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
his Spirit and by that also they were called Then they cryed out blasphemy and delusion There are no Prophets or men divinely inspired or immediatly taught and called since the Apostles days divine inspiration and immediat teaching and revelation ceased with the Apostles And yet now they are not ashamed to alledge as if some of themselves were great Prophets and Seers 6. But I remember a decâ—itfull distinction that Iames Durâ—am hath in his exposition on the Revelation that prophecy as it is taken for an immediat revealing of Gospell truths is now ceased but he acknowledgeth that God may in an extraordinary way indue some with a Spirit of Prophecy to foretell things to comeâ— and he mentioneth some of our Nation that had the Spirit of prophecy in former times This I say is a most decâ—itfull distinction and altogether without any reall ground from Scripture as if God would reveal himself to his Church by immediat revelation as to things of a lesser moment and not reveal himself theirunto as to things of greater yea of the greatest moment such as the truths of the Gospell areâ— but we plead not for any immediat revelation of new Gospell truths not formerly revealed to others or not declared sufficiently in the Scriptures but we say it cannot suffice unto us that the truths of the Gospell have been immediatly revealed unto others and from or by them at second hand declared or reported of unto us but we need to have the same truths of the Gospell especially such as belong to the inward testimony experiences and feelings of life as immediatly revealed unto us as they were unto them otherwise our faith and knowledge should be meerly humane traditionall historicall and but after the letter And although what belongs to the historicall part of the Scripture and particularly concerning Christ his outward comminginto the world his outward birth life sufferings miracles death return to Judgment be indeed made known unto us by the Scripturs Testimony yet it is the blessed â—â—fe and Spirit of Christ Iesus immediatly revealed in our hearts and the shining of his heavenly and divine Light in our inward parts that both enclines us to beleive the reports which the Scripturs give us of things to be true and also opens our understandings to know and see unto the great and blessed advantage of them and unto the Spirituall intent and signification of the things that belong unto the history itself SECTION II. 1. Presbyterian Teachers assume the title of Master and yet give it not to the Apostles 2. S. R. his alledged prophecy against those in Aberdeen who seperat from the Nationall Presbyterian Church of no Weight 3. Divers remarkable instances of S. R. his declining from that good condition he was once in and also from his own principles 4. S. R. His Prophecy inconsistent with the Presbyterian doctrin of once in grace and ever in grace 5. As also with his own judgment that some Independents were gracious men But whereas this Writer threatens us with a prophecy of this great Seer whom he cals master Rutherford but why should he call him Master Rutherford seing that I can not find that he or his Brethren gave this title of Master to any of the Prophets or Apostles I wonder wherefore they are so angry at the title of Lord Bishop and yet so allow the title of Mr. unto their own teachers seing Christ did as expressly forbid the one as the other 2. Let us examin what Weight is in that alledged prophecy he told them who had gone from the Presbyterian way towards the Independents they would not stand or remain there and this saith this Post-scribe is fullfilled for they are proceeding now to joyne with the people called Quakers But if this be any prophecy it may be such an one as to this particular as was that of Cajaphas the high priest who said it was expedient that one should dye for the people but he understood not his own prophecy so nor hath S. R. for he meant that they would goe into more errors whereas the truth is they onely were advanced further into more clear discoveryes of Truth supposed by him and his Brethren to be errors and that S. R. as to this particular was as blind and dark as Cajaphas was as touching Christ I have not the least question and indeed if we will consider the particular time wherein S. R. wrot this Epistle to these well meaning people in Aberdeen it will much help to clear it unto the impartial how much he was then in the dark himself Know therefor Reader that when S. R. wrot this Epistle to them in Aberdeen it was not in the time that he had these fresh and lively enjoyments of Gods presence and power which he had formerly in his more pure times wherein he both experienced and declared of Immediat Revelation and the Spirits immediat teachings as his Epistles abundantly witnesse and as I intend to show in its proper place but it was after he had in a manner altogether lost those blessed injoyments and was become exceeding dark and barren which thing â—ay plainly appear by the straine of his Epistles writt in his later years which to him that hath the true Spirituall discerning and can savour words as the mouth savours meat do as farr come short and faill as in respect of life of his Epistles he wrote in his best times as a dark night falls short of a bright day or as a cold Winter of a warm and fruitfull Summer But let us hear himself giving an account of his inward condition in his later times in the 2. part of his Epistles Ep. 49. he saith but I am at a low ebbe as to any sensible communion with Christ yea as low as any soule can be and do scarce know where I am and do now make it a question if any can goe to him who dwelleth in Light inaccessible through nothing but darknesse And a little after but what shall I say either this is the Lord making grace a new creation where there is pure nothing and sinfull nothing to work upon or I am gone I should count my soule ingaged to your self and others there with you if yee would but carry to Christ for me a letter of cyphers and non-sense for I know not how to make language of my condition onely showing that I have need of his love Againe in the 3. part Ep. 56. he saith but for me I neither know what he is nor his Sons name nor where he dwells I hear a report of Christ great enough and that is all O what is nearness to him And in this Epistle he not onely acknowledgeth his own great deadness and dryness but that it is a generall thing over professors O saith he where are the some times quickening breathings and influences from heaven that have refreshed his hidden ones The causes of his withdrawings are unknown to us Yet afterwards he pointeth truly at the causes
and their hearts inclined by the Lord to joyne with us in the same Testimony 8. Now as concerning Iohn Livingston whose exemple this Author commendeth to be imitated who when a certain perâ—on of that Profession being his former acquaintance came in love to visit him and also to give him true information concerning that people if ther had been place in him to receive it did in a most rude and Unchristian way refuse him accesse into his house yet having nothing justly wherewith to charge him and when he inquired of him what was the reason of his carrying so towards him he told him that he had joyned with a people that held blasphemous principles and when he again inquired what these blasphemous principles were he would not give an instance in one particular but found fault with him for speaking the plain Scripture language of Thee and Thou which Christ and the Apostles used to one person and of this rencounter B. F. a merchant in Rotterdam and I my self were both eye and ear-witnesses then present in company with the said person and it is a certain truth that this was the first time that Iohn Livingston spake with the said person after he was of that profession and yet he rejected him plain contrary to the Apostle upon supposition that he had been an heretick as he was not an heretick after the first and second admonition reject And wherein also he dealt contrary to many of his own brethren who have judged it their duty to speake with such and conferre with us and the Apostle willed that in meekness we should instruct them that oppose themselvs if peradventure God may give them repentance 9. But our great defence is that we are not Hereticks nor our principles heretiâ—all but truly Christian and Apostolick and it is the height of injustice to condemn us before we get a fair hearing and opportunity as often as need is to clear our selvs which neither this Author nor I. L. have ever given us And therefor I leave it with all sober people to consider whether this practice of I. L. doth not more resemble the Pope who forbids to converse with Protestants or read their bookes as being in his sense damnable Hereticks then either Paul or Iohn or Christ who often reasoned with the Srciber and Pharisees his greatest enemies and Paul disputed with the Iewes and Greek Philosophers that opposed themselves to the truth and bid reject none but such as were self-codemned which neither 〈◊〉 Author nor I. L. could justly say of any called Quaker 10. And here again I cannot cease to wondeâ— how this Author cryeth up Iohn Livingston and giveth him no less tittle then if he were another Elijah while he falleth out into such an exclamation â— saith he to see some on whom this Elijahs mantlâ— is faln c Which words plainly import that I. L. was a Prophet and had the same Spirit of Prophesy that Eliâ—ah had which is enough to make a mans teeth to water to perceive their pride and insolency on the one hand and there confusion and self-contradiction on the other while they plainly teach as I have already observed that the Spirit of Prâ—phecy and immediat revelation and teachings of the Spirit are generally ceassed since the Apostles dayes as for I. L. himself whatever he was in former times sure I am in his latter dayes he was much in the dark otherwise he could not have so mistaken and misjudged us as he hath done if his habitation had been in the Light he would have seen and known better what wee had been But to passe this it doth not a little discover him to have been but a weak and cowardly man that at the meer will and command of men went over sea and subscribed his sentence of banishment with his own hand as others likewise did which the Author of Ius Populi doth plainly acknowledge I challenge the Author of the Postscript to shew me where any of the true Prophets of God or Ambassadours of Christ did such a thing surely this was no Propheticall act but rather a renuncing of all true obedience unto God not only to desert his â—lock but promise never to return to them nor to his native countrey on paine of death without leave of men Now put the case that God had commanded him by immediat revelation or given him an immediat message to return as he had wont to give immediat messages to Elijah did he not here bind himself up not to goe or else to make himself a transgressour guilty of death by his own hand-writting And if it â—e said there are no such immediat messages to be expected in our dayes then for shame let them forbear comparing him to Elijah or telling us of I. L. 〈◊〉 mantle 11. Surely it appears to me his mantle was â— cowardly Spirit which hath fallen upon many of them that they are runn away from their â—locks for they were not sent prisoners over sea but went away to shun greater sufferings and I. L. in his letter to his parishoners a little before his death is so ingenuons as to confess he failed in his duty in not bearing a faithfull Testimony before them who sentenced him and yet I find not that he ever mended this fault although he lived many years afterwards however he is now before his Judge and far be it from me to conclud he has not found merâ—y with God nor should I have med-led with him if the great injuâ—tice of the Author of the Postscript had not constrained me and put me on a necessity so to doe But what if the Author of the Postscript knew noâ— so great an Ambassadour left behind upon Earth Surely there are many greater and more true Ambassadours then ever he knew and how did he know that he was a true Ambassadour I suppose he wiâ—â— not deny his words to imply that I. L. was a very holy man 12. Now I ask him how doth he know this what is his rule in this case Not the Scripture for it 〈◊〉 nothing of such a man and as for the markes of true holiness how doth he know that they werâ—â—eally applicable to him seing an 〈◊〉 goe â—he length of all outwards and he can not know â—he inwards of a man without immediat revelation â—ndowning the Spirit to be the rule contrary to the Confession of faith and Catechism that say The Scripture is the onely rule and immediate revelation 〈◊〉 ceased SECTION VII 1. An Account of all the particulars upon which the Author of the Postscript layeth the whole stress of his accusations against us being eight in number 2. The first accusation false 3. We own Christ to be true and perfect God and true and perfect man 4. His God-head is not his man-hood yet the man Christ is God by reason of the most wonderfull union betwixt the two Natures 5. The Christian Quakers free of the errors of Socinians Manichees Apollinarians Nestorians and other Hereâ—icks
iron the fire in the 〈◊〉 answering to the God-head or eternall Word anâ— the iron it self burning and shining by the vertue anâ— power of the fire in it answering to the Man-hood 〈◊〉 Christ both which examples I judge to be useful and pertinent yet falling exceeding short of thâ— Mystery it self which is so great that is passeth◠〈◊〉 understanding of men and Angels The second particular is that we deny Christ 〈◊〉 be the second person of the Trinity 6. This is a meer quible about the invented words of mans wisdom which we deny albeit the truth of the thing it self we deny not but faithfully believe to wit that Christ as God is the second of the Three that bear record in heaven which three are the Father the Word and the Spirit and these three are One as Iohn declared and we believe that these three that bear record in heaven are not three distinct natures and substances but the one in nature and substance not three Gods but One onely God not having three understadings three wills or three powers but one only understanding one only will and one only power 7. Yet they are three otherwise then in meer name operation or manifestation towards us onely being distinct in their relative modes or propertys so that the Father is not the Word nor is the Word or Son the Father allthough he be our Father nor is the Spirit that proceeds from the Father and the Son either the Father or the Son the Father is uncreated and unbegotten the Son or Word from everlasting is uncreated and yet begotten of the Father the Spirit is neither created nor begotten but proceedeth from the Father and the Son from everlasting the Father did not become flesh nor was born and crucified and rose but the Son or Word yet the Father is in the Son the Son in the Father the Spirit that proceedeth from them is was in them and with them from everlasting and is unto everlasting and whatever the Father doth the Word and Spirit do the same being one as in nature so in operation This Father doth all things by the Word and the Father and the word doe all things by the Spirit and yet as they are distinct in the manner or modes of being so also in the manner or modes of operation As the Father is first in the manner of his being so is he first in the manner of operation as the Son is second in the manner of his being so is he second in the manner of operation and as the Spirit is third in the manner of his being so is he third in the manner of operation Yet this priority is not a priority of time but of order for they were three before time even from everlasting and they all cooperat and work together And thus it may appear that we are sound in the faith as touching this great mystery and that we differr not in the matter or thing it self but onely as to the manner of expression which they themselvs grant is not by words divinely inspired as namely a Trinity of persons or three distinct persons Christ and the Apostles who declared of this mystery expressed it not in these termes of three distinct persons nor are these words recorded in Scriptures therefor we are not bound to expresse our faith in these unscripturall termes which the holy Ghost hath not taught nor indeed is there any need of those termes three distinct persons but rather they darken then explain the mystery which have occasioned not onely some of the vulgar but even some of them called the learned to erre grossely in their conceptions about the mystery it self as if the Father the Word and the Spirit were really three distinct substances each having a distinct understanding will and power and as if the word or Son were inferiour in nature to the Father and the Father greater then the Son as Origen is thought by some to have taught and as some do now teach and such although they affirme that the Word and the Spirit are diâ—tinct substances from the Father and that the Father is greater then they yet they do not acknowledg that the Word and Spirit are created or that they have their being from the Father by way of creation but only by way of emanation and they affirme that the Father is onely the most high God and the Word and Spirit inferiour unto him as being God onely by participation from and union with the Father and thus they think to defend themselvs as not being guilty of the Arian heresy whereas it was a branch of the Arian heresy to say that the Son or Word was not equall unto the Father But whither or not they be guilty of the Arian â—eresy sure I am they are in an error occasioned in great part by these unsound and unscriptural terms of three Persons in the Trinity for persons signify substances and not the modes or propertys of one Substance 8. And it is wel known that these words of Three Persons and 3 Hypostases have made great contention in former times and divers judged to be pious and learned men have denyed them and disputed against them as namely Ierome against three hypostases and Augustin disputeth solidely lib. 5. 7. de Trinitate that the words Three Persons are not properly applicable to the Mystery it self although he doth not know what other names to give them and surely it is too great presumption and curiosity in any men to dive further into this mystery then what God hath pleased to reveal or to give names unto it which the Lord hath not given And yet it is more presumption and smelleth rankly of a persecuting spirit to impose upon others these words which the Spirit of God hath not taught nor left upon record in the Scripture and yet becaus we do not own these words of mans wisdom and spirit to cry out against us as blasphemers and as denying the true Christ whereas we believe in and do own the true Christ according both to his God-head and Man-hood more according to the Truth and Testimony of the Scripture then our accusers do as I hope in its due place to shew The Third Particular whereof he accuseth us is that we deny Christ to be a singular Person 9. But this is another quible like unto the former for I ask him What doth he mean by the word Person whether the God-head or both united If he place the personality upon the Godhead it resolveth into the second particular already cleared but the Word or Godhead of Christ is not properly a person but an invisible Power and Life if he place it upon the Manhood as united with the Godhead this is contrary to their own doctrin who teach that the Word did assume the nature of Man but not the person otherwise he would be two persons and thus they distinguish the personality from the nature of man but this is a most
people even perfectly for no imperfect thing can enter into heaven Again see 1 part Ep. 20. We are fools to be browden and fond of a pawn in the loof of our hand living on trust by faith may wel content us This he speaks as reproving such who seek after spirituall feelings and sensible enjoyments of Christ which is according to his brethrens doctrine that teach We should not seek to live by sense to wit spirituall sense but by faith a grosse and unsound doctrine as if faith and sense spirituall were opposite whereas faith doth always in some measure imply some one spirituall sense or other for unlesse we spiritually heare or feel Christ in some measure we can not believe in him faith cometh by hearing saith the Apostle and is not faith a laying hold on Christ with the hands of our Soul and how can we doe this without all sense or feeling of him in a spirituall way Surely the natural and outward senses are no more necessary for the preservation of the naturall life then the inward and spiritual senses are necessary for the preservation of the Spiritual Life of the Soul Also he hath frequently in his Epistles too airy and frothy expressions no wise beseeming the weight of the matter those expressions relate unto as 1 part Ep. 120. Christ seeâ—eth to leave heaven to say so and his Court and come down to laugh and play with a daft bairne Again 1 part Ep. 91. Will not a Father take his little dated Davie in his armes and carry him over a ditch or a mire Again 1 part Ep. 121. O if I could dote if I may make use of that word in this place as much upon himself as I do upon his love This is a hint of some of these many unworthy unsound and stumbling expressions which are to be â—ound in his Epistles which I had not medled with to discover but becaus many and especially the Publisher do so idolize this book of S. R. his Epistles as if there were none beyond it except the BIBLE 2. In my second Section I say that S. R. in his more pure times both experienced and declared of Immediate Revelation and the Spirits immediate teachings as his Epistles abundantly witnesse also that he plainly declareth he had the counsell and mind of God in some things not to be found in Scripture See for this besides the testimonys I have already cited in the answer these following 1 part Ep. 2. It was not without God 's special direction that the first sentence that ever my mouth uttered to you was that of John 9 39. Again 1 part Ep. 9. It is little to see Christ in a book as men do the World in a card 〈…〉 of Christ by the book and the tongue and no more but to come nigh Christ and hausse him and imbrace him is another thing Again 1 part Ep. 9. O his perfumed face his fair face his lovely and kindly kisses have made me a poor prisoner see there is more to be had of Christ in this Life then I believed we think all is but a little earnest a four-houres a small tasting we have or is to be had in this life which is true compared with the inheritance but yet I know it is more it is the kingdom of God within us Again 2 part Ep. 2. O blessed Soul that can leap over a man and look above a pulpit up to Christ who can preach home to the heart howbeit we are all dead and rotten Again 2 part Ep. 8. And sure I am it is better to be sick providing Christ come to the bed-side and draw by the curtains and say courage I am thy Salvation then to enioy health being lusty and strong and never to be visited of God Again 1 part Ep. 35. But at other times he will be messenger himself and I get the cup of Salvation out of his own hand Again O how sweet is a fresh â—isse from his holy mouth his breathing that goeth before a â—isse upon my poor Soul is sweâ—t and hath no fault but that it is too short But that he â—aith â—hat Christ drinketh to him is a froathy and unâ—avoury expression used by him in that same Epistle And 3 part Ep. 22. anent his transplanting he â—aith what God saith to me in the â—ussinesse I resolve 〈…〉 doe And 1 part Ep. 85. Now and then my silence burneth up my Spiâ—t but Christ hath said Thy stipend is running up with interest in heaven as if thou 〈◊〉 preaching and this from a Kings mouth rejoyceth my heart And 3 part Ep. 37. Christ hath said to me mercy Grace and peace for Marjon 〈◊〉 Again 1 part Ep. 154. We but stand beside Christ we goe not unto him to take our fill of him but if â—e should doe 〈◊〉 things 1. draw the curtains and make bare his holy face and then 2. clear our dim and bleared eyes to see his beauty and glory he should find many lovers This place is remarkable for it holdeth forth both immediat subjective and objective revelation according as the nationall teachers do themselvs define it and indeed his words in all these testimonyes import no less Again 1. part Ep. 201. O that â—e would strick out windowes and fair and great Lights in this old house this fallen down soul and then sett the soul near hand Christ that the rayes and beames of Light and the Soul delighting glances of the face fair God-head might shine in at the windowes and fill the house Again 1. part ep 32. now he is pleased to feast a poor prisoner and to refresh me with joy unspeakeable and glorious so as the Holy Spirit is witness that my sufferings are for Christs truth and God forbid I should deny the â—estimony of the Holy Spirit and make him a false witness Again 1. par ep 120. Lord let me never be a false witness to denâ— that I saw Christ take the pâ—n in his hand and subscribe my writs And part 3. ep 27. In privat on the 17 and 18 of August I got a full answer of my Lord to be a graced minister and chosen arrow hidden in his own quiver but know this assurance is not keaped but by watching and prayer These are but a small part of much more might be cited out of his Epistles as testimonys to immediate revelation and the immediat teachings of the Spirit yea to new revelations not to be found in Scripture and yet as I have above observed after all this he joyned with the assembly at Westminster to cry down all such immediat revelation and to affirme that God had committed his Counsell wholly to writing 3. And although many of those called Presbyterians cry up S. R. as a man of so great experience in the things of God yet I find himself ingenuously confess 1. part ep 46. that there is a gate yet of finding out Christ that he hath never lighted upon and saith he O if I could find it out
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
becaus it was not decked with the trimmings and ornaments of the whore I need not enlarge on this the application is so plaine Fourthly education and breeding in wrong glosses and mistakes of Scripture proofes hath been none of the least hinderances of the progress of truth or of its reception and for this let the many divers reasonings of the Iewes against Christ in his descent doctrine and miracles be considered and men may then as in a glass see the image of that spirit that is in opposition to truth in this day and for this I referr the sober inquirer after Truth to Isaac Pennington his book called The outward Iew a looking glass for Professors this is such a person that none acquainted with his writings but will allow him a good character if he be not a prejudicated opposer 5. Another great Obstruction which keeps people from the search after Truth is a light and 〈◊〉 mind which predominats in the most of Men and Women in the world This hinders Truth in the very power and life of it and permits none to be serious in the search of it it is not the conviction of judgement in matters of truths that the Lord calls for only or that his faithfull servants endeavour as if it were satisfaction to them to see many owning it or professing the forme thereof these are but at best like the stony or thorny ground that receive the seed with joy and yet in a day of the heat of persecution turn from it and so may become a discredit to the Truth 't Is only these that labour not only to know the Truth and espouse it in their understandings but also endeavour to feel the power and life of it reach their hearts and this not only for a touch at a time but to live and feed upon that life power which flowes forth from the fountain spring of it I say these only it is that will be true witnesses of the Truth Hence Christ spake many parables to this purpose as that of the wise merchant that sold all bought the pearle the treasure that was hid in the ground c. Let all persons that are of this light and airy spirit consider their danger how uncapable they are not only to come to the knowledge of the Truth of God in their day and generation but also utterly unfitted for being heires of the kingdom when time shall be no more If they did mind the care of their precioussoules and consider their mortality how uncertaine their time is and of what concernment it is to them to be truely serious they would not make too light of the matters of God and of the Truth which concern their everlasting salvation but would find them of farre greater moment then these temporall pleasures profits and recreations wherewith they are so intentively taken up Wherefore my desire to all is that they would seriously consider these few obstructions mentioned and apply their mind to search after the wayes of the Lord and beware to take matters of so great concernment upon trust from any Man or company of men but impartially weigh and ponder by the Light of the Lord in their own hearts what is Truth and what is errour by what doctrine the free Grace of God will be most esteemed and the pride of Man most abased beware of an implicit faith for tâ—e just shall live by his faith Hab. 2. 4. And not by the faith of another They are most to be suspected as deceivers that do most hinder inquiry and triall as many Preachers at this time are doing It is a known Popish imposition to forbid searching and is now renounced and abominated by all sound Protestants therefore they are yet drunk with the Whores Cup that would obtrude their doctrine to be beleived without triall or to hinder from trying the Spirits and from trying all things that what is best may be kept to If any object that word Prov. 19. 27. Coase to heare the instruction that causeth to erre from the words of knowledge I answer this presupposeth a cleare and wel grounded faith of the Truth from an inward principle which few ordinary Professors can lay claime to otherwayes this might have excused the Iewes in not harkening to Christ and his Apostles in saying we know God â—pake to Moses but for this fellow we know not whence 〈◊〉 is Joh. 9. v. 26. Yea we and our predecessors should have remained in Popery without triall Wherefore friends if ye will truely joyne and be united to the power and life which the Lord is ready to reveal in your hearts it will not only help you to discerne Truth from errour but to overcome your lusts and get victory over your idols that stand up to make distance seperation betwixâ— Gods peace and favour and your soules That place is considerable Rom. 12. verse 2. be not conformed to this world but be ye transformed by the renewing of your mind that ye may prove what is that good and acceptable and perfect will of God and thereby ye shall come to get your hearts established in the love of God and get all these strayingâ— and wandrings in your hearts reformed by wâ—â—ch your best dutys are corrupted and defiled â—hich is the earnest desire and travell of my soul that all my beloved 〈◊〉 and acquaintances every where may truely and sensibly come unto A real lover of your eternall wel-fare and Peace ALEXANDER SKEIN From the Tolbooth of Aberdeen the 1 of the 5 Moneth 1676. where I am a prisoner for my testimony Printed in the Year 1677.
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
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
thousands of others 9. And in very truth the Presbyterian Church will never be able to purge her self of the iniquity of the killing of many thousands in the three Nations by the occasion of a most bloody warr raised up through the instigation of the Presbyterian Teachers I am fully perswaded of it that the Presbyterian Church hath as much blood-guiltiness lieing on her head unwashed off as any People called a Church that I know of in the world next unto the bloody Church of Rome And as she hath drunk the blood of many so blood hath been given her to drink and it is to be feared that more will be given to her as a just judgment from the hand of God except she repent and condemn that blood-thirsty spirit that hath too much led and influenced her And I am wel assâ—red of it that a bloody Church is noâ—rue Church of Christ for the true Church of Christ is washed by the blood of Christ fâ—om all lust or desire to shed blood Shâ— can suffer her blood to be shed for Christ but she is white and pure from the blood of others 10. The Lord would not have David to build his house becaus he had been a man of warr and had shed much blâ—â—d O! that the Presbyterians could read the spiritual signification of this If the house of God under the Law was not to be built by a man of blood although in the sheding of the blood of the Lords enemies he was allowed shall the house of God under the Gospel be built by men of blood And who have shed so much of the blood of their very Brethren of the same profession both as Christians and as Protestants onely differing from them as to some small circumstances and worldly matters Surely Nay 11. And if there were no more this one consideration might be enough to peswad any man that believes the Scripture testimony and hath the least â—rue understanding of the nature of a Gospel Church that God will never honour the Presbyteriâ—n party to build his Zion or Gospel Church in â—his Land nay from the Lord God I have seen and do see her rejected from having any part or portion in this honourable work 12. Although I do believe the L'ord will make use of many among that people but it will be after he has washed them and purged from them the spirit of blood and of much other filthyness by his Spirit of iudgment aâ—d of burning that he will make them as stones of his building But I know it from the Lord God by his Spirit in me and from the same I declare it that the Presbyterian Church as such and as holding such bloody and Anti-Christian and otherwayes unsound principles and doctrines shall never be honoured of the Lord to build his true Zion in this Land it is the Word of the Lord God in my heart and the mouth of the Lord hath spoken it and sealed it again and again in me and their labouring to doe such a thing shall be but as men labouring in the fire and like unto them who essayed again to build Ierâ—cho 13. And this I warned them of from the Lord about eleven years agoe in my book called Helâ— in time of Need printed in the year 1655 whicâ— was a year before their insurrection in the West Yet I most assuredly know that the Lord will builâ— unto himself a glorious Church in this Land and therein I aggree with S. R. What he writs in divers Epistles as Ep. 7. part 1. a dry wind upoâ— Scotland but neither to fan nor cleanse but out of all question when the Lord hath cut down his forrest the after-growth of Lebanon shall flourish they shall plant vines in our mountains and a cloud shall yet fill the Temple Again Ep. 55. part 1. there shall be a fair green young garden for Christ in this Land c. Again Ep. 70. I believe our Lord once again shall water with his dew the withered hill of mount Zion in Scotland and come down and make a new marriage again as he did long since he addes Remember our Covenant See also Ep. 34. and 2 part Ep. 56 and 57. and part 3 Ep. 13. 14. But what means the matter These words of S. R. hold forth a great back sliding and apostasy of the Presbyterian Church according to this great Seer S. R. Otherwise what neeâ—d of a new marriage but let us hear him express his mind more distinctly concerning this so highly commended Presbyterian Church part I Ep. 34. he saith We wo wo be to apostat Scotland there is wrath and a cup of the red wine of the wrath of God Almighty in the Lords hand that they shall drink and spue and fall aud not rise again and part 1. Ep. 43. But this Nation hath forsaken the fountain of living Waters And part 1. Ep. 54. This is a black day a day of clouds and darkness for the roof-tree of my Lord Iesus his fair temple is faln and Christ's back is towards Scotland and part 1. Ep 1. yet more distinctly My heart is 〈◊〉 indeed for my mother Church that hath played the barlot with many lovers her husband hath a mind to sell her for her horrible transgressions and heavy will the hand of the Lord he upon this back-sliding Nation All this and much more might be cited out of his Epistles do prove that S. R. had no such thoughts of the Presbyterian Châ—rch which he calleth his mother Church in the time he wrot those Epistles which was at Aberdeen the best time he ever knew and had great nearness unto the Lord. 15. And whatever faith S. R. had of the Lord his appearing again to reforme the Land by the Covenant yet we find that in his later days his faith was very wavering and uncertain touching the Covenant its being made an instrument of reformation for thus he writs Ep. 70. part 2. I believe he comes quickly who will remove our darkness and will shine gloriously in the Isle of Britan as a crowned King either in a formally sworn Covenant or in his own glorious way which I leave to the determination of his infinit Wisdom and Goodness It seemeth he had some other way in his view as possible if not probable which God would take to reforme the Church then the Covenant that instrument of so much blood Hower this is certain his faith was very uncertain about the matter now in his dyeing days and he speaks not at all as any true Prophet of the Lord in this matter Albeit the Presbyterians generally are still so blind and darke that they positively judg that the covenant will be a main thing that God will make use of to reforme the Land and that both Covenant and Presbytery will up again where as S. R. is unclear in the matter 16. And I could tell them of one of themselves whom they judge no lesse then a martyr for the cause that published his mind in
eyes are trueâ— opened to leave her and come out of her 6. And though she pretend to be more for a spâ—ritual way of preaching and worship then eitheâ— Papists or these called the Episcopal yet reallâ— upon the matter she is not one jot more for thâ— same then they are but doth fully aggre witâ— them in those principls that in their very naturâ—â— oppose all spirituall preaching and praying For 〈◊〉 they say that true Grace or ptety is not essential to 〈◊〉 Minister of Christ She saith the same Do theâ— say that men may preach and pray without the speâ—cial and immediat movings of the Spiâ—it of God anâ— while they thus preach and pray they ought to bâ— heard if having an outward call from the Church She saith the same Do they say that immediat calls are not needfull to Preachers She saith the same And in a word I know not in the least wherein she is any more a friend to the Spirit of Christ and to preaching and praying by the same or wherein she is not fully as great an enemy yea rather upon the matter she is greater for I believe there shall hardly be found any Council Provincial or General among the Papists themselvs that have so expressly and directly denyed and judged out all new revelations and immediat teachings of the Spirit as the Presbyterian Church have done in their assembly at Westminster and indeed all praying by the real movings of the Spirit of Christ being once denyed and a Worship without the Spirit being set up it is a meer circumâ—tance whether it be in a set forme of words yea 〈◊〉 or nay onely that which is for a set forme of words and a stinted Liturgy the Spirit being once excludâ—ed by both partys seemeth to be less sinfull and alâ—o less scandalous for he that prayeth by his set â—orme is out of all hazard to use words of non-sense â—nd blasphemy providing the set forme contain â—othing but sound words whereas he that prayâ—th onely out of his imagination for out of what else â—oth he pray seing he doth not so much as pretend to â—eceive his words from the Spirit is really in this 〈◊〉 And it is wel known how oft some have really spok non-sense and blasphemy who had no 〈…〉 better guid then their own roaving imagination when they said their prayers and many times the people in stead of being moved to seriousness by such prayers were moved to laugh at the ignoranâ—â— and folly of such Speakers and certainly of two evils it is the lesser to have a Liturgy or stinteâ— forme then to suffer such abuses as have beeâ— committed by some both Presbyterian and Episcopal Preachers in their Pulpits in their Prayâ—ers 7. And indeed there are two Questions I coulâ— never get resolved by any Presbyterian 1. Wâ—â— their Preachers study their Sermons before hand left they should speak non-sense to the People aâ—â— yet study not their Prayers before hand but 〈◊〉 them forth ex tempore 2. Why they think Lawfull to sing by a book and yet think it unlavfull to pray by a book And these two questiâ—â— I leave with this Author of the Postscript to answeâ— and shall proceed to take notice of his other 〈◊〉 wherein I intend to be more brief haâ—ing no arguments to answer and the Author haviâ—â— brought none against us nor indeed any Testimoâ—nys to prove the Quakers guilty of any such 〈◊〉 as he accuseth them of but spendeth most of all 〈◊〉 paper in most horrible bitter revilings and 〈◊〉 accusations Some of which I shall here insert 〈◊〉 give the Reader a trial of the bitterness of this mans spirit and that he has not the least true ground for any such revilings in the next place I intend to shew 8. Let us then stand still a little aâ—nd heare his raiâ—ings and raiâ—ing revilings and uncharitable speeches he soameth out against us even as a troubled Sea casteth out foam and dirt this abyss of all abominations deâ—perat Quakerism root of bitâ—erness this ditch and deep pit pernicious ways Soul-murthering delusions spreading contagion â—equally loathsome and hatefull to their Soules with 〈◊〉 bell Sathans slime botch of hell pure Devilism 〈◊〉 the dung of all these desperat soul-destroying heresys â— videliceÌ„t of Popery Arminianism Erastiamsm â—Socinianism Arianism Petagianism Familism â—Antinomianism Heathenism and Atheism 〈◊〉 â—having a speciall power and influence over and 〈◊〉 〈◊〉 the bodys and spirits of not a few of that monstrous 〈◊〉 dung of hell dished up with a piece of the black â—Art peculiar to that Tribe the very stink of hell which cometh forth at their impure and poâ—â—uâ—ed â—mouths in blasphemys against God his Christ his â—Spirit his Word his precious and pure Ordinances 〈◊〉 purchase of the blood of Christ and the means 〈◊〉 fellowship with the Father and with his Son Iesus â—hrist most odious vermin and black locusts that 〈◊〉 crawled out of the infernal lake or croked upon the face of the Earth blasphemous belchings 〈◊〉 the very sibilation of the Old Serpent What name or notion can be faln upon or found fit to unfold the nature of that doctrin comprehensive of all these doctrins of Devils whereby the Gospel hath been from the beginning opposed through Satans black art and utmost malice as if this one shape and size of enemyâ— to the Gospel were gathered together and cemeâ—ed all the severall partys that ever Abaddon anâ— Apollyon commanded in his severall expeditionâ— against the Prince Michaël And thus Reader I have set before thee somâ— part of this Presbyterian mans Rhetorick forâ—â—trial and if thou hast the least measure of true diâ—cerning so that thy ear can try words as 〈◊〉 mouth tasteth meat it will be easy for thee to judgâ— whence such bitter and unchristian revilings proâ—ceed and what spirit hath taught him to utter 〈◊〉 many gross lyes and slaunders against an innoceâ— People and none can expect that I will be at thâ— pains to refuâ—e such stuff it containing nothing 〈◊〉 argument nor proof that we are guilty of 〈◊〉 things but onely bare affirmations 9. And though in former times the Presbytâ—rian Teachers had such great esteeme througâ— the great blindness that was over the Nation 〈◊〉 the minds of most people that their bare saying 〈◊〉 were like Divine Oracles yet the times are now 〈◊〉 a great measure changed that what they say will not be believed so easily nay will not at all be believed by thousands unless they bring good and sufficient proof for the truth of what they say for there is an eye opening in many in this Nation that is seeing clearly how these deceitfull men had too great power over them to impose upon their faith and they are now resolved not to be so abused by them as formerly and therefore I am perswaded such bare affirmations without the least shaddow of a proof will have weight with none but such as yet give up themselvs blindly and implicitly to be led by these blind
he bid his Disciples believe in him Ye believe in God believe also in me said he that is in me the Man Christ Jesus whom God hath sent 3. And seing we are to believe in him we are also to call upon him for that which is the proper object of true Faith is also the proper object of true Divine adoration as accordingly we find that they who had true faith in him in the days of his flesh did also worship him and pray unto him as the Wise men that came from the East did worship him even when he was an Infant Matth. 2 11. And when they were come into the house they saw the young Child with Mary his mother and fell down and worshipped him And here observe it is not said they worshipped Mary his mother no they were more wise although they did know that she was blessed above all Women yet they did also know that she was not an object of Divine worship as Christ was Surely these men although commonly accounted Heathens had more sound understanding then all the wise men so called of the Popish Church who worship Mary the mother of Jesus and pray unto her as they do also unto other Saints which is gross idolatry Again see Matth. 8 2. And behold there came a Leper and worshiped him saying Lord if thou wilt thou canst make me clean and this was the Man Jesus 4. And many such examples are to be found in Scripture of those that worshipped him in the days of his flesh see Matth. 9 18. and 14 33. and 15 25. And after his Resurrection the Disciples both Men and Women did worship him see Matth. 28. 9. 17. as no doubt they did so before and after his Ascension the Disciples did call upon him see Act. 7 59. And they stoned Stephen calling and saying Lord Iesus receive my Spirit and Act. 9 21. the Disciples are said to be they that call on this Name to wit IESVS and Paul saluteth the Corinthians thus 1 Cor. 1 3. Grace be unto you and peace from God our Father and from our Lord Iesus Christ and ver 2. unto the Church of God which is at Corinth to them that are sanctified in Christ Iesus called Saints with all that in every place call upon the Name of Iesus Christ our Lord both theirs and â—urs And it is the will and command of the Father that at the Name of Iesus every knee should â—ow and every tongue confess to the glory of God the Father So that whatever honour or worship is given to the Man Christ Jesus it redounds to the Father He that honours the Son honours the Father and he that honours not the Son honours not the Father And Rev. 5 11 12 13 14. All the Saints and Angels and every creature are brought in not onely worshipping the Father but the Lamb that was slain and this is the Man Christ Iesus or Word incarnate for the Word or Logos simply considered never was nor can be slain All which Scripturs and many more that could be mentioned prove clearly that the Saints did worship the Man Christ Jesus and did pray unto him And they who believe not this doctrin are more blind then the poor blind man Bartimeus who when Iesus of Nazareth passed by saw him with the eyes of his Soul to be the Christ of God and prayed unto him saying Iesus thou Son of David have mercy upon me Mark 10 46 47. Also the Canaanitish woman that was not a Jew but in the Jewes account an Heathen she believed in him with a great and marvelous faith and also prayed unto him and when he seemed to have refused her yet she continued in prayer saying Lord help me 5. I have been the more full and express in this Particular for three weighty reasons First Becaus I know that divers Presbyteriaâ— Teachers in this Nation have openly professed and some have taught it in the Pulpit that Christ as Mediator or the Man Christ is not to be worshipped or prayed unto which occasioned a great contention in their Synods and Presbyterys in some places of late years to the great dishonour of the Christian Religion and of that Worthy Name whereby we are called 6. Secondly Becaus that some have ignorantly accused us that we did not pray to the Man Iesus nor call upon the Father in the Name of Iesus Christ which is a gross calumny 7. For many times have I both heard others and also I my self have called upon that Blessed Name expressly naming the words IESVS CHRIST although when we express not these words yet if we pray by the moving of his Life and Spirit we pray in the Name of Jesus and also to Jesus the Heavenly Man that is glorified with that glory he had with the Father before the world was 8. Yea I have heard expressly such petitions put up in our Prayers at our Meetings unto Christ as Jesus Son of David have mercy upon us O thou Blessed Lord Iesus that wert crucified and dyed for our sins and shed thy precious blood for us be gracious unto us Thou that in the days of thy flesh wert tempted of Satan afflicted bore our sins on the cross felt our infirmitys and wert touched with them O thou our Mercifull High Prâ—est whose tender bowels of compassion are not more straitened since thy Ascension but rather more enlarged and whose love and kindness is the same towards thy Servants in our days as it was of old help us and strengthen us and by the power of thy Divine Life and Spirit raise us up over all tentations and indue us with a measure of the same patience and resignation that dwelâ— so fully in thee and which thou didst so abundantly manifest in all thy sufferings in the days of thy flesh Thou art the same that thou wert thy heart is the same towards thy Servants as when thou wert outwardly present with them in the flesh Thou art our Advocat and Mediator in Heaven with the Father our Mercifull High Priest who is not untouched with the feeling of our infirmitys Thou even Thou Blessed Iesus thou knowest our most secret desires and breathings which we offer up unto thee in the enablings of thy blessed Life and Spirit that thou mayest present them unto thy Father and our Father that in thee we may be accepted and our services also and for thy sake our defects and short comings our sins and transgressions that we have committed may be forgiven us These and such like expressions frequently used by us in prayer both in secret and also in publick in our Assemblys plainly demonstrate that we worship and pray unto the Mediator betwixt God and Man the Man Christ Jesus the anoynted King Priest and Prophet of his People who also is God over all bessed forever For he is that Mighty One upon whom the Father hath laid help so that although the Father himself loveth us and is most willing and ready to help us in all
committ himself unto them becaus he 〈◊〉 all men and needed not that any should testify 〈◊〉 Man for he knew what was in man And sureâ—â— John understood this of Christ as man for he 〈◊〉 here speaking of the Man Christ even Jesus 〈◊〉 was borne of Mary but to say that he knew 〈◊〉 thoughts not immediatly but by revelation 〈◊〉 to contradict the express words of this Scripturâ— which saith that he needed not that any should testifyâ—â— man so needed not divine revelation to know 〈◊〉 thoughts or hearts of men And Peter said unto 〈◊〉 Man Christ Jesus Lord thou that knowest all 〈◊〉 knowest that I love thee all which prove that 〈◊〉 Man Christ Iesus to wit his soul hath a reall 〈◊〉 and is really omnipercipient and 〈◊〉 of all things present and past if not of 〈◊〉 things to come for as things to come he may 〈◊〉 know them by divine revelation from his Father but he cannot properly be percipient of them 〈◊〉 sense perception require alwayes a present object 16. And if Christ as Man be omnipercipient he is also omnipresent not onely becaus omnipercipiency is as great or rather a greater propriety and priviledge but also becaus omnipercipiency doth really imply and involve in it omnipresence for how that which is so altogether absent from us can be sensible of our affairs and thoughts is altogether unconceiveable and puts our understanding as much upon the rack as the Popish doctrin of transubstantiation and the Lutheran of Consubstantiation whereas in the way as I have expressed it the thing â—s easy to be understood SECTION XI 1. An objection answered that I seeme to agree with the Lutheran doctrin of the ubiquity of the Man Christ. 2. That the externall Person and body of Christ is not every where nor his Soul wholly in every place by a certain multiplication of ubications as the Lutherans commonly but falsly teach 3. The Center Spring or Fountain of his Soul Life or Spirit as he is the Heavenly Man is onely in that body that was crucifyed outwardly at Jerusalem and is now glorifyed in the Heavens 4. And is extended unto us by way of emanation 5. Some examples given to illustrat this Truth 6. As we agree with Luther in the generall so we differ from him in the particular manner of the ubiquity of the Man Christ Iesus which in their way is inexplicable and repugnant to Scripture 〈◊〉 the certain instincts and dictats of Reason but 〈◊〉 our way most râ—tional and agreeable to Scripture 7. The great comfort of this Doctrin that we haâ—â— the Man Christ Iesus so near unto us in virtue of his Divine Life and Soul in his Divine Seed anâ— Body extended unto us 8. That the most glorâ—â—ous Angels can not see God but in the Man 〈◊〉 Iesus to wit in his Spirit Life and Light râ—vealed in them 9. How the words of Jameâ— concerning the Word Ingrafted are to be understood and the words of John concerning the Worâ— made Flesh. 10. That Scripture Heb. 9 1â— opened 11. A Saying of Hermes Trismegistâ—â— concerning God his being a Circle whose Center is every where and is no where circumâ—criâ—ed 12. The Man Christ Iesus a real aâ— proper middle betwixt God and us ANd if it be objected that I seeme to agreâ— with the Lutheran doctrin as concerninâ— the ubiquity of the Man Christ. 1. I answer that I do indeed agree witâ— them in the general but differ from them as to 〈◊〉 manner in great and weighty circumstances For they say the externall person body of Christ that suffered on the Cross is every where even the whole in every place 2. I say Nay his externall Person is arisen and ascended and is not here as the Angel said surâ—â—exit non est hîc he is risen he is not here meaning his outward body for that was it they were seeking and it is impossible that one and the same 〈◊〉 body can be in many places at once 2. They say the whole Soul of Christ is in every 〈◊〉 and in every thing not by an extention but a â—ertain multiplication of its ubication but this is as â—â—possible and unconceivable as the former 3. But I say The whole Soul or Spirit of Christ â—not in every place nor in every man for the â—enter and Spring or Fountain of it is onely in that â—ody that was crucified on the Cross at Jerusalem â—nd is now ascended and glorified in Heaven which â—emaineth the same in Substance that it was on â—arth although it be wonderfully changed as to the 〈◊〉 and manner of its being it being no more a â—ody of flesh blood and bones but a pure ethereal 〈◊〉 heavenly body like unto which the bodys of the â—aints are to be at the resurrection For Earthâ—â— and Heavenly are not so differing but that reâ—aining one in Substance they may be changed â—e into another so that as one and the same 〈◊〉 Soul may by the operation of the Mighty Power of God be changed so as to be made heavenly and pure even so one and the same Earthly body may by the same Power be made Heavenly and thus in different respects they are one and the same and yet not the same one in Substance and not one but another in the manner of being 4. And the Center or Spring of Christs Soul remaining in that glorifyed body it extends its precious Life Spirit and Light into the Saints and 〈◊〉 some manner into all men 5. Even as the Light of the Sun that is centraâ—â—â— in the body of the Sun and yet emanats and 〈◊〉 forth its Light in most abundant streams and raysâ—â— to all the world And as the Soul of any ordinâ—â—â— man hath its center in one principal part of the body as some think the Head but others the Heaâ— and sendeth forth its Life and vital Rays into 〈◊〉 whole body and therefore the Soul is sensibleâ— whatever affects any part or member in the whoâ—â— body Even thus our blessed Lord and Saviour â—â—sus Christ is sensible of whatever affects or moves 〈◊〉 Church which is also his body by the real 〈◊〉 of his Divine Life Soul and Spirit in the Diviâ—â— Seed extended into the same 6. And thus indeed as we agree with Luther anâ— his followers in the general so we differ from theâ— as to the particular manner and way of the real prâ—â—sence and ubiquity of the Manhood of Christ 〈◊〉 in their way is inexplicable and repugnant to the most certain instincts and dictats of Reason that God has indued us with as Rational creaturs Whereas the way as I have expressed it is most rational and will be found to be most true and solid by all that shall seriously ponder the matter and weigh the reasons and arguments I have given for it and may yet further give from Testimonys of Scripture and experience of the Saints that no reason can contradict but doth highly favour 7. And surely it is no lesse
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
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
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
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 judgment and passeth naturall understanding whence we feel we tast we enjoy yea his voyce is heard in the Soul which we surely know to be his This is a plain testimony to inmedtat Revelation which is our main principle and is so greatly opposed in this day by Presbyterians as much as others Again pag. 229. He speaketh of an immediate teaching of the Spirit and of a mighty power of God that can witnesse in many young ones ere they can wel speak or exercise Reason the power of Religion Again pag. 120. speaking of Prayer he saith It may seeme strange how easily we can step out from the world and the noyse thereof in before the Lord without the least pause or time interveening 26. And again he saith Alas It 's sad this seemes rather a piece of invention many times then a matter of earnest with the Lord. â— to what a classe can such a piece of Atheisme be reduced as appears saith he in our nearest approaches unto God 27. And lastly as concerning preaching he commendeth it in the said Robert Bruce that at a certain time wrestling earnestly with the Lord by prayer before he came into the assembly he was heard say in his prayer Vnto the Lord I protest I will not goe except thou goe with me How farre are the Presbyterian Teachers now gone from this that say Grace is not absolutely necessary to a minister of Christ and plead both for preaching and praying without the Spirit and after that be went forth and preached in such evidence and demonstration of the Spirit that by the shining of his face that showr of divine influence that the word spoken was accompanyed with it was easy for the hearer to perceive that he had been in the Mount with God and that he had indeed brought that God whom he had met with in privat into his mothers house and into the chambers of her that conceived him Pag. 444. 28. These and many other passages in that book can not but force an acknowledgment from any that read it are ingenuous that it doth greatly commend and Justify that which Presbyterians now greatly condemn under the termeof QVAKERISM FINIS A POSTSCRIPT To my beloved Relations Friends and Acquaintances in the Shire and City of Aberdeen ALEXANDER SKEIN wisheth all happinesse and the sound and saving knowledge of the Truth as it is in IESVS IT is no small matter of regrete that so many persons of all ranks and conditions are so little concerned with the publike work of God and the matters of his Kingdom at this time If their own affairs goe wel they matter little how it goe with Religion It was a great ground of the Prophets complaint Ier. 5. 1. That there were none that sought the Truth or were valiant for the Truth on Earth Ier. 9. 3. This is not onely the guilt of the body of the Nation but also the sin of these that pretend to a piece of more seriousnesse but they should know the eyes of the Lord are upon the Truth Ier. 5. 3. And the neglect of it â—ath occasioned great wrath upon a people and a hand from the Lord ver 3. Whereupon the Prophet said ver 4. Surely these are poor they are foolish for they know not the way of the Lord nor the judgment of their God This very thing hath with weight come near my heart when I have observed such an indifferency amongst many that they have been at little or no pains to search for the mind of the Lord amidst all the disputes and debats anent his Truth in their day and being thus exercised the Lord hath in a measure manifested this to me that there are some speciall obstructions that stand in the way why people have not a desire to search after the Truth 1. One is that Truth is mostly the object of reproach and scorn to the multitude of the world the owners of it are hated despised and persecuted and upon this account many are content to be without the conviction of it yea to hearken rather to anything that may strengthen them to stand out against it then that which would incline them to come under subjection to the yoake thereof Wherefore it was upon good ground that Christ said If any man will be my Disciple he must deny himself and take up his cross dayly and follow me this is a necessary condition and qualification of a Disciple they may as well renounce to be a Christian as refuse to take up the cross which is entailed on all that will be followers of Christ for if any love Father or Mother husband or Wife houses or lands c. better then Christ he is not worthy of me saith Christ there must be a compleat resignation of all that is nearest and dearest to us in the world if we mind to be reall Christians and to encourage all to make this choyce there want not many sweet and precious promises of rewards both in time and eternity though few believe them A 2. obstruction is that people have a perswasion they may be eternally saved whether they embrace the Truth or not seing it is acknowledged upon all hands that many have been saved that have lived and dyed in the same Profession they stand in and upon this ground they suppose they need not embrace any thing that will disquiet their rest or interrupt their ease and render them obnoxious to the crosse But if this have any weight in it it might have as wel excused the Scribes and Pharisees unbelieving Iewes for refuseing the Gospell and the doctrine of Christ and his Apostles that taught them to forbeare circumcision and the Ceremonys of the Law becaus Moses and the Prophets and all the godly for many generations walked in the way of their profesion yea this might have excused the Papists at the reformation to have rejected the Light the Lord held forth to them becaus it is acknowledged that the sincere and single hearted amongst them in preceeding generations were saved But who amongst the Protestants will say that this was a sufficient ground to remain still in Popery for had any of them that walked up rightly in the way of the Mosaïcall Ceremonys been living when these things became deadly and had opposed the Light of the Gospell which repealled them they could not have been safe Neither any professing Popery that had occasion to embrace the Light of reformation and yet in opposition to that Light would needs continue to defend that idolatry superstition refuse to receive that Light after these waters were turned into blood Rev. 16. 3. So it is now though they believe that many good Men that were faithfull â—o what they knew walked uprightly acording to their measure in former times yet if they shall upon that pretence presume to resist reject or refuse the Light that the Lord is further manifesting at this day such cannot have any ground to expect salvation See Ioâ—