whereof is by me but of all this mans commendations this is the most high and admirable that followeth in his Epistle aforesaid where he saith So that in respect of us this Angel of the Church speaks as one standing already in the quire of Angels or as an Angel come down from heaven among men to give us some account of what they are doing above These words import not onely immediat new revelations I do not say of new Evangelicall Truths not declared in the Scripturs for I acknowledg none such but also great abundance of them And yet if we will believe the Presbyterian Confession of Faith published by the assembly at Westminster where S. R. himself was a Member Those former wayes of Gods revealing his will unto his people are now ceased see Chap. 1. sect 1. And sect 6. They exclude all new revelations of the Spirit and they tell us the whole counsell of God concerning all things necessary for his own glory mans salvation faith and life are set down in Scripture 5. And amongst other Scripture Testimonyes they abuse to favour this corrupt doctrin they cite Heb. 1. 1 2. God who at sundry times and in divers manners spake in times past unto the Fathers by the prophets hath in these last days spoken to us by his Son c. And their scope in this place is to prove from these words that there are no prophets that is to say no men divinely inspired or immediatly taught of God in our days but I have shewed in my book of Immediat Revelation that this Scriptur doth not prove that prophecy or prophets that is to say men divinely inspired who preach and teach by divine inspiration and as they are moved of the holy Ghost are ceased in our days more then in the days of the Apostles For if it could prove such a dispensation to be ceased now it would prove it to be ceased then even in the days of the Apostles and that the Epistle to the Hebrews was not divinely inspired which is absurd yea this Scripture rather proveth mor clear revelation then formerly under the Law God now speaking to 〈◊〉 by his Son or in his Son Christ Iesus who is in his people and liveth and walketh in them and also speaketh in them But now if the Presbyterians think that this place doth prove that Prophets are ceased how comes it that they think S. R. not onely a Prophet but a great Prophet for he that is a great Seeâ— is a great Prophet for the Prophets are called Seers in Scripture And for a further proof that the Presbyterians think that men do not speak in our days by divine inspiration see Iames Durâ—am in his Exposition on the Revelation pag. 1. where he telleth us that the words of the Revelation are the last words which God hath spoken unto his Church Sad tidings that for above this sixteen hundred years God hath spoken no words to his Church or hath had no Prophets since Iohn who wrot the Revelation but Iohn himself was not of that mind nor belief for he prophecyed of two witnesses that should prophecy a thousand two hundred and sixty days even all the time of the Apostasy also Iohn heard many voyces coming out of heaven long after him and he telleth us not onely of the presence of the Son of man in the midst of the golden candlesticks but also of his voyce which was the sound of many waters also he saw the new Ierusalem coming down from God out of heaven and that theâ— of this city should see his face and not need tâ—e light of a candle nor of the sun becaus the Lord God shall inlighten them which divers Protestants understand of a Church upon Earth pâ—rticularly Thomas Brightman who doth expresly affirm that the goodness of God shall shine forth in â— greater manner then can be ascribed to any means so that men shall appear Divinely inspired But if God hath spoken no words to his Church since Iohn's days his words being the last how comes it that this Presbyterian threatens us with S. R. his predictions or of what he did foresee would fall upon the heads of the forsakers of the Presbyterian Church For if this prediction of his be not from the LORD we have no cause to fear yea we know by blessed experience it was not from the Lord for since we left that corrupt way of the Presbyterian worship and their corruptions in Doctrin and Disciplin we have found the more abundant blessings of God from heaven to fall upon us and we have enjoyed more of the presence of Christ since our separation from such a corrupt Church then ever formerly we knew yea many of us that knew nothing before our separation what the enjoyment of Christs presence was are now come to know it since we were separat from them as a National Church although we are not nor ever were in spririt separated from these few scattered ones amongst them that fear or love the Lord in the least measure these are our little sister that we pray unto God for often and we have unity with them in every good thing that is in them and are only separated from the evil where ever it is in our selves and in all persons every where And the Lord hath let us see in his divine Light that the nationall Presbyterian Church at her best was never a purely constitut Church nor ever had the pure forme of the Gospell Church according to the pattern in the Mount nor was the doctrin of the Gospell purely taught among them onely some things they taught but they did not know the Truth in some of the most Weighty doctrines of the Gospell And when the Lord raised up a sinceer Ministry directing to a more pure way of worship and preaching the doctrin of the Gospell more purely then any of the Presbyterian Preachers did I mean some of our brethren whom the Lord sent among them faithfull labourers indeed divers of whom since have put of the Earthly Tabernacle and their soules are at rest with the Lord I say when these came among them they opposed them and stirred up the people against them and such of the people who received them and their testimony they excommunicated in the west of Scotland and none were more active and industrious in stiring up both people and Rulers in that day to banish imprison and persecute the true Servants and Prophets of the most high God then the Presbyterian Ministry so sadly were they deâ—erted of God both in England and Scotland and the common objection that both Teachers and People made against our Friends in those dayes was this who gave yoâ— a call to come and preach among us and when they saw that many of them were unlettered men as to the Languages and Heathenish Philosophy they cryed out against them as not being fitt to teach and when our Friends answered they mere taught of God immediatly by the divine iâ—spiration of
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
my heart doth not only not bear witness for but against and indeed the Scripture also doth beare witnesse against them Of this sort I shall cite a few of many 1 part Ep. 12. The Bible beguiled the Pharisees Surely this is a very unsound and unwary expression and I dare say had such an expression dropt from the penn of any called a Quaâ—er it would have been called blasphemy The Pharisees beguiled themselves in wreâ—ting and misunderstanding the Scriptures as the Priests do in our days but the Bible or Scripture is altogether innocent of this Again 1 part Ep. 88 I am sure Christ hath by his death and blood â—asten the knot so fast that the fingers of Devils and hell-fulls of sins can not loose it This is expressly contrary to the Scripturs testimony that saith your iniquitys have separated betwixt me and you Surely such sin-pleasing doctrine although it be sweet in the mouths of Professors yet it is most unwholesom for their Souls as sweet poyson why did the Lord threaten the Romans the Ephesians the Laodiceans to cutt them off remove their candleâ—ick and spue them out of his mouth for their sins if this mans doctrine be true that hell-fulls of sins â—an not loose the knot Is not this to embolden people in all manner of sin to tell them that hellfulls of sins can not separate them from Christ If he had said Those that are come to witnesse the indissolvible bond or knot betwixt Christ and them are preserved pure and free from all great and grosse â—ins at least he had said more according to the truth and the Scripturs testimony which saith he that abideth in Christ sinneth not And if the righteous man turn from righteousnesse it shall be forgotten Again 1 part Ep. 181. We have need of a Saviour to pardon the very diseases and faulâ—s and weaknesses of the New man and to take away to say so out godly sins or the sins of our sanctification the drossâ— and scumme of spirituall love This is very unâ—ound to charge sin and filthynesse upon the work of the Spirit of God in the hearts of his people whereas the Scripture saith his work is perfect And indeed how can any impure thing proceed from the Spirit of God that is altogether a most pure and holy Spirit Again 2 part Ep. 7. He who is woer and suiter should not be an house-hold-man with you till ye and he come up to his Fathers house together This is contrary to the Scripture which saith I will dwell in them and walk in them And if any man will keep my commandments my Father and I will come and make our abode with him Hence the Saints on Earth are called Gods Temple and house Again 2 part Ep. 48. The fruits that grow here are all seasoned and salted with sin A grosse unsavoury expression are the fruits of the Spirit aslove ioy peace gentlenesse goodnesse faith long-suffering meeknesse temperance c. all salted and seasoned with sin How then could the Lord relish and accept them Again 3 part Ep. 9. Howbâ—it we be but half-hungered of Christ here This is contrary to the promises of the Lord and experience of the Saints Did not David say My cup overfloweth And is it not said in the Song Eat O friends drink abundantly O beloved And is it not promised in the New Convenant they shall not hunger and thirst c. And said Paul that ye may be filled with the fulnesse of God And of Barnabas it is said he was a good man and full of the holy Ghost It 's true all that is received in this life is but as a first-fruits and earnest of that to come yet there is a very blessed and large enjoyment of Christ to be attained here so that the faithfull can say they want no good thing and although they hunger yet it is not for famine or want but to sharpen their appetite Yea in contradiction to himself he â—aith 1 part Ep. 128. Pray for me his prisoner that he would be pleased to bring me among you again full of Christ c. And 1 part Ep. 140. O thirsty love wilt thou set Christ the well of Life to thy head and drink thy fill drink and spare not drink love and be drunken with Christ. But doth this agree with his former expression of being half-hungered of Christ here in this life Again 1 part Ep. 62. he saith Reprobats are not formally guilty of contempt of God and misbelief becaus they apply not Christ and the promises of the Gospell to themselvs in particular for so they should be guilty becaus they believe not a lye which God never oblieged them to believe But this is to make God guilty of hypocrisy that reproveth the world of unbelief and offereth faith and Salvation unto all nor doth God obliege them to believe a lye becaus Christ hath given himself a ransome for all and dyed for all as the Scriptures expressly declare Again see 1 part Ep. 3. Except a man marâ—yr and slay the body of sin in sanctifyed self-denyall they shall never be Christs martyrs and faithfull witnesses And yet in contradiction he saith within 20 lines in the same Epistle Howbeit we can not attain to this denyall of me and mine that we can say I am not my self my self is not my self mine own is no longer mine own yet our aiming at this in all we doe shall be accepted This is another sin-pleasing doctrine plaine contrary to the Scripture which faith unlesse a man deny himself c. it doth not say if he aime at it he shall be accepted Surely this is to â—ue pillows under mens arme-holes and to embolden them in sin for who will not say they aime at self-deniall although they attaine not unto it Again see 1 part Ep. 14. Some are partakers of the holy Ghost and tast of the good Word of God and of the powers of the life to come and yeâ— have no part in Christ at all citâ—ing Heb. 6 4. But this is a grosse contradiction seing none are partakers of the holy Ghost but by Christ. But these mentioned Heb. 6 4. are such as having a part in Christ may fall from him Again see 1 part Ep. 50. The best regenerate have their defilements and if I may speak so their draff-pack that will clogg behind them all their days and wash as they will there will be filâ—h in their bosome A most unfavoury and unsound expression contrary to the promises of God and the experience of many that witnessed a cleansing from all filthinesse and sin Again 1 part Ep. 27. All Christs good bairns goe to heaven with a broken brow and with a crooked legge Contrary to Scripture which faith Thou shalt walk in the way safely and thy feet shall not stumble Prov. â— 23. And Christ is a perfect Physician who as he cured the lame bodys of those that believed in him perfectly so doth he cure the lame â—ouls of all his
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
Postscript for which he may blame himself for the Truth of God will not want witnesses yet I hope these that are not byassed with prejudice and malice against us will find he hath said nothing but the Truth and vindicated our Principles by solide arguments from Scripture and from the unjust aspersions tâ—at the Author of the Postscript would fix upon us As for those that are prepossess'd with prejudice what their tohughts will be I shall leave them to the Lord for as one saith Periit judicium ubires transiit in affectum where the affection is forestalled the judgment will never be just but I wish all may be so charitable to their own Souls as to make an impartial and diligent search after Truth and not relie upon the testimony of man especially of that kind of men that any have in most of their controversys against us been found such gross and palpable slaunderers and calumniators that it may seeme strange that ever such impostors should be any more hearkened unto when they have been so often discovered in their bold and impudent lyes even to the conviction of many that are ready to receive all that comes from them as Truth But the cause is the Lords and in his good time he will vindicat his people and his own Truth no less now then in former ages Blessed are they that are not offendded in Christ who has been a stone of stumbling and rock of offence to the wise professing Iewes and foolishness to the ignorant vain Gentiles However this may be constructed it is my real desire to the Lord that all testimonys that come from any of us whether by word or writ may tend to nothing but the true conviction and conversion of the opposers and edification of all the upright in heart that love the prosperity of the kingdom of Jesus Christ on earth this is the sincere desire of him who is A real Friend and wel-wisher to the souls of all men ALEXANDER SKEIN From the Tolbooth of Aberdeen where I am prisoner for the true liberty of all Christians the 20 of the 12 moneth called February 1676 77. SECTION 1. 1. Separation from the Nationall Presbyterian Church no provoking sin why God should give them up who did so separat to the delusions of Sathan 2. But a further step of reformation 3. The inconsistency of this Presbyterians high commendations of S. R. and of his Epistles with the Presbyterians doctrin that Immediat Revelation is ceased since the Apostles dayes 4. Other Bookâ— more wortâ—y of Commendation 5. That Immediat Revelation is not ceased 6. A deceitfull distinction of some Presbyterian Teachers refuted IN my answer to this Postscript I shall not repeat all his words for that is needless the book being current in the hands of Professors but onely mark the most remarkable and he that will may be at the paines to read the passages at more length in the book it self Pag. 1. lin 7. Thou art desired to take notice tâ— what dreadfull and strong delusions such who were ring-leaders in this separation c. Answer He meaneth some persons at Aberdeen who some years agoe did separat from the Nationall Church in the time of the Presbyteriall government so called onely as to the use of these externall signes of bread and wine being so burdened in their Consciences even in that dy to partak with such and eat with them at that they judged to be the Table of the Lord many of whom were openly known to be scandalous and these passed under the name of Independents or of the Congregationall way Now this so small a separation this nameless Author doth â—o aggravat as if it were the main and greatest provocation why the Lord as he judgeth did give them up to the â—trong delusions of Quakerism But why may we nor much rather conclude that the Lord regarding their sincerity and tenderness of Conscience in making that separation such as it was did reward them with a further discovery and sight of some precious truths formerly hid from them which though this Author calls strong delusions we know are no delusions at all but most usefull comfortable Truths But if falling into Quakerism be such a proper and peculiar punishment for them who separated from Presbytery so called how is it that so few of that separation I mean of them called Independents have joyned with the way of Quakerism in England but have been so great persecuters of it that in new England the Independents being gone from their first tenderness and sincerity did put four persons called Quakers to death for no other cause but that they were of that profession and returned to that place after they had banished them for worshiping God as theâ— were perswaded in their consciences a crime more barbarous and cruell then I have heard of committed by any called Proteâ—tants upwards of some scores of years also how cometh it that so many in this Nation are become Quakers so called who were Presbyteriants and immediatly out of the Presbyterian way came to be Quakers and some who were once of the Episcopall way left it and became Presbyterians and afterward Quakers and some from the Episcopall way have immediatly become Quakers but is this a just ground for them of the Episcopall way to conclude that their â—eparation from Episcopacy to Presbytery was such a hainous sin that it provoked the Lord at last to give them up to the strong delusions of the Quakers I am sure the Episcopall men have as good reason to make such a conclusion against the Presbyterians on this bare account of separation yea and the Papists against Protestants for some who are now Quakers were once Papists and afterwards became presbyterians befor they became Quakers Have the Papists therfor just ground to conclude that the separation of those persons from Popery to Presbytery was the sin that provoked God to give them up to the strong delusions of Quakerism I know theâ— will be as ready to make such a conclusion as the Presbyterians can be but indeed who will view the matter with a spirituall eye will see the wonderfull goodness of God in his leading on the soules of them who most love him out of Babylon by those various steps of separation one degree after another till he hath brought them to Zion 2. These are they who follow the Lamb whithersoever he goeth and some of these whom he calleth the ring-leaders of this separation after they had walked faithfully and religiously in that way called in derision Quakerism wich is nothing elce but pure Christianity restored again unto the world by the mighty operation of the power and Spirit of God after so long and so dark a night of Apostasy have finished their course in that way and are now at rest with the Lord in the heavenly mansions who both at their death and many times before gave powerfull and living testimonyes of Gods accepting them and giving them more manyfest
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
inlighteneth every â—an that cometh into the world Joh. 1 9. 12. Fifthly Christ Jesus he is otherwise in the 〈◊〉 then he was and is in that vessel and temple 〈◊〉 suffered at Ierusalem and is now glorifyed in 〈◊〉 Heavens for the Saints have not the Heavenly 〈◊〉 Christ Jesus as it were centrally and originalâ—â—â— them the Spring and Centre of his Soul Life 〈◊〉 Light is not in their vessells but onely in that 〈◊〉 which was born of the Virgin Mary they 〈◊〉 enjoy of his Life and Light as it proceeds 〈◊〉 him by way of emanation and participation 〈◊〉 that although the true Light be both in him and 〈◊〉 yet it is otherwise in him then in us as the 〈◊〉 of the Sun is otherwise in the body of the Sun 〈◊〉 it is in other bodys into which it emanates and 〈◊〉 Life is otherwise in the Principall part or parts 〈◊〉 the Natural bodys then as it is in the other Memâ—â—â— And both these exampls have been used by 〈◊〉 Ancients to shaddow forth this great Mystery 〈◊〉 they also are used in the Scripture it self which calleth him the Head of the Body and the Sun of Righteousness and it pleased the Father that in him all fulness should dwell and out of his fulness we all receive and Grace for Grace for in him dwelleth all the fulness of the Godhead bodily see Coloss. 1 19. and 2 9. and Joh. 1 16. So that in all things he hath the preheminence as the Apostle declared And look as the sap or moisture and living vertue is otherwise in the Root and Stock of the Tree then it is in the Branches although iâ— be really also in the branches even thus it is as concerning Christ and the Saints he is the Vine they are the Branches he is the Root that beareth them and sendeth forth his Life contiâ—ually into them to make theâ— fruitfull that they may bear living fruits of Life Now he is the Root and Vine into which the Saints are grafted not simply as the Word but as the Word Incarnate and as dwelling in that most pure and most Wonderfull Vessell that suffered at Ierusalem 13. For becaus the fulness dwelt in him and that he was immediately and most intimatly united with the Godhead so as no men noâ— Angels are but onely the Man Iesus he is onely the true Christ. And becaus he it is alone who in an immediate way and originally is Gods Anoynted who hath anoynted him with his Holy Spirit and all other men even the most holy but mediately united with God through him and mediately by and through him receiving the Anoynting or Holy Spirit therefore all other holy men are not Christ but Christians not being immediately anoynted of the Father but by the means of Iesus Christ. 14. Nor are they otherwise partakers of the Anoynting or of the Holy Ghost but as they are partakers of Christ. And this the Name Christian doth plainly import for it is a derivative name from Christ holding forth that as we derive our name from him so also we derive from him whatever Light or Life Grace or Heavenly Virtus we do enjoy The Father first giveth it unto him and he even the Man Christ Jesus that was born of the Virgin Mary the Son of David and Abraham according to the Flesh doth give it unto us 15. He it is by whom Grace and Truth cometh unto Mankind he it is to whom the Father hath giâ—en power over all flesh as he himself declared Ioh. 17 2. that whatever the Father hath giuen to â—im he may give to them eternell life for so the 〈◊〉 are according to the Greek and so both â—rias Montanus and the vulgar Latin and Dutch Translation render them So that Christ hath given 〈◊〉 all flesh that is All mankind eternall Life even 〈◊〉 hath received it of the Father not that all 〈◊〉 do enjoy or possesse eternall Life but yet the Seed or Principle of it is put in them which is the Light of his Son Christ Iesus that lighteth every man that cometh into the World and thereby All men may have Life as Christ himself said I am come that ye may have Life and if they have it not it is not becaus they can not but becaus they will not have it for it is really tendered unto them by Christ Jesus who on this account is the Saviour of all men but especially of them that believe SECTION X. 1. All true Christians do worship the Man Christ Jesus 2. True Believers worshipped him upoâ— Earth in the days of his flesh 3. The Wise-men from the East worshipped the child Jesus but not Mary thereby condemning the grosse idolatry of the church of Rome 4. Many exampls out of Scripture to prove they worshipped the Man Chriâ—â— Jesus 5. Some Presbyterians have taught thaâ— the Man Christ Jesus was not to be worshipped to the great dishonour of the Christian Religion 6. The Christian Quakers falsly accused that 〈◊〉 do not pray to the Man Iesus Christ. 7. We ofteâ— expressly mention the names JESUS CHRIST in our prayers and when we do not mention thesâ— names yet praying by the movings of his Life 〈◊〉 Spirit we pray always unto Christ Iesus whoâ— the heavenly Man and God over all blessed for ever 8. In what sort of expressions I have heard some of our Friends pray to Christ in our Meetings and which I have also used in prayer to my great comfort 9. That becaus all true Christians do worship the Man Christ Iesus he to wit the Heavenly Man must needs be really present in and among them in their meetings and consequently every where but this is not meant of his externall person 10. Who pray unto the Man Christ and do not believe him to be present are real Idolaters as this Author of the Postscript 11. That distinction refuted that he is present as God not as Man 12. That the Man Christ heareth our prayers proveth that he is present every where 13. That distinction refuted that the Man Christ Iesus knoweth our prayers and thoughts not by immediat perception but by having them revealed to him by the Godhead which is the Popish evasion for worshipping Saints and Angels 14. Some places of Scripture opened as Heb. 4 15 16. Psal. 18. 9 10. 15. That Christ did immediatly kow the thoughts of men proved from divers Scripturs 16. Omnipercipiency of the Soul of Christ proveth him as man to be Omnipresent 1. ANd for these causes it is that all true Christians do worship the Man Christ Jesus and pray unto him as they do unto the Father so that he is a true and proper object of Divine adoration as is the Father yea it is in and through him that we can onely in a true and acceptable way worship the Father and call upon him 2. And even in the days of his flesh they who saw his glory and did truely know what he was did both believe in him and pray unto him and
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
aforesaid as he is the Heavenly Man 1. ANd thus it may appear how much more truely according to the Scripture and our own blessed experience agreeing most exactly with the experience of the Saints of old we own and esteeme of the Manhoâ—â— of Christ Iesus above whatever the Author of the Postscript or his Brethren did acknowledg who would exclude the Heavenly Man or Second Adam Iesus Christ altogether out of the very Saints whereas the Second Adam is the quickening Spirit that raiseth up both Soul and body into Life as Paul declared 2. And indeed Luther did conceive a most just indignation and zeal against them such as this Presbyterian is who exclude the Manhood of Christ out of the Saints and confine it to one place For thus he writeth in his Larger Confession of the Supper of the Lord. Absit autem ut ego talem Deum agnoscam aut colam ex his enim consequeretur quod locus spatium possent duas natur as separare personam Christi dividere quam tamen neque mors neque omnes diaboli dividere aut separare potuere Et quanti tandem obsecro pretii esset talis Christus qui unico tantum loco simul divina humanâ— personâ— esset in omnibus voro locis dunâ—axat quidem separatus Deus aut divina persona esset sine assumptâ suâ humanitate In English thus Far be it from me that I should acknowledg or worship such a God for hence it should follow that place and space could separat the two naturs and divide the person of Christ which neither death nor all the devils could ever doe And I pray of what worth were such a Christ who â—n one onely place should be both a divine and humane person together but in all other places should be God separat or a divine person without his assumed humanity 3. And also those who embraced the Augustan confession in that Treatise called Liber Concorâ—â—a where they give a new declaration of some articles in that confession upon the head concerning the person of Christ speak their mind very notably in these following words which expresse the very something upon the matter as to the generall that 〈◊〉 plead for Quare perniciosum error om esse judicamus quando Christo juxta humanitatem Majestas illa derogatur Christianis enim eâ ratione summa illa consolatio eripitur quam è promissionibus paulò antè commemoratis de presentiâ inhabitatione capitis Regis summi sui Pontificis haurire poterant Is enim promisiâ— non modò nudam suam divinitatem ipsis praesto futuram quae nobis miseris peccatoribus est tanquam ignis consumens arridissimas stipulas seâ— ille ipse homo ille qui cum discipulis loquutuâ— est qui omnis generis tribulationâ—s in assumptâ— suâ humanâ naturâ gustavit qui eâ de causâ nobis ut hominibus fratribus suis condâ—lere potest se in omnibus angustiis nostris nobiscum futurum promisit secundum eam eciam naturam juxta quam ille Frater noster esâ— â— nos caro de carne ejus sumus In English thus Wherefore say they we iudge it to be a hurtfulâ— error when that majesty is derogated from Christ according to his manhood for by that means thâ— most great consolation is robbed from Christians which they could have drawn from the promises a little before mentioned concerning the presence and â—ndwelling of their head King and high Priest For he promised that not onely his Godhead should be present with them which to us miserable sinners is as a fire consuming most dry stubble but the same that man who spake with his disciples who tasted all kind of tribulations in his assumed manhood who for that cause can be grieved with us being also men and his brethren did promise that he would be with us in all our afflictions also according to that nature by which he is our Brother and we are flesh of his flesh 4. But the Lutherans conceit that the externall person of Christ not onely virtually but formally is in every place yea the wole in the whole and the whole of it in every part is so absurd and repugnant unto rational perception that from this many have taken occasion unjustly to deny the Truth it self becaus they did not see how this manner of the Lutherans of the ubiquity of the man Christ could consist with Reason 5. Whereas the manner offered by me is most consonant both to Scripture and Reason yea and almost to Sense it self for there are sensible examples by which we may illustrate the manner of it as namely that of the stream of Light that floweth from the candle and filleth the whole house while as the body of the candle it selfe is but in one place 6. And what doth that firy streame or river signify that issued and came forth from the Ancient of days but the extension of the Life and Spirit of Christ as he is the Heavenly Man And as John Rev. 1. describeth him is a wonderfully Great man even that Son of man whom Iohn saw after his ascension in the midst of the golden candlsticks even he that liveth and was dead ver 18. to shew that it was the Man Christ and he had in his right hand seven starâ—â— which are expounded to be the seven Angels or Pastors of the seven churches This showeth it is not his externall person or outward body that is here described for it is impossible to conceive how he can hold a number of men in the right hand of his externall person Therefore by his right hand is signified his power as he is the great Heavenly Man which can wel hold all the men that ever were in the world 7. Also this wonderfull extension of the Spirit of Christ as Man in his Divine body and Seed is most clearly described hy Christ himself Iohn 1 51. Verily verily I say unto you hereafter ye shall see heaven opened and the Angels of God ascending and descending upon the Son of Man This is the Great and Heavenly Man Christ Iesus who is that Ladder which Iacob saw in his vision the top whereof reached unto Heaven and the foot of it reached the Earth But this can not be the externall Person of Christ and therefore it is the Spirit of Christ as he is Man or his Soul that is extended into us here upon Earth in his Heavenly body that he giveth us to feed upon by means of this Heavenly Ladder 8. But when I say the Soul or Spirit of Christ â— Man is extended into us I do not understand the Nephesch of his Soul but the Neschamah or Nischâ—ah even that Divine Spirit of Life that God breathed into Adam and is that which Solomon calls the Candle of the Lord searching all the inward parts of the belly and Iames the Ingrafted Word and Iohn the Word mad flesh or Incarnate Word that dwelleth in us
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.