the rock of Enthusiasm whether he thinks to drive his Popish Antagonists But I ask I. M. whether he thinks that Geo. Wishart was â—ne Enthusiast when he Prophecied of the death of the Cardinall or Iohn Knox called by some the APOSTLE of the Scots whose particular prophecies are mentioned in the History of his life seeing these meâ— had immediat revelation which I. M. understands as I suppose by the word Enthusiasm or if not I desire him to tell us what he means by Enthusiasm as for all false and falsly pretended Enthusiasms whether of Papists or any others which contradict the tenour of the Scripturs testimony wee are as much against them as any people are â—or can be but Enthusiasm in the true sense that is to say divine inspiration and revelation from the in-being of GOD revealing and illuminating the hearts of His Children yea and all men in some manner and measure and inspiring or inbreathing into them a living knowledge and sense of himself and His holy minde will and counsell that is never contrary but alwayes conform unto the Scripturs of truth I doe plainly and freely declare my self together with my Brethren to be for it as a most excellent principle of christian religion and indeed as the only true originall and foundation of all saving faith sound knowledge and sincere obedience and let both Papists and degenerated Protestants be ashamed of this principle fling it and tosse it from hand to hand as refusing to give it any shelter or entertainment as We see they doe in the present debate one against another yet true Enthusiasm as is above described we most willingly and cordially own it and with the greatest reception of kindness doe oppen our very souls and hearts to let in this most harmless and most helpfull Stranger who was the Freind and Beloved-companion Bossome and Heart-freind of all the holy Patriarchs Fathers Prophets and Apostles and Martyrs of Iesus Christ who all held the Testimonie of Iesus which is the Spirit of prophecy for which the Dragon was wroth and fought against them but they overcame by this word oâ— their Testimonie and Blood of the Lamb and loved not their lives unto Death And as to that ordinary objection This were to make all Christians to be Prophets I answer not for to be Prophets is not only to have the same spirit inspiring them as the Prophets had but also to be moved by the same to utter and express by words and writtings a declaration of their inward Sentiments Faith Feeling and knawledge Now all who are truely inspired have not this gift for to some it is given to beleive to others both to belive and speak and writ and yet the spirit is one and the same in both and although we doe affirm that some doe both speak and writ from a measure of the same spirit which the Prophets and Apostles hade yet we neither equall our selves nor our writtings unto them and theirs they having had such a Solemne and extra-ordinary inward conduct and guiding of the spirit of GOD which is generally acknowledged as did seâ—ure them from all error and mistake in writting the Scripturs the divine spirit so aboundantlie ceasing and taking hold both upon their understanding and will so as they did not in the least deviat or decline from following after the inward dictats leadings and directions of the same as being over-ruled by a most sweet and powerfull constraining limiting and bounding of Them so as neither to speak or writ but what They did indeed receive from the LORD that and at such times as it pleased GOD to make Them His Instruments in delivering those holy Records and Oracles of His mind and will the Scriptures of Truth for a generall service unto the children of men so far as by the providence of GOD they came to be spread abroad in the World Therefore I doe freely acknowledge They have a dignity and excellency in them above our writtings But as for us and what we speak and write although we affirme that the least measure of the true leading and moving of the spirit of GOD in our hearts is in it self infallible and hath a direct tendency to leâ—de guide and move us infallibly as it is purely kept unto yet we are conscious to our seves that both in speaking and writting it is possible for us in some measure more or lesse to decline from those infallible leadings and consequently both to speak and write in a mixture As also it is possible to keep unto them in perfect and pure chastitie accordingly as the mind is purely exercised in all diligence and watchfulness of attention unto the directions of the inward guide the spirit of Truth or to err as the minde laboureth under any defect of remissness or unwatchfulness SECT III. Where the alleadged agreement about Perfection is considered and examined THe Second Instance adduced by I. M. to prove the Quakers guilâ—ie of Popish Doctrins is that a sinless perfection is attainable in time But I miss his proof that this is a Popish Tenet for indeed I could never find to my best remembrance any Papist who hold such a principle as that a sinless perfection is attainable in time by the people of GOD. It s true some of the Papists think that Mary was free of all sin both mortall and veniall which others of them deny affirming that She hâ—de originall sin but that the People of GOD Mary only excepted by some few could attaine to a sinless perfection in time I require I. M. to show out of their writters or rather out of their publick confessions and definitions of Popish counsels seeing it is not the privat opinions of some either Popish or Protestant privat Doctors by I. M. his own confession that maketh an Opinion Popish or Protestant Yea doth not I. M. know how eageâ—ly Bellarmin that Popish Champion doth dispute against Pelagius in this very point pleading from diverse Scripture such as There is no man who sinneth not 1. Kings 8. verse 46. If we say we have no sin we deceive our selves c. 1. Iohn 1.8 the same I. M. and his brethren use to produce against us That there is no man who can be free in this life from all sin both mortall and veniall By veniall sins he meaneth sins of a lesser size or degree which both Papists and Protestants acknowledge to be sins however they differ otherwayes as to the nature of veniall sin that iâ— extriâ—sick to the matter in hand It is true that Pelagius did hold That a man might be free from all sin in this life yet it was not for this that he was generally condemned by the Fathers nor was that Doctrin generally condemned but this viz. that he taught that men could attain to this freedom from sin by his endeavours without the speciall grace and supernaturall help and assistance of the holy spirit so that Augustin who was the greatest impugner of the Pelagian Heresy
justified is a peculiar and proper Faith unto him or them only to whom it is revealed and is not any part of the common faith of all true Christians for all true Christians are not required to believe that such a particular man is a true Christian or Child of GOD seeing perhaps not one of a thousand did ever hear of Him at all and so are not bound to believe that he hath a being in the World farr less that he is a Christian. Many other examples I could give of this peculiar and proper faith the rule whereof cannot be the Scripture but the special Revelation of GOD by his Spirit in the hearts of GOD'S Children whereby they have a reall knowledge and Faith in all their actings how farr they are approved and justified of GOD and as their is a peculiar and proper faith that is not the common faith so I doe affirm there is many times a peculiar and proper obedience unto peculiar and proper commands given of GOD unto some of his Children and not unto others Is there not an inward call whereby the LORD calleth such Preachers as are indeed accepted of Him in the discharge of their Ministry Sure I am I have heard some Protestants acknowledge this And is not this inward call a reall commandement seing it is a transgression to refuse to hearken to it And may not such aâ— Preacher have it made known to him from the LORD that he is really called to labour in Word and Doctrin among such a particular people rather then others And herein he is to give obedience unto the LORD although he have no outward call as many true Preachers never had And surely as there are some speciall things proper to every person in the World so as there are not to be found two in all the world but their way and manner of life doth differ in many observable things as much as their faces and that by a secret appointment of GOD so there are speciall directions of GOD'S holy Spirit given to those who do attend unto them whereby they may be safely and comfortably guided in all these various passages O how happy and blessed are they who have such a Bosome-Guidâ— as the blessed Spirit of GOD to direct them in their hearts and are given up to wait for and receive the Same when they fall into intricacies that no Scripture rules can sufficiently extricate And surely this the LORD hath promised his Children to guide them continually and to give them His Spirit to lead them into all truth By what I have said on this head it is manifest how farr we differ from Papists as touching the first Article charged by I. M. against us seeing as to all principles of common faith we hold with Protestants against Papists that the Scripture is a compleat and sufficient declaration and testimony and indeed the best and most compleat outward rule that is in the world unto which all Doctrins and principles of Christian Religion are to be applyed as to a Test or Touch ston in all externall debates and disputations whatsomever so that whatever Doctrin or principle that is not found agreeable to the tenour of the Scripturs Testimony is to be denyed and disowned for ever Yea and whatever proper or peculiar faith or obedience doth contradict the principles of common faith and obedience declared in the Scripturs I do plainly affirm that it is not a true and right faith and obedience but a delusion Moreover though I find that I. M. laboureth in his book called Roma Mendax to fix Enthusiasm upon the Papists so as he may the more conveniently class the Quakers and them together to render us the more odious yet I desire both him and all others to consider how I. M. himself doth rather clear the Papists at least the greatest and more considerable part of them of this so hainouâ— a crime of Enthusiasm as he thinks it pag. 44.45 he producâ—th Stapleton and Testefort as downright Enthusiasts but in the same page 45. he bringeth Melchior Canus Alphonâ—us à Castro Becanus and Bellarmin as downright Anti-Enthusiasts who are all ashamed as saith I. M. to assert that Popes and Councells pass out their definitions by immediat revelations And the University of Paris anno 1626. emitted a Decree condemning the foresaid impious assertion of Testefort viz that the Sacred Scripture is partly contained in the Bible partly in the Decretals of the Bishops of Rome Very Good Here are then foure together with a whole Universitie of Papists the most famous in the world for two the two are guiltie of Enthusiasm and the four with the Universitie of Paris are as perfect Anti-Enthusiasts as the other are Enthusiasts So here is farr the greater number of them Anti-Enthusiasts and I believe who will search the Popish Doctors and Writers for one Enthusiast in pretence will find ten Anti-Enthusiasts Let then all impartiall men consider whether Enthusiasm or Anti-Enthusiasm deserve most to be called a Popish doctrin seeing that it is most probably a Popâ—sh doctrin that is held by the plurality or greatest number of Popish Writers As for example what if I should find some Protestants so called whom I. M. doth own for reall Protestants perhaps two or three or more as down right Enthusiasts as either Stapleton or Testefort were it therefore just for me to conclude that Enthusiasm is a Protestant doctrin As for Doctor Stillingfleet whom I. M. citeth as giving an account of the Enthusiasms of the Church of Rome I suppose the same Author could give as full an account of the Enthusiasms of the Preâ—byterians who were I. M. his Brethren but of Late Years and peradventure I. M. himself could doe as much Sure I am that diverse of the present Church of England have charged Enthusiasm upon the Presbyterians and Independents both I. M. his Ancient Friends as witness William Sharlock pag. 271. in his discourse with others could be named And Richard Baxter whom I suppose I. M. will hardly brand with Popery speaking hereof in his book called Aphorismes of Iustification pag. sayes That some ignorant wretches gnash their teeth at this doctrin as if it were flat Popery I judge I. M. will not take it well to be accounted among such and yet I see not how in his brother R. Baxter his judgment be can avoid this censure Yea may not Calvin himself whom some call the FATHER of Presbyterians be as much charged with Enthusiasm as any Papist seing in his Institutions he affirmeth that in his time God raised up Apostles or at least Evangelists whom he calleth Extraordinary Officers in the Church that were needful to bring back the Church again out of the Apostacy and from those Protestant Apostles or Evangelists he deriveth the ordinary mission of Protestant Preachers and goeth not back to the Antichristian Church and Bishops of Rome to derive the same as I. M. doth in his Roma Mendax and this forsooth lest He should run upon
so as we are cloathed and covered with Christ the LORD our righteousness dwelling in us He made unto us in us Righteousness as well as Sanctification Wisdom and Redemption from which to witt Christ in us all those inward vertues and graces of Love Hope Patience Humility Meekness Temperance as well as Faith doe flow and proceed as streams from a fountain Now it is the fountain which is CHRIST Himself that we regard principally in our Iustification and but in the next place that inward righteousness wrought by Him in us which is but as the streame so it is not the streame that we rely and rest upon for Iustification to speak properly but Christ the fountain to wit whole Christ and not divided both as what He hath been and is without us And also in what He is in us and this we certainly believe and know that who rest upon Christ for Iustification only as without and not as within indwelling in their hearts they have neither true faith nor justification but both their faith and justification is a dream and delusion of Satan Now this sort of justification by the indwelling of Christ in us wherein we affirm that our justification doth principally consist is so farr from being a Popish doctrin that it is expresly denyed by Bellarmin that Popish Champion who undertaketh to refute it And that I. M. is of one and the same mind with Bellarmin as to this particular I doe greatly suspect if otherwise let him clear himself Sure I am he and his Brethren are so farr from thinking that we are justified by Christ indwelling in us that they doe noâ— acknowledge any reall true and proper indwelling of Christ in the Saints at all for that they affirm That Christ is not in us any other way but by his graces or gracious operations But say we these graces and gracious operations can not be divided from Him so that if they be in us truly really and properly He also who is the fountain of them must be in us as truely really and properly Moreover for the further clearing of our faith touching justification I desire the Reader to consider that to be justified by an inward righteousness is one thing and to be justified by outward works of righteousness done by us even through the Grace of GOD and help of the Spirit is another for as we are first inwardly righteous before we can work good works so the justification by inward righteousness is first or before the justification by works and as some have well observed as it is not the good fruit that makes the good tree but the good tree makes and produceth good fruit So good works make not a man at first righteous but a man must be first righteous or holy and then he â—ringeth forth Good-Works And thus truly is the mind of Agustin to be understood That good works goe not before a mans being justified but follow his being justified even as good fruit goes not before the good tree but the good tree is before the good fruit and so the same may be said of sanctification Good works goe not before a mans sanctification as to the beginning of it and yet a man is sanctified by inward righteousness And thus though it could be proved That a man is not justifyed by good works yet it doth not follow that he is not justifyed by inward righteousness Now I say good works have not any place in the beginning of our justification I mean outward works for the Reason alleadged because a man is first justified or made righteous before he work a good work outwardly and if in that state he should die before he could work any outward good work he should die in a justified state as certainly Infants who are saved die in a justified state without works yet not without inward righteousness Good works then are necessary not to the beginning of our justification but to the continuance and progress of it so that being justified by ane inward righteousness we are more justified by doing good works which are necessary if not to bring us at first into favour with GOD yet to continue us in the favour of GOD so as if we did not work good works if we live and are in a capacity to doe them we should fall from our Iustification and this is the very doctrin of William Tindall that famous Protestant and Martyr as I have declared in that little book called A LOCKING GLASS FOR ALL PROTESTANTS And Richard Baxter whom I suppose I. M. will hardly brand with Popery speaking hereof in his book called Aphorismes of justification pag. 80. sayeth that some ignorant wretches gnash their teeth at this doctrin as if it were flatt popery I judge I. M. will not take it well to be accommodat among such and yet I see not how in his Brother R. Baxter his judgment he can avoid this censure Secondly consider that justificaton as it is taken for a remission of sin although it doth indeed respect inward righteousness as a condition necessar to the obtainment of it yet it doth not respect it either as the procuring cause of it nor yet as its formall reason the procuring cause being CHRIST alone who became the expiatory sacrifice and propitiation unto GOD for our sins the formall reason of the remission being indeed the remission or forgivness it self for the formall reason of a thing is the very nature of the thing it self which consisteth in that act of GOD whereby He acquiteth and dischargeth us in our hearts by the testimony and dictat of His Spirit in us Consider Thirdly that the reason why we are said to be justified by faith and not by works as to the beginning of our justification is not to exclude inward righteousness from our justification but indeed because it is by faith and not by works that inward righteousness at first is received for of all other graces and vertues faith is most of a receptive nature for as it is wrought in us by the Spirit of GOD we not resisting but complying with His motion and operation in us so by faith being once received in us we receive all other inward graces and vertues so that as by faith alone we receive inward righteousness by which we are justified as to the beginning of it so it may be said that by faith alone we are at first justified that is to say That righteousness by which we are justified we doe inwardly receive it into our hearts from the Spirit of GOD and doe not work it out unto our selves either by outward working or by a long continuall inward activity of our minds as being a thing rather received in us as to say ingenerated and wrought in us by the Spirit of GOD then wrought by us for indeed in our Regeneration Conveâ—ion Justification and Sanctification as to its beginning at least we are rather or at least more passive then active and as the Child both in the womb
and on the breast is not said to live by its works yet it draweth nourishment to it self from the Mother by a certain faculty instinct or power implanted into it of GOD wherein the Child is more passiive then active even so it is as touching faith which is a certain heavenly faculty power or instinct put into those who are Children and Babes in CHRIST whereby they doe draw nourishment that is heavenly and spirituall unto them from GOD whereby they live and grow up as holy and righteous plants of GOD to bring forth the fruits of good works and thus the faith that was at first of a receptive nature becomes now more operative and active so as to put forth that inward vertue by which the heavenly growth is witnessed into reall acts and works of righteousness Consider Fourthly that when the Apostle speaketh of a mans own righteousness as being excluded from our justification by the same he doth not understand that righteousness which is wrought in us by the spirit of GOD but that which man worketh in and by himself without the Grace and Spirit of GOD and the Righteousness of GOD and Christ by which we are most immediatly and nearly justified is Christ himself and His work of righteousness in us by His Spirit even as the faith of the Son of GOD Gal. 2.20 is the faith he worketh in us so his righteousness is that of His working in us And indeed that this is the mind of Augustin is clear from his own words lib. de gratia libero arbitro Quid est non habens meam justitiam quae ex lege est cum sua non esset lex ipsa sed Dei nisi quia suam dicit justitiam quamvis ex lege esset quia sua voluntate legem se posse putabat implere sine adjutorio gratiae quae est per fidem Christi What is it sayeth he not having my righteousness which is of the law wheras the law was not his but Gods but that he calleth it his righteousness although it was of the law because he thought that by his own will he could fulfill the law without the help of Grace which is by the faith of Christ. To the same effect he writeth in his second book against Iulian the â—elagian showing also That the righteousness of faith is said to be of GOD because GOD doth distribute to every one the measure of faith and to faith it pertaineth to believe that GOD worketh in us both to will c. I shall conclude this matter with that observable passage of Luther on the second of the Gal. vers 16. touching justification Christ sayeth he apprehended by faith and indwelling in us is our righteousness for which we are justified or reputed just This of Luther is according unto these Scripturs The LORD our righteousness Ier. 23.6 And again He is made unto us Wisdom Righteousness Sanctification and Redemption 1. Cor. 1.30 And indeed none have Him to be their righteousness but who have Him to be their LORD not only dwelling in them but ruling in and over them He must be Lord in and over us by having the obedience and subjection of our souls and whole man that he may be our Righteousness SECT V. Where the alleadged agreement about Good-Works is considered and examined THe Fourth Instance of the Quakers holding Popish doctrins alleadged by I. M. is that Good works are meritorious To this I answere we doe not hold the merit of good works in any other sense then that which both agreeth unto the Scriptur and hath been used generally by those called Fathers such as Augustin Gregory Bernard yea and by some of the most famous Protestants for the clearing of this matter I shall propose two significations of the word Merit First as it signifieth to deserve a reward so as the merit is equall in worth and dignity unto the reward as when a Servant meriteth his wages from his Master this is the strict signification of it and in this sense we altogether deny that good works are meritorious Secondly as it signifieth to obtain from GOD by promise according as He out of His infinite bounty hath seen fit to bestow and thus Merit and Reward are relatives so that as the reward is of grace the merit is of grace also and in this sense the Fathers commonly use the word merit particularly Augustin who saith when GOD doth crown our merits He crowneth nothing but His own gifts Where he plainly acknowledgeth merit of grace Now it is certain that the Lord promiseth a reward to good works which showeth that there is a dignity value or worthiness in them though not equall to the reward of eternall life yet such as it pleaseth GOD to take notice of So as it is a suitable thing according to His infinit bounty to reward them so liberally the Apostle saith 1. Pet. 3.4 a meek and quiet spirit is in the sight of God of great price therefor it hath a reall dignity worth and value in it which is of GOD and not of us so that we can not think so meanly and basely of that Righteousness and holiness which the Spirit of GOD worketh in us as those called Calvinists or Presbyterians doe who affirm that the best righteousness or holiness that is wrought in any of the Saints by the Spirit of GOD is defiled and as a menstruous garment yea is such as for the same GOD might justly abhore us We cannot but abhore such unclean and anti-christian doctrin tending to lessen the esteem and love of righteousness among men The Apostle maketh mention of the Faith Love and patience of the Thessalonians as a manifest tocken or demonstration of the righteous judgment of GOD that they may be counted worthy of the Kingdom of GOD. 2. Thes. 1.5 And said the Lord by His Servant Iohn unto those of Sardis who hade not defiled their garments they should walk with Him in white for they are worthy Rev. 3.4 these Scriptures shew a dignity or merit in good works not in the first sense but in the second Now if any Papists hold merit in the first sense we deny them in this as much as any Protestants doe yet that Protestants and some of greatest fame did hold merit in some sense 〈◊〉 evidenâ— both out of Melancton and Bacer Melancton in his common places sayeth expresly That good works in the Reconciled seeing they please GOD through faith or the Mediator menâ— spâ—rituall rewards and corporall both in tâ—is lâ—fe and after this life And Bucer as he is ciâ—ed by Cassander consult cap. de Merit contra Aâ—rinceâ—sem sayeth thus As we acknowledge faith it self the fountain of good works and merits to be the free gift of GOD so also we confess that both the works and merits are the free gifts of GOD c. And of this same mind are we with these men whom I. M. himself and his Brethren own to be Protestants of great note And with them
its influence or assistance essential to the matter of their worship So here they set up their own Idols inventions traditions forms ceremonies and observations above the spirit and power of GOD but the Quakers in opposition to both doe the contrarie Fifthly The Papists and Protestants are one in the same spirit of pride vanity lust and envy whereby they both are for fighting swearing persecuting and destroying each other about who shall be uppermost with their Idols and inventions and are both one in the superfluous use of cringing complementing and bowing to each other in abusing and unnecessarly using the creation in the superfluous use of cloaths and meats whilst the Poor among both are ready to starve in the fruitless and sinfull use of games sports and invented recreations in the generall abuse of pretious time and all the good creaturs of GOD beeing equally one in the love of the vain glory pomp pride and vanity of this perishing World so here is the spirit of the world the pride of life the lust of the flesh c and man in his naturall wordly glory and liberty set up by both and the mortified meek self-denyed life of Iesus neglected Whereas the Quakers in opposition to both have witnessed against those things and are in measure by the spirit of Iesus which they follow as their guide gathered into this life for which the world and worldly literall Christians both Papists and Protestants mock and deride them as the Pharisees did Christ their Lord and Master And to conclude both Papist and Protestant religion abstracting from these generall notions of truth as they are assâ—nted to by all in words and is nothing else but the old corrupt first faln man with his notionall witt working forming inventing and imagining in that earthly carnal wisdom about the things of God as they were delivered by these good and holy men that by the spirit of GOD wrot the Scripturs of truth while they are alienated from the spirit of life and power that these holy men lived in and spake from and therefore in the same wilde nature which is one both in Papists and Protestants because their imaginations doe not jump they are wrangling contending yea and sometimes murdering one another But the Quakers Religion in opposition to both is that which stands in mans-will wisdom arts and parts as he is in his naturall unregenerat state but in the spirit power light and wisdom of GOD which reveals and gives the knowledge of GOD in and to man and so purifies sanctifies renues him and makes him conform to the Image of GOD in the holy pure meek undefiled life of Iesus and also acts moves and leads them in his service and worship whereby he comes to know the things of GOD and serve him even as the holy prophets and apostles did not only in meer form and imitation but in the same spirit life and power with them I shall adde no more but that I hope none who will seriously read and consider these things unless they be either deplorably dark and ignorant or desperatly malicious and prejudicat but will easily acknowledge that the Quakers differ more widely and fundamentally from Papists then any other sort of Protestants and therefore that a more Horrid Lye can scarce be hatched then that Great One to witt that Quakerism is but Popery disguised ROBERT BARCLAY Certain QUERIES concerning a CHRISTIANS-RULE Query First Whither is a living Rule or that which lives not the best Rule supposing they point at the same things both yet upon the account that the one is living the other not is not the living Rule to be preferred to the other not living and whither is the Scripture a living Rule or the spirit of Christ yea or nay Qu II Whither is a rule that can be wrested or a Rule that cannot be wrested but is inviolable unalterable the best Rule and whither may the Scripturs be wrested seeing Peter sayes many doe wrest them unto their own destruction or can the spirit of Christ in his inward living and certain manifestation be wrested yea or nay Qu III. Whither is a rule that a man may loss and be robbed of by outward violence or a Rule that cannot be losed by any outward violence the best rule and whether the Scripturs may be losed by outward violence or can the spirit of Christ be losed by any outward violence yea or nay Qu. IV. Whither is a Rule that is manifest evident and certain in it self or a rule which is but evident manifest and certain in and by anothers evidence the best Rule and whither the Scripture be evident manifest and certain to any in themselves without the illumination of the Spirit of Christ or is not the Spirit of Christ evident manifest and certain in his own immediat operation in the heart of a Christian without any externall or outward evidence whatsomever being spiritually felt and tasted yea or nay and hade not many of the Saints a Rule before Scripture was written and did not such viz Abel Enoch Noah know certainly the Spirit of Christ in his own manifestation without the Scripturs yea or nay Qu. V. Whither is a Rule that gives power and strength to obey whatever it commands or a rule that does not so the best rule and whither a rule that gives life or a rule that kills be the best Rule and doth not the spirit give power and strength to obey what it commands doth it not give life but doth or can the Scripturs doe so doth not the letter kill yea or nay Qu. VI. Whither is a Rule that makes the commands of GOD so farr from being grievous that they are a delight unto the heart and makes it become naturall to doe the will of GOD yea meat and drink so that the yoak of Christ becomes easie and his burden light or a rule that hath not of it self this vertue the best rule and hath not the spirit of Christ in the heart of a Christian this vertue of it self or hath the Scripture this vertue of it self yea or nay Qu. VII Whither is that which makes nothing perfect and is weak and unsufficient of it self or that which makes perfect and is strong and sufficient of it self the best rule and whither of these is true of the Scripturs or of the spirit yea or nay Qu. VIII Whither is the original of the Scripturs or a transcription and translation of them the best rule And is not the spirit of Christ writting the law in the heart the original of the Scripturs and most not all under the new Covenant come to this according to what is promised Ierem. 23. Heb. 8 or is the Hebrew and Greek the first originall yea or nay Qu. IX Whither is the letter of the Scripture which declares of the life and substance which is Christ the living and eternall Word spiritually in the Saints or this life and substance declared by the Scripturs the best Rule also whither the law of God written in the heart by the spirit of the living God or thâ— law writen in any outward book whatsomever with pen and ink be the best rule yea or nay Qu. X. Whither is that which can readily answere all occasions and conditions and infallibly teach man his duty and his place in all cases without burthening either the memory or understanding or going out for seeking counsell from any or that which hath not these advantages the best Rule and whither of these is true of the Spirit or of the Scripturs yea or nay Qu. XI Whither that which is universally accorded upon by all sober reasonable men and hath been the Saints rule in all ages and is the Angels Rule and was Adam's Rule in Paradise and shall be the Saints Rule for ever be the best Rule and whither this is the Spirit of Christ or the Scripturs which many of the Saints never had in any outward book or sound yea or nay Qu. XII Whither is Wisdom it self Goodness it self Righteousnes it â—elf Holiness it self Love it self Honesty Vertue it self an Inward Living Eternal Principle of all Good Actions or any Outward Declaration of this the best Rule and whither is this true of the Spirit of Christ or of the Scripturâ— yea or nay GEORGE KEITH THE END Freindly Reader Thou art desired to excuse the difference of the Printing in this last half sheet from the rest in respect our Adversaries who notwithstanding are so confident and clamorous in falsly accusing us yet dread nothing more then that we be permitted to vindicat our selves and detect their falshoods caused surprise the one half of the preceeding half sheet at the Press which put us to some trouble and necessitat us to take another course which hath hindred this from coming so soon to thy hands As also Thy Caendor must excuse some false Stops Comma's c and with thy pen correct some letters and Verball Errors the most obstructive to the sense are here collected and amended hoping thou wilt pass by the rest ERRATA Page 11. Line 22. Read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 14. l. 6. r. hearts p. 17. l. 11. r. recede p. 30. l. 5. dele all these 7. lines begining thus and Richard Baxter c and ending thus this censure these liues by the fault of the transcriber were put in into the wrong place which pag. 51. cometh in their own propper place p 32. l. 24. r â—easing p 43 l. 10 r satisfaction p. 44. 16. after Iustification adde is comprehended p. 45. l. 18 r. have love in it p. 51. l. 10. r. LOOKING ibid. l. 17. r. accounted p. 57. l. 8. r. for p. 66. l. ult r. in Iob 〈◊〉 * as in Pope Adrian his Ambassadors speech â—o the Princes of Germany Slâ—id lib. 4. Ibid in the Emperours letters to the Princes from Spain also book 13 in Cardinall Farnesius Nephew and Legat for Pope Paul the third his speech to the Emperour Charles the fifth †Ioh. 1.9 Rom. 5.18 2. Tit. 10.11 and many other places †Luke 8.13 Rom. 11.19 20. Hebr. 10.29 1. Pet. 2.18 Iude 4.5 6.
just that as I suppose no Protestant will disown it nay not Iohn Menzies himself Let us then proceed laying down this definition of a Popish doctrine for a rule whereby to examine what doctrines are Popish and what not The instances brought by Iohn Menzies to show that many of the Quakers notions so he calls our Principles are undoubtedly Popish doctrines are these following First That the Scriptures are not the principall and compleat Rule of Faith Secondly That a sinless perfection is attainable in time Thirdly That Men are justified by a righteousnesse wrought within them Fourthly That good works are meritorious Fifthly That Apocryphall books are of equall dignity with other Scriptures Sixthly That the efficacy of Grace depends on mans Free-will Seventhly That reall Saints may totally Apostatize Eightly That indwelling Concupiscence is not our own sin untill we consent to the lusts thereof Before I descend to a particular examination of these eight instances I premise this generall consideration viz. That if we should acknowledge that these eight instances as worded and laid down by Iohn Menzies were held by all Papists and Quakers so called which yet is false as afterwards I intend God-willing to make appear yet that the consequence doth not follow that they are Popish doctrines unless he had also proved that they are repugnant unto the Scriptures testimony according unto the definition of a Popish doctrin formerly laid down Now this Iohn Menzies hath not so much as attempted in this place as against the Quakers and some of them he hath not in all his book as I suppose so much as undertaken even against the Papists However most of what he saith against them as touching any of these particulars do not so militate against us because we differ very materially from them in the very things alleadged Another generall consideration I shall propose and that grounded upon an express affirmation of Iohn Menzies himself positively laid down by him pag. 162. The same sentiment saith he held upon different accounts may be hereticall in the one and not in the other Very well if then I doe show that in those alleadged instances or any others he can alleadge wherein we seem to agree with Papists they and we hold them upon different accounts it doth manifestly follow from Iohn Menzies his own mouth that those sentiments or doctrines may be hereticall and Popish in Papists and not in us called Quakers This advantage that I have againâ— him out of his own mouth I intend to lay up untill I come to the particulars and then to make a suitable application of it SECT II. Concerning our alleadged agreeing with Papists about the Scriptures where also some things are opened concerning the rule of Faith and immediat Revelation THe first Popish doctrine that Iohn Menzies chargeth us with is That the Scriptures are not the principall and compleat rule of Faith This article hath two branches 1 That the Scripturs are not the principall rule of Faith 2 That they are not the compleat rule of Faith As to the first that the Scripturs are not the principall rule of Faith I know not that any Papists say so he ought to have given us his proofe out of their writtings nor will it suffice that he bring the testimony of some privat Doctors among the Papists for a proofe seeing Iohn Menzies denyeth pag. 452. That the testimony of some private Doctors among the Protestants is a sufficient proofe against any Protestant principle I am sure of this that I can bring some of great repute and authority among the Papists who do mantain that the Scripturs are the principall rule of Faith touching these things revealed or declared particularly and expresly in them as witness Bellarmin oft cited by Iohn Menzies himself lib. 1. cap. 2. De verbo Dei who sayeth expresly That the Scripture is a most certain and sure rule withall affirming that he is certainly a mad man who leaving The most certain testimony of the Scripture betaketh himself unto the judgement of a spirit within him that is oft fallacious and ever uncertain Now that which is a most certain or the most cerrain rule of Faith is the principall rule of Faith I find Iohn Menzies citing Bellarmin against the Papist in his book Roma Mendax pag. 116 Doth not saith Iohn Menzies Bellarmin lib. 1. cap. 1. Charge Gaspar Swenkfeldius and the Libertines as declyning the Scripturs and only flying to the inward dictats of the Spirit By this it appeareth manifestly from I. M. own mouth that Bellarmin is not guilty of declining the Scripturs to be the principall rule or of setting up the dictats of the Spirit seeing He chargeth it as a hainous crime against Swenkfeldius Now I appeall to all sober and impartiall Readers whether Iohn Menzies and Bellarmin the Papist and Iesuit whom some call the Popish Champion be not more a kin to one another in this very particular then the Quakers and the said Bellarmin are Doth not I. M. say that the Scripturs are the principall rule of Faith and Bellarmin saith they are the most certain and sure rule and consequently the principall Again doth not I. M. blame them who preferre the inward dictats of the Spirit to the outward testimony of the Scripture and the very same doth Bellarmin in the place already cited by I. Ms. own confession Surely one egge is not liker another then the reproachfull speeches of both Papists and Iohn Menzies with his brethren are against the dictats of the blessed Spirit of GOD in the hearts of believers as being to be preferred as the more excellent rule Here then this first instance as to the first branch is justly retorted upon I. M. himself The Papists deny that the Spirit of GOD inwardly dictating or revealing the truth is the principall rule of Faith to and in every believer and so doth I. M. and his brethren wherein they manifestly agree with Papists against â—s the people called in deâ—ision Quakers I. M. could not be ignorant how easily this instance could be retorted upon Himself and these of His profession I shall only at present say this to Him as to this and other particulars that may be retorted upon Him and them Turpe est doctori cum culpa redarguit ipsum It is a shame to the Doctor when the same fault he blames in another is found in himself Moreover if some or all Papists did hold that the Scripture is not the principall rule of Faith as preferring thereunto the outward testimony of the Church of Rome this doth no wise touch us nor are we concerned with them therein seeing we do no wise prefer the testimony of the Church of Rome or of any other Church unto the Scripture but do indeed prefer the Scripture as the best and greatest outward testimony in the world If then Papists deny that the Scripture is the principall rule on a different account from us they preferring the testimony of the Church thereunto
we prefering the Spirit of GOD sealing and confirming in our hearts the truth of what we outwardly read in the Scriptures according to I. M. his own rule above mentioned that may be a Heresie in them and not in us But as I have already said I know not any Papists who say That the Scripture is not the principall rule of Faith I know they say commonly It is not the formall object of Faith but I. M. is not ignorant how they distinguish betwixt the Rule of Faith and the Formall object of Faith how truely they do so we are not concerned But that this assertion to wit that the Spirit witnessing the truth in the hearts of Believers is greater then the outward testimony of the Prophets and Apostles and consequently the principall rule is so farre from being repugnant unto the Scripture that it is in express terms asserted in the Scripture 1. Iohn 5.8.9.10 If we receive the witness of men the witness of God is greater c. He that believeth on the Son of God hath the witness in himself c. And surely it is most agreeable to sound reason that what the Spirit of GOD witnesseth or dictateth in the heart of a Beleever hath more evidence and force to convince then the outward testimony of the Scripture seeing it is more immediat for although the outward testimony of the Scripture may be called a testimony of the Spirit yet it is not so immediat as what the Spirit speaketh in the heart nor secondly hath it so powerfull an operation upon the Conscience or Spirit of a man aâ— the inward testimony of the Spirit hath I need go no further to prove this then the experience of all those who ever knew any inward touches or working of the Spirit upon their hearts such will declare that what the Spirit speaketh home to their hearts by his secret touches and motions hath fare more abundant power to convince then the outward testimony of the Scripture Yea notwithstanding of the outward testimony how many have been in great doubt whether the things declared in Scripture are true as whether there be an eternall reward for the righteous whether the Lord doth regard the righteous more then the wicked and such like truths But when the Spirit hath spoke home those truths to their hearts they could no more question them they were so clear as nothing could be more Yea was not the Psalmist greatly tempted in his minde with doubting If the Lord had a favour to the righteous Psal. 73. What cleared him of this doubt and raised up his minde over this temptation Was it the outward testimony of the Scripture so much as was then vvrit of it He had this before and yet he vvas troubled but vvhen he vvent into the Sanctuary then he vvas cleared not as if the outvvard Sanctuary or Temple had this vertue in it but that the Lord appeared unto him vvhile he vvas there And if there vvas any outvvard testimony given there the Lord did second it vvith the invvard testimony of his Spirit and this vvas it that cleared him as the vvords follovving import verse 26. My flesh and my heart faileth but GOD is the rock of my heart So the margine according to the Hebrevv Here the rock of his heart vvas GOD to vvit revealing himself and his truth in him and this vvas the rock and foundation of his Faith therefore he concludeth in a most svveet strain It is good for me to draw near to GOD and then he adds I have put my trust in the Lord God importing that since he drevv near to the Lord or since the Lord drevv near to him as the vvords may be as well translated he vvas enabled to believe and nor othervvise Moreover the Sanctuary mentioned by him in the place above cited may in a spirituall sense vvell be understood to be that holy principle put by GOD into his heart vvhich is indeed the true sanctuary signified by the outvvard vvherein GOD appeareth and speaketh unto men in their hearts Therefore said the Psalmist I will hear what God the Lord will speak in me Psal. 85.8 So the Septuagint as it were Paraphrastically and that this was the common priviledge of all the people of God in that day see Psal. 50.7 Hear O my people and I will speak O Israel and I will testifie in thee So the words according to the Hebrew yea and this is the very tenour of the new covenant that all his people shall be taught of God Himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which import a reall distinct teaching of God over beyond and above all outward teaching by the ministery of men I say a real distinct teaching which I prove thus If men may be outwardly taught by the Scripturâ—s and want this teaching of God here mentioned in the Promise then the one is distinct from the other Buâ— the first is true therefore the second The connexion of the first proposition in manifest from that maxime Quorum unum potest ab alto separari illa realiter distinguâ—tur when one thing can be separated from the other these two are really distinct The second proposition is clear from I. M. his own principles viz. that they may be outwardly taught by the Scripture and want the teaching promised in the new covenant because such a teaching is onely given unto the elect by hiâ— principle and I do confess the Elect are in a speciall way taught of God beyond what others are Now to proceed If this teaching of God be a reall distinct teaching from all outward teaching by the Scripture then I argue It is the greater and more excellent from I. M. his own principle My Argument is this That which is given as a speciall distinguishing priviledge and mercy unto the people of God is a greater and more excellent thing then that which is given indifferently both unto them and others to wit the wicked But this inward teaching of God is given as a speciall dâ—stinguishing priviledge c. Therefore it is a greater and more excellent thing Againe I prove it thus That which a man having it doth him most good that is the greatest and most excellent thing But this teaching of God by the Spirit promised in the new covenant a man having it doth him most good Therefore c. The second Proposition is clear for to be taught of God inwardly by the secret operation of his Spirit doth a man more good then meerly to be taught by the outward testimony of the Scripture Now if it be replyed that the inward teaching of the Spirit is granted to be a more great and excellent thing then the outward testimony of the Scripture and yet it be denyed that it is the greater and more excellent rule As for example Gold is a more excellent thing then Iron yet it is not so serviceable to be a Knife or Sword as Iron is To this I answere That the inward teaching dictate or word of the