4. Now this gate blessed be the Name of the Lord and to his eternall praise we can declare it many thousands in this day do know and by it they find Christ and do enjoy his living presence dayly who is the bridegroome and husband of their souls and this gate is to wait upon him in the shinings of his divine Light in their hearts being retired and gathered unto the same out of all their own thoughts words and works all their own willings and runnings in the self-will all selfish motions desires and inclinations of self in pure silence and stillness of mind waiting to feel his heavenly breathings and movings which do raiâ—e up in us the true desire and prayer that we may find him and enjoy him and as we have sought him by this gate or after this manner we have never missed in some measure more or less to find him 5. This silent waiting to enjoy the presence of the Lord is a mystery and as a sealed book to Professors generally and seemes to have been little or nothing known to this great Seer as the Author of the Postscript doth call him for I find nothing of it in his Epistles and yet it is one of the most needfull and most profitable lessons and instructions for people to be instructed in and the Scripturs Testimony is plain and clear concerning it even of silent waiting Lament cap. 3. 26 27 28. It is good that a man should both hope and quietly or in silence wait for the salvation of the Lord. It is good for a man â—hat he beare the yoke in his youth he sitteth alone and keepeth silence because he hath borne it upon him Psal. 46. 10. Be still or silent and know that I am God Psal. 62. 1. Truly my soul is silent unto God from him cometh my salvation Eccles. 5. 2. Be not 〈◊〉 with thy mouth and let not thine heart be hasty 〈◊〉 utter any thing before the Lord. Zach. 2. 3. Be siâ—ent O all flesh before the Lord. And many more â—cripturs may be brought to prove this so needfull and profitable instruction As also here are manifest â—xamples of this silent waiting in Scripture both together and apart Ezekiell 3 15. The Prophet 〈◊〉 with them of the captivity seven dayes and then 〈◊〉 Word of the Lord came unto him And Esdras sat silent with the people untill the evening sacrifice Esdra 9 3 4 5. And the Prophet Elijah sat in a siâ—ent posture alone upon the top of mount Carmell waiting for the Word of the Lord and the accomplishment thereof casting himself downe upon the earth and putting his face betwixt his knees King 18 42. This is such a posture that if a man should use it in our dayes people would say he were mad or possessed with the Devill such is their ignorance of the way and work of God And again 1 King 19. verse 2. The Lord appeared unto Elijah neither in the wind nor earth-Quake nor fire but in the still or silent small voice to wit that is heard in the stillness or silence of the Soul 6. There is one particular more that I find in S. R. that I cannot omit to take notice of in the same epistle 46. which I have above mentioned either I know not saith he what Christianity is or we have stinted a measure of so many oâ—nce weights and no more upon holynes and there we are at a stay It were good for the Professors to consider this and be convinced of their error whereas they say the holyest Man on earth doth sin dayly in thought word and deed yea every moment and cannot but sin continually Is not this to stint a measure of so many ounce weights or rather of a few grains upon holyness yea altogether to annihilate it For I know not how that can be called holyness which cannot keep the soul one moment from sinning However S. R. although here convinced of this errour yet afterwards did fall foully into it when he joyned with the divines so called at Westmunster in that unchristian assertion that no man by any grace given of God can perfectly keep the commandements of God but doth dayly break them in thought word deed This is a bold presumptuons stinting limiting the power and powerfull grace of God in the hearts of his children without all ground from Scripture yea contrary to it which saith his commandements are not grievous and his yoke is easy and his burden Light 7. Moreover in my fourth Section I referred to some thing related by the Author of The fullfilling of the Scripturs concerning Iohn Welsh Robert Bruce and some others in those dayes which I said will not a little make for the present Testimony of the people cald Quakers Now for proof of this I shall give a few instances out of many more which may be brought out of the said book 8. First The said Author telleth us pag. 416. 2 edition of a very solemne and extraordinary outletting of the Spirit in the West of Scotland about the year 1625. and there after which began in the parish of Stewarton whiles the persecution was hat from the Prelatick party 9. Which by the prophane Rabble of that time was called the Stewarton Sickness and spread through much of that countrey particularly at Irvin through the Ministry of David Dickson of which he writes that few Sabbaths meaning first dayes did passe without some evidently converted and some convincing proofs of the power of God accompanying his Word yea that many were so choaked and taken by the heart that through terrour the Spirit in such a measure convincing them of sin in hearing of the Word they have been made to fall over and thus carryed out of the Church who after proved most solid and lively Christians And says he this great spring-tide of the Gospell was not of a short time but for some years continuance yea thus like a spreading Mooreburne the power of godlyness did advance from one place to another which put a marvellous Lustre on these parts of the country the savour wherof brought many from other parts of the land to see the truth of the same Again he telleth pag. 417. at the Kirk of the shots 20 of June 1630. that there was so convincing an appearance of God and down pouring of the Spirit even in an extraordinary way especially at that sermon Juny 21. the day after their communion with a strange unusuall motion on the hearers who in a great multitude were there conveened of diverse ranks that it was known which he saith he can speake on sure ground near five hundred had at that time a discernible change wrought on them of whom most proved lively Christians afterwards Now that there was a true and reall appearance of God and breaking forth of his power and out letting of his Spirit upon many at that time I veryly believe and my soul hath unity with the testimony hereof and diver other testimonys of
The Way Cast up And the Stumbling-blockes removed from before the feet of those who are seeking the way to ZION with their faces thitherward CONTAINING An Answere to a POSTSCRIPT Printed at the end of SAMUEL RUTHERFORDS Letters third Edition by a namelesse Author indeed not without cause considering the many lyes and falshoods therein against the people called Quakers which are here disproved and refuted and the truth of what we hold touching those Particulars faithfully declared according to the SCRIPTVRES By GEORGE KEITH Prisoner in the Tolbooth of Aberdeen with many 〈…〉 have joyfully suffered the spoiling of our goods 〈…〉 sonement of our bodys for the precious Name 〈…〉 Lord JESUS CHRIST and for the 〈…〉 who hath said forsake not the assembling 〈…〉 together Written in the Spirit of love and 〈…〉 Soule traveling for the everlasting 〈…〉 Souls of all men but especially of them called 〈…〉 to whom this Answere is particularly directed Exodus 23 1. Thou shalt not raise a false report 〈…〉 wicked to be an unrighteous witnesse Prov. 14 25. A true witnesse delivereth souls 〈…〉 speaketh lyes Math. 5 11. Blessed are yee when men shall revile 〈…〉 shall say all manner of evil against 〈…〉 The PREFACE To the READER Having seen a Postscript added to the third edition of Samuel Rutherfords Letters upon occasion of a Letter wrot by him doubtlesse out of zeal to some persons in Aberdeen at the time when they were endeavouring to separat themselvs from the communion of profane and scandalous People reckoned commonly for Membeâ—s of the Chuâ—ch of Scotland and also withdrawing from under the yoak of imposâ—ing Presbyterial government for which he was a sufferer by confinement in Aberdeen in the time of the former Prelaâ—s from which Letter the Author of this Postscript hath taken occasion to vent and vomit forth more malice and bitter prejudice against the despised witnesses of the Lord called Quakers then ever the Scribes and Pharisees did against our Lord Jesus Christ when he was among them in his bodily appearance I have judged fit to desire all sober People that professe the name of Christians and have any knowledge of us or our principles that they would seriously consider if we or our principles deserve such characters as this man hath put upon us seing we are known to many to be an innocent harmlesse and blamelesse people in all our behaviour and conversation makeing conscience of our duty towards God in purity of worship and tenderness of owning the same notwithstanding any threats punishments fines or imprisonments for our faithfulness therein and our real endeavours to obey all his holy commands in which we shall never decline to be tryed by the testimony of the holy and precious Scripturs of Truth Nor are we less known to all neighbours relations and acquaintances to be just and righteous in our dealings towards men Next as to our principles they are so often and upon so many different occasions holden forth to the world in all places where we live that none can pretend ignorance thereof unless it be wilfull Wherefore I shall not enter upon this here being unsutable to a Preface and that so many of our Friends both in our own Nation and in England have performed this task in clearing them from all the malicious and grosse misrepresentations which opposers have laboured to asperse them with so that none needs remaine ignorant of them but such as love to continue so through wilfull prejudice or lazyness at least Wherefore when I perceive from what a height of malice and spleen this Author has vented himself against us by which any may see that the Iewes Turks and Heathens had never more against Christians nor the malice and cruelty of the Papists and Popish Inquisitors in Spain or Italy was ever greater against dissenters from them whom they judged Hereticks I cannot in the least doubt but if this man had power to influence the Civil Magistrate to exercise his power against us he would not onely parallel the cruelty of Heathens and Turks but equal if not exceed the inquisition of Spaine yea those cruel and bloody persecuters in New England who cutt off the ears scourged and tormented severall of our Friends till their flesh was like a Gelly banished divers and hanged three men and a woman 1659 â—660 for no other cause but this very thing that they owned the Testimony of that Truth which we profess and for which we are sufferers this day which may serve abundantly to scare any sober people that profess to owne the meek and lowly Spirit of Jesus yea to cause them to abhorre to keep company or converse with men of such spirits And if any have not yet seen the prejudice to all Civil Interests that flowes from persecution for Conscience I shall referr them to the severall books that have been published thereanent in this age But when I consider the great rage that appears in this man and many of his brethren against us I can not impute it to any thing like zeal for the interest of the Gospel as they would willingly have people believe it being to me most cleare that their chief quarrel is becaus we of all the people that ever appeared are they that have most discovered their pride ambition greedynesse and coveâ—ousness malice and the rest of their deceits we asserting and they denying Immediaâ— Revelation or that God by his Spirit hath any immediat converse with the Souls and hearts of his people by which he doth most clearely make known his will to them and gives the most effectuall call to the Ministry which they have put mostly into the hands of men and made to depend upon an humane ordination Yea some of them derive a succession from the Pope of Rome and hence practically claime a power to be Lords over the faith of Gods people imposing their glosses on the Scripture to be no lesse believed then the Scripture it self and so all that are not of their perswasion must be hereticall and heterodoxe though they lay no claime to be led by an infallible Spirit themselves Again The Lord hath brought us to witnesse the spirituality of worship in preaching praying and praising knowing that God will accept of none but what flowes immediately from the Life of his own Spirit moving in the heart whereas this man and his brethren are for performing all those dutys whether they have this immediate assistance of Gods holy Spirit or not For they have learned by art to supply that defect with their natural and acquired parts else many times they would sit silent in their pulpits whereas now they have layd and do lay a necessity upon themselves and their followers to goe about those dutys at their appoynted times whatever be their temper or condition at the present And according to our principle other besides them may performe these dutys in publick as they find themselves moved and furnished by the Lord whereby their trade and traffick
been among them It is easily answered that they did not ow this piety to the Presbyterian Church but to the Grace of God which is Vniversall For the Grace of God that bringeth Salvation hath shined in All so Beza translates it Tit 2 10 11. and this Grace teacheth to deny ungodlyness and worldly lusts and to live righteously and soberly and godlily in this present world And whoever in any age or place of the world joyned their hearts unto this Grace and did believe and obey its teachings it made them good and pious men so that they did excell others in many good things although by reason of the darkness and corruption of the ages and places where they lived the prejudice of education and custom prevailed so farr that they also were dark and ignorant in many things Yet the Lord regarding their sincerity winked at their ignorance in those things And thus the Apostle Paul takes notice of some among the Gentils in the time of Heathenism who were a Law unto themselvs and did by Natur to wit the Divine Nature of the Word ingrafted in them Iames 1. or by their own nature restored and repaired by the Grace of God as Augustin expounded that place the things contained in the Law such was Socrates among the Gracians whom Iustin Martyr in one of his Apologys did expressly call a Christian and classeth him with Abraham c. 2. Also all along the dark times of popery the Lord raised up some even in the very heart of the popish Church that excelled others in vertue and piety and were as Lights shining in a dark place and witnesses to the truth some in some things and some in others and yet even these men lived still in the Popish Church and in too many things were carryed away and tinctured with divers corruptions and superstitions Of this Illyricus in his Catologus â—estium veritatis giveth an account And the Author of Fasciculus temporum with divers other Historians And particularly our country-man Alexander Petry in his Church History from the year 600 unto the year 1600 as in the seventh Century Gregory called the Great and Isidorus in the eighth Century Iohn Damascen and Aponius in the ninth century Claudius Turinensis Bishop of Turin and Rabanus Maurus in the tenth Century a very dark age Theophilact Arch-bishop of Bulgaria and Smaragdus a Benedictin Abbot in the eleventh Century Berno and Fulbert Bishop of Carnatum in the twelfth Century Hugo de S. Victore and Bernard of Clarevall in the thirteenth age Gulielmus Bishop of Paris and Ioachim Abbot of Calabria in the fourteenth age or Century Dante 's Aligerius and Robertus Gallus this Robertus Gallus was a Franciscan Frier and had propheticall visions which were interpreted to him by the Spirit of God there is a Treatise under his name printed together with the Prophecyes of Hildegardis a Woman prophetesse in the Church of Rome of both whose Prophecyes Fox takes speciall notice in his Martyrology And in the fifteenth Century Vincentius a Venetian who also prophecyed against the Clergy and Theodorick Vrias There was also another Theodorick Bishop of Croatia that prophecyed in this same age that the Church of Rome should be brought to nought and that Iustice which hath been shut up in darkness shall come into Light and the true Church shall flourish in Godlyness more then she hath done In this age also lived Iohn Huss a pious and vertuous man whom the Papists burnt as an heretick and yet the same good Man retained divers Popish opinions Now in the sixteenth century the reformation from the grossness of Popery began by Luther in Germany and the Lord raised up divers other instruments in other nations as in France in England and also in Scotland and many worthy men dyed martyrs and seaâ—ed to the truth with their blood before the Presbyterian Reformation yea some that were Bishops in England dyed martyrs for the truth as Cranmer Ridly Latimâ—r Therefor albeit I grant that ther hath been divers pious men among the Presbyterians some who enjoyed communion with God in Spirit and some also who had a Prophetiâ—all Spirit and were accompanyed with the power of God in their ministry 40 years ago upwards and were made blessed instruments of God to many soules in that day to whom the Lord gave signall Testimonys of his love and of his admitting them at times unto near communion with him among whom were chiefly Iohn Welsh Robert Bruce Davidson and Patrick Simpson and divers others concerning whom the Author of the fullfilling of the Scripturs gives an account And I do verily believe they were pious men and had precious feelings of the life and power of God which did at times accompany them in their ministry whereby many soules were reached and converted unto God And as touching some things related by the Author concerning these men I may afterwards in its due place take notice which will not a little make for the present testimony of the people called Quakers But all this will not in the least prove that the Presbyterian Natioâ—all Church was the true Church of Christ and needeth no further Reformation from many thingâ— then it will prove that the Popish Church was the true Church of Christ which as I have already mentioned had pious and vertuous men and some of them indued with the Propheticall Spirit Also the Episcopall English Church in the dayes of Q. Maâ—â— had very excellent men that were Bishops and some of them were burned for the truth yet thiâ— proveth not that the English Church was sufficiently reformed or that those called Puritans who would not conforme to her did sin or were guilty of Schisme And I suppose the Presbyterians will noâ— deny but Luther for piety and zeal may be compared with any of these in Scotland and yet Luther was no Presbyterian and the Lutherans have had since Luther divers excellent men of whom I caâ— not forbear to mention Iohannes Arnd who hath writt a more Spirituall treatise of Spritual doctrin containing more spiritual and profitable Doctrin then any book that ever I could see writt by any Presbyterian and yet the Lutherâ—ns differr faâ—â— from Presbyterians Nor should the Presbyterians in Scotland so exalt themselves above all other Churches becaus some in their Church were indued with a Prophetical Spirit for as I have already mentioned divers in the Popish Church had the Spirit of Prophecy as Fox in his Martyrology doth bear witness â— I must needs say that as for Spiritual doctrin some Mysticks among the Papists hav exceeded any Pâ—esbyterian Writer that ever I could yet see And to speak freely that one little book De imitationâ— Christâ— said to be written by Thomas a Kempis a Popish Monck is really to me a more usefull book for spirituall doctrin then all the Presbyterian books in the world that ever I saw and I believe hath fewer errors in it I except the last book concerning the
foolish and groundless distinction that they have borrowed from the Popish School-men The Scriptur telleth us nothing of this nicity yet we do acknowledge the person of Christ. 10. And if by Person they understand his manhood or the man Christ Iesus we believe that Christ is man and a singular man that is to say he is not two or many men but one onely man as also he is singular for the excellency of his nature even as Man 11. So that whatever excellency any other man hath in his nature Christ hath the same and also far greater and more excellent in his who is the heavenly Man or Lord from heaven the second Adam that is a quickening Spirit whereas other men in comparison of him yea Adam the first Man is but of the Earth Earthly So that as farr as the most high heavens do excell the base and low Earth so farr doth Christ even as Man excell all other men and that not onely in accidents as the Popish school-men and the Presbyterian Teachers following them do teach but in nature and Substance And therefore as the Heavens do influence the Earth and make it fruitfull by the virtue that proceedeth therefrom so the heavenly Man Christ Iesus doth influence all other men by his Light and Life that they may be fruitfull in holiness and righteousuess and who remaine unfruitfull it is not for want of the Life and Spirit of the Heavenly Man as not influencing them but becaus that by unbeliefe they harden their hearts against his Heavenly breathings and influences And this distinction betwixt the very nature of the Soul and Spirit of Christ as man amd that of the soules of all other men is clearly held forth by Paul according to the wisdom given him of God that whereas the Soul of any other as namely the Soul of Adam was made a living Soul the second Adam is a quickening Spirit who quickens both the Souls and bodys of other men who in faith receive his quickening life and Spirit and whatever virtue the Souls of any other holy men have to quicken others they have it not of themselvs nor yet immediatly of God the Father but they derive it from the heavenly man or second Adam Christ Jesus who hath it immediatly of the Father who is the Mediator between God and Man even the Man Christ Iesuâ— 12. And this doth manifestly hold forth a substantial dignity and excellency in the nature of the Man Christ Jesus even as a man above the nature of all other men and Angels which the Papists and Presbyterian Teachers do both deny 13. And thus it may appear how much more we do esteeme of the Manhood of Christ Iesus then either Papists or Presbyterians SECTION VIII 1. The fourth accusation is false for we owne no other Iesus Christ but him who was born of the Virgin Mary 2. He was the true Christ of God before 3. That the man Christ Iesus was from the beginning 4. Some Scripturs brought and opened to prove this as Eph 3 9 Joh 6 38. 1 Cor 15 47 48. Joh 3 13. Eph 4 9. 1 Cor 10 3 4. the same proved from 1 Tim 2 5. and 1 Cor 11 3. 5. Christ was anointed from the beginning Prov 8 23. Psal 2 6. 6. The Man Christ before Abraham and John the Baptist. 7. Some more Scripturs opened as Psal. 110 34. Amos 2 13. Heb. 6 6. Rev 11 18. And some more Scripturs opened out of the Old Testament to prove that the Man Christ was from the beginning as Gen. 32 24. Gen. 19 24. 8. That the outward flesh and blood is not properly the Man but the Soul or inward man 9. More Scripturs opened out of the Old Testament as Ezek. 1 26 27. Dan. 7 9. 10. Christ his Soul and heavenly flesh and blood from the beginning 11. The Soul Life or Spirit of the Heavenly Man doth as far extend as his heavenly flesh and blood even to all the Saints 12. Though they have not the center or root of his Soul and Life in them but onely a measure ray or emanation of it 13. The Scripture no where saith that Christ did take his Soul but onely his outward flesh of the Virgin and so according to the flesh he was onely the Son of Mary David and Abraham by virtue of his outward conception and birth The fourth Particular whereof he accuseth us is that we deny Iesus the Son of Mary to be the alone true Christ. 1. This is a false accusation We own no other Jesus Christ but him that was born of the Virgin Mary who as concerning the flesh is the Son of Mary and the Son of David and the Seed of Abraham 2. And yet he was the true Christ of God before he took flesh and before he was the Son of Mary or David or of Abraham for his being born of the Virgin Mary made him not to be Christ as if he had not been Christ before But he was Christ before even from the beginning as I shall prove clearly out of Scripture Eph. 3 9. it is said expressly that God created all things by Iesus Christ. Now if all things were created by Jesus Christ then Jesus Christ was before all things for the cause is always before the effect at least in order of nature But to this they object that by Iesus Christ is meant the Word onely in this place whereas the Word onely is not properly the Christ but the Word as cloathed with the Manhood or the Man as united with the Word And so I answer that the Word onely is not properly the Christ without the Manhood but it is the Word made Flesh or made Man And therefore seing the Apostle by the Spirit of God hath declared that all things were created by Jesus Christ and that Jesus Christ signifieth properly the Word made Flesh or made Man it is clear that according unto the Apostle the Word was mad flesh or Man even from the beginning 3. And this will yet more appear by comparing this place with other places of Scripture as Ioh. 6 38. For I came down from heaven not to do mine own will but the will of him that sent me Now Christ spake this not simply as the Word or as God but as Man for as God he had no will of his own distinct from the will of the Father for the Father and the Word have but one onely will whereas the Man or Manhood of Christ hath indeed a distinct will which yet is always in union with the will of the Father And seing Christ spake this as Man it is clear from his own words that as Man he came down from heaven and was Man before he descended to take part of our flesh in the Virgins womb and therefore Paul calleth him the Second Adam the Lord from heaven and that heavenly Man 1 Cor 15 47 48. Also it is clear that Christ himself speaketh in the 6 of Iohn of his flesh and blood that did
a comfortable then 〈◊〉 is a true doctrin that we have the Man Iesus Christ 〈◊〉 near unto us in virtue of his Divine Life and Soul in his Divine Seed and Body extended into us and thus he is the Incarnat Word or Word made flesh â—welling in our flesh and is made like unto us for as we are flesh so he is flesh also but of a more excellent make or creation And thus he is the Brideâ—room and Husband of our Souls to whom we may approach and whom we may kiss and imbrace and handle with the hands of our Soul and whose glory we may behold even the glory of the Word made flesh and dwelling in us Whereas the glory of the Word as it was in God before it became flesh or cloathed it self with the heavenly Manhood no eye of Angel or Saint ever could or can behold for the Glory of the Word simply considered in God out of the Manhood of Christ is God himself without any middle or Mediator 8. And this none hath ever seen or can see no not the most glorious Angels but it is the Word made flesh or God made manifest in flesh to wit in the Heavenly Flesh or Manhood of Christ that is the alone proper and adequat object of the contemplation and enjoyment of the most glorious Angels as wel as of the most Holy Souls as Paul declared Great is the mystery of Godlyness God manifest in thâ— flesh c. seen of Angels Observe here it is not God simply but God manifest in flesh that is seen of Angels and is believed on in the world although he was both seen of Angels and believed on in the world long before he was manifest in that outward body of Flesh which was also a most glorious manifestation and excelleth in glory all the outward manifestations that ever were or shall be but the Angels and Saints did really see him before that nanifestation in outward flesh and the Saints do now really see him although his outward body and external person be not now present for us to behold 9. Yet the Word Incarnate or made flesh and called by Iames the Ingrafted Word we do really see for it 〈◊〉 in us and unlesse it were made flesh or incarnate it could not be ingrafted into us for all ingrafting or implanting requireth some similiâ—ude or analogy of nature and substance therefore we can not graffe an apple or cherry-graffe upon stone or iron or bare earth by reason of the great unlikenesse and distance of their natures and yet the Word simply and nakedly considered in God before it was made flesh is more unlike unto us and in nature more remote from us then an apple is from stone or iron Therefore to the end that the Word may be ingrafted into us and we again ingrafted into it the Word must be incarnate or become flesh as we are for all men are a sort of flesh and so called in Scripture in comparison of God that is purely a Spirit and though the Souls of men 〈◊〉 Spirits yet comparatively as unto God they are as it were flesh And thus the Word is become flesh that is to say hath advanced a step or degree nearer unto us then as it was in God before any thing was made and the Word was first of all made flesh to be the Root and Foundation of all other created beings and for which they are created 10. For it is a more noble creation then all things else and is 〈◊〉 this creation as the Apostle declared expressly Heb. 9 11. the words not of this 〈◊〉 should be translated not of his creation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore some think fit rather to call it an emanation from God then a creation to speak strictly which I shall not dispute about for it rather is a strife about words then in the thing it self Now when I say that the Light Life and Spirit of the Heavenly Man Christ Jesus is not in us as in respect of its Fountain and Center or Spring but onely by way of emanation or participation we deriving it from that Central Light and Life that was in him that was born of the Virgin Mary 11. I do by no means acknowledg or understand that the Deity had onely its Center in that Man and from him doth ray into us for the most Blessed and Glorious Deity properly hath no center and rays distinct by way of emanation but rather is all Center according to that noted saying of Hermes Trismegist God is a Circle whose centâ—â— is every where and is no where circumscribed And therefore the Blessed Deity is as centrally and essentially in us as in the Man Christ Iesus 12. But still as in respect of union manifestation and operation and also in respect â—f communion and fellowship the Man Christ Jesus or Word Incarnate is the onely and proper middle and Mediator betwixt God and us so that whereâ—â— God is immediatly united with the Man Christ Jesus no other men or Angels have or indeed are capable to have an immediat union with God their union is onely mediat with God and so their communion and fellowship with him is but mediat also by the means of Christ Jesus although in respect of other means it is immediat And of this I found needfull once for all to acquaint the Reader to prevent his misâ—â—ke SECTION XII 1. How much more truely we own aud esteeme the Manhood of Christ then the Author of the Postscript or his Brethren 2. A testimony of Luther for the Man Christ his being every where 3. Another Testimony from those who imbraced the Aungustane Confession in that Treatise called Liber Concordiae that Christ as Man is really present with the Saints on Earth 4. The Lutherans grosse errour in the manner of this presence hath given occasion to many to deny the Truth it self becaus they could not understand the manner 5. The manner offered in this Treatise most consonant both to Scripture and Reason and almost to Sense 6. How Iohn saw the Son of Man in the midst of the golden candlesticks after his Ascersion 8. How Christ 〈◊〉 the ladder by which we ascend unto God 8. The Nephesch and Neschamah of Christs Soul distinâ—guished 9. Christ his spirituall coming in his Saints as the Son of Man Maâ—th c 16 ver 28. 10. A Testimony of Calvin that Christ as Man doth sanctify us and give us Grace 11. Some testimonys from S. R. his Epistles that Christ is in the Saints not onely by his Graâ—es but by himself 12. Another Testimony of Calvin 13. That S. R. speaketh of the Man Christ his being in the Saints 14. Many call that hâ—rrid blasphemy in us which they commend in S. R. and others of their own Teachers which is great injustice and partiality 15. Christ his knowing the heart of the Samaritan Woman and curing the woman of Canaan of her issue of blood proveth the extension of his Soul and Life or Spirit
this nature in the said book 10. And certainly this was an immediat sensible appearance and revelation of the power and presence of God accompanying the Ministry of that time which produced such effects and in truth the very same power and presence of God with the very same and the like effects is now again broken forth in our day among the despised people called Quakers and that in much greater clearness so that more sound principles are made known unto us and many things which were letts and snares unto them are discovered unto us from the Lord. 11. And yet is it not a most sad and lamentable thing that Professors who cry up the appearance of God in that time will not owne the same appearance of God in the nature and kind of it although more clear and glorious as to the measure among us now but joyn with the profane rabble to call those unusuall motions which are the reall effects of Gods power and Spirit powerfully seazing upon both souls and bodys of many among us in great trembling cryes and tears the signes of some Diabolicall Possession whereas the same persons by sobriety of life and conversation and by a walk as Christian-like as any of these a fore mentioned in many things exceeding them and also by the savor of the life of Christ in them have evidenced that they were led by the Spirit of God 12. Yea the Author of â—he Postscript is not affraid to impute these unusuall and extraordinary motions that some times appear in the bodyes of some of our friends to a possession of Sathan which if he did as knowingly as maliciously might truely be called a blaspheming against the Holy Ghost But they are judged here by some of their owne prophets for seing it was the Spirit of God that raised these unusuall motions in them abovementioned why should the like now be imputed to the Devill 13. O how like is this generation of hypocriticall professors to the Scribes and Pharisees and Iewes of old who professed to owne the Spirit of God in Moses and the prophets and yet rejected and resisted the same Spirit in Christ and the Apostles 14. And it is observable that this glory of God that appeared among them at that time which was a time of persecution although it continued for some years yet afterwards when the Presbyterians got into the sadle themselvs and turned persecuters of others that dissented from them this glory did disappear and in stead thereof great complaining of deadness as it is at this day among them who have most ingenuity This doth plainly show that they did not follow the Lord in his further leadings but rather went back otherwise this glory would not have departed bâ—t continued yea and increased among them And if some obiect that this glory appeareing unto that people at a communion to wit at that called the Sacrament of the Supper it seemeth to be no small argument to prove that God did owne that externall action as his ordinance although the people called Quakers deny it to be a standing ordinance to the world and doe not practise it 15. To this I answer that it is observable that by the Authors own account the greatest outleting of the Spirit was not on their communion day but on the day after but that God did at times of that externall action of breaking bread condescend unto them regarding their sincerity and gave manifestations of himself will not prove that he commanded that thing unto them or that their minds were not in an error in laying too great weight upon that externall action which was but a figure of the true communion for the same Author doth acknowledge that the Spirit of God did also wonderfully accompany Luther in his Ministry and yet Luther did most grossely erre as in other things so in the matter of the Sacrament teaching that the body of Christ was consubstantiat with the bread and that the oâ—â—ward mouth receiveth the body of Christ. And I believe such as are sober and ingenuous of the Presbyterians will not deny but that the Lord did pour out of his Spirit upon those Bishops in England that dyed martyrs that were both for Episcopacy and the Service-book yet this proveth not that God did owne these things as his ordinances It is the sincerity and earnest desires of mens souls after God that he regardeth although they be in error in some things which he winketh at but doth not owne Yea did not Christ wonderfully appear to Saul while he was going to Damascus to obtain an order to persecute the Saints a very unlâ—wfull action but this proveth not that God allowed 〈◊〉 in the same Many other instances could be given to shew the weakness of that objection and certainly in the darkest times of Popery God raised up some to be ministers of his Spirit that yet continued to hold many Popish errors as not only Bernard and Thauler but even Iohn Huss who disâ—ented little from the Papists in matter of doctrine but mostly blamed their ungodly life 16. A second instance I shall bring out of the afore-said Author is pag. 422. where he giveth as a sixt witness c. the convincing appearance of an extraordinary and Apostolick Spirit on some of these instruments whom the Lord raised up in these last times who as he saith had speciall revelations from the Lord of his mind anent things to come c. But how doth this agree with their confession of Faith that saith the former wayes of Gods revealing himself to his people are ceased since the Apostles dayes and that there are no new revelations of the Spirit but that God hath committed his counsell wholly to writing And of such speciall revelations he mentioneth divers which I refer the Reader to find in the said book 17. A Third instance shall be that which the Author mentioneth of Robert Bruce where I take notice of divers weighty particulars as 1. that his call was extraordinary pag. 429. to wit by an inward motion and pressing of the Spirit and such a call I confess is extraordinary as in respect of the greatest part of those called Teachers which yet is most ordinary yea and most necessary to every true teacher and minister of Christ. 18. 2. He tells pag. 431. that it was the manner of Robert Bruce for a considerable time to keep 〈◊〉 before he preached And yet how do the Professors now blame our silence when even such among us as the Lord hath given a true ministry unto do find it at times their place to be silent a considerable time before they speak and sometimes for a whole diet to be silent as Ezekiel was of old Now I besech them to consider what did this silence of R. B. mean or what was his intent in being siâ—ent so long was it not he waited to receive â—hat he was to speak from the Lord Or at least to 〈◊〉 the Spirit and power of the Lord to assist
him in what perhaps was in his heart to speak and truely this is the very cause of our silence also for we know that no preaching nor praying can availe to quicken or reach the soules of men or profit either speaker or hearers but that which is in the immediat moving and assistance of the Spirit of God 19. 3. He telleth plainly pag. 431. that he had the Spirit of discerning in a great measure in so much that having heard a sermon preached by Robert Blair it being the first he had preached and he being desired by the said Robert Blair to give his judgment concerning the same did give it in these words I found said he your â—ermon very polished and disgested but there is one thing I did misse in it to vvit the Spirit of God I found not that This as the Author saith took a deep impression upon him and helped him to see it was something else to be a minister of Jesus Christ then to be a knowing and eloquent preacher Pag. 453. But the professors generally in this day deny any such Spirit of â—iscerning as whereby one knoweth supposing him to be never so spirituall when he heareth another preach whether he doth preach by the Spirit of God or no when we affirm that the Lord hath given such a discerning unto us they cry out many of them as if it were blasphemy to assert any such thing Again whereas this Author saith it is some vvhat else to be a minister of Iesus Christ then to be a knovving and eloquent preacher we say the same But how farr doth this contradict the Presbyterians doctrine that grace or piety is not essentiall or necessary to the being of a minister of Christ as Iames Durham expressly affirmeth in his book on the Revelation 21. 4. The Author telleth us that the said Robert Bruce was deeply affected with the naughtiness and profanity of many ministers then in the Church and the unsuitable carriage of others to so great a calling and did express much his fear that the Ministers of Scotland would prove the greatest persecuters that the Gospell had And so in this we have found his words to be true for the said Ministry of Scotland even Presbyterian as wel as Episcopall are the greatest persecuters of the Gospell in this day as formerly And their doctrine that Grace or piety is not essentiall to a Minister of Christ nor an inward call by the Spirit opens a door to such a naughty and profane Ministry 22. Pag. 432. 5. He tells that on a certain time when Robert Bruce was at prayer in his chamber in Edinburgh there was such an extraordinary motion on all present so sensible a down-pouring of the Spirit that they could hardly contain themselves yea which was most strange even some unusuall motion on those who were in other parts of the house not knowing the cause at that very instant and one being occasionally present when he went away said O how strange a man is this for he knocked down the Spirit of God upon us all this he said becaus R. B. did divers times knock with his fingers on the table And yet when such motions and effects are now witnessed when the Servants of the Lord pray in our meetings they will not believe but in the same Pharisaâ—call Anti-Christian spirit as the Jewes said of Christ they say of us that we have a devil for which I heartily wish that the Lord may forgive them and open their hearts to understand and receive the Truth Many more observable passages might be cited out of the same book to convince Professors how these men whom they have such an esteeme of did both in principle practice and experience in many things agree with us the People called Quakers against themselvs who boast to be their Successors and children as the Iewes boasted that they were the children of Abraham But surely seing the Professors of this day stop their ears at the inward voyce of Gods Spirit in their own consciences and also at so many plain and clear testimonys of the Holy Scripture that make so abundantly for the Testimony of Truth owned by us I little expect that the testimonys of these men will prevail with many of them yea although even they should come from the dead and witnesse for the Truth against them as Christ said in the 〈◊〉 If they will not believe Moses and the Prophets neither will they believe if one should be raised from the dead Yet for the sake of many others among them of whom I have hope that God will in due time effectually reach them and open their eyes I have found my heart moved and drawn by the Lord to be at this paines for the good of whose soules I could willingly by the Grace of God endure much labour suffering and affliction both inwardly and outwardly that they might see and owne the glorious work and appearance of God among us and be brought to enjoy the same with us 23. And here in the close of all I shall cite a passage of this Author himself which may be of service to some who are willing to understand how that the Presbyterians even the most knowing and experienced of them did not know all that was afterwards to be revealed Page 35. He saith We wait and believe the further accomplishment of this promise to wit the words Dan. last ver 4. Many shall runne to and fro and knowledg shall be increased to the Church beyond all we have yet seen that many Scripture truths now dark and abstruse shall be made so clear as shall even cause us to wonder at the grosse mâ—stakes we once had thereof yea that after generations shall have a discovery and uptaking of some prophecys now obâ—cure which shall as farr exceed us as this time goeth beyond former ages which comparatively we must say were very dark 24. Now I earnestly obtest and beseech such among them as have any measure of true tendernesse and ingenuity and do believe these words of this Author to consider in the cool of their minds if possibly these principles and doctrins among us which they have called grosse errours and delusions of Satan may not be these Scripture truths whereof the Author speaketh and that their condemning such principles were but their grosâ—e mistakes yea surely we know it to be so and many of us that were formerly Presbyterians are now made to wonder at our grosse mistakes which we then had But this I understand of such as are really owned by us not of those which they do falsly alledge and impose upon us I shall cite one or two passages more of this Author and then leave it to the impartial and ingenuous judge if they do not arrive upon the matter at the same which many of his Brethren reproach and nick-name with the Profane rabble under the termes of Enthusiasme and Quakerism 25. Pag. 112. He saith There is a demonstration within which goeth further then
in the matters of the Worship of God would readily be quite spoyled and they be necessitated to betake themselves to other callings to gaine a livelyhood to themselves and familys seing there would be no use for studyed sermons and their rhetoricall conn'd discourses by which they have laboured to tickle the ears and please the fancys of their hearers and have done all their art or eloquence could to reach the natural affections of people But now the Lords chosen people that are taught by the true Shepherd Jesus Christ have learned to know his voyce from the voyce of a stranger and to feel more of the true Life of Jesus Christ raised up in their hearts by a few words spoken from that Life though it be but in a homely way by a Trades-man or a poor handmaid then ever they sensibly felt by the most eloquent and meer artificial Preachers that are strangers to this Life and therefore it is but little wonder though these men stretch forth and employ the most of their Rhetorick and parts to declare against us both in pulpit and print For they homologate that word which Erasmus spake concerning Luther that it was a hardtask he had taken in hand seing the Popes miâ—re and the Monkâ— bellys stood in the way So it is with the Lords Witnesses in this day their work would be easier in promoting the true Reformation of Gods worship and people if the pride greedyness of the Clergy their esteeme with power over the people their stipends set rents were not concerned for they walk no further by Scripture rule though they call it their onely rule then the Scripturs do stand with their interests Hence though there be no warrand to admitt of any to be members of the Christian Church but true Believers that know upon what ground they owne the Christian Faith yet they will have all the Subjects of the Nation whether they have any evidence of Faith or not to be members of their Church that their power may be of as large extent as that of the Civil Magistrate yea without any Scripture warrant they take Infants to be members by sprinkling them though they have no better warrand for joyning men and women in marriage together then a Popish Canon yet such is their love to have a hand in all the concernments of the people that they must needs be the instruments against which with many more of this nature we beare our Testimony and therefore no wonder they rage so much against us Now there being no formall charge in all the said bitter postscript set down against us but that false one that we put a false Christ in stead of the true Iesus deny Christ to be the second Person of the Trinity Iesus the son of Mary to be the true Christ alone c. as he goes on in that pag 553. without any proof it shall here suffice to say those things being so fully answered in this following Treatise and also in other books of our Friends The Lord knoweth we are shamelesly traduced slaundered in this matter as in most of other things charged upon us by our adversarys and it can not be but strange to me that any who pretend to be Christians or Gospel-Ministers should be so impudent or otherwise so grossely ignorant if not malicious in their calumnys seing it hath so often been published both by word and writ and in print that we owne no other Saviour but Iesus Christ borne of the Virgin Mary and crucifyed at Ierusalem and that the Lords People never had have or ever shall have remission of sins but through the meriâ—s and vertue of that precious blood and sufferings which our Lord Iesus the Onely begotten Son of God did undergoe and shed at Jerusalem that He is true God and Man yea what ever the holy Scripturs of Truth do witness concerning him that we dearely owne with our souls and hearts avouching with a firme faith that the same Christ hath given a measure of Light to every man Joh. 1 9. Tit. 2 11. which is of a Divine Supernatural Substantial being a beame and ray of his Blessed Spirit to convince the world of sin and duty sufficient to bring all men to Salvation being joyned unto and rightly improven according to the testimony of many places of holy Scripture which call him the Light of the world and a Light to inlighten the Gentiles the true Light that enlightens every man that cometh into the world and that the Grace of God that brings Salvation hath appeared unto all men teaching us that denying ungodlynesse and worldly lusts c. This is the free Gift which Christ hath purchased Rom. 5 18. and therefore ought to be taken heed to and believed in as Iohn 12 36. For Christ is given to be a Leader to his people and hath promised to be with them to the end of the world and this is by his spirituall and inward appearance in the Hearts of men And becaus we beare our Testimony to this appearance of Christ in us shall we be therefore thus malitiously traduced by such prejudicated men I shall wish no worse to him or them but the Lord forgive them and open their eyes seing I know some that have been little inferiour to them in prejudice in a day to whom God hath shewed mercy and therefore my bowels are moved for such This man also chargeth us that we are greater enemys to none then to the faithfull Ministers and eminent labourers in the Gospel as he doth expatiate at large in the beginning of that page 556 in the Postscript To which I reply passing by his ungodly and unchristian expressions and Epithetes that we have ever had a reverent esteeme of all faithfull ministers that in simplicity and sincerity of Heart have endeavoured to preach the Gospel though in many things short of these blessed discoverys God hath manifested to us and we do remember them that were such with that due respect that becomes as having been faithfull according to their measure in their day and were blessed to be instruments in Gods hand to the good of many that in singlness and sincerity of heart did heare them But it is not the duty of any Christian to stand still and shut out any further discovery then they attained unto for as all the degrees of the Apostasy came not at once nor with the first or second trumpet Rev. 8. so neither is the Reformation to be compleated by the first or second vial Rev. 16. And therefore though they studyed Sermons yet many of them at times spake as the Lord gave it them witnesse Iohn Knox who told the Queen of Scotland when she was threatning him as Alexander Petry in his History of the Kirk sheweth Pag. 236. that in the preaching place he was not master of his own tongue but behoved to speak as God commmanded him c. So many good men after the Reformation from Popery could be
instanced who have born testimony against studyed sermons and leaning to their Notes and limiting the Holy Spirit I shall for this give but one clear instance amongst the first Reformers for all Franciscus Lambertus Avinionensis in his book de literâ Spiritu 5 Tractat. fol. 84. Printed 1526. His words are these Summè autem de vita ne sequaris morem hypocritarum qui ferme de verbo ad verbum quicquid dicturi sunt scripserunt quasi recitaturi aliquot versus in the atro cum tragoedis totam concionem didicerunt postea cùm sunt in prophetandi loco or ant Dominum ut linguam eorum dirigat sed interim claudentes viam Spiritui Sancto definiunt se nihildicturos praeter id quod scripserunt O infelix prophetarum genus imò vere maledictum quod à suis scriptis aut meditatione non à Dei Spiritu pendet Quid pseudo-propheta or as Dominium ut Spiritum det quo loquaris utilia interim Spiritum repellis Cur praefers tuam meditationem aut studium Spiritui Dei alioqui cur ipsi Spiritui non te committis Fol. 85. He adds Sed tu quisquis es si verè Propheta Dei es docebit te Spiritus Domini quod sanè prophetes Which Englished is thus But chiefly be thou aware that thoâ—u follow not the way of Hypocrits that have writen down almost word by word whatever they are to declare and even as stage-players that are to repeat some verses upon a theatre they have learned and got by heart their whole sermon and when they are in their pulpits pray that the Lord would order or direct their tongues but in the mean time shutting up the way to the Holy Spirit determine to say nothing but that which they have written O unhappy kind of Preachers yea really accursed that depend upon their own writings or meditation and not upon the Spirit of God Thou false prophet why prayest thou to the Lord that he would give thee his Spirit by whose assistance thou mayest preach profitably and yet in the mean time rejectest the Spirit why preferrest thou thy meditation or study to the Spirit of God Otherwise why dost thou not give up thy self to the Holy Spirit But thou whoever thou be if thou art a true Prophet of God the spirit of the Lord will teach thee what thou ought safely tò preach I have set down this at large that all sober people may observe whether the National Preachers or these callâ—d in derision Quakeâ—s are in greatest unity with the fiâ—st Reformers To this puâ—pose I might add that of Calvin against the Papists in his Iâ—stitut Lib. 3 cap. 2. sect 39. and severall other Godly men since his time which for brevity I omitt But seing God has promised a compleat deliverance from Babylon and all Anti-christian idolatry and superstition it is sad that they who profess to pray for it and expect it should oppose it because it comes not in that way and manner as they desiâ—e it Thus that in Isay 53 1 2 3. which was spoken of Christs coming in the flesh outwardly is fulfilled at this time in his inward appearance for it is said He shall grow up before him as a tender Plant and Root out of a dry ground having no forme nor comeliness when we shall see him there is no beauty that we should desire him He is despised and rejected of men c. Because the discoverys of the Truths of God which he hath revealed to these despised people called Quakers are not come out with the authority which a General Assembly c. had and they are a ridiculous people in the carnal eye therefore they are all stigmatized by the wisdom of this world as blasphemys and heresys and so can not be received by many who have been educated and brought up other wayes even as Christ said Luk 5 39. No man having drunk old wine straightway desireth new for he saith the old is better And as upon this account many rejected Christ and his doctrine that were educated under the Mosaical ceremonys so many now adays reject us and our testimony because we are not a people in power and authority in this world and bring new things as to the worlds observation which agree not with their education and it is upon this account and the like that we have been misrepresented by many as the most odious and abominable people that ever appeared But God will vindicat his own truth in his own good time and wipe away our reproach and get us praise and fame in every land where we have been shamefully used Zeph. 3 19. and in the living hope and expectation of the Lords glorious and gracious appearance for us we are content to suffer and beare the most ignominious and disgracefull epithets and characters this Author with many of his brethren hath put upon us such as his calling Quakerism an abyss of all abominations Satans slime and the botch of bell pure devilism monstrous brood swallowing down the dung of all desperat and soul-destroying heresys hatched in hell by the Father of falshoods and â—yes and whatsoever is any of these heresys most dreadfull and damnable that is to them their darling a piece of the black art peculiar to that tribe dishing up the dung of hell the stink of hell blasphemys against God Christ his Spirit his VVord c. a most odious vermin of black locusts that ever croked upon the face of the earth the sound of their blasphemous belchings is to be fled as the very sibilation of the old serpent doctrins of devils as if in this one shape and size of enemies to the Gospel were gathered together and cemented all the severall partys that ever Abaddon and Apollyon comanded in his severall expeditions against the Prince Michaël matters void of the whole Gospel of the Grace of God and of all that blessed contrivance of salvation by the Son of God as a slain Saviour Satans sole trustees and his only janizarys with a multitud of such like characters which were tedious here to relat Against which I shall take up no railing accusation but as the Angel rebuked the devil The Lord rebuke thee Satan It was for the sake of some sober people in this City and Countrey that I wrot this upon the first sight of this Postscript which was in the 4 moneth called Iun last 1676. And now seing my dear Friend G. K. hath since answered it more largely and hath discovered the folly malice mistakes and partialitys of the Author I have yeelded to let it be set down as a Preface to the Reader as my testimony to the precious Truth which the Lord is manifesting in this day wherein he is about to discover the heels and make bare the skirts of all that have transgressed by their iniquitys Ier. 13 22. And if G. K. in this following Answer hath dealth more plainly then will be pleasing to the Author of this
and sensible enjoyments of himself and blessing them more abundantly with the fruits of holyness righteousness and victory over corruption in that despised way then formerly they ever witnessed although their experience of any things that were true among them called presbyterians was not short of many if not of the most of them even in that day Pag. 1. l. 18. That which this great Seer much upon his Masters secrets because he had frequent access to lean his head upon his breast who come ouâ— of the Father's bosom foresaw would follow upon this turning aside and fall upon the head of such forsakers of a Church so often honoured by receiving signall testimonys of the great Bridgroom's love towards her as his Spouse c. Answer 3. I wonder how this man hath the confidence to call this Author a great Seer and to tell us of his being much upon his Master's secrets becaus he had frequent access to lean his head upon his breast who came out of the Father's bosom for these and such like expressions do plainly imply Immediat Revelation and that S. R. was a prophet and had the Spirit of Prophecy in the same sense as any of the Prophets who were Pen-men of the holy Scripturs for what higher elogies could be given to any of the most eminent Prophets then these here and elsewhere given by him to this Author And here I shall set down some other expressions parallel to these in the Postscript or rather surmounting them to be found in the Epistle to the Reader whether one man hath writ that Epistâ—e and the Postscript is not materiall to inquire seing doubtless they are both of one profession if differing persons and he that writes the Postscript ownes the Epistle to the Reader In the beginning of that Epistle he tells us Considering how little need Master Rutherford as he calls him his Letters have of any mans Epistle commendatory his great Master whom he served with his Spirit in the Gospell of his Son having given them one written by his own hand on the hearts of every one who is become his Epistle c. This is the very same commendation that the Spirit of God giveth to Paul who was not behind the chiefest of the Apostles as you may read 2. Cor. 3 1 2 verses And indeed this is the greatest ground why we believe the Scripturs to be divinely inspired becaus the inward Testimony of the Spirit of God which is the Epistle commendatory written by Gods own hand upon the hearts of believers is the Seal of confirmation unto the Scripturs as being divinely inspired And seing GOD doth give the same Seal as this writer plainly affirmeth to S. R. his Epistles that he doth to the Epistles of Paul will it not prove that S. R. his Epistles are as really divinely inspired as Paul's Epistles were and then why may not S. R. his Epistles be put into the Bible with Paul's Epistles This question is the more pertinently put to this man and these of his profession becaus they do so argue against us the People called Quakers that if any of our words or writings be divinley inspired then we equal our writings to the Scripturs For this consâ—quence if it hath any weight at all doth as much fall upon their heads as upon ours and if they do still make a difference betwixt the one and the other although both divinely inâ—pired can not we do the same But he proceedeth in his admirable commendation of this book thus as being a piece the holy Scripturs being set aside equall to any the world hath yet seen or this day can shew in respect of the spiritualness of it A friendly testimony indeed I remember the Presbyterians had wont to commend Calvin's Institutions above any book in the world next to the Scripturs according to these Latine verses made on them Praeter Apostolicas post Christi tempor a chartas Huic peperere librum secula nulla parem And I have heard an eminent Presbyterian Preacher in his pulpit commend the Confession of Faith with the Larger and Shorter Catechism set out by them called the Assembly of Divines at Westminster above all books in the world except the Scriptur But now both Calvin's Institutions and the Confession of Faith must give place to S. R. his Epistles yea and most books in the world besides I write not this to lessen any due worth that belongs to S. R. his Epistles for I acknowledg having read them all over once and many of them severall times I find many savoury expressions in them that savour of that blessed life of Christ revealed of God in my heart yet I must needs say I find also very many unsound and unsavoury expressions in them that the life and Spirit of Christ doth not onely not beare witness for but against as I may afterwards shew 4. I do really believe that there are divers books in the world besids the Scripturs nor shall I bring into the compariâ—on our Friends books lest any say I am partial more sound and more spirituall then this book is and which are more profitable to direct the minds of them who are strangers to Christ where or how to find him little or nothing of which I can find in all this book of S. R. onely somewhat of his own experience but I can not find in him any certain and clear directions certainly and inâ—allibly directing strangers how to attain to the least true spirituall experience nor can I find the least hint or shaddow of a testimony in all his book to the saving power and efficacy of that universall Light of Christ wherewith Christ hath inlightened every man that cometh into the world which blessed heavenly divine testimony I find in many of the Ancients for which cause a few lines of them are of more value to me and all who love Gods Vniversall Gift then this whol book of S. Rs. And I question not but many having as much of a spirituall tast and discerning as any Presbyterian will affirme that the writings of not onely Augustin and the like Ancients but of later writers in darker times as of Bernard Thaulerus Thomas a Kempis and that little booke called The Dutch or German Theology are fully as â—pirituall though I am farr from justifying any errours in these books as neither do I the errours in S. R. his Epistles And although I know the Presbyterians some of them as have seen and read the Dutch Theology account it a most dangerous book and full of blaâ—phemyes as I. L. did call it expresly to I. S. whereof both B. F. I were witnesses in Holland yet Luther doth commend it as one of the best books he had met with next to the Scripturs and Augustin and teaching more sound Divinity then all the Divines in Germany or any where else in that time and he wrot an Epistle commendatory of it which is prefixed to it in some Editions a printed coppy
Sacrament of the Altar becaus for good reasons it is judged not to be his but a spurious birth of some other Writer and it is not to be found in some of the most ancient coppys This little book of Thomas a Kempis hath had an exceeding great reception among Protestants of all sorts onely some peevish narrow-spirited Presbyterians can not endure to hear it commended becaus writ by one that lived in the Church of Rome in a dark time and yet the doctrin of it excellâ—th that of their most spirituall Preachers It is a most unreasonable thing to cry up a faction or party or particular Church becaus of some excellent men that have been among them and perhaps zealous for that way 3. For indeed few Professions or Sects in Christianity but have had some excellent men in them The Baptists in Holland have had some also they had faithfull and zealous men that dyed Martyrs and were put to death by Papists And both Independents and Baptists in England had some excellent men among them whose labours no doubt the Lord did bless with his presence Few hills so barren but some excâ—llent medicinal herbs grow upon them and in their bowells there are some mines of gold and silver and some deserts yeeld Diamonds and precious stones So I shall most willingly grant there have been holy and spirituall men in the Presbyterian Church that have known â—ommunion with God in spirit in a blessed measure and were faithfull in the talents given them of God And I believe their soules are entered into everlasting rest and their memory is as a box of precious oyntment among others of the Lordâ— Witnesses in other professions and places of the world And though they have been hâ—noured by receiving signal testimonys of â—he Great Bridegroomes love towards them as his spouse in reâ—oycing over them with singing and frequently helped to givâ— him testimonys of their endeared affection to him â— Head Husband Supreme Lord and Governour yet I altogether deny that such high commendation doth belong to the National Presbyterian Church in the heap or indeed to any considerable part oâ— her for they who had any measure of true pietâ— among them did certainly beare as small proportion unto the body of the Nation as the white of the eyes and teeth in an Ethiopian or Black mor doth unto the rest of his body 4. But alas The Presbyterians in our days both Teachers and People are shâ—mefully declined from the footsteps and spirit of those antient good men and this generation now living is no more of the true faith and spirit of these Worthy men then the Iewes that put Christ to death were of the faith and spirit of Abraham 5. But that the Presbyterian Church deserveth â—o such commendation as this Author gives her as â—eing so frequently helped to give him testimonys of â—er endeared affection to him as her head husband â—upream Lord and Governour we need goe no â—urther to bring witnesses to confute this then 〈◊〉 own treacherous practices upon every occasion 〈◊〉 had to shew her infidelity For although she â—â—yed up the Presbyterian goverenment as being 〈◊〉 a Divine right and the onely government estaâ—â—â—shed by Christ in the Church yet at two seveâ—ll times the National Presbyterian Church when â—â—elacy was imposed by the supreame Magistrat 〈◊〉 received it and at lest in outward appearance â—â—atever she was in her heart turned Prelatical 〈◊〉 most shamefully conformed to that which 〈◊〉 hath often called Anti-Christian The first time was when King Iames the Sixth â—ught in Prelacy which lasted about 28 years And the second time when it was again introduced of late years and is at this present day remaining And I can not think that the Author of the Postscript thinketh the National Church of Scotland at this present time Presbyterian otherwise she is a great Hypocrit seing she doth outwardlâ— conforme to Episcopacy so that whereas there arâ— reckoned to be in this Nation about a thousanâ— Parishes yet so farr as I can understand or learnâ— there is not One parish in all the Nation that 〈◊〉 kâ—ept it self intirely free from conformity And it 〈◊〉 welknown that the body of the Nation is conformed to Episcopacy and the farr greatest numberâ— the Presbyterian Teachers conformed also 〈◊〉 some of them who were zealous for presbyteriâ—â— government are become Bishops And indeâ—â— they who have not conformed beare little or 〈◊〉 proportion considerable to them who have 〈◊〉 the Presbyterian Non conformist Teachers have gâ—â—nerally manifested base and unchristian cowardiâ—â— in running away from their flocks through fear suffering and exposing them to those they 〈◊〉 to be Wolves and some of them are fled beyoâ—â— Sea Others lurk in corners here and there 〈◊〉 keep privat conventicles where many times 〈◊〉 preach Sedition against their Lâ—wfull Prince instigation of whom that insurrection happâ—â—ed 1666. 6. And some of them have printed books in defence of the lawfulness of making waâ—r against the Suprem Magistrat in order to reestablish the Presbyterian Government a way flat contradictory to the nature of the Gospel to the express commands of Christ and also to the practice of the primitive Christians to make any carnal or military resistence so much as in their own defence which lasted for hundreds of years so that it is but of later times that any professing the Name of Christianity did offer to defend themselvs by carnal weapons against their Lawfull Magistrats During the ten persecutions not so much as a shaddow of any such thing is to be found in Church history And yet as Tertullian gives an account who lived in the heart of those persecutions it was not for want of number or strength that they did not oppose themselves in their own defence but onely becaus they were Christians 7. And although suffering be a thing greatly commended and also commanded under the Gospell and is as S. R. calles it in one of his Epistles a great part of the Ministry yet I know not if the Presbyterians can instance one single person of them all since the late revolution that have suffered or do at present suffer for Conscience sake in a pure and cleanly way I mean for matters purely Evangelical and out of pure Conscience for such of them who did suffer had not keept their hands clean from too much incroaching upon affairs of the Stat and power of the Magistrat so that they had little cause to glory in those sufferings 8. And if the Presbyterians think they have had any Martyrs for Presbyterian government yet this will not commend their Church above the Episcopal which hath had its Sufferers also who have suffered unto death and whose Sufferings were as much matters of Conscience unto them as the Presbyterians was unto them Yea the Episcopal Church gloryeth that she had one of the most religious Kings that either then was or had been in the world for many ages a Martyr for her whose life was worth many
our necessitys yet we can no otherwayes receive his help but as it comes to us by the conveyance of the Man Christ Jesus our alone Mediator 9. Thirdly My third reason which is mainly for my present purpose and which alone is enough to conclude is because it demonstrats this great blessed Truth to wit that the Man Christ Jesus is really present in and among us and consequently every where I do not mean by his externall or outward person for that is ascended into Heaven but in virtue of his Divine Life and Spirit or Soul extended into us in his Divine Seed and Body which is his Heavenly flesh and blood wherewith he feedeth the Souls of them that believe in him I say Our worshipping the Man Jesus and praying unto him doth plainly demonstrate that he is really present in and among us and with us as his Name Immanuel doth signify not onely as God but as Man for it were a most absurd thing to worship an object that is altogether absent as the Manhood of Christ is according unto these Presbyterian Teachers We know how the Prophet Elijah mocked Baals worshippers with a Godly zeal and indignation on this account as supposing him in their account as an absent God Cry aloud said he for perhaps he is asleep or hath taken a journey As for us God forbid that we should worship an absent Christ or call upon a Saviour to help us in whom we do not believe as really present 10. Sure I am they who pray unto him and yet do not believe him to be present and have not some sense of his presence are real Idolaters for they pretend to worship an object which wanteth a property altogether essential to an object of Divine worship that is real presence 11. Nor is it enough for them to say he is present as God but not as man for if the Man be not present he is not to be worshipped and if he be to be worshipped as most certainly he is then he is present for this is one of the great motives of worship and prayer that he whom we worship and call upon is present to help us as David called him â— present help in time of trouble and we are commanded to come and worship before his presence 12. But again Our praying to the Man Jesus doth imply that he doth really heare our Prayers and is really sensible and perceptive of them and that not onely when we use vocal prayers but also when we pray onely in our most secret thoughts Now it is impossiâ—le that he could hear us and be sensible of our prayers and especially of our thoughts if he were not immediatly present in us and with us For to say that his God-head doth reveal our prayers and thoughts unto the Man-hood doth no wise answere the strength of this reason for hearing and perception are immediate acts of the soul and reach unto the objects immediately or the objects unto them but what is made known by revelation simply doth not so reach and that cannot be properly called hearing our prayers or being sensible of them As suppose that God should reveal immediatly to a man in Persia or China that I am praying here at such a distance that man could not be said to hear me praying or be sensible of the very breathings of my soul as when the Lord revealed to Ananias that Saul who after was called Paul did pray yet who will say that Ananias heard Paul pray at that time Surely this is such a slender and deceitfull evasion answer as the Papists use commonly to give when we bring this reason against their praying unto Saints and Angells to wit that they do not nor cannot hear our prayers every where becaus they are not every where present nor can be becaus of their limited capacity they tell us that they read ouâ— prayers in the mirrour or looking glasse of the Deity or have them revealed unto them immediatly by God which answer the Protestants most deservedly reject for that is not properly to hear 14. And indeed none is fit to be a Mediator but he that immediatly heareth our prayers and hath a sense of the breathings and yearnings of our souls towards God and is touched with the feeling of our infirmitys as Christ Iesus our high Priest really is for said the Apostle Hebr. 4. 15 16. we have not â—n high Priest which cannot be touchea with the feeling of our infirmitys but was in all points tempted like 〈…〉 yet without sin let us therefore come boldly unto the 〈◊〉 of grace that we may obtaine 〈◊〉 and find grace to help in time of need Here observ how he makes this the reason why we should come 〈◊〉 â—nto the throne of grace even becaus 〈◊〉 have an high Preist that is not of so A damantine a nature nor yet so remoâ—e from us as that he cannot be touched with the feeling of our infirmitys and therefore he hath a real feeling of them which is more 〈…〉 the Prophets mantle fell and this was a figure of this great mystery for Christ the greatest of all Prophets when he ascended he let fall his mantle upon his disciples to wit a plenteous emanation of his spirituall and divine Body and Life the proper vehicles and conduit of the Holy Ghost and of God himself so that they came to be wonderfully indued with the Holy Ghost and indeed that which Jesus Christ hath left with us of his Divine Body and Life is Gods Throne of Grace or Heavenly Throne on which God sitteth and to which we have access while we are here upon Earth that is of the same nature with that above and one intire being with it the Altar the mercy seat The Cherub on which God rideth as it is Psal. 18. 9 10. He bowed the heavens also and came down and darkness was under his feet and he rode upon a Cherub 〈◊〉 did flee yea he did flee upon the Spirit so the Hebrew This Cherub is the Man Christ Iesus the heavenly rayes of whose Spirit Light and Life are his wings on which the most glorious and most High God doth ride and bring speedy deliverance to his afflicted Saints in all ages And Christ also is 〈◊〉 heavens that God boweth to wit the Heavenly Man that most willingly boweth and obeyâ—â—â— the Fathers commands in all things who is the Man of Gods right hand by whom he doth all things 〈◊〉 heaven and Earth he belâ—g his most immediat and most universall instrument and organ of operation in all things in heaven or Earth or under the Earth and therefore to him must every 〈◊〉 bow whether in heaven or earth or below the earth 15. But I shall more particularly prove that 〈◊〉 Man Jesus even in the dayes of his flesh did knoâ— the thoughts of men from express testimonies 〈◊〉 Scripture Math. 12. 25. and Iesus knew their thoughâ— see also Luk. 6. 8. and John 2. 24 25. But 〈◊〉 did not
aforesaid as he is the Heavenly Man 1. ANd thus it may appear how much more truely according to the Scripture and our own blessed experience agreeing most exactly with the experience of the Saints of old we own and esteeme of the Manhoâ—â— of Christ Iesus above whatever the Author of the Postscript or his Brethren did acknowledg who would exclude the Heavenly Man or Second Adam Iesus Christ altogether out of the very Saints whereas the Second Adam is the quickening Spirit that raiseth up both Soul and body into Life as Paul declared 2. And indeed Luther did conceive a most just indignation and zeal against them such as this Presbyterian is who exclude the Manhood of Christ out of the Saints and confine it to one place For thus he writeth in his Larger Confession of the Supper of the Lord. Absit autem ut ego talem Deum agnoscam aut colam ex his enim consequeretur quod locus spatium possent duas natur as separare personam Christi dividere quam tamen neque mors neque omnes diaboli dividere aut separare potuere Et quanti tandem obsecro pretii esset talis Christus qui unico tantum loco simul divina humanâ— personâ— esset in omnibus voro locis dunâ—axat quidem separatus Deus aut divina persona esset sine assumptâ suâ humanitate In English thus Far be it from me that I should acknowledg or worship such a God for hence it should follow that place and space could separat the two naturs and divide the person of Christ which neither death nor all the devils could ever doe And I pray of what worth were such a Christ who â—n one onely place should be both a divine and humane person together but in all other places should be God separat or a divine person without his assumed humanity 3. And also those who embraced the Augustan confession in that Treatise called Liber Concorâ—â—a where they give a new declaration of some articles in that confession upon the head concerning the person of Christ speak their mind very notably in these following words which expresse the very something upon the matter as to the generall that 〈◊〉 plead for Quare perniciosum error om esse judicamus quando Christo juxta humanitatem Majestas illa derogatur Christianis enim eâ ratione summa illa consolatio eripitur quam è promissionibus paulò antè commemoratis de presentiâ inhabitatione capitis Regis summi sui Pontificis haurire poterant Is enim promisiâ— non modò nudam suam divinitatem ipsis praesto futuram quae nobis miseris peccatoribus est tanquam ignis consumens arridissimas stipulas seâ— ille ipse homo ille qui cum discipulis loquutuâ— est qui omnis generis tribulationâ—s in assumptâ— suâ humanâ naturâ gustavit qui eâ de causâ nobis ut hominibus fratribus suis condâ—lere potest se in omnibus angustiis nostris nobiscum futurum promisit secundum eam eciam naturam juxta quam ille Frater noster esâ— â— nos caro de carne ejus sumus In English thus Wherefore say they we iudge it to be a hurtfulâ— error when that majesty is derogated from Christ according to his manhood for by that means thâ— most great consolation is robbed from Christians which they could have drawn from the promises a little before mentioned concerning the presence and â—ndwelling of their head King and high Priest For he promised that not onely his Godhead should be present with them which to us miserable sinners is as a fire consuming most dry stubble but the same that man who spake with his disciples who tasted all kind of tribulations in his assumed manhood who for that cause can be grieved with us being also men and his brethren did promise that he would be with us in all our afflictions also according to that nature by which he is our Brother and we are flesh of his flesh 4. But the Lutherans conceit that the externall person of Christ not onely virtually but formally is in every place yea the wole in the whole and the whole of it in every part is so absurd and repugnant unto rational perception that from this many have taken occasion unjustly to deny the Truth it self becaus they did not see how this manner of the Lutherans of the ubiquity of the man Christ could consist with Reason 5. Whereas the manner offered by me is most consonant both to Scripture and Reason yea and almost to Sense it self for there are sensible examples by which we may illustrate the manner of it as namely that of the stream of Light that floweth from the candle and filleth the whole house while as the body of the candle it selfe is but in one place 6. And what doth that firy streame or river signify that issued and came forth from the Ancient of days but the extension of the Life and Spirit of Christ as he is the Heavenly Man And as John Rev. 1. describeth him is a wonderfully Great man even that Son of man whom Iohn saw after his ascension in the midst of the golden candlsticks even he that liveth and was dead ver 18. to shew that it was the Man Christ and he had in his right hand seven starâ—â— which are expounded to be the seven Angels or Pastors of the seven churches This showeth it is not his externall person or outward body that is here described for it is impossible to conceive how he can hold a number of men in the right hand of his externall person Therefore by his right hand is signified his power as he is the great Heavenly Man which can wel hold all the men that ever were in the world 7. Also this wonderfull extension of the Spirit of Christ as Man in his Divine body and Seed is most clearly described hy Christ himself Iohn 1 51. Verily verily I say unto you hereafter ye shall see heaven opened and the Angels of God ascending and descending upon the Son of Man This is the Great and Heavenly Man Christ Iesus who is that Ladder which Iacob saw in his vision the top whereof reached unto Heaven and the foot of it reached the Earth But this can not be the externall Person of Christ and therefore it is the Spirit of Christ as he is Man or his Soul that is extended into us here upon Earth in his Heavenly body that he giveth us to feed upon by means of this Heavenly Ladder 8. But when I say the Soul or Spirit of Christ â— Man is extended into us I do not understand the Nephesch of his Soul but the Neschamah or Nischâ—ah even that Divine Spirit of Life that God breathed into Adam and is that which Solomon calls the Candle of the Lord searching all the inward parts of the belly and Iames the Ingrafted Word and Iohn the Word mad flesh or Incarnate Word that dwelleth in us
of watâ—r in a dry place as the shaddow of a great Rock in a weary land Surely this is a Great and Mighty Man so that we may justly say as these did of old what manner of Man is this whom the â—â—inds and sea obey For indeed he commands the winds and the sea and all the creaturs to whom all power is given in heaven and earth and though he hath his Deputys and Servants under him yet they can doe nothing without him 15. And therefore he himself is every where present and knoweth seeth and perceiveth all things He knoweth the most secret thoughts and actions of all men both good and he told the woman of Samaria who had been a bad and evil woman all that ever she did even the Man Christ Jesus as she her self did acknowledge and went and preached him to others Come said she and see a man that told me all that ever I did is not this the Christ But to say he told this as knowing it by revelation from the Father and not as the Man Christ Jesus is to equall other Prophets unto him who knew the thoughts of men by revelation and indeed to weaken the argument that she brought to prove that he was the Christ becaus this man told her all but seing this Man knew all her deeds and thoughts immediatly and needed not Divine revelation to know them therefore he was indeed the true Christ for no other man had such a priviledg and certainly he told her much more inwardly then outwardly and therefore he was in her to wit by his Life Light and Spirit And how could the woman that was cured of her bloody-issue by touching the hem of his garment have touched him Luk 8. if his Spirit and Soul or Life had not extended into her for her touch was not a bare outward touch nor did she touch his body but onely the hem of his garment and although many touched him beside in the great presse of people yet he felt her touch that was another sort then all the other touches even a spiritual touch so that her spirit reached unto his Spirit and drew from it out of his body and he feeling this said who touched me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 albeit it was a woman that touched him and he did ask the question in the masculine article and indeed a masculine and vigorous touch it was her spirit being raised by faith into a masculine and Heavenly vigour touched his Spirit and drew vertue from him and therefore his Spirit reached unto her that did both so draw forth her Spirit towards him and also did convey unto her that healing vertue And surely many thousands have as really touched him as she did by the spiritual touch of faith who never had his outward body or external person present to touch it and have drawn virtue from him whereby their Souls have been cured and some also have found their bodys cured and restored to health SECTION XIII 1. If by common be understood that Christ is Gods free Gift we acknowledg him so common 2. The Life and Light otherwise in the Son of Mary then in us 3. Christ 〈◊〉 truely Mediator in the Saints as without them in heaven proved out of John 17 23. and Rom. 8. 4. The Seed of regeneration is sown by Christ the Son of Man 5. God the Father is greater then Christ as Mâ—n 6. The Omnipresence of the Manhood of Christ in all creaturs doth not confound his Godhead with his Manhood 7. That Scripture Luk 2 49. opened 8. The 6 7 and 8 charges utterly false 9. The Presbyterian Teachers make the Devil greater and of a larger extent then the Heavenly Manhood of Christ to the great dishonour of our Blessed Saviour 10. The Quakers put not their Prophets and Teachers in Christs roome but acknowledg him exalted above all creatures more then the Presbyterians 11. The blindness and darkness of the Author of the Postscript that denyeth the Saints to have any measure of that Light that was or is in Christ. 12. How furr the Author of the Postscript hath outshot himself in denying Christ to be in the Saints ANd thus having by many Scripture testimonys and arguments builded thereupon together also with the testimonys of others and some of the Presbyterians own Prophets so fully proved that Christ is in the Saints yea and in a true sense in all men and in all things as God is Before I close this particular head I shall a little more narrowly consider the Author of the Postscript his words in in the 5 charge He saith we affirme Christ to be a common sort of thing His designe is easily to be seen here as if we undervalued Christ but it is no undervaluing of him to call him a thing seing the Angel called him that holy thing Luk 1 35. That holy thing which shall be born of thee shall be called the Son of God And this holy thing we say is in all men 1. But if by common he mean either that it is of mens nature or that all men have the enjoyment of it in that sense I deny that it is common for it is not of men but it is in the nature of it a most rare divine and singular thing and though it be in all yet it can be enjoyed by none but them who are Saints But to understand by common that it is the free Gift of God unto all whereby all may be saved in that sense we do not deny it to be common nor doth its being common derogate any thing from its excellency for bonum quo communius co melius a good thing the more common it be the better it is Is not God a common Creator and yet he is not the less good or exceâ—lent so nor is Christ the less good or excellent that he is a common Saviour in so farr that he doth put Life and Salvation within the reach of every man in a day of visitation that they may be saved 2. But the summe or substance of this his 5 charge is false namely that we affirme that Christ is in every man as he was in the Son of Mary for we say The Son of Mary is Christ himself and though his Light and Life and Spirit or Soul be in â—s and in all men yet not so as in the Son of Mary for it is in him in the fulness and in us onely by emanation from him It is he the Son of Mary that giveth us this living water who is th Fountain and Spring of it whereas the stream of it is but in us and God who is Light is otherwise in the Son of Mary or Man-Christ then in us or any other men for he is in him by an immediate union and communion whereas he is in us but by the Man Christ as in regard of union and communion so that our union and communion with God is but mediat through him 3. And this wonderfull mystery Christ himself
Light with his is such a grosse and manifest lye and forgery that a greater can not be invented for we do exalt him both with our hearts and mouths above not onely all men of our own profession but above all men and Angels and that beyond all comparison yea we exalt him more then this our accâ—ser or any of his brethren even as Man as having a substantiall dignity and excellency belonging to him as Man above all men and Angels whatsomever nor will it in the least follow from our principles that becaus we have a measure of his Light and Life in us that therefore we put our selves in his place or roome as is already cleared for he has it in the fulnesse in whom the fulnesse of the Godhead dwelleth bodily and GOD gave not the Spirit unto him by measure whereas whatever Light or Life Vertue or excellency we or any Saints or Angels have is derived from him and is but a measure of his fulnesse and God the Father dwelleth in him immediately but in us â—mediately through him as is above declared and opened from Iohn 17 23. 11. And what a blind and dark man is this that will not acknowledge that the Saints have any thing of that Light in them which Christ hath in himself Let him tell us and prove it from Scripture if he can that Christ putteth any other Light or Spirit in his people then that which is in himself But the contrary is manifest from Scripture that it is one and the same Spirit Light and Life both in him and in them But if some more sober then this Author will acknowledge that Christ is really in the Saints albeit they do not understand how he is in all men to such I say viz who affirme Christ to be in the Saints that by this mans argument to â—it the Author of the Postscript they deny the true Christ the Son of David and Mary and set up the Saints in the place of Christ as being Christ as well as he becaus as he saith containing the same Light 12. Let them consider how farre the Author of the Postscript hath outshot himself in this particular and in stead of pleading for the true Christ hath in effect denyed him and robbed all the Saints of God of having him in them expresse contrary to the Scripturs And I have often wondered how â—hese men will so freely acknowledge and plead for â—he devil his being in all wicked men and yet deâ—y that Christ is in all good men yea seing they â—lead that all good men while they live on earth have sin and sin daily in thought word and deed yea continually they must also acknowledg that in so farre as sin is in them the devil is in them who is the father of all sin and yet they will not have Christ to be in all no not in the Saints which sheweth them to be extreamely blind and inconsiderate And I would ask them this one question Do they think that the Devil is a Spirit of a larger and greater extension then the Soul or Spirit of Christ as Man If they say nay then Christ is in all men If they say that the Devil is a greater Spirit then the Spirit of Christ as Man then they plainly declare that the Devil is greater then Christ which is horrid and detestable blasphemy SECTION XIV 1. That the Presbyterian Teachers set themselvs in the place of Christ. 2. They goe back to the church of Rome and her Popes to prove their call 3. They labour to turn people from Christ in thâ—mselvâ—s 4. Tâ—at they may keep up their trade and gain 5. Who love to hear Christ in themselves love to hear him in others 6. The Author of the Postscript his blasphemy against the true Christ of God in mens hearts 7. He is better skilled in the art of railing then in the way of disputing 8. The Christian Quakers love and honour all true Ministers of Christ Iesus 9. An old policy of Satan to call the ministers of Anti-Christ ministers of Christ as among Papists and Presbyterians 10. Why we cannot joyn with Presbyterian Teachers 1. ANd whereas he falsly accuseth us as puting any of our Prophets in the place of Christ This may be justly retorted back upon him and his brethren who deny the immediate presence and immediate revelation and teachings of Christ in his people and so they set themselves indeed in the place of Christ crying up the necessity of mens teachings and crying down the necessity of the teachings of Christ in peoples â—earts And they tell the people that they must heare them and learn of them else they can not be saved and if any refuse to heare them and learn of them they accurse them 2. And yet they can not give any sufficient account of their call from Christ to preach but do generally in these days goe back to the Apostate Church of Rome and her Popes and Bishops whom they have so often called Babylon and Anti-Christ to derive their call as even Iames Durham a great Presbyterian Teacher hath done in his book on the Revelation But if people come to hearken to the tâ—achings of Christ in them and believe in the same hey turne desperate enemys against them and do all they can to stirre up the Magistrate to persecute them as indeed it is the Presbyterian Teachers especially the mongrell sort of them that are the great occasion of our present persecution And in effect this is their language upon the matter heare us and learn of us but heare not Christ within you learn not of him as he teaches you in your hearâ—s as the Quakers tell you ye ought to do for there is no true Christ in you at all that which reproves you for sin in your hearts is not the true Christ but a false nor is it the least measure of that Light which was in him that shineth in your hearts and lets you see your sins this Light in you can not teach you the saving knowledg of God nor lead you unto God although ye should follow it never so faithfully but we can teach you the true and saving knowledge of God and if ye doe what we â—id you doe ye shall certainly be saved we can pawn our soules for you therefore heare us and ye shall be saved 3. But if ye heare not us ye can not expect Salvation we are the alone Ambassadours that God hath sent unto you to teach you and lead you into the Kingdom of GOD you need no other immediate Teacher or Preacher nay ye need not that Christ should be in you at all you need no immediate teachings of Christ or of God at all immediate revelations are ceased since the Apostles dayes and there is no use of them means are so plentifull I appeal to all sober and impartial men if this be not to set up themselvs in the place of Christ. 4. And what 's the cause that these men are so
great enemys to the immediate teachings of Christ in the hearts of people but that they feare that if people come to receive the teachings of Christ in their hearts they will deny them as false Teachers and so their trade and gain will down 5. But all true Preachers they preach not themselvs but Christ Jesus as the Apostles did and they preach him not onely ascended into Heaven and as being in heaven but they preach him also as being in the hearts of people saying The Word is near thee in thy mouth and in thy heart Rom. 10 Deut. 30. And all true Preachers are glad that people come to know Christ and learn of him in their hearts and they are assured that they who are come to learne of Christ immediately will never despise or reject the ministry of those whom Christ doth send and in whom he speaks for the sheep of Christ hear his voyce wherever it soundeth and they who love to heare Christ in themselvs love also to heare him in others and receive the Word not as the Word of Men but as it is indeed the Word of God And thus I have gone through the eight particular Charges wherewith he hath so falsly charged us and in plainness and simplicity of heart declared our beliefe concerning them and how that we owne the true Christ as true and perfect God and as true and perfect Man who as concerning the flesh was the Son of David and of Mary but yet was before Mary and David and all men who is the Son of God blessed for evermore 6. And seing these 8 false charges are the onely foundation on which the Author of the Postscript builds all his other calumnys and his whole discourse his sandy foundation being removed his building falls with shame upon his own head and I wish his eyes may be opened by that Light he hath so maliciously reproached that he may see what that Spirit is that hath led him so to blaspheme the true Christ of God in mens hearts for certainly it is not the Spirit of Christ but of Satan seing no man speaking by the Spirit of God calleth Iesus accursed as Paul declared O that he may be made to looke upon him whom he hath pierced in his tender Life and Seed in his own heart by such malitious and envious speeches and mourn bitterly for so doing and doe so no more that he may find mercy of the Lord 7. It were a needless labour to follow him in all the rest of his discourse or to give a particular reply to every sentence the whole containing no arguments to prove us guilty of such things he had done more as a man and as a Christian to have charged us with some things that we did truely hold and if he did suppose them to be errours to have endeavoured to refute them with solid arguments brought from Scripture and sound Reason nothing of which he hath done but raileth on from the beginning to the end It seemeth verily that he is better skilled in the art of railing which is a black art to be sure too familiar to the tribe of black-coats then in the way of disputing But I shall take notice of one thing before I leave him as where he saith Pag. 12. from line 15. As the ministers of Iesus Christ are the men in the world against whom they have the most pure and perfect hatred so it is against those ministers more particularâ—y who are most tender and â—difying and by whose labouring among the people their Lord and Master who sent them sees of the travel of his Soul and is satisfied that they as the ministers of Satan set themselvs very fit messengers are they if any were caught up to the third heaven to bâ—ffeâ— him I appeall in this matter to the experience and observation of all who take notice of their way and how little they trouble others their Master fearing little or finding little dammage to his dominion and kingdom by these lazy lie-byes and idle loyterers 8 Answ. This is like the rest of his false accusations we hate no mens persons but their vices and farre be it from us to oppose any of the true ministers of Iesus Christ nay we love them and honour them for their works sake and we judge ourselvs bound in conscience at all occasions to heare them and countenance them but such men as call themselvs the ministers of Christ and after triall are found not to be his ministers or sent of him we find ourselvs called of God to deny them and witness against them as Christ did against the Pharisees of old and as the Prophets did against the false prophets who taught for gain and rewards 9. This hath been an old policy of Satan which many have used in former times to call themselvs with such splendid names as Ministers of Christ and of the Gospel when they have been rather ministers of Satan and of Anti-Christ The Popish priests and bishops doe the same and the Pope calleth himself Servus servorum Dei a servant of the servants of God And indeed this is one of the great stumbling-blocks that the Popish Clergy and priests lay in the way of the people to keep them in blindness and superstition and beget a prejudice in them against the Protestants and dissenters from the Popish Church Oh! say they these men are abominable hereticks who deny our holy mother Church and her holy priests and bishops and our holy father the Pope whom Christ hath appoynted and set up as his Vicar upon Earth And then they reckon up so many holy priests and bishops and so many holy Fathers as have been and are in their Church And thus they seek to deceive the people and to speake freely I do not question it but there have been some in the Popish Church who had as great pretences to holyness and looked as like holy men as any to be found of the Presbyterian Teachers And I judge the Presbyterians themselvs will not generally conclude that for these many hundreds of years there have been no holy men in the Church of Rome which yet hath been an Apostate Church for many hundred years and yet all this will not prove that we ought to joyne to the Church of Rome becaus of some men that have lived in it or may as yet be in it that may be really as holy and of as good a life and conversation as any the Presbyterians can name among themselvs And the like may be said of the Lutheran Church and Church of England which is Episcopal I suppose this Author and his brethren will not be so uncharitable as to conclude there are no holy men in the Episcopal Church or that no Bishop is a holy man and I question not but they can instance some among Lutherans and Papists also that have taken and do take as great pains to preach as any Presbyterian Preacher ever did and greater also Some of the Popish priests have
travell'd into the remotest parts of the world to preach and they alledge they have preached Christ as much as the Presbyterians alledge they preach him at home Xaverius a Papist preached to the Chineses and was at greater pains then any Presbyterian that ever I heard of for they commonly nest themselves at home and enjoy as much bodily ease and pleasure as other men they seldom preach out of their own parishes but I never heard of any of them goe and preach to heathens where the Name of Christ hath not outwardly been mentioned as many in the Popish Church have done Nor will it solve the matter to say that though there have been some holy Preachers in the Popish Church yet they preached many errors with some truths and therefore since the Light is broke up more clearely they are now to be turned away from although in these dark times it might have pleased God to make some of them instruments of salvation to peoples souls which may as yet be where a further manifestation is not given of God For the same answer will as wel serve us against the Presbyterians as it will serve them against the Papists Admitt then that there may be some holy men among the Presbyterian Teachers and that at times the Spirit of God hath breathed through them when they did little notice it and had not that care to attend his breathings and movings so as onely to speak by them and that when the Spirit thus breathed through them they have been instrumentall to the Salvation of some souls yet becaus these men did also preach many errours and did not regard the inward call and movings of the Spirit of God as they should have done but spake more frequently without them then with them and in their own will beginning and ending with the houre-glasse as also becaus they laid too great weight on the bare outward call of men and on meer natural and acquired abiliâ—ys and have affirmed that Grace or piety is not essentiall to a minister of Christ and have not preached the pure Truth as it is in Iesus but for most part grosse errours as namely that Gods Grace is not Vniversal that Immediat Revelation is ceased that we must sin for terme of Life that men may committ murder and adultery and yet be in a justifyed state and perfectly justifyed at that instant 10. I say for these and many others causes we can not owne them as ministers of Christ according to the pure order of a Gospell Ministry and especially because they take hire and wages as much as any they are hirelings Yet we do really make a difference betwixt those who are more tender and conscientious and others and are glad to meet with any such for they are very thin scattered at this day And if we take more paines on such then upon others some times give them a sound thresh it is in love to them and in hope to find corn among them which we expect less to find among the profane whom he calleth lazy lie-byes and idle loyteres and yet such men were the farre greaters part of the Presbyterian Ministry in its most flourishing time SECTION XV. 1. Many unsound and unsavory expressions in S. R. his Epistles 2. Yet he both experienced and declared of Immediat Revelation and the Spirits immediat teachings 3. He confessed there was a gate of finding Christ that he had never lighted upon 4. The Christian Quakers know this gate which is to wait upon him in the shinings of his Divine Light in their hearts being retired unto the same in pure silence 5. Silent wayting proved from many Scriptures 6. An observable confession of S. R. that the Presbyterians have stinted a measure of so many ounce weights upon holynes and no more 7. Some very observable Testimonys out of the book called The fullfilling of the Scripturs highly commended by the Presbyterians to some of the chief and main principles experiences and practices of the people called Quakers 8. A great out-leting of the Spirit in the West of Scotland about the year 1625. 9. Called by the profane rabble the Stewarton Sicknes That caused a strange unusuall motion on the hearers that some were made to fall over in the place and were carryed out 10. The same Life and Power of God and out-letting of his Spirit but more clearly is now among the Christian Quakers 11. Many Presbyterians now joyn with the profane rabble to call these unusuall motions the reall effects of Gods Spirit among us the signs of some diabolicall possession 12. The Author of the Postscript guilty of this impiety 13. Many Presbyterians like the Scribes and Pharisees who profeffed to owne the Spirit of God in Moses and the Prophets and denyed the same Spirit in Christ and the Apostles 14. That glory that sâ—ined forth among them disappeared when they turned persecuters of others 15. An objection answered 16. The Author of the fullfilling of the Scripturs affirmeth that there was an Apostolick Spirit lett out upon the first Reformers which is inconsistent with their doctrine that immediat revelation is â—eased 17. That Robert Bruce had an extraordinary call to the Ministry 18. That he keeped silence for a considerable time before he preached as the Preachers among the Christian Quakers do 19. He had the Spirit of discerning to know when a man preached not by the Spirit of God and when he did which is our experience also 20. The Author confesseth it is something else to be a Minister of Iesus Christ then to be a knowing and eloquent Preacher which is contrary to the Presbyterian doctrine now and according to the doctrine of the Christian Quakers 21. Robert Bruce his Prophecy that the Ministry of Scotland would prove the greatest persecuters that the Gospell â—ad fullfilled 22. A wonderfull influence that Robert Bruce his prayer had not only upon those present but on some absent that heard not his words 23. The said Author confesseth that the Presbyterians are grossely mistaken concerning some Scripture truthes and promises that after shall be made clear This we know fullfilled 24. A loving exhortation to professors 25. He doth acknowledge Immediat Teachings 26. He calls their own prayers many times a peice of invention rather then a matter of earnest with the Lord. 27. He commendeth it in Robert Bruce that he would not goe to preach without the Lord which is contrary to the Presbyterian doctrine in our dayes 28. He commends many things in thâ—se men that Presbyterians now condemn and reproach under the name of Quakerism HAving in my answer to the Postscript refered unto some places in S. R. his Epistles and also unto that other book called the fullfilling of the Scripturs I shall in this last Section cite some passages that do sufficiently answer unto those referrs 1. In my first Section I say that I doe find very many unsound and unsavoury expressions in S. R. his Epistles that the Life and Spirit of Christ in
my heart doth not only not bear witness for but against and indeed the Scripture also doth beare witnesse against them Of this sort I shall cite a few of many 1 part Ep. 12. The Bible beguiled the Pharisees Surely this is a very unsound and unwary expression and I dare say had such an expression dropt from the penn of any called a Quaâ—er it would have been called blasphemy The Pharisees beguiled themselves in wreâ—ting and misunderstanding the Scriptures as the Priests do in our days but the Bible or Scripture is altogether innocent of this Again 1 part Ep. 88 I am sure Christ hath by his death and blood â—asten the knot so fast that the fingers of Devils and hell-fulls of sins can not loose it This is expressly contrary to the Scripturs testimony that saith your iniquitys have separated betwixt me and you Surely such sin-pleasing doctrine although it be sweet in the mouths of Professors yet it is most unwholesom for their Souls as sweet poyson why did the Lord threaten the Romans the Ephesians the Laodiceans to cutt them off remove their candleâ—ick and spue them out of his mouth for their sins if this mans doctrine be true that hell-fulls of sins â—an not loose the knot Is not this to embolden people in all manner of sin to tell them that hellfulls of sins can not separate them from Christ If he had said Those that are come to witnesse the indissolvible bond or knot betwixt Christ and them are preserved pure and free from all great and grosse â—ins at least he had said more according to the truth and the Scripturs testimony which saith he that abideth in Christ sinneth not And if the righteous man turn from righteousnesse it shall be forgotten Again 1 part Ep. 181. We have need of a Saviour to pardon the very diseases and faulâ—s and weaknesses of the New man and to take away to say so out godly sins or the sins of our sanctification the drossâ— and scumme of spirituall love This is very unâ—ound to charge sin and filthynesse upon the work of the Spirit of God in the hearts of his people whereas the Scripture saith his work is perfect And indeed how can any impure thing proceed from the Spirit of God that is altogether a most pure and holy Spirit Again 2 part Ep. 7. He who is woer and suiter should not be an house-hold-man with you till ye and he come up to his Fathers house together This is contrary to the Scripture which saith I will dwell in them and walk in them And if any man will keep my commandments my Father and I will come and make our abode with him Hence the Saints on Earth are called Gods Temple and house Again 2 part Ep. 48. The fruits that grow here are all seasoned and salted with sin A grosse unsavoury expression are the fruits of the Spirit aslove ioy peace gentlenesse goodnesse faith long-suffering meeknesse temperance c. all salted and seasoned with sin How then could the Lord relish and accept them Again 3 part Ep. 9. Howbâ—it we be but half-hungered of Christ here This is contrary to the promises of the Lord and experience of the Saints Did not David say My cup overfloweth And is it not said in the Song Eat O friends drink abundantly O beloved And is it not promised in the New Convenant they shall not hunger and thirst c. And said Paul that ye may be filled with the fulnesse of God And of Barnabas it is said he was a good man and full of the holy Ghost It 's true all that is received in this life is but as a first-fruits and earnest of that to come yet there is a very blessed and large enjoyment of Christ to be attained here so that the faithfull can say they want no good thing and although they hunger yet it is not for famine or want but to sharpen their appetite Yea in contradiction to himself he â—aith 1 part Ep. 128. Pray for me his prisoner that he would be pleased to bring me among you again full of Christ c. And 1 part Ep. 140. O thirsty love wilt thou set Christ the well of Life to thy head and drink thy fill drink and spare not drink love and be drunken with Christ. But doth this agree with his former expression of being half-hungered of Christ here in this life Again 1 part Ep. 62. he saith Reprobats are not formally guilty of contempt of God and misbelief becaus they apply not Christ and the promises of the Gospell to themselvs in particular for so they should be guilty becaus they believe not a lye which God never oblieged them to believe But this is to make God guilty of hypocrisy that reproveth the world of unbelief and offereth faith and Salvation unto all nor doth God obliege them to believe a lye becaus Christ hath given himself a ransome for all and dyed for all as the Scriptures expressly declare Again see 1 part Ep. 3. Except a man marâ—yr and slay the body of sin in sanctifyed self-denyall they shall never be Christs martyrs and faithfull witnesses And yet in contradiction he saith within 20 lines in the same Epistle Howbeit we can not attain to this denyall of me and mine that we can say I am not my self my self is not my self mine own is no longer mine own yet our aiming at this in all we doe shall be accepted This is another sin-pleasing doctrine plaine contrary to the Scripture which faith unlesse a man deny himself c. it doth not say if he aime at it he shall be accepted Surely this is to â—ue pillows under mens arme-holes and to embolden them in sin for who will not say they aime at self-deniall although they attaine not unto it Again see 1 part Ep. 14. Some are partakers of the holy Ghost and tast of the good Word of God and of the powers of the life to come and yeâ— have no part in Christ at all citâ—ing Heb. 6 4. But this is a grosse contradiction seing none are partakers of the holy Ghost but by Christ. But these mentioned Heb. 6 4. are such as having a part in Christ may fall from him Again see 1 part Ep. 50. The best regenerate have their defilements and if I may speak so their draff-pack that will clogg behind them all their days and wash as they will there will be filâ—h in their bosome A most unfavoury and unsound expression contrary to the promises of God and the experience of many that witnessed a cleansing from all filthinesse and sin Again 1 part Ep. 27. All Christs good bairns goe to heaven with a broken brow and with a crooked legge Contrary to Scripture which faith Thou shalt walk in the way safely and thy feet shall not stumble Prov. â— 23. And Christ is a perfect Physician who as he cured the lame bodys of those that believed in him perfectly so doth he cure the lame â—ouls of all his
15. 22. If I had not come and spoken unto them they had not had sin but now they have nocloake for their sin But may expect to be numbred amongst the enemys of Gods Work It was the commendation of good Men in all ages that they walked sutably to the dispensation of the Lord in their day and this is the great duty the Lord calls for from his people to follow the Lamb whâ—thersoever he 〈◊〉 this will be their commendation before the Lord as Rev. 14. 4. When the life Light and power of God removeth from one dispensation to another to be alwayes a follower of that which is our duty for it is not to be expected that Moses or David if they were alive now would looke to find that life in their sacrifices and externall rites which they found when they were upon Earth no this is only to be waited for in the spirituall way of the Gospell worship And to come nearer if Cranmer Hooker and Ridly who were Martyrs for the Protestant faith in beareing witness against the Idolatry of the Masse thought it no small mercy to have the use of a common prayer booke in English no doubt in that day might feel life in it yet when the Light of reformation encreased it discovered that to be a limiting of the Spirit of God in Prayer and consequently had in it self a tendency to deaden the heart by remaining in that formality If they were living now the Lord would require of them to seek after a more Spirituall Way of worship where the pure life of Christ was more to be found and felt then in read prayers Even so now when the Lord is poynting forth a more spirituall way which is by following the pure motions of the Spirit of life in an immediat way upon the heart in all religious dutys the Lord will have all his people to owne that way both in practice and profession and they that will reject this or refuse or oppose it He will no less reckon them as his enemys now then these that have been refusers or opposers of his work in former generations A 3 Obstruction is Truth hath been for most part loaded by its opposers with many heavy slaunders calumnys and lyes and traduced with the nick-names of errour Heresy blasphemy and delusion yea called devilisme and what else malice can invent so Pauls religion was called heresy Acts. 24. 14. and Christians were a sect every where spoken against Acts 23. 22. Yea Christ himself was said to have a Devil Ioh. 8. 48 53. And what wonder then that the opposers of Truth in this day speake so of Truth as it is now manifested The Professors thereof are said to deny Jesus Christ that was borne of the virgin Mary where as they have often testifyed they owne no other Christ but him to be the Saviour of the world that was crucifyed at Ierusalem and this we can say in the uprightness of our hearts as in his sight that searches hearts Our opposers say wee deny the Scriptures of Truth whereas we owne all things therein being rightly translated to be the dictate of the Holy Spirit and that they containe all the substantialls of true religion and whatsoever is contrary to them to be but delusion yea we are content to have all poynts of controversy betwixt us and our opposers to be determined by the Scriptures of Truth We are said to deny the Ministry and ordinances of the Gospell whereas we owne all the true and faithfull Ministers that are called of God and that function and are not meerely men-made Ministers that are made to be Ministers in the meere will of men only endued with some measure of natural and acquired parts and feel not the power and vertue of the life of Jesus Christ dwelling in their hearts without any sense of which power and life they can pray and preach But we owne all Spirituall and living preaching and prayer As for the ordinances called Sacraments we own them only according to Scripture sense viz. that Baptisme which is by the Holy Ghost for Iohn Baptised with water but Christs Baptisme is with the Holy Ghost and with fire Math. 3. 11. Act. 1. 4. This is that one baptisme Eph. 4. 5. The Bread and Wine that is Elementary we deny as being but a carnal ordinance which are all repealed at the time of reformation under the Gospell Heb. 9. 10. as all rites are which stand in meats and drinks washings or Baptismes as the Greek hath it But we owne the Communion of Christs body and blood according to Luk. 6. 53. compared with verse 63. Our opposers say we lay the whole stresse of justification and remission of sins upon our own righteousness and we declare we owne no meritorious cause of the remission of sins but the righteousness blood and sufferings of Jesus Christ that was crucified at Ierusalem and as it was done and performed by the Man Christ born of the virgin Mary and yet we profess none are justified but such as are in a measure sanctified and actually cleansed from sin so as none are justified in their sins These and many more of the like slaunders asserted with boldness and impudence by malicious opposers are no small obstruction to many simple-hearted people who are but too ready to take things of this nature upon trust without tryall and proofe especially if the assertors be in any repute for a piece of seriousness as the Scribes and Pharisees high Priests who were in great authority and esteem with the people and thereby did influence their slender followers to preferre Barrabas a murderer and a robber to Christ Iesus A 4 Obstruction is that Truth when it comes first abroad is at severall great disadvantages in the eyes of the world as first it seldom hath the countenance of Civil authority but mostly is persecuted and laws and statutes made in opposition to it this is universally known in all ages and throughout these Nations where it first appeared Secondly it hath the opposition of the Nationall Clergy so called and of the most learned of that sort of men who have the greatest advantages of authority to influence the body of the Nation see Ioh. 9. 22. For the Iews had agreed already that if any men did confess that he was Christ he should he put out of the Synagogue Thirdly Truth being a witness against the abuse and superstitions which have through length of time and long custome been rooted and strengthned so in a Nation that it needs no less the the power of God to extirpate people can hardly admit to hearken to any testimony against these things whether they be personal or national customes see Mark 7. 9. and he said unto them full wel ye reject the commandement of God that ye may keepe your own tradition It 's not an easie thing to forsake old Customes this hath been a cause why men in all ages have stumbled at the simplicity of truth