg before the knowledg given So that he that is the first and cause of true knowledg hath the Priority and Preheminence in all things without whom the Scriptures are not known and if it be a Priority of Christ as is said then Christ hath it Without the Sanctifying knowledg of Christ one may understand the Scriptures without error and jangling None can know the Truths of the Scriptures without the Sanctifying Knowledg of Christ. So then without that Sanctifying Knowledg none can understand them without error We may find Eternal Life by searching Scriptures they thought to have Eternal Life in the Scriptures this thought could not be a delusion He that hath heard and learned of the Father cometh to him Viz. to Christ he to wit the Spirit of Truth shall lead believers into all Truth So then the Father is to be heard and learned of that the Son may be come to and the Spirit to be followed to lead into all Truth and this way was before the Scriptures Sin is remaining in part in all the faculties of Gods Children Viz. in the Will Mind and Affections Cleanse thou me from my secret sins Peter exhorted the believing Hebrewes to abstain from their lusts Then let not sin nor sinful lusts allwayes remain in believers If you find out any other faculty of the Soul which can be a seat for sin to dwell in then the Schooles will be beholding to you for your new Phylosophie When they are believers and begotten they are so freed that the evill one cannot touch them many are commended for keeping his Commandments If the evil one cannot touch them much less hath he power to lead them into sin all their time or to uphold sin in all their faculties and the Schools that would have more place for sin allow Christ no place Believers are not freed from sin wholy till death To be unblamable is that Grace which is universal in all parts of the renewed man Unblameable is inconsistant with sin for sin is blameable where ever it is A believer ever after he is begotten of God is not free of sin they do not perfectly mortify lusts in them In the Book of Common Prayer there is a promise to forsake the Devil and all his Works the vain Pompe and Glory of the world and sinful lusts of the flesh and be led by Gods Spirit to keep his Commands many of those who promise may do this and keep it What greater promise can there be of freedom from sin then to forsake the Devil and all his works to be led by Gods Spirit to keep his Commands Your new Light you pretend is nothing but old Damnable Popery The Spirit of truth will lead believers into all truth He that hath heard and learned of the Father cometh to him Viz. to Christ. Our Light is the Light of the Spirit of Truth which cometh from Christ and guides both to hear and learn of the Father and this Light was before the Scriptures were and its blasphemy to call it Damnable Popery In the present time I am sold under sin that good I would do I do not Groaning under a body of death It was not a by-gone state Paul speakes of in the present time I am Paul was giving thanks for victory through Jesus Christ yet all these are knit together Victory and being sold under sin are two differing states as warring and being more then a Conqueror are Paul spake to the Romans after the manner of men because of the infirmity of their flesh and therein condescended to their capacities below his own present state and injoyment Perfect holiness of both Soul and Body is not to be till the Resurrection Viz. after death Believers at their death which is upon their dying are made perfectly holy Perfect holiness ought not to be put off neither so long after death nor till death for what time do you allow Christ to reign in man and to serve him if all your life time sin must remain and so long the Devil be served The Godly falleth into sin seven times a day Christ saith to Peter that he should forgive his brother seventy times seven which implyeth that a brother may offend often in the day time As for my saying a day it was a mistake of the citation of the place That of the Spirit is most prevailing with Gods Children as unto which they do adhere the flesh they renounce and resist and which by little and little they overcome It had been well thou hadst confest thy mistakes as ingenuously in other things the controversie had been the less but Do the Brethren sin all their dayes When then do they overcome What gross confusion art thou in While we live we must put on the armour of God and war against sin which is not to be ended till we lay down this Tabernacle We are cleansed from all sin by the Blood of Christ in Justification when we do believe If believers be cleansed from all sin when they do believe How have they it to war against till they lay down this Tabernacle Surely they believe before Our peace stands in our Justification by Faith and yet there are remains of sin in us which we are to mourn for There is a perfect cleansing from the guilt of sin What a cleansing from the guilt of sin and not from the sin it self this is quite contrary to Scriptures Christ was given for an advocate for the sins of those whom John calls little Children and his own which therefore were to be That of 1 Joh. 1.12 I write unto you that you may not sin Page 30. Christ Redeemeth from all iniquity is a Saviour and saveth them from their sins Math. 1.21 Luke 19.10 Christ being thus a Redeemer a Saviour an Advocate therefore sins are not to be and there was young Men and Fathers as well as little Children The Devils work remains unsubdued in the Child of God appeares by that Paul saith to the Romans The God of peace c. The God of peace shall tread down Satan under your feet shortly Rom. 16 20. And sure when Satan is thus trodden down under foot his work cannot remain unsubdued for both his power and possession is
for it to be otherwise then an imperfect creature Darknâ—ss Confusion and Contradiction to Truth Pr. The Grace of hope is imperfect Christ is the hope of glory Answ. These are one opposite to another but Christ is perfect who is the Grace and Life of all the Saints Graces Pr. Christs Word was his audible Voice speaking his mind Answ. Other whiles his Word is the Scriptures with thee as if the Scriptures and his audible Voice were both one which if this be true all that read them hear Christs audible Voice Is this Authentick Doctrine But Christs own words shall stand against it for Joh. 8.43 Why do ye not understand my speech even because ye cannot hear my word and we know that who hear the Son heareth the Father also But this is a mistery hid from the Carnal minded who Idolatrously pervert the Scriptures Pr. Though Christ and the Spirit be one yet he is not Christs Word for Christ is not his own word Ans. They that hear Christs Word and receive it receive of his own Virtue and Life in and the words he spake unto his are Spirit and Life thou hast here but cavilled which thou mightest as well have done against several Scriptures and against Johns saying In the beginning was the Word and the Word was with God and the Word was God c Pr. I call the Scriptures the Word of God and the Gospel the Word of Reconcilliation The Word of God is distinguished from the Word of Reconcilliation Answ. Other-whiles the Scripture is the Gospel and the Word of God with thee now they are distinct the Word of God distinguished from the Word of Reconcilliation What confusion's here Is not the Word of Reconcilliation Gods God was in Christ reconciling the world to himself Pr. The Gospel are a part of the Scriptures and may be called one with them the Gospel is contained in the Scripture Answ. The Gospel is the power of God to salvation to every one that believes it was preached to Abraham and was before the Scriptures and is everlasting but thou hast spoken blindly here as before for Is the power of God contained in the Scriptures Then all that have the Scriptures have that power in them or from them which is not true Pr. Rom. 16.26 The Preaching of Jesus Christ according to the Revelation of the Mistery which was kept secret since the world began and by the Scriptures of the Gospel according to the Commandment of the Everlasting God made known to all Nations for the obedience of Faith Answ. But thou and such do not so preach Christ nor are so commissionated to preach at the Commandment of the Everlasting God who deny Revelation and his imediate Teaching now and this contradicts much of thy dark stuff for here the Revelation of the Mistery is prefered before the Scriptures and the Preaching according to them was from that Revelation of the Mistery which the Apostles had in them but were the Scriptures that Revelation and kept secret since the world began The Revelation of Christ was the Mistery Christ within the hope of glory a mistery hid from Ages c. How was it by the Scriptures made known to all Nations for the obedience of Faith if in many Nations there be neiâ—her the knowledg of Christ nor Scripture according to thy former And of that Rom. 16.26 which thou sayest is the Scriptures of the Gospel thou hast wronged the Scriptures herein for it is the Scriptures of the Prophets c. Pr. The Gospel and Mistery of Christ is made manifest by the Scriptures of the Prophets preached to all Nations not by a Light within If it were not in the Scriptures How could it be manifest and made known by the Scriptures Answ. If not by the Light within How by the Scripture without it Have all that hear Scripture read or preached the knowledg of the Mistery of Christ without the Light within How then doth the Apostles speak of the Revelation as before Did nor he preach from the Light within or Revelation of the Son in him Gal. 1.16 How ignorant hast thou shewed thy self in this matter Again the Mistery was not made manifest by the Scriptures alone or barely for both Revelation and Preaching is mentioned before and to tell of the Gospel and Mistery being in the Scriptures is as much as to say the power of God or Christ is in the Scriptures Pr. Doth not Mark chap. 1.2 call what he wrot the Gospel Where he saith The beginning of the Gospel of Jesus Christ c. Have you a forehead that cannot blush that tells us that the Gospel is not Scripture What a feared conscience and shameless boldness have ye attained to Answ. It is not from any feared conscience nor shameless boldness for me to assert the Gospel was before the Scripture and if Mark intended his Writing or what he writ to be the beginning of the Gospel of Jesus Christ then it follows that the Gospel of Jesus Christ did not begin before Mark wrot that ReveRevlation and then how doth he mention what was written in the Prophets and tell of the Gospel of Jesus Christ And did not Jesus Christ shew forth his power and preach the Gospel before that of Mark was writ But seeing thou hast taken the liberty both to give thy meanings to Scriptures and pretends to compare one Scripture with another I may have liberty to tell the other Scriptures in this case as in Luke 1.1 he saith Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most truely believed amongst us and ver 3. It seemed good unto me also c. And Act. 1.1 The former Treatise have I made O Theophilus So what they writ it was a Treatise or Declaration of things spoken done and believed and much of which relates to the historical part of things and matters but if the written Declaration Treatise of things or Scripture without be the Gospel then hireling Priests may be silent and let people read them without spending their mony of them for their various meanings traditional Interpretations c. for the Gospel ought not to be added to nor another preached how-be-it there is a difference between true Preaching proceeding from the immediate Spirit and Power of God which Paul was a Minister of and the Scriptures or Writings outward without the Spirit or Life for Paul was not a Minister of the Letter but of the Spirit and New Testament And is not a living Ministry and Voice especially where it lives by vertue of the Power of God from whence it immediatly comes of more force and authority then the Letter or Writings which Scriptures signify Yea I do further affirm that the same Words or Dâ—clarations as immediatly proceeding from the Power or Spirit of God is of more force and effect then the same words would be as spoken onely from Scripture without Deny it you Priests if you can I can in
obey it be wicked Whereas the Apostle saith before That the doers shall be justified See how thou hast brought forth one error and falshood upon another Pr. Is not the Father distinct from the Son and the Spirit in the personal subsistance An. Where learnedst thou these words the Father distinct from the Son and Spirit in the personal subsistance these are not the words of Scripture or the words of Scripture clearly conferred together as thou sayest after but in contradiction after thou sayest although the Scripture doth not in so many words make mention of three Persons who are one God and three distinct Persons and that these cannot be three if they be not distinct for where there is no distinction there is perfect oneness c. What 's the consequence of this but that therefore there is not perfect oneness in the Deity or God-head because three distinct Persons or three distinct one from another in personal subsistance Is this good Doctrine Is not that oneness between the Father and the Son perfect And Did not Christ say I and my Father are one and prayed that his might be perfect in one as he and his Father were one And though thou hast said you disalow all Traditions or any written rule which is not Scripture and yet thou wilt use words and distinctions which are not Scripture according to thy own confession What confusion art thou â—n For whereas I answered thee that we own what the Scriptures of truth assert of the God-head Viz. That there are three that bear record in heaven the Father the Word and the Spirit and these three are one c. and thou thy self in the next Page sayest that both the Father the Son and the holy Ghost are a Spirit howbeit my honest answer in Scripture words would not satisfy thee but thou hast villifyed and abused me in this matter in several reproaches and slanders as with shameless rayling and deriding c. with grose evasion with not being able to answer thee with not owning what the Scriptures assert and with blaspheamous fancyes blaspheaming Jesus Christ c. All which accusations I utterly deny as thy malitious lies and slanders against me and thy bundle is stuffed with many more of like nature and if thou didst not propound any of those quarrels as not knowing the answer of them as thou sayest c. then Didest thou propound them to cavil and get some advantages to carp at For thou hast shewed thy self in prejudice against us and hast reckoned me or us as wanting Learning c how-be-it thou hast shewed such Learning as thou hast to confute me with broken School phrases and words with some few fragments and traditional distinctions patched up together which we can have no Scripture for but thy consequences which much might be said to shew the weakness and shallowness thereof Pr. Those who had Christ the living bread yet were partakers of the outward bread as the disciples were Were not the Corinthians Saints c. An. That the disciples had outward bread Who denies But that it was to continue alwayes of necessity as an Ordinance after Christ the Living Bread and Life was received in them which is the substance that 's not yet proved that the disciples were to shew forth the Lords death till he come in the observation of the Bread and Cup or supper I grant Now what and when that coming was is the matter in controversie Christ came after when he was arisen was apparent he also spiritualy came and was more fully revealed within the Saints and was their Living Bread and Life as thou grantest now when he was with the disciples at supper before he was Crucified he intended by his coming a third coming till which they were to do it which coming not being in their dayes nor is yet by your Doctrine this is no where proved in Scripture as we know Pr. Were not the Corinthians Saints called in Christ And yet the Apostle 1 Cor. 11. he gave them the Bread and Cup which Christ gave to his disciples the night he was betrayed Secondly And whereas ye say that Christs coming again was when he rose again how false is this and absurd c. An. That 's very strange Doctrine that the Apostles gave the Corinthians the Bread and Cup which Christ gave to his disciples the night he was betrayed Where was it kept in the mean time that they both should have the same Bread and Cup the one so many years after the other Where hast thou learned this amongst the Popish Traditions and Reliques But t is probable thou meanest other-wise then thy words import Secondly And Is it false and absurd to say that Christs coming again was when he rose again Did he not come again after he rose And must that be reckoned for no coming And a third coming which is not yet and Was that an outward coming till which the disciples and Corinthians were to continue the Bread and the Cup whereas that coming is not yet according to thy Doctrine The Apostle to the Corinthians told them what Christ did and spoke to the disciples in the case but we read not that he imposed it upon them to continue it all their time or till a supposed coming of Christ which is not yet come for he said to them The cup of blessing which we bless is it not the communion of the blood of Christ the bread which we break is it not the communion of the body of Christ And Was not this the substance Where then remained the necessity of the shadow or outward Representations or Mementoes as some calls them And When was the Church to shew forth the Life of Christ and by what if all their time they must needs and people still shew forth or represent his death and him as suffered as thou sayest by Bread and Wine Doth not the substance end the shadows And Where have you any example in Scripture for the manner of your administring Bread and Wine at certain times a year and calling it a Sacrament The Lords Supper c. Pr. The Apostle telleth that the Corinthians were to shew forth his death till he came again so it behoved to be such a coming again as was yet future and unaccomplished in the Corinthians time the Bread and Cup spoken of to the Corinthians behoved to be outward Bread as shewing forth his death Secondly Because it was the same that Christ took and devided and gave to his disciples An. What confusion's here Were they to use the outwaâ—d Bread and Cup after they were dead then If they were to observe it to a coming unaccomplished in their timâ— And if it was the same that Christ devided and gave to his disciples Was that the outward bread so given to both Or Was there not more in Christs words then the outward observation What was his Body and his Blood and the Cup of the New Testament in his Blood and the fâ—uit of the
taken from him by a greater then he We have peace with God but are all compassed about with infirmities and subject to passions as was Elias We are cleansed from all sin by the Blood of Christ. Aâ—l passions are not sinful passions for passions are sufferings for it could not be that Paul and Barnabas were subjects to the like sins with those Idollaters Act. 14.13 14 15. when subject to like passion with them Here is another Arminion and Popish error that believers may fall from Grace A believer may fall Peter and David sinned foully Surely their sinning so foully was not in the Faith but when they were turned from it which required their repentance That Peter and David fell from Faith is an Arminion and Popish error Evil works come not from Faith Then the evil works they did were out of and against the Faith and had they stood in the Faith they had been kept from those evil works Peter and David had their failings Viz. till deaâ—h Eliah an old Prophet subject to like passion as we are c. Christ said to Peter I have prayed for thee that thy Faith fail not When thou art converted strengthen thy brethren Doth signify when he should be fully recovered And surely Peter was so converted or fully recovered as to strengthen his Brethren before his decease and like passions were like sufferings which may relate to sickness Jaâ— â— 13 14. or other afflictions for Paul and Barnabas were not subject to the like Sins or Idollatry with those heathens Act. 14.15 It is not sad Doctrine as you say but comfortable that as believers may fall as Peter and David whereas he doth not fall wholly away but hath still the Seed of Grace remaining in him p. 24. The sad breach that Peters fall made on his Soul did weaken his Grace and cloud his comforts very much There are remains of sin within us which we are to mourn for If sin did very much cloud his comforts and be the cause of mournings as it was both to David and Peter then for you to plead for sin term of life cannot be a comfortable Doctrine unless to such as be hardened in sin and take pleasure in it Which improvment of the Light within must indeed come from free will and consequently ye hold Merit We must put on the whole armour of God and war against sin pa. 23. Do not they improve the Light who war against sin and this is not of or from mans will in the Fall but from the power that converts and works in him to will and to do There are remains of sin within us while we live here which we are to mourn for The kingdom of God is Righteousness Peace Joy in the holy ghost Twenty sixth Page Therefore sin which is the cause of sorrow hath no place in the kingdom of God which the Saints attain to here Faith is an habit and an imperfect creature Saving Faith is given of God and is a saving enlightning of the Soul to know Christ Faith is a Sanctifying Light What strange Doctrine is this that an imperfect creature is a Saviour an Enlightener a Sanctifier and doth the Kirk of Scotland receive this for Orthodox The Gift of God is perfect and every good and perfect Gift comes from God Those who tell us of a Faith in Christ without Scriptures have no Light in them pa. 28. Twenty sixth Pag. The Jewes wilfully rejected the Light and shut their eyes against it wicked men who rebel against the Light have the Light of a natural Conscience and the common work of the Spirit Then they had the Light and the work of the Spirit is not natural but no Light in them excludes natural Light as well as spiritual from being in them whereas in that Isa. 8.20 it should be no morning in stead of no Light Jesus Christ bid them search the Scriptures for to find him in them They might have Life by the true spiritual knowledg of Faith these who believed and had Life did own the Light within and who denieth that is Christ sheweth by the Spirit of Revelation and Wisdom within Now Supernatural Knowledg Light within Spirit of Revelation and Wisdom within is confessed but another while imediate teaching power c. is denied by those who think to find Christ in the Scriptures but Is that Christ that suffered at Jerusalem to be found in the Scriptures How blind are you Priests of Scotland The Child of God cannot sin Totally and Finally There is no man liveth and sineth not Those for whom Christ hath given himself he Redeemeth from all iniquity How from all iniquity and yet sin so much contended for by you These all for whom Christ died cannot be meant of each individual person of the world how are they lost if he came to save them this argueth defect of wisdom to foresee want of power to effect his intention pa. 31. He died for all some have wilfully rejected the Grace given that wilfully trample under foot the blood of the Son of God There is neither defect of wisdom nor want of power in Christ but wilfulness and rebellion in man that lets he died for all his Grace is freely tendered that they may believe and be saved But this is not by absolute compulsion and force as if therefore he were absolutely intended to save all but Love and Good Will is shewed towards all many wilfully reject and trample upon it as is confest Motions of Satan and our deceitful hearts are to be tried it is comfortable Doctrine that a believer may fall as David and Peter Those that got a new heart from God and his fear put in them they do not depart nor revolt It is the deceitful hearts that are comforted with such Doctrine that is for falling as David and Peter did and not the new heart in which Gods fear is put The Scriptures do reveal the Mysteries pa. 27. Jesus Christ sheweth by the Spirit of Revelation and Wisdom within pa. 30. The Scriptures testifie of the Mysteries but then Christ by that Spirit within Reveales them The Scriptures being many words of God taken together they are called the Word of God pa. 25. The Scriptures calleth Christ the Word of God in some places Christ the Word was before the Scriptures or the Words besides one word is not many words nor many words properly to be taken for one word Is not the Father distinct from the Son and the Spirit in the personal Subsistance pa. 31. Both the Father and the Son and the Holy Ghost are a Spirit pa. 33. Both â—or all a Spirit and yet distinct in personal Subsistance Where learned you this Doctrine Not from the Scriptures Ye do not own what the Scriptures assert but your own blasphemous fancies Viz. about the Deity three Persons distinct in the personal Subsistance pa. 32. Ye say ye own what the Scriptures of Truth assert of the God-head That there are three that bear record in heaven
the Books of Exod. Lev. Num. and Deut. and 1 Cor. 10.1 2 3 4 5. They cat the same spiritual bread and drank the same spiritual drink drank of the Rock which was Christ yet many of them were Idolaters lusters after evil thoughts committed Fornication Tempters of God Murderers c. See how fully these Priest have proved the falling away from Grace for which they have so much accused us with Popery and Arminianisme what a Babel are they in and Was not that spiritual Bread and Drink and Rock which they did eat and drink of saving Grace Baptizm Viz of Infants brought them to the Church is an ordinary means for Salvation pag. 37. We are baptized into Jesus Christ and his death Rom. 6.3 and it s Instituted for the remission of sins Act. 2.38 It s that which signifies our putting on Christ our renewing by the Spirit our washing by remission of Sins our being buried with Christ c. Then it s not the Sign nor Shadow but the Substance that brings into the true Church that saveth that Baptizeth into Jesus Christ and his death and this is that one Baptisme of the Spirit Infants Baptisme or Sprinkling approved its the Initial Seal of the Covenant which the Children of believers ought to be under The Apostle Peter sayes Act. 2.38 39. That those to whom the promise is should be Baptized and vers 38 repent and be baptized Mat 28. Go teach all Nations Baptizing them Mark 16.16 He that believeth and is baptized shall be saved And Rom. 6.3 We are baptized into Jesus Christ and his death pag. 37. Those that are capable of such teachings repenting believing are not Infants of a week old and teach baptizing into the Name of the Father Son and Holy Ghost was by the Power and Spirit that went along with their Teaching and Mynistring pag. 28. They have no Light in them who speak not according to the Law and the Testimony and tell us of a faith in Christ without the Scriptures pag. 31. Wicked men who rebel against the Light have the Light of a natural conscience spoken of Rom 2.14 and the common work of the Spirit The Work of the Spirit of God in the hearts of wicked men convicting them is not natural nor from a natural Light for it is the Spirit that so worketh in them which you call common but your confessing a natural Light in them contradicts your saying they have no Light in them but the Law is Light and the Testimony of Jesus the Spirit of Prophecie which the true Prophets spake from and they that spake not according to this Light there is 〈◊〉 morning to them but they are in the dark where the Light 〈◊〉 before it shine out of darkness Some Queries of Alexander Skein sometime Baily of Aberdeen upon his forsaking the publick Worship there and joining with the People of God in scorn called Quakers Query I WHether or not should any Act of Gods Worship be gone about without the motions leadings and actings of the Holy Spirit Query II If the motions of the Spirit be necessary to every particular duty Whether should he be waited upon that our whole acts and words may be according as he gives utterance and assistance Query III If every one that bears the name of a Christian or professes to be Protestants hath such a uninterupted measure thereof that at any time they may without waiting go immediately about the duty Query IV If there be an indisposition and an unfitness at some times for such exercises at least as to the spiritual and lively performance thereof Whether the duty ought to be performed in that case or at that time Query V If any duty be gon about under pretence that it is in obedience to the external command without the spiritual life and motion necessary Whether such a duty thus performed can in faith be expected to be accepted of God and not rather reckoned as bringing strange fire before the Lord seeing it is performed at bâ—st by the strength of natural and acquired parts and not by the strength and assistance of the holy ghost which was typified by 〈◊〉 Fire that came down from heaven which alone behoved to 〈◊〉 the Sacrifice and no other Query VI If duties gone about in the mere strength of natural 〈…〉 parts whether in publick or in private be not all really 〈…〉 matter an Image of mans invention as the popish worship though it be not so gross in the outward appearance and therefore as real superstition to countenance any worship which is of that nature as it is to countenance popish worship though there be a difference in the degree Query VII Whether it be ground of offence or just scandal to countenance the worship of those whose professed Principle is neither to speak for edification nor to pray but as the holy ghost shall be pleased to assist them in some measure less or more without which they will rather chuse to be silent then to speak without his Influences ERRATA Pag. 10. lin 8. for Polythrites read Polytheites pag. 16. lin 21. for to read two pag. 18. lin 30. for to write read or writ pag. 31. lin 9 for Christs read Christ pag. 32. lin 12. read in it for spake read speaks pag. 33. lin last for Revelation read relation pag. 41. lin 20 for imperative read Superiour pag. 53. lin 14. read subjoyne pag 56. lin 37. for Answer read reply from pages 56. and. 66. the pages are misfigured pag. 62. lin 33. read Pr. An. pag. 64. lin last read Pr. An. pag. 72. lin 27. not read nor l. in .32 for which read such as p. 80. l. 9. del which p. 81. l. 33. r. a perfect cleansing p. 82. l. 5. r. work in part p. 83. l. 1. f. that as r. that a. p. 84. l. 5. f. is r. Iesus l. 33. r. your deceitful p. 85. l. 31. del 31. l. 30. r. p. 35. l. 37. r. and cup. p. 87. l. 5. r. such a great l. 7. f. any r. all l. 19. r. we are not 29. r. theire infants p. 88. l. 8. f. 85. r. 35. l. 17. f. the r. theire 24. f. the. r. theire 39. del the. FINIS
then what were their Epistles Prâ—achings Testimonies c. which proceeded from or were effects of their knowledge they had of God Were they sinful If not the cause and ground thereof could not be sinful therefore away with such sinful stuff and false conclusions upon the Apostles as thou hast uttered For the Wisdom which is from above is pure but yours is from beneath which is corrupt and sinful Priest It s false absurdity put upon our Doctrine that we by it strengthen the hands of wickedness For Answ. Your bad fruits and those that follow you who have learned from your corrupt Doctrines to plead and contend for Sin both from the Pulpits to the Alehouses Taverns and Play-houses do manifest you guilty herein and we not to have wronged you in saying you have strengthened the hands of wickedness by your sinful Doctrine and many of you by your corrupt Lives also Priest For we teach that believers should be dayly by the strength of the Spirit fighting against the flesh Answ. That 's but a cover what incouragment give you them to fight against it when you deny they shall ever over-come and be freed here Priest Paul and Barnabas sinned either both or one of them in that sharp contention Answ. Not all their Life time that contention held not so long as thy and your pleading for sin Priest Who strengtheneth then the hands of wickedness Whether you who teach a believer may not onely Sin but fall away from Truth Grace c. Or we who teach that we do sin but that we cannot thereby fall wholly from Faith from Grace from God c. Answ. Not we but you We exhort to diligence and watchfulness to keep the Faith to make their Calling and Election sure that they may never fall as the Apostles did and warn such as are not come to that growth least they fall and draw back to perdition which tends to beget into more fear watchfulness and circumspection and not into a false security ease and liberty as your Doctrine doth which is for Sin term of Life and yet tell people they shall not therâ—by fall away from Grace c. Priest Dare any of you say there is never any vain thoughts c. in Prayer or anger against those that injure you If you dare say so your Light within is but meer darkness c. Answ. The Controversy is not about our attainment and for us to affirm what we have in that case would not decide it but we do affirm that state is attainable through Faith in the power of God which purifies the heart and our Light is not darkness and the thoughts of the just are right and you that are in your vain thoughts and having anger when you Pray How do you fullfil Gods Command and the Apostles Doctrine To hold up holy hands without wrath and doubting Do not you offer up a Cains sacrifice herein And is not your Light or that which you put for Light darkness Priest There is need even for a David to say cleanse me from my secret sins Answ. Not all his Life time for then he received not an answer to his â—rayer but hâ— testifies otherwise That God heard his Prayer and granted his requests and câ—mmended the state of the undefiled in the way who do no iniquity c. but to argue that because he prayed to be cleansed from his secret sins and therefore was not clean so long as he lived is all one to say therefore God heard him not which is gross and absurd Priest The Commands of God are of use to a believer that cannot fulfil them in his Graces namely to convince him of sin that he may be driven to lay hold on Christ for imputed Righteousness for further supply of his Grace c. Answ. The intent of Gods Commands were that they might be obeyed and fulfillâ—d through that grace and ability God gives for that end and not to be broken and transgressed for unbeleivers yea the world many times are convinced of Sin by the Spirit so thou hast grosly wronged the beleivers in representing their state here but as a convinced state which many who are unconverted are come to whereas they to whom God imputeth Righteousness and not Sin their Sin is covered and in their Spirits is no guiâ—e Psal. 32.1 2. see thy error and confusion Priest For Perfect Righteousness Inherent there is no promises to this sence in all the Scriptures to any beleiver Answ. The work of God and his Righteousness or Image which man was made in is Perfect and this Christ comes to restore into again and God hath promised and made known him for this end And I will wash them from all their filthiness saith the Lord c. The word Inherent is not mine but obtruded upon me from a false intent Priest There are promises of a growth unto Believers and of a fullness but this is to be meant of such as is consistent with some defects and a body of Sin Answ. A growth and a fullness and yet denies Peâ—fection and so the Apostles Doctrine Eph. 4. A gâ—owth and a fullness consistent with a body of Sin Is this the Principle and Faith of the Kirk of Scotland Surely here 's darknâ—ss to be felt Who can raise an absurdiy and confusion from this grosser then it self Doâ—h not this growth and fullness consist by Christ and in him If so By whom consists Sin and its body Do they consist together Or is not the body of Sin put off where the Circumcision of Christ is experienced Priest Zecharias his walking in all the Commands and Ordinances of God blameless This Perfection was consisting with misbelief Luke 1.6 20. Answ. A gross errour again his blamelesness was in his walking in all the Commands of God but his mis-belief was after and was reproved or blamed by the Angel for he was smitten for it But thy Doctrine tells us quite contrary as much as mis-belief is blameless because blamlesness consists with it as thou implyest But this is like much more Priest David Job Daniel their failings are noted which I might cite if I did not study brevity Answ. So are their deliverances noted and if thou wert not partial and of a wrong Spirit thou wouldest note them How hast thou studied brevity to stuff up near 10 sheets of paper with quarrelling and cavilling against us in reply to so little as was writ to thee Priest How shall they believe without a Preacher Gods ordinary appointed Way for begeting Faith is by Preaching and not by immediate teaching alone without Preaching Answ. Gods appointed Way for begeting Faith is the Word of Faith whcih is nigh in the heart which the Apostles Preached and the inward teaching of the Spirit without which there is no true and effectual Preaching which directs and brings to the Word Christ the Word is the Author of Faith whom God hath appointed for Salvation and he teaches both immediatly and instrumentally both inwardly and
through Preaching openly he is not limitted yet no Preaching is truely effectual without him who is the chief Teacher For Priest It might have been answered by one of your oppinion 2. Paul your question is idle and vain for most men believe without a Preacher they shall believe the Light within teaching them Answ. If they cannot Preach except they be sent then who must send them and give them power for that work but Christ Secondly Neither do we so accuse Pauls question with being idle nor say that most men believe without a Preacher especially if they believe the Light within teaching them for that is Christs Light who is the true Teacher which brings to the substance of true Preaching and Teaching which proceeds from the Light within Priest The Scriptures Preached or the things contained in them is the ordinary way of begeting Faith Answ. The things contained in them seems a little to mend thy matter which things contained were before the Scriptures or Writings were and extend farther for some had and performed the things contained in the Law which had not the Law Viz. outward and many in this day can testify that the Spirit and Light within hath manifested within many things contained in Scripture before they read them outwardly there Priest The whole council of God Paul sheweth forth Act. 20.27 yet no other things then those which Moses and the Prophets did say the Scriptures Act. 26.22 Answ. All Pauls Preaching or his whole council from God is noâ— Recorded there but little in comparison of what he Pâ—eached Recorded he continued his Speech or Preaching till midnight ver 7. and talked even till break of day Where is this Sermon Recorded Many Scriptuâ—es and Books were writ by the holy men which we have not in the Bible were it not grose and false therefore to exclude them as no part of the councel of God Priest Is not that another Gospel that all the world over are taught Christ and his Gospel Answ. It is not our Gospel therefore unjustly charged against us for not all the world over are taught or are learned Christ and his Gospel though all have a Light from him sufficient to teach Priest In the use of Scriptures we are to expect he will beget Faith by his inward Teachings and Workings on the heart Answ. the matter is somwhat mended in confessing to his inward Teaching and Working on the heart but in that it seems to be tyed up or limited to the use of the Scriptures this dâ—nyes the sufficiency and extent of the Spirits inward Teaching which many have who cannot read nor use Scriptures and those who having not the Law were a Law to themselves and shewed the works of the Law written in their hearts c. though the Scriptures of Truth in their place we must needs own in that Spirit that gave them forth but whereas other-whiles Preaching is made the cause but now the Scriptures this is to make the Scriptures and Preaching all one and â—hen people may spare their mony they give to Priests for Preaching and giving their Interpretations to the Scriptures and onely read them with expectation of Christs inward teaching and working on the heart which indeed ought to be inwardly and Spiritually expected and waited for Priest He bid them search the Scriptures for in them they thought to have eternal life and they testified of him Joh. 5.39 this thought could not be a delusion Ans If this thought of their having Eternal Life in the Scriptures was not a delusion then they had Eternal Lâ—fe according to their thought but Christ testifies the contrary against â—hem in the following words saying Ye will not come unto me that ye might have life so to affirm they had it in the Scriptures is to affirm they had Christ in the Scriptures and that their searching them was their coming to Christ which is both contrary to their state and opposite to Christs own words of them that they would not come unto him that they might have Life And this contradicts thy former and much of thy stuff about Scriptures Priest â—f the searching and believing the Testimony of Christ given by the Scriptures be not really to find Eternal Life but an error c. such a thought as we blind Priests have then Christ would have told them of that error and bid them look for Life by following the Light within Answ. Believing the Testimony of Christ and searching the Scriptures are to things and the belief of which Testimony comes not barely by sâ—aâ—ching them for if it did then all that searched them had that belief and so Life c. which is contrary to the truth of what is apparent concerning many and to Christs own words of them they thought to have Eternal Life in the Scriptures and yet had neither heard the voyce of God at any time nor seen his shape they not believing him whom he sent nor would come to Christ that they might have Life Priest The Fathers before the Scriptures were written had the things contained in them by Revelations audable Voices Visions Dreames c. not by the Light within your Enthusiastick Fancy Answ. Yes It was by the Light within that they had the knowledge of those and had Revelations Prophecies c. For the Word of Prophecy was a Light to them and the inspiration of the Almighty gave them understanding when God spoke in a dream or vision of the night c. and God hath promised to pour down his Spirit upon all flesh that sons and daughters may prophecy young men may see visions c. Joel 2. was this a fancy Or to be mockt at as thou hast done Your Enthusiastick Fancy thou sayâ—st what grose error and ignorance hast thou herein shewed Priest That Christ will now beget Faith without the Scriptures Preached or known it were as good an inference to say because that by faith in Jesus Christ to come in the flesh the Fathers under the old Testament were saved therefore though one should not believe that Jesus Christ is come in the flesh yea though he should deny he is come he may be savâ—d if he believe he is to come Answ. An unequal parallel and false inference and abuse against us to compare the Scriptures with Christs coming in the flesh or to bring them in competition therewith and how did the Fathers know he was to come but by the Light or Spiâ—it of Prophecy within And how did the Saints truly and effectually know he was come but by the understanding and Eternal Life he had given them From whence Scriptures were given and from whence they spoke and wrot Priest 1. You deny the main end of Scriptures which is that we by believing what is written of Christ. 2. In them may have Eternal Life Joh. 20. 3. That we may find Eternal Life by searching they testify of him Answ. Nay the main end of Scriptures we cannot deny whilst we own and testifie to that Spirit
for saying the cause of somâ—s condemnation is their rejecting the Light and their disobedience stubborness c. this is according to the Scripture Language as might be proved ar large For the fault is not to be laid upon God but upon man for his disobedience when he is consumed because of iniquity which is stubborness rebellion c. For God willeth not the death of sinners but rather their return that they may live and O man thy destruction is of thy self But thy help is of me saith the Lord so as God is clear when he judges Now we can thank God without boasting that he hath shewn such Love Mercy and Good will in Christ unto us and Christ that he hath shewn us Power Life and sufficiency in himself both to believe obey and give diligence and the name of God we may praise for all his Mercies and Blessings he attends us withal in the way whereunto he hath called us and indeed all Nations are called to praise the Lord which if all do not the fault is not Gods nor to be charged upon him or his free Grace but theirs that reject it And have treasured up unto themselves wrath against the day of wrath and on the other hand they that count God a hard Master and they that blaspheme against him in their Torment and Anguish are but the slothful servants and such as have not recieved the truth in the love of it but have had pleasure in their unrighteousness And thereby have incurred displeasure from the righteous God whose severity follows on them that reject his Love and Good-will So these have not the Light as bright shining as we These being condemned from the presence of the Lord and from the Glory of his Power Priest How comes it that there is none among all these persons throughout the Nations where the Scriptures have never been heard that have Written in the defence of the Christian Faith and against the Paganish worship c. Travellers should have given some account of it c. Answ. As if the Scriptures were not onely the cause of Life Faith and Salvation according to thy former stuff but of all Writing in defence of the true Faith c. Then what was the cause and ground of Sciptures However it appears thou art no great Traveller nor hast had much acquaintance with such Travelers as we know have given account of more Christianity among divers of the heathen that have not Scripture then is among many in England and Scotland professing Christianity besides we find in divers of the heathens so called their Writings many things both Morral and Divine both favouring of Christianity and of some spiritual sence several of them had of the Nature and Life of Christianity which in it self is against all Idolatry of Pagans and others though not in your borrowed terms and expressions of Religion and Christianity And further why should the Apostle make use of some of the heathens expressions and Gentils experiences for proof if they had no tendence to Christianity Pr. But the best of those Nations and wisest were the greatest Enemies to the Gospel Answ. How provest thou that for we deny it and the ground of this thy peremptory censure and judgmâ—nt against all them that had not Scripture Many of whom we believe were better then thy self and hast thou known the best and wisest of them that thou art thus positive against them Pr. You have no warrant to say that deaf persons to whom the Scriptures have no way been known shall be saved Answ. As much as to say They that know not the Scriptures know not Salvation or shall not be saved thou shouldest have said They that know not Christ or come not to him fall short of Salvation the coming to whom is through the Fathers drawings who drawes by his own Spirit and darest thou say that deaf and blind persons shall not be saved because they cannot hear and read Scripture Pr. Before the Scriptures he taught by audible Voices Revelations c. but now you make all to be the Light within Answ. No Revelation is truely known without the Light within for what may be known of God is manifest within Pr. We deny that the Power of God is immediate Viz. in his people Ans. You may as well deny its being in his people and their inward Communion with it and therein you deny the very tenuor of the new Covenant and hereby limmit that power to mâ—diate teaching Scriptures c. what in you lies which tends to eclipse and detract from that Glory Sufficiency and Prerogative that is in Gods Power this is very gross and ignorant Pr We grant it is true which the Metaphysitians and Divines say of God that he concurreth in all works of creatures immediatione vertutis suppositi but this ye know not what it meaneth Answ. This makes against your selves if rightly considered and falsly thou hast said of us or of me for I do know what that phrase means both as to words and matter but and if we did not know what is meant why didest thou use thy Latine phrases and Scholastick terms to such as thou deemest so illiterate Hast thou not herein shewed thy self a Bravado Pr. He told us he will exercise his power for us and in us Answ. He will exercise his power in us and yet not immediate What contradiction's here Pr. Why the Grace of hope should be Christs more then the Grace of faith c. Answ. Châ—ist is the Grace of all our Graces and our all a mystery hid from thee and those of thy spirit Pr. Faith is a habit and an imperfect creature for all habits are in the category of quallity which is an accident and so an imperfect creature Answ. What Scripture have you Priests of Scotland for that Of Faith being a habit an imperfect creature or accident and Is accident and habit all one Where learned'st this Phylosophy to define Faith True Faith is not natural nor a natural habit however for thou hast granted a supernatural saving Faith but t is but a habit an imperfect creature whereas Faith is a fruit of the Spirit which is pure and perfect and the mystery of it is held in the pure conscience but if thou meanest imperfect creature as to the kind or quallity its false Doctrine and its being received by degrees doth not prove it for it s as truly and purely Faith and that of God and supernatural in the least degree yea if but as a grain of mustard-seed as in the greatest measure of it Pr. It is as impossible it should be otherwise as it is that a man abiding a man should essentially be a beast Ans. Is it as impossible Faith should be otherwise then an imperfect creature as for a man to be essentially a beast Sad Doctrine This is worse and worse Faith ovâ—rcomes the world purifies the heart justifies the mystery of it is held in a pure conscience yet not possible
of Envy who were not sanctified for such a work Pr. Your reason that wâ—thout Christ we can do nothing is to be meant in a Supernatural way Answ. Is not that in a Supernatural way which is without Error and Jangling and good and acceptable to God Pr. If they believe them to bâ— true do they not know them Answ. No All that believe them to be true do not know them for thou hast granted an historical Faith of Scripture Pr. He that hath heard and learned of the Father cometh to him Joh. 6.44 Answ. But all that have read and heard Scripture have not heard nor learnd of the Father nor come to Christ. Pr. None can know the Truths of the Scriptures without the Sanctifying Knowledg of Christ. Answ. This is according to what I say and overthâ—ows very much of thy matter according as hath been largely proved before Pr. He will lead believers into all Truths this is the meaning That is he will keep them from a total and final defection from Truths necessary to Salvation and lead them into Truths which are thus necessary c. Answ. This acknowledges in part to the truth of what I have said also to the Spirits leading into all Truth yea into all Truths necessary to Salvation And then the Spirit of Truth is sufficient for us to depend upon for this leading and preservation Pr The Disciples all of them except Judas had received the Sanctifying Spirit Answ How hast thou excepted Judas from the Sanctifying Spirit when he had part of the Ministery which his transgression was the cause of his falling from Pr. They were all ignorant of the Resurrection and mistook the nature of Christs Kingdom as if it had been of this world Luk. 24.21 Act. 1.6 The Galatians who had received the Spirit yet were they led into Error Answ. If they that had received the Spirit might erre in these matters much more they that had no Sanctifying Knowledg which contradicts thy former of their preaching of Truths without Errors Pr. He did not tell them ye erre not having the Spirit but not knowing the Scriptures Answ. The Scriptures they could not truely know without some Sanctifying Knowledg of Christ as before confest or of the power of God to salvation so their ignorance of the Scriptures in a Supernatural sence was from their ignorance of the power of God which unvails the heart to read and understand them Pr. For what ye say we plead for sin it doth more duely fall on the Doctrine that saith believers may totally fall as you say Peter by his denial did and David likewise by c. Answ. Nay To say there are believers that may fall from Grace who are not yet come to an established and grown state in the Truth and Power of God is no pleading for sin as your Doctrine contending and disputing for sin in all term of Life especially whiles we exhort all to watch and look dilligently to Grace received and withal warn them c. that such a falling away may be prevented for it was no pleading for sin in the Apostles to warn the Churches by the example of some that fell or of such as made shipwrack of faith and a good conscience or of such as drew back to perdition denied the Lord that bought them and such whose latter end was worse then their beginning But to charge us with saying that Peter and David fell totally this is a slander and forgery against us as there are many more in thy bundle Pr. If our peace stood in our inherent Righteousness c. in our good works c. Answ. Inherent Righteousness are thy own words obtruded upon us in thy own sence as imperfect and so in that sence not Gods nor Christs for in Gods Righteousness received in Christ by faith our peace stands and of this the true believers are pertakers in them they being in that living Faith the Righteousness whereof is not devided from it Pr. Davids Peace stood not in the freedom from all sin but in that God did pardon his sin and did not impute the same Rom. 4.6 7 8. Secondly If none ever had or shall have Peace here on earth but such as are in this Life free from all sin then you alone may boast of it c. Answ. He whose Transgression is forgiven The man unto whom the Lord imputeth not iniquity in his spirit there is no guile Psa. 32.1 2. And David bid Mark the perfect man and behold the upright for the end of that man is peace And blessed are the undefiled in the way they also do no iniquity c. And in this state stood Davids Peace contrary to what thou hast Erroniously spoke of him here Secondly And what thou hast said of our being free from all sin that we alone might boast of it this thou dost not believe of us and therefore hast ironically Scoffed and Jeered contrary to thy own thoughts and intentions And in implying none on earth free from all sin hast again erred and art herein sufficiently confuted allrâ—ady thou having herein implyed none here ever born of God none here to abide in Christ or come to perfect Holyness or to be washed from all sin by the Blood of Christ So thy Doctrine is contrary to the Apostles Pr. For none either of the Prophets Apostles or Saints that we find in Scriptures ever were thus quallified for Peace Answ. This seems to be a large and general charge against the Prophets and Apostles who generally contrary to this Doctrine testifyed unto the Peace of God which is perfect which attends the Righteousness or heavenly Image of God which is also perfect and known in the new Covenant whereby he takes away sin and establisheth his people in Righteousness and the Prophets could testify that the Lord was their Righteousness who wrought all their works in them and to the true Apostles Christ was made wisdom righteousness sanctification so thou you have shewn your selves ignorant of the Scriptures and of the Prophets and Apostles states and quallifications and what sin or sins they all had which they or any of them were not freed from before death is not yet proved by any of you who are found in the work of the old accuser of the Brethren Pr. Sin is remaining in part in all the faculties of Gods Children c. except ye had made appear that Pauls Will and Affections and Mind were perfectly against sin Some stain and inclination to sin by the contrary corruption still remained in some degrees in his Will Mind and Affections c. Answ. This is a sad accusation against all Gods Children againe and what is this but a pleading for sin and tending to strengthen the hands of evil doers What all the faculties of Gods Children having sin and corruption in them The Priests were wont to tell of a Regenerate part What part is it No faculty clean sad newes Thus to accuse Pauls Will Mind and Affections as having
which the Light within would never have discovered if there had not been the knowledg of the Law contained in the Scriptures An. Are all unbelievers then and have no Light in them but who have the Scriptures Thy blindness in this is detected before And What contradiction is it to tell of some having no Light in them when before thou hast confessed all men to have a natural Light or the Light of a natural Conscience in them Secondly And was it the Scriptures or the Law as it is in the Letter that discovered to Paul his sins and desires or the Law inward For he had the Law outward before he knew or was turned to the Law in his mind or was clâ—arly convinced in himsâ—lf Pr. Did ever the Prophets or Apostles try the Doctrines of persons deluded by Satan with the Spirit without the Scripture Deut. 13. An. The Prophets and Apostles had the Spirit and knew its sufficiency before they gave forth Scriptures and these were not deluded by Satan as falsly thou hast accused us to be An. Have not some of your way been so blasphemous as to aver Jesus Christ to be a type as to call themselves the Messiah to whom Hosanna should be said An. I know none in our way that either calls themselves the Messiah or that own such a thing but coâ—fess to Jesus Christ as bâ—ing the substance and the end of types shadows and figures but as for those whom thou hints of about their saying Hosanna they were not in our way but testified against and some of themselves came after to see confess and repent of their error so to upbraid us with any one 's failings or miscarriage espetially when t is both disowned and testifyed against by us this is both unequal and unjust and wouldest thou be so dealt by if I should go to reckon up how many drunken and whoreing Priests thâ—re be and should charge all of you and your whole Kirk with their wickedness Wouldest thou take it well Which indeed I might better do whilest such are owned and upheld as teachers of others among you thâ—n thou mights accuse us with persons and actions that are cast out from amongst us Pr. What is the Rule whereby the motions of the Spirit are to be tryed whether they be such or the motions of Satan and our deceitful hearts Ye answer the Spirit is the Rule but this cannot be for the Spirit hath given the Scriptures Secondly Neither is that place which ye cite to the purpose Viz. The Anoynting teacheth all things for though he teach it is by this Rule An. Yes The Spirit of God is sufficient a Rule sufficient both to try the motions of Satan and your deceitful hearts it searcheth all things The Lord searcheth the hearts and tryeth the reines telleth unto man his thoughts And if the Anoynting within teacheth of all things Must the Scriptures be a Rule to the Anoynting that thou seemest to tye it to the Scriptures Or Is not the teaching of the Anoynting Scripture as well as it was in them that spoke Scripture from it Or Must not people believe the Anoynting till they have searched the Scriptures to try it by them If so then when the Anoynting would tell and shew them their perticular states and thoughts and motions which the Scriptures do not tell them nor perticularly charge upon them then they are not at all in such cases to believe nor follow the Anoynting according to thy Doctrine and what is this but to set up the Scriptures above the Anoynting and the Letter above the Spirit which is a gross error and bespeaks great ignorance Pr. In the Synod at Jerusalem Act. 15. the Apostles searched the Scriptures for what they determined before they said it seemed good to the holy ghost and us An. Where provest thou that they searched the Scriptures for what they determined before they said it seemed good to the holy ghost and us Doth not this plainly confute thee that what they said was from the holy ghost And Was not its teaching their Rule then And What Scripture had they then to forbid Circumcision as they did Nay Had they not Scripture raâ—her for it If then they had not Scripture to forbid it they should not have dâ—nied or forbid it nor have believed the holy ghost in this case by thy Doctrine what silly work hast thou made on 't and How hast thou broken the neck of thy own cause Pr. The gift of discerning of Spirits was a peculiar gift given but to some but this was not for tryal of Doctrine None who had that gift of discerning of Spirits did try any Truths or Doctrine or practice but by the Scripture An. This is a strange Doctrine that they must onely try Spirits by the gift or Spirit of Truth and not any Truths or Doctrine Whether is greater the tryal of Spirits or of Doctrines Whâ—reas the Spirit searchâ—th all things and is a Spirit of true Judgment that giveth true understanding but according to thy false Doctrine that none who had discerning of Spirits did try any Truths or Doctrine or practice but by the Scriptures Then by this when the Apostles in their Epistles writ divers things that were not before in the Scriptures they were not to be believed by them in the Churches that had the gift of discerning and when the Spirit of Truth shall lead to speak or prophesie concerning a perticular Place People or Nation that which they have no Scripture for this therefore is not to be believed for want of Scripture to prove it by Thy ignorant and sottish stuff which also excludes all those Books and Prophesies of the holy men of God spoken of which are not recordâ—d in the Bible And those of our Friends which foretold of the late calamities befallen the City of London both that of the â—lague and that of the Fire which were both fore-seen and fore-told yet they had no Scripture to prove it but alass such as thou are silly and shallow in these matters being but as those Seers and Watchmen that are blind who would insinuate into people that both Prophesying Visions and Revelations are ceasâ—d and lay all upon the Scriptures and then how know you the Doctrine contained in them to be true without the Spirit Pr. Ye say Must the Scriptures be the Rule to discern or try false Spirits when they speak Scripture Ans. When the Devil spake Scripture to Christ he confuted him by Scripture which shewed he had perverted them and so he confounded the Scribes and Pharisees alwayes An. But could not Christ discerne the Devils spirit without the Scriptures What gross error and ignorance is implyed and couched in this thy impertinent answer Thou tellest us Christ confuted him by the Scripture which was when the Devil brought Scripture words to back his Temptations withal which is not an answer besides the Devils tempting Christ in these words Command that these stones be made bread and Cast thy self down
the Father the word and the spirit and those three are one Then we own what the Scriptures assert of the Deity oâ— the Father Word and the Spirit which are one this is no blasphemy no fancies as malitiously we are accused Except ye call all the words of Scriptures clearly confered together a cavilling Viz. touching three distinct Persons in the Deity c. Although the Scriptures do not in so many words make mention of the three Persons c. who are one God we disalow all Traditions or any unwritten Rule which is not Scripture Then three dictinct Persons in the Deity distinct in the personal Subsistance are not the words of the Scriptures but a Tradition and why do you then alow of that which is not Scripture but that There are three that bear record in heaven and these three are one is Scripture The Apostles telleth that the Corinthians were to shew forth Christs death till he came again The Bread spoken of to them behoved to be this of outward Bread c. It behoved to be such a coming againe as was yet future and unaccomplished in the Corinthians time Were the Corinthians then to eat and drink outwardly after their time or so long after their deceases What absurdity and grosness is here Infants Baptism was approved by the Orthodox Church and the Renouned Teachers and Guides thereof and sound Father as Tertullian Ciprian Lactant Augustine Jerom Basil c. It s derived from the Church when pure We disallow all Traditions or any un-written Rule which is not Scripture whether they be under pretence of Revelation which Enthusiasts hold or Traditions as Papists in this agree Then Infants Baptisme not being Scripture but a popish Tradition is therefore to be disalowed of Children of believers should be under the Initial Seal of the Covenant as Abrahams were Circumcision was the Seal of the old Covenant and it was administered on Males onely page 35. Circumcision of the Males onely was in its time Commanded of God which is no proof of sprinkling Infants both Males and Females which was never cammanded of God pa. 38. The Fathers or Isralites who fell into gross sins professed the same Doctrine of Salvation to profess Christ is called a drinking of Chrâ—st c Abraham and his Seed under the old Covenant had the same Mediator which is Jesus Christ he was the same yester-day to them that he is to day to believers Their having the same Mediaâ—or Jesus Christ the same c. And drinking of Christ was more then to profess him or the Doctrine of Salvation And Did such fall into gross sins What fell they from if not from Grace Ye say thereis no express command for sprinkling of the Infants of believers pa. 36 But we disalow all Traditions or any unwritten Rule which is not Scripture pa. 35. You ' have confest what I said that there is no express command for sprinkling Infants therefore in alowing of it you contradict your selves Though there be no express command yet it s of Divine Institution and Warrant if it be drawn by good consequence from the Scriptures Truths and Doctrines is to be tried by the Scriptures so far as can be found in the Scriptures page 29. Christ bid search the Scriptures they reveal the Misteries page 27. I deny any immediate teaching by God page 14. Although a great stress and necessity is laid upon the Scriptures and immediate teaching so confidently denied yet no Sprinkling Infants to be found or required in Scripture and whilst any imediate teaching is denied How is it of Divine Institution Surely Edward Jamisons consequence herein is not Divine who denies any immediate teaching pa. 37. If I had said it Viz. Infants Baptism brought them to the Church those places and many others do hold it as Gal. 3.27 it s the ordinary way of putting on Christ c. I said not that it did bring them into the Church but that it is a Seal of our entry into the Church page 26. sprinkling of water is enough to signify inward washing If it doth not bring into the Church it is but a signe of inward washing it s not a putting on Christ neither can the Scripture prove it when there is no Scripture for it and were the Scriptures deemed the ordinary way and means but now sprinkling Infants What ignorant and gross contradictions are these Ye say Baptisme doth not bring them into the Church it s a bold Sacrilegious usurpation in detracting from the words of the Book of God which shall be punished with all the curses of that Book Though there be no express command for sprinâ—ling Infants yet it s of Divine Institution if it be drawn by good consequence pa. 36. See what Curses these Priests have laid upon them that deny the Infants Baptisme their Scripturles Tradition to bring into the Church and are not they herein evidently Guilty of Sacrilegious usurpation and adding to the words of the Book of God by their false consequence Baptizing of Children or others a standing Ordinance of Christ which he hath appointed to continue to the end of the world Mat. 28. and ordinary means for Salvation Maâ— 16.16 There be no express commands for sprinkling Infants Act. 2.38 repent and be baptized Mark 16.16 He that believeth and is baptized shall be saved They to whom Repentance and Faith was preached were not Infants such as the Priests sprinkle of a few dayes old which is not the Baptisme that saveth but that of the Spirit or the answer of a good conscience is saving Page 37. That many Ministers baptize the Children of those who are prophane and drunkards and so not believers They that profess the Gospel though they be not sincere believers yet they are in this sence accounted belivers Page 85. The Children of believers should be under the Initial Seal of the Covenant to believers and their Seed that promise belongeth those to whom that promise That God would be their God and the God of their Seed should be baptized Viz. Infants who are in the Covenant with God Page 36. It seems these Priests can make believers at an easie rate whilst they can take the prophane drunkards for believers upon their professing the Gospel but surely God is not the God of the prophane and drunkards nor are they in Gods Covenant as true believers are but under Satans power and their taking it for granted that the sprinkling Infants is the Initial Seal of the Covenant is false and but a beging the question Those who are under the profession of the Gospel are to be reputed as in Covenant pa. 39. Unbelievers who have a profession and yet have not sincere faith c. are not Righteous nor Holy c. Then it is not the profession of the Gospel that makes them believers or in Covenant with God An Arminion and Popish Doctrine that believers may fall from Grace The Fathers many of them fell into gross sins as is cleared from the Histories of