and then I go unto him that sent me Ye shall seek me and shall not find me and where I am thither ye cannot come i. e. Ye cannot come unto God in Heaven and dwell there with him and me or ye cannot be saved For thus says he again to them Chap. 8.21 Ye shall Die in your Sins Whither I go ye cannot come So that you may as well say that the Saints on Earth see the Kingdom of Heaven i. e. are entred into it and are possessed of eternal Life which yet we are told they receive in the World to come Chap. 33.5.15.16 Luk. 18.30 as that they are where Christ is beholding his Glory whilst they remain likewise upon Earth For hear further what he says which will again shew you his mind Chap. 14.2.3 In my Father's house are many Mansions I go to prepare a place for you I will come again and receive you unto my self that where I am there you may be also Which is to be taken up into Heaven really at Christ's coming to judge the World when the Dead shall rise According as his Apostle speaks 1 Thes. 4. The Lord shall descend from Heaven and the Dead in Christ shall rise first then we which are alive and remain shall be caught up together with them in the Clouds to meet the Lord in the Air and so shall we ever be with the Lord. You might also have observed a difference betwixt Christ's being with us in our hearts and our being with him in Heaven Which is as much as betwixt the Sun's being with us here below which is by its Beams and influences and our being with it above which cannot be without our local ascent I again desire the Reader to remember that these Men pretend to be Prophets and to Write by Inspiration and not to interpret nor so much as make use of Scripture but as the Holy Ghost leadeth and to judge all along as he readeth whether they have so done as knowing that that Spirit is not the Author of any falsity or folly and to remember withal that my present business is only concerning the Interpretations of Scripture which may be monstrously false and ridiculous though no error in Doctrine should be asserted As if I should say Mat. 1.1 The Book of the Generation of Jesus Christ the Son of David The Book is the Soul of Man in which is written good or evil according to which every one shall be judged Here Jesus Christ is to be formed in the heart I Travel in Birth again till Christ be formed in you And he is truely the Son of David sits upon the Throne whose Kingdom is here within comes not with observation and hath no end And where he is thus begotten and formed and thus ruleth there he is Jesus which is by interpretation a Saviour Who I say can condemn this Doctrine But who reading what follows the words which I have thus descanted upon viz. The Son of Abraham Abraham begat Isaac The Birth of Jesus was on this wise when as his Mother Mary was espoused to Joseph c. Would not count me an idle Fellow and conclude that I have grossely erred and was in no wise assisted by the Holy Ghost to Interpret thus Or should I say The Son of Man shall come in the Glory of the Father and shall sit upon the Throne of his Glory and before him all Nations shall be gathered and he shall separate the Sheep from the Goats Now he is upon his Throne judging the World in his glory hath he appeared manifesting himself in great power to his Saints and the Sheep have heard his voice and follow him follow the Lamb that sitteth upon the Throne wheresoever he goeth the Righteous and Pure and Harmless are separated from the Goats the Unclean and Carnal Who I pray you could condemn me for error But I believe some that mind the Text Mat. 25. would think I had a little Madness a pure Fanatick Brain and was temerarious and ignorant they seeing it accompanied with these expressions Then shall the King say to them on his Right Hand come ye Blessed of my Father Inherit the Kingdom prepared for you from the Foundation of the World And to them on his Left Hand Depart ye Cursed into everlasting Fire prepared for the Devil and his Angels Im. Revel p. 77. And the other Apostles pointed at the same principle in the heart James saith Chap. 5.9 Grudge not against one another Brethren lest ye be condemned Behold the Judge standeth before the Door Christ standeth by at the Door If ye grudge he will hearken the least motion of that nature and condemn it by his light which shineth in your Consciences But 1 How read you before vers 1. c. Go to now ye Rich Men Weep and Houl for your Miseries which shall come upon you Your Riches are Corrupted The Hire of the Labourers which have Reaped down your Fields which of you is kept back by Fraud Crieth and the Cries are entred into the Ears of the Lord of Sabaoth Ye have Killed the Just. Be Patient therefore Bretheren unto the coming of the Lord. Stablish your Hearts for the coming of the Lord draweth nigh What is more plain than as these Sins were committed the coming of the Lord meaneth to execute Judgment for the same As is expressed Weep for your Miseries which shall come upon you And is signified again by those other Words The Cries have entred into the Ears of the Lord of Sabaoth Which is to say he hath heard and he will avenge Next follow the Words in debate Grudge not Brethren one against another lest ye be Condemned Behold the Judge standeth before the Door Which is the same as the coming of the Lord draweth nigh And that the whole context hath shewed us to be to Punish for Sin So that Lest you be Condemned must mean Lest you also be punished with these evil doers Which is quite another thing than to be Condemned by the Light in the Conscience 2 And indeed who can believe but that the Apostle deterrs them from Sin by a greater Argument than the Condemnation of the Light within them the Condemnation of their own Hearts the reproof of their Conscience As if he only said Grudge not one against another lest you be reproved by the Light of Christ in you Behold the Judge standeth before the Door and he will so reprove you Especially when he speaks of the coming of the Lord against Sinners after another manner than by conviction of their Consciences of a most dreadful time of Vengeance and that a peculiar time such an one as is not always whereas Christ's reproving by his Light within is common to all times Lest you should think because it is said Lest ye be Condemned conviction of mind must therefore be meant and not any external Punishment I observe to you that external punishment is frequently meant by the same Word As you find 1 Cor. 11.32 2 Pet.
they be righteous out of such mouths they may do good reach the seed of God raise it up and refresh it and there is virtue in them if they be not Ministred by false Teachers who yet you should observe Minister not them but another thing the figments of their own brains in their place false Doctrine as they are false Teachers whereas I thought you had understood by the Letter the Scriptures without their corruption and so you do however you thus speak But I like not these words The truest words out of a bad mans mouth kill and burden the seed of God in others It might be more innocently said his sinfulness doth this or is the occasion of it than to lay the blame upon the pure and incorrupted Doctrine of God or to charge it with so dreadful and dismal an effect I hope such a conceit as this lies not at the bottom viz. that the sin in the man infects the Doctrine and so it becomes noxious to others that hear it like as breath receives contagion from a contagious Body and conveighs the same to them into whose Lungs it enters Nor do I like this saying The truest words out of a bad mans mouth cannot reach the seed of God raise it up or refresh it For that hereby you spoil the word of Christ of all power and render the Doctrine of the Gospel as impotent in it self as is silence and a dead Mouth or as it is our hand to work any good upon the Soul which yet is of such a nature as I have shewed as that it must needs have a force in it and is called the power of God and even herein excels the Law in that it is more vivid and quickening And hereby you make all the efficacy and the effect to depend upon the goodness of the Preacher as if his Soul rightly moving affects the Holy Ghost with whom she is conjoined and that great Spirit which fills all places transfers the motions unto the Souls of others like as some say impresses being made upon the Spirit of nature are carried by the same from Body to Body just as a stroke given at one end of a line runs unto the other so that no good can be done let the Doctrine be never so right and excellent unless such a motion can be made and no such motion can be made but by a Pious Soul If this be the mystery I leave it to them that love it Only let me say The Wind bloweth where it lifteth and thou hearest the sound of it but canst not tell whence it cometh and whither it goeth so is every one that is born of the Spirit Joh. 3.8 As thou knowest not what is the way of the Spirit nor how the bones do grow in the Womb of her that is with Child even so thou knowest not the works of God who maketh all Eccl. 11.5 So is the Kingdom of God as if a man should cast Seed into the Ground and should sleep and should rise night and day and the Seed should spring and grow up he knoweth not how For the Earth bringeth forth Fruit of it self first the Blade then the Ear after that the full Corn in the Ear. The Seed is good cast it into the Ground and as for the success leave that to God who we may be sure hath a blessing for his own word of truth and as his blessing accompanies the goodness of the Man so it doth the goodness of the Doctrine and his Spirit which waters and quickens and brings forth Fruit proceeds not from man nor depends upon his sanctity as to others reception of it but proceeds from himself and he sends it forth whither he pleases and it is willing to work in us all Paul Plants and Apollo Waters but God gives the increase So then neither is he that Planteth any thing nor he that Watereth but God that giveth the Increase 1 Cor. 3. That we may know whether the Spirit in one can act upon another let the Spiritual man keep silence and let a particular Doctrine or some particular Sins be proposed to him privatly and let us see whether he can instruct the minds of others in that Doctrine or convince them of those Sins St. Paul makes me despair of any effect in that he says the Spiritual man that speaks in an unknown Tongue and that is as much as he kept silence effects nothing 1 Cor. 14. 2 Because you condemn our Preaching from the Scriptures without immediate Revelation calling us for that cause alone Ministers of the Letter let me tell you that whilst our hearts are honest and we entirely desire and labour after the Conversion and Salvation of Souls and God hath blessed us with the knowledge of his Will and with zeal for his Glory and with the sanctification of our natures and with good success of our labours we will not be ashamed of this Ministry though it please him to give us no more than ordinary assistance of his Spirit which he that hath not is none of his and we receive not his word as the Apostles and Prophets did by extraordinary inspiration and by inspiration alone but meditate and study and so Preach as we have learned the truth from the Scriptures through the help of God which we have had in our diligence according to the good sense of divine things upon our hearts For whereas St. Paul received not the Gospel of man nor was taught it but by the Revelation of Jesus Christ Gal. 1.12 you read otherwise of Timothy and Titus and other Preachers 2 Tim. 1.3 Hold fast the form of sound words which thou hast learned of me Chap. 3.14 Continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them and that from a Child thou hast known the Holy Scriptures which are able to make thee wise unto Salvation through Faith which is in Christ Jesus All Scripture is given by Inspiration and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness that the man of God Timothy or any other such Preacher 1 Tim. 6.11 may be perfect throughly furnished unto all good works 1 Tim. 4.11 These things command and teach Vers. 13.15 Give attendance to reading to exhortation to doctrine Meditate upon these things give thy self wholly to them that thy profiting may appear to all Chap. 3.14 15. These things write I unto thee that thou mayest know how to behave thy self in the house of God 2 Tim. 2.2 The things which thou hast heard of me among many Witnesses the same commit thou to Faithful men who shall be able to Teach others also Vide etiam Tit. 1.9 and 2.15 Here then are Ministers of the Doctrine which they had learned and had been taught of men and of things committed to them by others and studying Ministers If they had received the word by Revelation like St. Paul what need he teach and direct them Did he
where our Lord is Crucified Rev. 11.7 8. So again p. 33. G. K. Immed Revelation p. 117. Christ's Spirit shall consume this Antichrist that sits in the Temple of God mans heart and rules as Lord there And this Antichrist is not a person or persons particular but a Spirit Joh. 4.2 and is the spirit of Satan which rules in the children of disobedience In this Temple the heart the Whore Mystery Babylon sits as Queen 2 Thes. 2. Thanks says the Pope I and my Clergy were wont to be branded peculiarly with these ill names but it is now declared by immediate revelation that we are no more Antichrist and the Whore of Babylon than are other sinners and even those among the Heathens for a wicked spirit was in the hearts of men before we ever came to our dominion in the Church and is now in those with whom we have nothing to do as being gone out from us and in Heathens that never were of us and this Antichrist sits in every vitious mans heart and so rules in the Temple of God notwithstanding many of them are contemptible persons and have no authority over others like as we have The Beast hath Seven Heads and Ten Horns which are Seven Mountains and Ten Kings And though it be somewhat odd and I do not understand it yet now sure I am or else Revelation fails that this Beast with all his Power Pomp and Kingdoms is the will of every naughty sinner how mean and impotent soever he be And the woman the Mother of Harlots drunken with the blood of the Saints and Martyrs that sits upon the Beast the will and upon many waters is the Spirit of Satan ruling in the children of disobedience and so this Woman drinks blood in every such Childs heart and whereas one would think she shed the blood of others and those Saints and Martyrs it is only the wicked mans own blood and though it seemeth that blood is really shed and men are literally killed it is in truth quite another matter namely Christ Crucified in the wicked mans heart by lusts which we know may be without the loss of one drop of blood And though the Two witnesses prophesying and being slain hath been judged to signify something acted by men among themselves the faithful Servants of Christ contending for his Truth against a company of evil men and this evil company overcoming them and treating them with all injuries yet it only signifieth what is done betwixt Christ and the Heart Christ speaking there and the will crucifying him there viz. in the deceived heart which is the great City where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was Crucified spiritually called Sodom Good Children go on and tell the Protestants from the Spirit of the Lord that that Spirit did not point at our Papal Power in those names of Beasts Antichrist Babylonish Whore I stroak you my Dearest and lay my hands upon you and give you my Blessing Thus glories the Pope But Friends whereas St. John Prophesies of Witnesses and of a Beast and Whore and makes accurat descriptions of these can you think he means no particular persons but only speaks of the common strife of the Flesh and Spirit in men And I would have you consider whether common vitious Persons that neither propagate nor hold Errors and Heresies nor persecute and offer injuries to the Church are called in the Scripture Antichrist But albeit you say the Beast is the Will and Antichrist is not any particular person or persons yet I find one of you and he a great man contradicting telling us plainly that the Pope is the Beast and the Antichrist G. Fox Few Words p. 6. This is clear that the Pope is the VVhore and the Beast that rose out of the Earth p. 8. The Pope saith they can forgive Sins viz. his Jesuits Priests Friars Here is the Beast with his many names the many Antichrists Seeing then some of you say the Beast is the Will some the Pope some that Antichrist is not any particular persons some that he is the Pope with his Jesuits Priests and Friars I had best stop here till you are agreed And truly may some say you might have stopped long ago and even have spared all your pains for any hope you can have of convincing them who esteem themselves infallible they knowing the shame of Recantation and what injury it will be to their Credit and what dammage to their Party But I am not altogether without hope For who knows what the Lord may do However my Labour may not be in vain to some of their Followers who scarce believe what the Doctors so confidently boast of themselves And especially may it conduce to prevent the lapse of others who by reason of their glorious pretence are smitten with some admiration of their persons and their way Besides the instances which I have given of your false Interpretations I can produce near Forty more which I have observed in reading a few of your books By which any one may perceive what sad work you make with the Scriptures But these may suffice to shew that you are far from doing according to what you affirm of your selves as in the beginning I cited your own words viz. That you dare not make use of Scripture but as the Spirit opens dare not speak the words of Scripture in your own Spirit but tie them to the Spirit so as not to use them but by the Spirit do not Interpret Scripture by the fallible mind the things which you write you received by the Revelation of Jesus Christ and you are not fallible For certainly they that pretend no more than the ordinary divine assistance could not have erred more grosly than you have done I wish with all my heart that you had more of the Spirit and that you were Prophets indeed that we might have more Truth and need not spend our time in correcting follies And admonish you in the Lord that you make your humble and ardent supplications for wisdom to him that giveth and upbraideth not And that withal you labour and search for her as for hid Treasure and despise not the light which God hath set up in any who hath variously distributed his gifts as he hath the members of our Body for mutual assistance Seeing your failings watch against them and take more heed and amend To ascribe any thing that is false to the Holy Ghost you know is wicked impudence and of the worst consequence the Prophane and Atheistical being the more tempted hereby to believe there is no such Divine power How horrid is it to say that Spirit lies How nigh to which you come by asserting him to be the Author of your errors in your seriousness consider If I have erred I have erred as a man and yet I think and know I have the Spirit of God and for all the World would not be without it It would do well since you say you are Prophets like them of old
THE Spirit of Delusion REPROVED OR The Quakers Cause FAIRLY HEARD AND JUSTLY CONDEMNED Being an Answer To William Penn George Fox George Whitehead George Keith Edward Burroughs and several other the most leading Men amongst them Wherein their horrid Perversion and false and dangerous Interpretations of above 50 distinct Texts of Holy Scriptures are plainly Evinced By Thomas Wilson Rector of Arrow in Warwick-shire Imprimatur Guil. Jane Jan. 28. 1677. London Printed for B. Harris at the Stationers Arms in Sweetings-Rents in Cornhil near the Royal Exchange 1678. QUAKER'S FALSE INTERPRETATIONS OF SCRIPTURE ONly of this at present Hereafter perhaps I may Treat of their Doctrines and their Manners All that I desire of the Reader is that in the several Texts I shall instance he consult the Bible because words separated from the Discourse may seem even to a wise man to signifie what the Inspired Authors never intended and the like expressions and sometimes the same do mean different things as in all other Books so in holy Writ G. K. Immed Revelat. p. 21. We may not nor dare not make use of the Scripture but in the Life and Spirit as that opens and influences We dare not nor ought not to speak the Spirit 's words in our own Spirit We tie the words of Scripture unto the Spirit so as not to use them but in and by the Spirit G. K. Help in need p. 77. Away with that manner of interpreting Scripture and searching truth by drawing and knitting consequences by the fallible erring mind and natural understanding Keep close in all things to the determination of the Spirit of God and where that leads you to draw a consequence or frame an argument do it else forbear W. Duesbury's discovery p. 48. The word of the Lord came upon me in the common Gaol in Warwick 13. of 1. Moneth 1664. which constrained to be given forth from the Spirit of the Lord c. N. Love to Lost p. 1. The things following are not of Man nor did I receive them but by the Revelation of Jesus Christ. Atkinsons Standard of the Lord p. 30. Written from the Spirit of the Lord. Burrough's Trumpet p. 1. The Order and Authority given unto me by the Spirit of the Living God 31. of 10. Moneth in the Year 1655. about the 4 th hour in the Morning when my Meditations were of my God upon my Bed in Kilkenny City at that time the word of the Lord came unto me saying Write c. Given under my hand and Sealed with the Spirit of the eternal God Foster's Guide p. 59. Do you not Professors confess your selves to be fallible If then I can prove that you have Interpreted Scripture in a false Sense you must grant that you have not Interpreted only in and by the Spirit of God but in your own and by the natural understanding and fallible erring mind And I hope if it appear to you that you have thus done you will not lay the error how little soever it may be upon that Holy One but take it to your selves though it contradict your Glorious Pretence and abate your Credit and Shame you never so much And in the name of Christ I admonish you that you do so that God be not Dishonoured and his excellent Spirit Vilified The tryal follows G. K. Im. Revel p. 72. Out of Sion shall go forth the Law and the word of the Lord from Jerusalem And he The word for that is his name Rev. 19. shall judge among the Nations Isa. 2 3 4. 1 Your reason why the Word of the Lord must here signifie Christ for that is it you mean viz. Because his name is the Word is infirm unless you can prove it always so signifies which it doth not as you may see in many places of Scripture particularly in this Prophet's writings Chap. 39.5 Hear the word of the Lord of Hosts That is not Christ but this Sentence which follows Behold the day is come that all that is in thine House shall be carried to Babylon Chap. 28.14 Hear the word of the Lord Namely this Thus saith the Lord behold I lay c. vers 16. 2 As in these former words Come and let us go up to the house of the God of Jacob and he will teach us of his ways He refers to God and not to house So it is manifest that in these latter For out of Sion shall go forth the Law and the word of the Lord from Jerusalem and he shall judge among the Nations He refers to Lord and not to the Word For 3 it had been all one if it had been only said Out of Sion shall go forth the Law of the Lord and he shall judge The Law of the Lord and the Word of the Lord being here the same And then as the Law here is not Christ so neither is the Word 4 And thus was it fulfilled concerning the Gospel as that being distinct from Christ. For it was first Preached at Jerusalem and from thence proceeded to the Gentiles Luk. 24.47 Thus it is Written that Repentance and Remission of Sins should be Preached in Christ's Name among all Nations beginning at Jerusalem Thus Tertullian understands the Text. Adv. Marc. L. 3. C. 21. Ex Sion exibit lex sermo Domini ex Hierusalem Haec erit via sua novae Legis evangelium novi sermonis in Christo non in Moyse And Just. Mart. Apol. 2. p. 78 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For Out of Sion c. From Jerusalem went twelve men into the World who declared to all Mankind that they were sent of Christ to Preach the Word of God to all Ibid. p. 66. I desire the Reader to weigh what word it is David speaks so frequently of in Psal. 119. It is not any word writ any outward word or words But the eternal word which created the Heavens and Earth The word in the begining which taught him the Laws Judgments c. Jesus Christ P. 67.68 65. You may as well say Testimonies Statutes Judgments Commandements Law are not a written and outward word or words For they are all used promiscuously and what is spoken of the word is spoken of these As it is said I beheld the Transgressors and was grieved because they kept not thy word So Rivers of Waters ran down mine Eyes because they kept not thy Law As I rejoyce at thy word So Thy Testimonies are the rejoicing of my Heart As I have hoped in thy word So I have hoped in thy judgments As Thy word is very pure therefore thy Servant loveth it So Vpright are thy judgments I love thy Commandments As For ever thy word is settled in Heaven So Thy testimonies thou hast founded for ever The word then here spoken of being the same with Testimonies Statutes Judgments Commandments Law it is as much outward written and spoken as they are and you may as well say the Testimonies Statutes c. are Christ as that this word is and that
they taught the word as that the word taught them As is evident by the reading of almost any two connext verses in the Psalm and especially those single ones which contein both words for that where they thus occur there is no difference to be discerned As vers 16. I will delight my self in thy Statutes I will not forget thy word vers 160. Thy word is true from the begining and every one of thy Righteous judgments endureth for ever Vers. 172. My Tongue shall speak of thy word for all thy Commandments are Righteous That what is spoken of the word of the Lord in this Psalm cannot agree to a written and spoken word to such Promises Statutes Judgments Law and that Christ of necessity must be understood I believe you will no sooner prove than that Thou shalt not Kill There is one God Trust in the Lord God forgiveth Sins He will bless thee And the like Commandments Promises and Doctrines were not written and spoken and that they are Christ and they Created Heaven and Earth And that such is the word here is again manifest enough in that David says I will keep it and meditate in it My Tongue shall speak of it For all thy Commandments are Righteous One thing more I will inform you of viz. That Word in several places of this Psalm signifies Gods Promise and particularly to David As vers 65. Thou hast dealt well with thy Servant according to thy word Vers. 170. Deliver me according to thy Word Vers. 49. Remember thy word unto thy Servant upon which thou hast caused me to hope Vers. 38. Stablish thy word unto thy Servant Compare herewith 2 Sam. 23.5 Although my house be not so with God yet he hath made with me an everlasting covenant ordered in all things and sure And Chap. 7.25 The word which thou hast spoken concerning thy Servant and concerning his house establish it for ever And that was this Vers. 12. I will set up thy Seed after thee and establish his Kingdom My mercy shall not depart away from him Now is this word Christ Did this Word create Heaven and Earth This I will set up thy Seed c And was it not an outward word spoken by Nathan Ibid. p. 69. Pro. 6.24 Reproofs of instruction are the way of Life to keep thee from the evil Woman That is the false deceitful Whorish Spirit the Spirit of this World which bewitches the whole Earth That it is a real Woman I am as sure as that any Whore in England is a Woman For the discourse being continued thus it is said Vers. 29. He that goeth in to his Neighbour's Wife shall not be innocent Vers. 32 33 34. Whoso committeth Adultery with a Woman lacketh understanding A wound and dishonour shall he get for Jealousy is the Rage of a Man therefore he will not spare in the day of Vengeance And thus Chap. 7. where the same Woman is spoken of as appears vers 5. She caught the Young man and Kissed him and said I have decked my Bed with Tapestry and perfumed it with Myrrhe come let us take our fill of Love until the Morning for the Goodman is not at home c. Now prove you if you can that the Holy Ghost meaneth by the Whorish Woman in this place a Whorish Spirit the Spirit of error If I should say Heb. 13.4 Whoremongers and Adulterers God will Judge that is Idolaters I believe my reason would be as good as yours For yours I question not is because St. John in the Revelations speaks of a Whore of Babylon and mine would be because Ezekiel in his Prophecy speaks of committing Adultery with Idols and going a Whoring after the Heathen But then he that readeth what goeth before my Text viz. Marriage is honourable in all and the Bed Vndefiled would wonder at my interpretation So no less may he wonder at yours when he reads what follows your Text viz. He that goeth into his Neighbour's Wife c. Or if this be not the reason of your Interpretation produce what is and I question not but I can give you as good for mine And so likewise for this other Pro. 31.4 It is not for Kings to drink Wine that is the Wine of Fornication which the Whore of Babylon poureth forth the Doctrine of the false Prophet Ibid. p. 75. The seven Spirits of God are one Spirit Angels are spirits And as it is said of these seven that they stand before the Throne and are sent forth into the Earth Rev. 1.4 and 5 6. So is the same said of Angels Chap. 5.11 Heb. 1.14 Now whether St. John mean by these seven Spirits Angels or the Holy Ghost is to be considered And 1 to say that the Holy Ghost stands before the throne seems harsh and we read not so elsewhere 2 They are called Angels Chap. 8.2 I saw the seven Angels that stood before God Which refers to the seven Spirits oft before mentioned as standing before the Throne Chap. 5.6 and 4.5 and 1.4 Ibid. p. 6.7 The Seed and Birth of God is not an Accident but a substance It is not a particle of the God-head but it is of the Heavenly Spiritual and Invisible substance and being that is the most Glorious being and principle in which God as Father Son and Holy Ghost doth dwell and tabernacle and shine forth in the most Glorious Brightness Beauty Sweetness and Majesty that the noblest of Creatures in the highest supernatural elevation can reach unto behold him and have fellowship with him which is the Holy of Holies and the Heaven of Heavens or that third Heaven in which Paul on Earth saw and felt things unutterable And out of these Heavens c. Of your opinion that the new birth is a substance and of that spiritual substance in which God dwells the Heaven of Heavens perhaps I may speak another time As to your interpretation of 2. Cor. 12.2 1 Why say you St. Paul was on Earth when he heard the unspeakable words when he tells you that himself knew not for his words are these I knew a Man whether in the Body I cannot tell or whether out of the Body I cannot tell God knoweth Such an one caught up to the third Heaven Which must signifie whether this was really done or whether it was only a vision he knew not 2 But suppose he was really caught up in the Body which for ought any man knows he was how could that be if he remained still on Earth and was not removed an inch from his place 3 And yet how caught up 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even unto the third Heaven which signifies the greatest distance and yet not removed for according to your Opinion Heaven is as near to us as our own Souls for where the new Birth is there it is that birth being as you say of the same spiritual substance in which God dwells which is Heaven 4 And then St. Paul having that Birth before was in Heaven before he was caught
food Christ then hath ordeined that all the wicked who are always unfit must be famished or else you must say they sin when ever they eat and to save their lives may indeed eat though they do sin But further could you not see that this was done in the Church when many of the Christians came together into one place for this very end and not in their own houses not by every one apart in every eating Could you not see it is called the Lord's Supper with express distinction from their own It is written plain enough vers 20.21.22 When ye come together into one place this is not to eat the Lord's Supper for in eating every one taketh before other his own Supper What have ye not houses to eat and drink in So far are you from the Truth when you say the Christians did partake of the Lord's Table when they eat with the very Heathens and whensoever else Ibid. p. 58. Christ charged his Disciples to wait for his coming at Jerusalem the promise of the Father of which he had told them before his Death which they were to shew so often as they brake bread till he came 1 Cor. 11.26 and after he was come to the Apostles they continued it for their sakes who were weak in the Faith to whom he was not appeared R. Barclay Catechism p. 98. This was to continue till Christ came Which coming is inward 1 The Commandment of our Saviour Do this in remembrance of me according to you belonged only to the Apostles and those that were Disciples before his Death and was obligatory but till the descent of the Holy Ghost that is but fifty days after his Resurrection and that after this time it was arbitrary and they might observe it or forbear But this is false for St. Paul tells the Corinthians that he had received this of the Lord and accordingly delivered the same unto them 2 Cor. 11.23 So that that which was commanded the Apostles before Christ's death was given in charge again to St. Paul and that after Christ's coming to the Apostles in Jerusalem at Pentecost for after this time was he called to the Ministry and moreover was delivered by him as a command to be observed by the Church Nay though Christ was come by the descent of the Holy Ghost at Pentecost yet still says the Apostle As oft as ye eat this Bread and drink this Cup ye shew or shew ye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord's Death till he come 1 Cor. 11.26 So that he means another coming and until that be he teaches us that this is to be done 2 Not only in that first descent of the Holy Ghost but also in all Divine operations in the heart by the same spirit was Christ come already when the Apostle wrot for unless he was so come working graciously upon the heart the Corinthians were not to receive the Supper of the Lord v. 27.28.29 Wherefore that inward coming cannot be meant by the Apostle for as much as that which he speaks of was not as yet as is manifest by those words Till he come 3 If the Apostles continued it as you further say for the sakes of the weak why do not you likewise continue it for the sakes of the same What are there no weak ones among you Is the Church of the Quakers better than the primitive Or are you wiser than the Apostles judging that unfit which they judged fit But dear Souls in good earnest is the Lord's Supper below you too mean and beggarly for your strength and spirituality What Christian how great and perfect soever he be if as perfect as St. Paul doth it not become to commemorate Christ and shew forth his Death as this Solemnity requires Which is to declare by this outward Rite to all the world his Faith in this Crucified Person whom the Jews by reason of his vile death despised and rejected 1 Cor. 1.18.23 and to profess himself his Servant and to admire his love and the Love of his Father and to acknowledge that our eternal Redemption is by his Blood-shed and for all to offer most ardent thanks and the profoundest Praises and Adorations of his heart This reason is perpetual and equally concerns all And further was there ever any Church which discontinued the Supper of our Lord Or was there never heretofore the glorious appearance till which time your selves say it was to be observed until now among you Quakers I adde you discern not the wisdom of our Lord in this matter in that he hath injoyned us to come and yet forbids unless we prepare our selves So that he provokes and even compels us to Devotion and Piety and doth what may be not only to excite and animate our coldness but to continue us in our goodness and to bring the more profane to a godly mind and life viz. by the frequent repetitions of this grand and serious solemnity 4 Christ's coming therefore until which time his Supper is to continue is that in the end of the world which is so eminently spoken of every where in the Gospel and all Christians wait for Of which you read again in this Epistle c. 15.23 Christ the First-fruits is risen afterwards they that are Christ's shall rise at his coming Then cometh the end G. K. Help p. 22. This is Antichrist who denies Christ the Son came in the revelation of himself in the heart for that coming of Christ in his Bodily appearance at Jerusalem Antichrist will not does not deny being he knows it will never harm his Kingdom so to confess him come provided Christ's Kingdom be not set up in the heart Tomlinson word of Reproof p. 5. The spirit of Antichrist doth not confess Christ come i. e. when he comes or appears in flesh or in his servants Parker's Discovery p. 20. Every Spirit that confesses Jesus Christ is come in the flesh is of God but the Pope and his Train and the vilest persons have confessed Christ come in his flesh at Jerusalem yet are not of God They who deny Christ come in their mortal flesh to destroy sin are Antichrists I am sorry to hear such words come out of the mouths of men pretending to Christianity I trust it is out of ignorance and inconsideration you speak not malice For will not Antichrist deny Christ come in his Body when he took that Flesh that through Death he might destroy him that had the power of Death the Devil and when through the offering of his Body we are all sanctified when by that Blood he entred into the holy place having obteined Eternal Redemption for us and when it is that which cleanseth us from all our sins when in this body he rose again without which Resurrection we had yet been in our sins and in the same ascended without which ascension the Holy Ghost had not come When without this Body the world had never had his Preaching nor Miracles nor Example nor his Apostles nor any of
up thither and so is every regenerate man at present So that it is no strange or peculiar thing which our Saviour said of himself viz. that he was then in Heaven whilst he discoursed with Nicodemus Joh. 3.13 5 And I would then know how he passed through two Heavens or thought he did so for whether this were real or a vision is all one the vision signifying as much as the real motion And if you please I would understand also from your inspiration not conjecture what these two Heavens are which he passed to come to the third For alass I only take the one to be that of the Clouds and the other that of the Stars it being of old said The Clouds of Heaven And the Stars of Heaven But perhaps you can inform me of two other as well as a third hard by us somewhat alike comfortable 6 Being curious I would yet know how St. Paul's Body was or might be caught up Vnto this third Heaven a spiritual substance just before his Face For methinks it should then rather have been said his Body was caught or drawn into it Be truly serious and tell me whether Christ ascended up above the Clouds I mean ten or twenty Miles distant from Earth upward And since we read that at his Death he said to the Thief This day shalt thou be with me in Paradise whether their Spirits ascended upward as the Spirits of Men do especially since this Paradise is the third Heaven vers 4. In the mean time I go on with your words Ibid. p. 7. And out of these Heavens doth the Seed of God come who soweth it in the heart of Man and formeth it by his own immediate power and watereth it with influences from Heaven which have of the vertue and breath of his own eternal Life and Spirit in them whereby this Seed groweth up into a perfect substantial birth of one Heavenly and incorruptible nature which is Christ formed within the Body of Christ his Flesh and Blood which cometh down from Heaven and giveth Life unto that Soul or Life of Man which eateth it and feedeth upon it and it is called the Body and Flesh and Blood of Christ because his eternal Life and Spirit dwelleth in it immediately and communicateth unto man the knowledg of the glory and beauty of himself only in and through this Seed and Birth G. F. Catechism p. 142. They tell me of Christs human Flesh and human Body Doth Scripture speak of such things is not his Flesh from above and doth not Christ say his Flesh comes from above which was the Bread Ans. It was the first Adam who was earthly but the second is Heavenly The Text which proves as you suppose that Christ hath another Body besides that which was visible Flesh and Blood of a spiritual substance besides the material which he took of the Virgin which giveth Life unto the Soul which feedeth on it by the Spirit which dwelleth in it communicating of the knowledg of the glory of himself through the Seed of God is Joh. 6.50 51. This is the Bread which cometh down from Heaven that a Man may eat thereof and not Die I am the living Bread which came down from Heaven If any man eat of this Bread he shall Live for ever And the Bread which I will give is my Flesh which I will give for the Life of the World From whence I suppose you would argue thus The Flesh here spoken of came down from Heaven The visible flesh came not down from Heaven Therefore the visible Flesh is not here spoken of I deny the Major and for this reason because the Text says not the Flesh came down from Heaven Which therefore you must prove by consequence thus The Bread came down from Heaven The Flesh is the Bread Therefore the Flesh came down from Heaven I Answer The Bread in the Major signifies whole Christ. As it is said I am the Living Bread and vers 48. I am the Bread of Life And though he speak of himself as then he was both the Word and Man that he came down from Heaven I came down from Heaven yes and said that he the Son of Man came from thence vers 62. What and if you shall see the Son of Man ascend up where he was before Chap. 3.13 No Man hath Ascended up to Heaven but he that came down from Heaven the Son of Man which is in Heaven Yet as the Son of Man he came not from thence but as the Word But Flesh in the Minor is not the Bread as that signifies whole Christ but only part of Christ. Now that may be affirmed of whole Christ or of his Person which cannot be affirmed of every part of him As your selves will grant that he came from Heaven and yet deny that his visible Flesh which is part of him did Wherefore though the Bread came down from Heaven and the Flesh is Bread it will not follow from hence that the Flesh came from Heaven unless either all the Bread which is Christ came from thence or the Flesh is all the Bread that is to say all Christ. Form the Syllogism as it ought thus and you may the easier discern your error All the Bread of Life came down from Heaven The Flesh is some of the Bread of Life Therefore the Flesh came down from Heaven Or thus all the Bread of Life came down from Heaven Some Flesh is the Bread of Life Therefore some Flesh came down from Heaven For the Major is false which affirms all the Bread of Life to come down from Heaven For all the Bread of Life is all Christ and all Christ came not down from Heaven For his visible Flesh did not and yet his visible Flesh is some of the Bread of Life I will use the like Arguments for Proof of the descent of Christ's visible Flesh and leave you to answer them because in so doing you will answer your selves The Bread here spoken of came down from Heaven The visible Flesh is the Bread here spoken of Therefore the visible Flesh came down from Heaven The Minor I prove That which Christ gave for the Life of the World is the Bread here spoken of as the Text affirms The Bread which I will give is my Flesh which I will give for the Life of the World The visible Flesh Christ gave for the Life of the World Therefore the visible Flesh is the Bread here spoken of Again the Son of Man came down from Heaven The Son of Man is visible Flesh Therefore visible Flesh came down from Heaven Again all the Bread of Life came down from Heaven The visible Flesh is some of the Bread of Life Therefore the visible Flesh came down from Heaven Perhaps an Instance may be more clear to you and therefore say I thus Redemption came from Jerusalem The Mony is the Redemption Therefore the Mony came from Jerusalem Which yet will not necessarily follow because it might be taken up
Reader should think the Printer hath omitted the word of let him know that they frequently thus write Return to Priests about Beverly p. 10. You have put the Books Mathew Mark Luke John for the Gospel which are the carnal letter and part of the declaration of the Gospel which Gospel is Christ. G. F. Catech. p. 59. The Teachers of the World say To the Law and to the Testimonie and they call the Scripture so The Testimony of Jesus is the Spirit of prophecy and the Scriptures are not the Spirit and the Law is Light Rev. 19 10. Pro. 6.23 And the Testimony was put in the Ark and the pot of Manna was laid up before it unto it the Tribes went up unto Jerusalem and the Testimony Jehojada brought forth and gave it to Jehoash The Spirit of Prophecy was not put in the Ark nor the pot of Manna laid up before it nor to it went the Tribes unto Jerusalem nor did Jehojada bring forth the Spirit of Prophecy and give it unto Jehoash Again the Gentiles had not the Law we are not now under it we are delivered from it But the Gentiles had the Law within which is Light and we are still under this we are not delivered from it Again the Law is Light Then we may be sure that is so which Moses wrot forasmuch as that is the Law The just conclusion therefore is that there are more Laws and Lights and Testimonies than one Yes and more Testimonies of Jesus there are than the Spirit of Prophecy for the Scriptures testifie of him and you your selves say they are not the Spirit Well be it known unto you that as there is a Law within so there is a Law without and this is a greater and more perfect Light being added to that within since the corruption of it by the Fall for the better information of mankind insomuch that all that partake hereof are in a better condition than they that want it as partaking of a peculiar priviledge and special benefit This was the difference of the Jews and Gentiles they had the Law these not And what I pray you was this Law which the Jews enjoyed but that which was published by Moses and the Prophets for as for the internal that the Gentiles had as well as they Rom. 2.14 When the Gentiles which have not the Law do by nature the things conteined in the Law these having not the Law are a Law unto themselves Chap. 3.1 2. What advantage then hath the Jew much every way chiefly that unto them were committed the Oracles of God Chap. 9.4 To them was the giving of the Law and the Services of God and the Promises Now when God saith to the Jews to the Law and to the Testimony if they speak not according to this word it is because there is no Light in them Isa. 8.20 Let any man judge whether he sends them for the knowledge of his Will to the Law of the Gentiles or to that given by Moses which is peculiarly called their Law It is written in your Law Joh 8.17 and 10.34 Moses gave you the Law Chap. 7.19 whether to the Light of their own hearts or to his Oracles Statutes and Judgments as they were externally published Or when he says the same to us Christians whether he sends us to the Light in us that we may know whether this Doctrine or the other which Men Teach be the Truth or to the Scriptures the Light especially in every one to whom this is said being not perfect especially not so perfect as the Scriptures in which God hath declared all his Will every one being not like Moses and the Prophets Christ and his Apostles Let any man judge since God hath sent Prophets and by them hath published his Will and that in writing he yet sends us to the Light in us for the knowledg of his Will and for the determination of all controversies And whether if he had not externally published a Law and Testimony by his Servants the Prophets he would say to us To the Law and Testimony Let me know whether the Light in the Jews told them God would have them circumcise burn incense offer sacrifice and slay such and such Beasts and not others keep holy the seventh day abstein from several sorts of Meats from Blood and things strangled and if a controversie should arise about these whether they were to go to the written Law of Moses or to the unwritten Law of Light in every one of their own Hearts Let me know whether the Light within sufficiently tells us that the Messias is come or indeed that one was promised that Jesus Born of Mary is he or indeed that he was Born at all of a Woman and had real Flesh that he Died and by that Death redeemed us and through his Blood shed we are Saved upon our Repentance and an holy Life that our Spirits do not Die we shall be made Alive again and rise from the Grave the Wicked shall have endless Torment the Righteous endless Joy insomuch that if Christ and his Apostles had never spoken a word and we had never received the Scriptures nor had heard a syllable of all this Preached by Men we should have known it all and as firmly have believed it as now we do For it is said we are built upon the Foundation of the Prophets and Apostles And Jesus Christ hath brought Life and Immortality to light through the Gospel The Life was manifested and we have seen it and shew unto you the Eternal Life which was with the Father and was manifested unto us The mystery hid from Ages is now made manifest The things which God hath prepared for us have not entred into the heart of Man but God hath revealed them unto us by his Spirit And these things were Preached unto others that they might know them and believe and have Eternal Life Lastly the Spirit of Prophecy in the Text you cite Rev. 19.10 is not the Spirit as it is in every man as you understood it unless you will say contrary to St. Paul all are Prophets 1 Cor. 12.29 Eph. 4.11 for it is the Spirit as Prophesying and that in the strict signification of the word which is to praedict as the Angel and St. John did of whom it is here spoken For thus are the Words I fell at his Feet to worship and he said unto me see thou do it not I am thy Fellow-Servant and of thy Brethren which have the Testimony of Jesus worship God for the Testimony of Jesus is the Spirit of Prophecy Which is to say I am but as thy self thou hast the Spirit of Prophecy as well as I I am but a Prophet testifying of Jesus like thy self As Chap. 22.9 I am thy Fellow-Servant and of thy Brethren the Prophets So that when Isaiah saith to all to the Testimony exhorting them to keep close to that word and to enquire there whether that which any man shall spake be Truth he
is in the Scripture and that the Power goeth along with the Letter which is Death Burroughs Trumpet p. 20. You say Christ commands it when the Letter doth but declare it and say in such a Verse of such a Chapter such a command is not having received the command by the same Spirit You are in Witchcraft who observe commands without from the Letter thereby drawing from the teachings within by the Spirit They that obeyed Christ were led by the Spirit and not by the Letter for they were not Ministers of the Letter but of the Spirit Return to Priests about Beverly p. 10. You put the Books Matthew Mark Luke John for the Gospel which are the carnal Letter G. K. Help p. 27. The finest truest words out of a bad mans mouth can never reach the seed of God either to the raising it up or refreshing it but kills and burdens it as said the Apostle of the false Apostles who had the Letter and were Ministers of it out of the Spirit and Power The Letter Kills I begin to believe that some of you understand by the Letter and the Scriptures the very Characters and the Books forasmuch as it is usual with them to call them Ink and Paper But others of you are more skilful calling them also words spoken By which yet I hope they do not mean the sounds only which are made by the mouth which if they do they mend not the matter at all the sounds being to the Ear no other than what the characters are to the Eye but I would believe they mean as they ought to do the sense and doctrine for Scripture is all one whether it be expressed by the Pen or spoken by the Mouth or only conceived in the mind that is to say the doctrine is Now we are to consider whether the Doctrine of the Scriptures be dead and liveless carnal and killing Here you differ again some saying it is so in it self alone without the Spirit or as it is Preached from the Scriptures without immediate revelation to the Preacher though that Preacher be neither wicked nor a seducer others saying it is so as Ministred by such vile persons We are again to consider of what Scriptures or Doctrine the Apostle speaks when he saith We are not Ministers of the Letter but of the Spirit And 1 can you in good conscience say the doctrine of the Gospel is a dead and carnal word Or which is all one that those Scriptures are which express that Doctrine and that after the most lively manner even according to the mind of God himself who so delivered them by his own Spirit Thus we read there and thus it is spoken to us from thence by our Preachers Sinners you must forsake your evil ways and become new creatures not only outwardly reform but be inwardly holy and changed in your natures must cleanse your selves from all filthiness not only of the flesh but of the Spirit also you must walk in the fear of God and observe diligently all his Commandments love them and delight in them or else you cannot be saved but must burn as God hath pronounced in the Lake of Fire and Brimstone and suffer his wrath and indignation for ever His love is exceeding great to us who is not willing that any should perish but that all should have everlasting life and to that end hath given his only-begotten Son to die an ignominious and painful death and to bear our sins on his own body on the Tree and to make atonement for us and hath set him upon the Throne with himself to rule over all things for our good and hath sent forth his mighty and gracious Spirit to enlighten convert strengthen and comfort us Courage poor Soul and look up Glory is provided for thee who hast offended greater than the most magnificent Prince on earth enjoys Harken to the holy Guide in thy Soul cease thy Rebellion and thou shalt inherit Heaven dwell with God in that supernal Palace beholding his Face in Peace and have fulness of joy all perfection and life for evermore Blessed art thou O man who hast subdued thy Lusts overcome the World and hast put on Jesus Christ for unto thee belongeth this blessedness Kingdom and Glory Though we Die we shall be made alive again and stand before the Judge which knoweth what we have done and what hath been in our hearts and who will accept no mans person but will render to all according to their deserts so that our portion in the end will be either that bliss or that misery and this is not our word but the Mouth of the Lord hath spoken it Now call you this a carnal Letter a dead insipid spiritless thing Hath it no more power in it to move the Soul than characters of Ink drawn upon a Paper It pierces the Sinner like a Sword and comforts the humble Soul more than Wine The very contrivance of the Scriptures spits shame in the face of your bold assertion they being adorned with all perspicuity that we may understand the truth and with the strongest arguments to perswade us to our duty as the love of God the Death of his Son the assistance of his Spirit the filthiness and incommodities of Vice the purity and beauty and benefits of Vertue the Resurrection and the Judgment the Glory of Heaven and the Torments of Hell And so long as men have understanding fear hope and love of themselves this word can not be as a mere block and stone to them And you may hence discern that there is a force in the very things themselves in that the same person works more upon the auditors when he Preaches clearly pertinently and the weightiest matters than when he speaks of more extrinsick Points and Doctrines of the least moment and makes Childish descants and involves all he says in obscurity I demand if the Scriptures be such a dead letter and killing thing death it self why the Apostle wrot or why do you Did he contradict his Tongue with his own hand at the same moment Did he believe that he sent the Corinthians a word as dead as his Ink and a letter that Killeth or will you say it was not so with him because he had the Spirit and that went along with it from him to them If so you must tell us why the Spirit may not as well accompany the same to us which we likewise have received But know you however it was that life came into the dead thing they acknowledged that his Letters were mighty and powerful 2 Cor. 10.10 And it seems some of you perceived that this Doctrine and these good works which the Scriptures contein are not altogether so weak and dead as others would make them for that they have added that out of a wicked mans mouth they can do no good and yet further that the Apostle speaks this of false Apostles The Letter kills Well then our Ministers may still Preach them with comfort if
upon them the Holy Ghost came on them and they spake with Tongues and Prophesied Again Act. 1.16 17. As yet the Holy Ghost was fallen on none of them only they were Baptized into the name of the Lord Jesus That it was with water is manifest in that Simon Magus was one of them that were Baptized vers 13. and he being yet in the bond of Iniquity had not received the Spiritual Baptism vers 23. And Philip it was that Baptized them vers 12. who as we read vers 38. Baptized with water where again it is manifest that as it was with Water he Baptized the Eunuch so it was into the name of Christ. For he making profession that Jesus Christ was the Son of God Philip Baptized him Which must needs signifie that he Baptized him unto the same Jesus or unto his name which is all one as you may see by vers 12. Rom. 6.3 Gal 3.27 3 I assert contrary to you and prove that Water-Baptism was necessary unto Salvation viz. in that sort as the Text expresses it Mar. 16.15 16. Go into all the World and Preach unto every Creature He that Believeth and is Baptized shall be Saved Which requires that those which embrace the Gospel do solemnly by the rite of Baptism declare so much and that they are Christ's Disciples and that they will openly profess him and it and that by this rite they be admitted for his Disciples unto this publick profession That this is the meaning of Baptizing and being Baptized into his name appears from Scripture Act. 19.4 5. John Baptized saying unto the People that they should believe on him which should come after him that is on Christ Jesus When they heard this they were Baptized into the name of the Lord Jesus Which must needs signifie unto the profession of him Joh. 4.1 Jesus made and Baptized more Disciples than John 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made them Disciples by his Preaching and converted them unto his Doctrine and then admitted them by Baptism as Disciples unto the publick profession of himself and it Which is the same with our Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Disciple and Baptize 1 Cor. 1.14 15. I thank God I Baptized none of you but Crispus and Gaius lest any should say I Baptized into my own name i. e Since some of you say they are of Paul vers 12. I am glad I have Baptized so few of you as I have lest any should think as they might the rather if I had Baptized many that I intended to gather Disciples unto my self as if the Doctrine were mine Baptism then into Christ's name signifying admission of Disciples unto publick profession of his Person and his Religion I hope you will not denie that thus to do is necessary as if it were sufficient to Believe in the heart especially when you remember it is said With the heart man Believeth unto Righteousness and with the Mouth Confession is made unto Salvation And whosoever shall confess me before men him will I confess before my Father which is in Heaven But whosoever shall deny me before men him will I deny before my Father which is in Heaven And that those chief Rulers were in danger enough that believed on Christ but because of the Pharisees durst not confess him lest they should be put out of the Synagogue loving the praise of men more than the praise of God Joh. 12. Faith then is the necessary intrinsick thing and Baptism the necessary extrinsick unto Salvation Therefore is it said Repent and be Baptized every one of you in the name of Jesus for the Remission of Sins And they were Baptized Act. 2. And again Why tarriest thou Arise and be Baptized and wash away thy Sins calling on the name of the Lord And he arose and was Baptized Act. 22. 9. And it is manifest that VVater-Baptism is here meant for that it is said be Baptized and they were Baptized Why tarriest thou Arise and be Baptized He arose and was Baptized For what necessity of arising to be Baptized with the Spirit and how could it depend on mans will as this did Ananias being ready and having in his power to Baptize him whenever he would go with him or say he should Baptize him Wherefore Water-Baptism is spoken of in Scripture as necessary unto Salvation it signifying publick profession of Christ and it being for the remission of sins Burrough's Answer to Quaeries p. 5. Quest. Whether none be accounted righteous in God's sight in whom there is any corruption or failing or who do not fulfil the Law and answer every demand of justice Ans. Here thou polluted Beast hast made it manifest that thou wouldest have corruption to be accounted righteous in God's sight that so thou mightest lie in thy sins but John saith He that committeth sin is of the Devil those that love God keep his Commandments And God doth not accept any where there is any failing or who do not fulfil the Law and answer every demand of Justice Smith's Catechism p. 68.69 Do you believe that in such of you as are grown into such strength as to have Victory over the World Flesh and Devil the motions of the Flesh do not sometimes stir to commit sin Ans. Though they may tempt us yet they prevail not for by Christ we are preserved in the hour of Temptation and the wicked one toucheth us not p. 104. The Children of God do not those things they ought not to do for whosoever is born of God doth not commit sin Because I have heard many speak after this rate but have not yet known the man that is so bold as to affirm so much of himself I urge thee therefore to write down and say of thy self I am righteous without any corruption I keep the Commandments fulfil the Law answer every demand of Justice without any sin and failing The motions of the flesh do sometimes stir and tempt me to commit sin but they do not at any time prevail so that I commit it I do not any of those things which I ought not to do But if thus thou darest not say of thy self and yet so interpretest St. John's words then must thou likewise conclude from him that thou art not born of God but art of the Devil And if thou wilt say thus of thy self but wilt not affirm the same of every Child of God the newly regenerate and the weakest and the ignorantest then must thou confess that St. John is not so strictly to be understood for he speaks without limitation Whosoever is born of God doth not commit sin 1 Joh. 3.9 And that indeed he is not so to be understood is evident from many places of Scripture which affirm that the regenerate have weakness imperfection corruption and fall into sin and do things which they ought not to do Eccl. 7.20 There is not a just man upon earth which doth good and sinneth not Mat. 15.16 Are ye also yet without understanding c. 17.17 O faithless
cannot mean the Spirit of Prophecy because all have it not in themselves nor is it the Will of God they should for he dispences the gifts of the Spirit severally to one Wisdom to another Miracles to another Prophecy 1 Cor. 12. Let me hear you say all men Heathens as well as Christians have the Spirit of Prophecy in their Hearts which testifies of Jesus and Prophesies of him speaks of things to come of his Name his Servants his worship his Enemies his Kingdom and Church as it spake testified and prophesied in the Angel and the Apostle as appears by the whole Book G. F. Truth and Deceit p. 10. To all as stumble at the silent waiting upon the Lord. Hear what Isaiah saith Sit thou in silence get thou in darkness O Daughter of the Caldeans thou shalt no more be called Lady of Kingdoms Isa. 47.5 You must witness silence before you come to speak For when the Devil was cast forth the Dumb spake Let the Lips be put to silence that spake grievous and proud things contemptuously against the Righteous All you lying Lips that speak contemptuous things against the Righteous you are to be put to silence before you speak Ps. 31.18 Kir of Moab was brought to silence because he was in the Night Isa. 15.1 In all these places Destruction and Misery that which is to be dreaded is meant by silence and not waiting upon the Lord which is desireable and which we are exhorted unto In Isa. 47.5 it is manifest from the latter words Sit thou in silence get thee in darkness thou shalt no more be called Lady of Kingdoms And from vers 1. Come down and Sit in the Dust O Virgin Daughter of Babylon sit on the Ground there is no Throne O Daughter of the Caldeans for thou shalt no more be called tender and delicate In the other of Isaiah it is likewise manifest from the Text it self which if you had cited it fully would have discovered your abuse Chap. 15.1 The Burden of Moab because in the Night Kir of Moab is laid waste and brought to silence As clear is it in that of the Psalmist Let the Wicked be ashamed and let them be silent in the Grave Let the lying Lips be put to silence which speak grievous things and contemptuously against the Righteous Ps. 31.17 18. Doth this signifie they must wait on the Lord in the silence of their Souls before they speak Or doth it not signifie they shall be punished As Ps. 12.3 The Lord shall cut off all Flattering Lips and the Tongue that speaketh proud things Vers. 5. For the oppression of the Poor now will I arise saith the Lord I will set him in safety from him that puffeth at him And Ps. 52.4.5 Thou lovest all devouring words O thou deceitful Tongue God shall likewise destroy thee for ever He shall destroy thee for ever He shall take thee away and pluck thee out of thy dwelling place and root thee out of the land of the living Such is the silence before spoken of as when the Psalmist saith Vnless the Lord had been my help my Soul had almost dwelt in silence Psal. 94.17 G. F. General Epistle p. 10. The Apostle saith Tongues must cease Then that which makes as you say Orthodox Divines must cease And in the same place he saith Prophecies shall fail and knowledge shall vanish away 1 Cor. 13.8 And then that which you say makes Orthodox men and Divines must cease So that the Apostle speaks no more against Tongues than against Prophecy and knowledge Ibid. p. 10.11 The word which was in the beginning is called the word of Reconciliation by this word are men sanctified and made clean which is Christ whose name is called The Word of God True his Name is the Word of God but his name is not the Word of Christ and yet something is so called Say Christ is the Word of Christ and prove there is no incongruity in that saying Christ is manifestly distinguished from his word as every man is from what he speaks and teaches as the Philosopher is from his institutes For it is called his Word his Doctrine his sayings that which he spake with his lips and the people heard with their ears Joh. 15.20 14.23 24. 7.16 8.31 And the same is the Word through which the Text says men were made clean it being in the very terms clearly distinguished from himself Joh. 15.3 Now are ye clean through the word which I have spoken unto you Which is no more Himself than Blessed are the Merciful the poor in Spirit the pure in Heart Love your Enemies ask and you shall receive believe on me and whatsoever else he taught is himself For thus you read again Joh. 4.41.42 Many more believed because of his own word and said unto the woman Now we believe not because of thy saying for we have heard him our selves c. 8.30 As he spake these words many believed on him Jam. 1.18 Of his own will begat he us with the word of Truth Such also is the word of Reconciliation committed unto the Apostles viz. The doctrine of the Gospel which they had heard and learned of Christ and had also received by the inspiration of his Spirit and Preached unto the world as is likewise manifest from the Text 2 Cor. 5.18 God hath reconciled us unto himself by Jesus Christ and hath given to us the Ministry of Reconciliation Which is the same as He hath committed unto us the word of Reconciliation And what that is you may understand by this which follows We pray you in Christ's stead be ye reconciled to God for he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him Go said he Preach the Gospel to all Nations teach them to observe whatsoever I have commanded you He that Believeth and is Baptised shall be Saved And told them that Repentance and Remission of Sins should be Preached in his Name Accordingly they Preached Act. 13.38 39. Be it known unto you that through this man is Preached to you the forgiveness of Sins and by him all that believe are justified from all things from which they could not be justified by the Law of Moses Act. 2.38 Repent and be Baptised in the name of Jesus Christ for the remission of Sins They laboured in the Word and Doctrine and exhorted the Believers that the word of Christ should dwell in them richly By all this you may understand what is the word of Reconciliation committed to the Apostles the word of Christ the word which he spake through which his Disciples were made clean and may learn to distinguish it from himself Farnsw Priest's Ignorance p. 4.5 The Teachers of the world say that the Spirit is the Letter and they are inseparable when the Spirit saith The Letter killeth and is Death And thou who wouldest raise the Spirit out of the dead Letter art a Conjurer They say that Salvation