no such thing nor yet are often-times sensible of it must needs stand in the Enticing Words of man's Wisdom since it is by the meer Wisdom of man it is sought after and the meer Strength of man's Eloquence and Enticing words it is uttered and therefore no wonder if the Faith of such as hear and depend upon such preachers and preachings stand in the Wisdom of Men and not in the Power of God The Apostles declared that they spake not in the words which man's Wisdom teacheth but which the Holy Ghost teacheth 1 Cor. 2.13 But these Preachers confess that they are Strangers to the Holy Ghost his Motions and Operations neither do they Wait to feel them and therefore they speak in the words which their own natural Wisdom and Learning teacheth them mixing them in and adding them to such words as they steal of the Scripture and other Books and therefore speak not what the Holy Ghost teacheth Thirdly This is contrary to the Method and Order of the primitive Church mentioned by the Apostle 3. True Church's method was to speak by Revelation 1 Cor. 14.30 c. where in Preaching every one is to Wait for his Revelation and to give place one unto another according as things are Revealed But here there is no waiting for a Revelation but the Preacher must speak and not that which is Reveald unto him but what he hath prepared and premeditated before-hand Lastly By this kind of Preaching the Spirit of God which should be the Chief Instructor and Teacher of God's People 4. The Spirit is shut out by Priests to be the Teacher and whose influence is that only which makes all Preaching effectual and beneficial for the edifying of Souls is Shut out and man's natural Wisdom Learning and Parts set up and Exalted which no doubt is a great and chief reason why the Preaching among the generality of Christians is so Vnfruitful and Vnsuccessful yea according to this doctrine the Devil may preach and ought to be Heard also seeing he both knoweth the Truth and hath as much Eloquence as any But what availes Excellency of speech if the Demonstration and Power of the Spirit be wanting which toucheth the Conscience We see that when the Devil confessed to the Truth yet Christ would have none of his Testimony And as these pregnant Testimonies of the Scripture to prove this part of Preaching to be contrary to the Doctrine of Christ so do they also prove that of ours before affirmed to be Conform thereunto Object § XX. But if any Object after this manner Have not many been Benefitted yea and both Converted and Edified by the Ministry of such as have Premeditated their Preachings yea and hath not the Spirit often concurred by its Divine Influence with preachings thus premeditated so as they have been powerfully born in upon the Souls of the Hearers to their Advantage I answer Though that be granted which I shall not deny it will not infer that the thing was good in it self more than because Paul was met with by Christ to the Converting of his Soul riding to Damascus to persecute the Saints that he did well in so doing Neither particular Actions Answ. nor yet whole Congregations as we above observed are to be measured by the Acts of God's Condescension in times of Ignorance But besides Paul Persecuting was Converted is therefore Persecuting good it hath often-times fall'n out that God having a regard to the Simplicity and Integrity either of the Preacher or Hearers hath faln in upon the heart of a Preacher by his Power and holy Influence and thereby hath led them to speak things which were not in his premeditated Discourse and which perhaps he never thought of before and those passing Ejaculations and unpremeditated but living Exhortations have proved more beneficial and refreshful both to Preacher and Hearers than all their premeditated Sermons But all that will not allow them to Continue in these things which in themselves are not approved but contrary to the practice of the Apostles when God is raising up a people to serve him according to the primitive purity and spirituality yea such acts of God's Condescension in times of Darkness and Ignorance should ingage all more and more to follow him according as he Reveals his most perfect and Spiritual Way § XXI Having hitherto spoken of Preaching II. Of Prayer how the Outward is distinguisht from the Inward now it is fit to speak of Praying concerning which the like Controversy ariseth Our Adversaries whose Religion is all for the most part Outside and such whose Acts are the meer products of man's natural Will and Abilities as they can Preach so can they Pray when they please and therefore have their set particular Prayers I meddle not with the Controversies among themselves concerning this some of them being for set Prayers as a Liturgy others for such as are ex tempore Conceived it suffices me that all of them agree in this that the Motions and Influence of the Spirit of God are not Necessary to be previous thereunto and therefore they have Set Times in their publick Worship as before and after preaching The Priests set times to Preach and Pray deny's the Spirit and in their private Devotion as Morning and Evening and before and after meat and other such occasions at which they precisely set about the performing of their Prayers by speaking words to God whether they feel any Motions or Influence of the Spirit or not so that some of the Chiefest have confessed that they have thus Prayed without the Motions or Assistance of the Spirit acknowledging that they sinned in so doing yet they said they look upon it as their Duty to do so though to Pray without the Spirit be Sin We freely Confess that Prayer is both very profitable and a necessary Duty commanded and fit to be practised frequently by all Christians but as we can Do nothing without Christ so neither can we Pray without the concurrence and assistance of his Spirit But that the State of the Controversy may be the better understood let it be considered First That Prayer is twofold Inward and Outward Inward Prayer is that Secret turning of the mind towards God whereby What Inward Prayer is being secretly touched and awakened by the Light of Christ in the Conscience and so bowed down under the sense of its Iniquities Vnworthiness and Misery it looks up to God and joining issue with the secret Shinings of the Seed of God it breaths towards him and is constantly breathing forth some secret Desires and Aspirations towards him It is in this sense that we are so frequently in Scripture commanded to Pray continually Luke 18.1 1 Thess. 5.17 Eph. 6.18 Luke 21.36 which cannot be understood of Outward Prayer because it were impossible that men should be always upon their Knees expressing words of Prayer and this would hinder them from the Exercise of those Duties no less positively Commanded
this present Dispensation and Day of God's living Visitation towards them with an Answer to some Queries Annexed 1672 105 107 V. A Catechism and Confession of Faith approved of and agreed unto by the general Assembly of the Patriarchs Prophets and Apostles Christ himself Chief Speaker in and among them c. 1673 109 VI. The Anarchy of the Ranters and other Libertines the Hierarchy of the Romanists and other pretended Churches equally Refused and Refuted in a twofold Apology for the Churches and People of God called Quakers c. 1674 181 VII A Vindication of the preceeding Tract viz. the Anarchy of the Ranters c. serving as an Explanatory Postscript thereof 1679 237 VIII An Apology for the True Christian Divinity as the same is held forth and Preached by the People called in scorn Quakers c 〈◊〉 to K. Charles the Second 1675 251 IX A Dispute between some Students of Divinity so called of Aberdeen and the People called Quakers held in Aberdeen Opponents or Students John Lesly Al. Sheriff P. Gellie Defendents R. Barclay and G. Keith c. 569 With the Author's Offer to Jo. Menzies Professor of Divinity so called G. Meldrum Minister at Aberdeen and W. Mitchell Catechist at Foot of Dee c. And G. K. his Postscript 1675. 589 592 X. Quakerism Confirmed A Vindication of the chief Doctrines and Principles of the Quakers from the Objections of the Students aforesaid in their Book called Quakerism Convased 1676. 597 XI Universal Love Considered and Established upon its Right Foundation c. 1676. 675 XII An Epistle of Love and Friendly Advice to the Ambassadors of the several Princes of Europe met at Nimmegen to Consult the Peace of Christendom c. 1677. 706 882 XIII R. B ' s. Apology for the True Christian Divinity Vindicated from John Brown's pretended Confutation c. with L. S's Letter to R. M. C. 1679. 717 XIV The Possibility and Necessity of the Inward and Immediate Revelation of the Spirit of God towards the Foundation and Ground of true Faith proved in a Letter writ in Latine to a Person of Quality in Holland and now also put into English 1686. 892 Whereunto is added The Author 's Testimony concerning his Father 1686. 907 Also an Alphabetical Table at the End of the Chief Matters and Things Contained in this Volume 908 Truth Clear'd of Calumnies Where-in a BOOK Intituled A DIALOGUE BETWEEN A QUAKER AND A Stable Christian Printed at ABERDEEN And upon good ground judged to be writ by WILLIAM MITCHELL a Preacher near by it or at least that he had the chief Hand in it is Examined and the Dis-ingenuity of the Author in his Representing the QVAKERS is Discovered HERE IS ALSO Their CASE truly Stated Cleared Demonstrated and the OBJECTIONS of their Opposers Answered according to Truth Scripture and Right Reason By ROBERT BARCLAY ISA. 53.1 Who hath believed our Report and to whom is the Arm of the Lord Revealed JOHN 5.39 40. Ye search the Scriptures because in them ye think to have Eternal Life and they are they which Testify of me and ye will not come unto me that ye may have Life MATTH 5.11 Blessed are ye when men shall revile you and say all manner of evil against you falsly for my sake ACTS 24.14 After the way which they call Heresy so worship I the God of my Fathers 1 THESS 5.21 Prove all things hold fast that which is good LONDON Printed for Thomas Northcott in George-Yard in Lumbard-street 1691. THE PREFACE TO THE READER READER FOR thy better understanding the Matters handled in this Treatise I thought fit to premise somewhat by way of Preface and indeed the nature of the thing calleth for it that thou mayst receive a true Information concerning the People here pleaded for and so generally opposed but more particularly in the City of Aberdeen that thou mayst understand how the Case stands betwixt them and their Adversaries in it Know then that after the Lord had raised up the Witnesses of this Day and had opened in them and unto them the Light and Glory thereof divers of them at sundry times were moved of the Lord to come into these Parts and unto the Town of Aberdeen in love to the Seed which there was to be gathered but their Acceptance for divers years together was very unsutable For the Enemy that had wrought and was exalted in the Mystery of Iniquity to darken the appearance of this day had prepared and stirred up his Ministers to resist them and their Testimony by aspersing them with many gross Calumnies Lies and Reproaches as demented distracted bodily possessed of the Devil practising Abominations under colour of being led to them by the Spirit and as to their Principles blasphemous deniers of the true Christ of Heaven Hell Angels the Resurrection of the Body and Day of Judgment Inconsistent with Magistracy nothing better then John of Leyden and his Complices This was the vulgar and familiar Language of the Pulpits which was for a time received for unquestionable Truth till about the Year 1663. some sober and serious Professors in and about the said Town did begin to weigh these things more narrowly and find the savour of that Life in the Testimony of that so much reproached People which some years before had stirred in others who were now come to a great loss and decay and this gave them occasion to examine the Principles and Ways of that People more exactly which proving upon inquiry to be far otherways then they had been represented gave them a further occasion to see the Integrity and soundness of that despised People and of their Principles on the one hand and on the other to see the prejudic'd Disingenuity and Enmity of their Accusers In these the Lord caused his Word to prosper who were few in number yet noted as to their sobriety in their former way of Profession and raised them up to own that People and their Testimony and to become One with them Now their Adversaries finding nothing in these whom the Lord had raised up in these Parts whereof to Accuse them as to their Conversation these Calumnies must be cast upon Strangers living some hundred Miles distant where these Untruths cannot be so easily disproved but as to these at home the Tune must be turned Therefore George Meldrum who hath more particularly espoused the Quarrel against Truth and its Followers than any of his Brethren begins to say That it is no wonder to see Quakers forbear gross Out-breakings for that Hereticks have formerly come as great a length but surely Abstinence from gross Out-breakings and a clean outward Conversation is no good Argument against the Quakers so now the Clamour is though they have been Professors and that noted Ones too and though they be honest in their Conversation yet they are deluded and deceived and are Deceivers And thus as of old the Truth and the Witnesses of it have always been reproached by those of the Pharisaical Spirit
Secondly Those who through Vnwatchfulness the secret Corruption of their own Hearts and the mysterious or hidden Temptations of the Enemy have fallen into his Snares and so have come under the Power of some Temptation or other either of Fleshly Lusts or of Spiritual Wickedness who being seasonably warned by those that keep their Habitation and faithful Overseers in the Church have been again Restored by unfeigned Repentance not kicking against the Pricks but have rejoiced that others watched over them for their good and are become Monuments of God's Mercy unto this Day 3. Self-separating troublesome Opposers Thirdly Such who being departed from their first Love and Antient Zeal for the Truth become Cold and Lukewarm and yet are ashamed to make open Apostacy and to turn back again so as to deny all the Principles of Truth they having had already such Evidence of Clearness upon their Understanding yet not keeping low in their own Habitations but being puffed up and giving Way to the restless Imaginations of their Exalted and Wandering Minds fall out with their Brethren cause Divisions begin to find Fault with every thing and to look at others more than at themselves with swelling Words to talk of and preach up a higher Dispensation while they are far from living up to the Life and Perfection of this present like unto such who said we will not have this Man to rule over us cry out of Formality and Apostacy because they are not followed in all Things and if they be reproved for their Vnruliness according to the good Order of the Church of Christ then they cry out Breach of Liberty Oppression Persecution we will have none of your Order and Government we were taught to follow the Light in our Consciences and not the Orders of Men. Well of this hereafter but this gave the Rise of this Controversy Which leads me to that which I proposed in the second Place SECTION III. Whether there be now to be any Order or Government in the Church of Christ. IN Answer to this Proposition I meddle not at this Time with those that deny any such Thing as a Church of Christ I have reserved their Plea to another Place Neither need I to be at much Pains to prove the Affirmative to wit That there ought to be Government and Order in the Church of Christ Church-Order and Government granted unto the Generality of our Opposers both Papists and Protestants who readily confess and acknowledge it and have heretofore blamed us for want of it Though now some of them and that of the highest Pretenders are become so unreasonable as to accuse us for the Use of it improving it so far as they can to our Disadvantage For such is the Blindness of partial Envy that whereas the supposed Want of it was once reckoned Heretical now the present Performance of it is counted Criminal These then to whom I come to prove this Thing are such who having cast off the Yoke of the Cross of Christ in themselves refuse all Subjection or Government denying that any such thing ought to be as disagreeing with the Testimony of Truth or those who not being so wilful and obstinate in their Minds yet are fearful or scrupulous in the Matter in respect of the dangerous Consequences they may apprehend such a Thing may draw after it For the clearing then as well the Mistakes of the one as answering the Cavils of the other I judge the Truth of these following Assertions will sufficiently prove the Matter which I shall make no great Difficulty to Evidence First That Jesus Christ the King and Head of the Church Reason I did appoint and ordain that there should be Order and Government in it Secondly That the Apostles and Primitive Christians when they were filled with the Holy Ghost and immediately led by the Spirit of God did Practise and Commend it Thirdly That the same Occasion and Necessity now occurring which gave them Opportunity to exercise that Authority the Church of Christ hath the same Power now as ever and are led by the same Spirit into the same Practices The Abuse makes not void the true Vse As to the First I know there are some that the very Name of a Church and the very Words Order and Government they are affraid of Now this I suppose hath proceeded because of the great Hypocrisy Deceit and Oppression that hath been cloaked with the Pretence of these Things but why should the Truth be neglected because Hypocrites have pretended to it The right Institution of these Things which have been appointed and ordained by God must not nor ought not to be dispised because corrupt Men have abused and perverted them I know not any thing that hath been more abused and perverted in the whole World than the Name of a Christian shall we then renounce that Honourable Title because so many Thousands of Wicked Men yea Antichrists have falsly assumed it to themselves The Man of Sin hath taken upon him to sit in the Temple of God as God yet we must not therefore deny that God is in this Temple If the Synagogue of Satan hath assumed the Name of the Church of Christ and hath termed her Oppression and Violence the Power and Authority thereof therefore must not the Church of Christ and its Authority be exercised where it truly is according to his Mind This I prefix to warn all to beware of stumbling at things which are innocent in themselves and that we may labour to hold the steady even Path of Truth without running in either of the Extreams For that Jesus Christ did appoint Order and Government to be in the Church Church-Order appointed by Christ and the Form thereof is very clear from his plain Words Matth. 18.15 16 17 18. Ver. 15. Moreover if thy Brother shall trespass against thee go tell him his Fault between thee and him alone if he shall hear thee thou hast gained thy Brother Ver. 16. But if he will not hear thee then take with thee one or two more that in the Mouth of two or three Witnesses every Word may be established Ver. 17. 〈…〉 he shall neglect to hear them tell it unto the Church but 〈…〉 neglect to hear the Church let him be unto thee as an Heathenâ—â—â— and a Publican Ver. 18. Verily I say unto you whatsoever 〈◊〉 shall bind on Earth shall be bound in Heaven and whatsoever 〈…〉 loose on Earth shall be loosed in Heaven From which â—cripture it doth manifestly and evidently follow First that Jesus Christ intended there should be a certain Order and Method in his Church in the Procedure towards such as Transgress Secondly That he that refuseth to hear two is become more guilty as hardned than in refusing to hear him that first reproved alone Thirdly That refusing to hear the Judgment of the Church or whole Assembly he doth thereby Exclude himself and shut out himself from being a Member and is justly judged by his Brethren
is so much the better that the Elders and greater Number do agree to it and if Wrong their Affirming of it will not make it Right And truly a Gathering where the Elders and greater Number are always or most frequently Wrong and the Younger and lesser Number Right is such as we cannot suppose the True Church of Christ to be And if any will plead that there is now no Infallible Judgment to be expected from the Spirit of God in the Church it no doubt will leave the Dissenters as much in the Mist and at as great a loss as those they Dissent from both being no better than blind men hitting at random which will turn Christianity into Scepticism And though we may acknowledge that this Vncertainty prevails in the generality of those called Churches yet we do firmly believe for the Reasons above declared and many more that might be given That the True Church of Christ has a more solid stable Foundation and being never separated from Christ her Head walks in a more certain steady and unerring Path. The CONCLUSION THE Substance then of what is Asserted and Proved in this Treatise resolves in these following Particulars A Summary Recollection of the whole First That in the Church of Christ when it Consists of a visible People for I speak not here of the Church in the dark Night of Apostacy that consisted not of any Society visibly united gathered into the Belief of certain Principles and united in the joint Performance of the Worship of God as Meeting together praying preaching c. there is and still must be a Certain Order and Government Secondly That this Government as to the Outward Form of it Consists of Certain Meetings Appointed principally for that End yet not so as to exclude Acts of Worship if the Spirit move thereunto Thirdly The Object of this Government is twofold Outwards and Inwards The Outwards relate mainly to the Care of the Poor of Widows and Fatherless where may be also included Marriages and the Removing of all Scandals in things undeniably wrong The Inwards respect an Apostacy either in Principles or Practices that have a Pretence of Conscience and that either in Denying some Truths already Received and Believed or Asserting New Doctrines that ought not to be Received Which again to subdivide may either be in Things Fundamental 1674 and of great moment or in things of less Weight in themselves yet proceeding from a Wrong Spirit and which in the natural and certain Consequence of them tend to make Schisms Divisions Animosities and in sum to break that Bond of Love and Vnity that is so needful to be upheld and established in the Church of Christ. And here come also under this Consideration all Emulations Strifes Backbitings and evil Surmisings Fourthly That in the True Church of Christ according to the Definition above given of it there will in such Cases of Differences and Controversies still be an Infallible Judgment from the Spirit of God either in one or other few or more Fifthly That this Infallible Judgment is only and unalterably annexed and seated in the Spirit and Power of God not to any particular Person or Persons Meeting or Assembly by vertue of any setled Ordination Office Place or Station that such may have or have had in the Church no Man Men nor Meeting standing or being Invested in any Authority in the Church of Christ upon other Terms than so long as he or they abide in the living Sense and Vnity of the Life in their own particulars which whosoever one or more inwardly departs from ipso facto loses all Authority Office or certain Discerning he or they formerly have had though retaining the true Principles and sound Form and may be not fall'n into any gross Practices as may declare them generally to be thus withered and decayed Sixthly That Jesus Christ under the Gospel hath ordinarily Revealed his Will in such Cases through the Elders and Ministers of the Church or a General Meeting whose Testimony is neither to be despised or rejected without good Cause Neither is their taking upon them Really to Decide any just Ground to charge them with Imposition or to quarrel their Judgment unless it can be proved that they are decayed and have lost their Discerning as above Seventhly That to Submit and Obey in such Cases is no detracting from the Common Priviledge of Christians to be Inwardly led by the Spirit seeing the Spirit has led some heretofore so to do and yet may And that every Pretence of Vnclearness is not a Sufficient Excuse for Disobedience seeing that may proceed from Obstinacy or a Mind prepossessed with Prejudice Yet say I not any ought to do it before they be Clear and who are every Right will not want Clearness in what They ought to do And Lastly That these Principles are no ways tainted with Imposition or contrary to true Liberty of Conscience And that they fundamentally differ from the Vsurpations both of Popery Prelacy and Presbytery or any other of that Nature Robert Barclay Robert Barclay HIS VINDICATION year 1679 WHEREIN The Scruples and Mistakes some have had touching his Book called The Anarchy of the Ranters are Cleared and the Ground upon which W. R's Papers against it are Built Removed the Substance of the Papers being briefly Answered by way of EPISTLE to FRIENDS who therein have or may be Concern'd Which may serve as an EXPLANATORY P0ST-SCRIPT to Robert Barclay's Book of GOVERNMENT Aberdeen-Prison the Sixth of the First Month 1679. Dear Friends and Brethren UNTO all my Dear Friends and Brethren unto whose Hands this Paper may come or who may be any ways more particularly Concerned in the Contents hereof The Salutation of my unfeigned Love in that Vnchangable Truth whereunto it hath pleased the Lord to Call me according to his great Mercy so as to be a Partaker in some measure of the Peace and Glory which in this Day is Revealed wherewith my heart hath been often filled as I have Waited in Faithfulness according to the Dispensation of Light Manifested in me and to me And since it hath pleased God to make me a Living Witness of the pretious Truth and to Commit unto me any Share of the Ministry thereof my Conscience bears me Witness in the sight of God that I have Laboured according to my Knowledge to follow Love and Peace with all my Brethren R. B's Ministry and to do those things which might tend to advance strengthen and confirm Vnity and Brotherly Love as also to Avoid what had a tendency to beget Strife Jealousies or Evil Surmises Likewise I have studied as well in my Publick Testimony His Writings as in my Writings to beware of any thing that to my Understanding might minister just Occasion of Stumbling or Offcence to the least of my Brethren or the youngest and weakest Babe in the Truth as such as are Conversant with me iâ— my own Country as well as those elsewhere where I have
as is hoped solidly Refuted THESES THEOLOGICAE year 1675 To the CLERGY of what Sort soever unto whose hands these may come but more particularly to the Doctors Professors and Students of Divinity in the Vniversities and Schools of Great Britain whether Prelatical Presbyterian or any other Robert Barclay a Servant of the Lord God and one of those who in Derision are called Quakers Wisheth Vnfeigned Repentance unto the Acknowledgment of the Truth FRIENDS UNto You these following PROPOSITIONS are Offered in which they being Read and Considered in the Fear of the Lord you may perceive that Simple Naked Truth which Man by his Wisdom hath rendred so Obscure and Mysterious that the World is even Burthened with the great and Voluminous Tractates which are made about it and by their Vain Jangling and Commentaries by which it is rendred a hundred fold more Dark and Intricate than of it self it is which Great Learning so accounted of to wit your School Divinity which taketh up almost a Man's whole Life-time to learn brings not a-whit nearer to God neither makes any Man less Wicked or more Righteous than he was Therefore hath God laid aside the Wise and Learned and the Disputers of this World and hath chosen a few despicable and Unlearned Instruments as to Letter-learning as he did Fisher-men of old to publish his pure and naked Truth and to free it of these Mists and Fogs wherewith the Clergy hath Clouded it that the People might Admire and Maintain them And among several others whom God hath Chosen to make known these things seeing also have Received in Measure Grace to be a Dispenser of the same Gospel it seemed good unto me according to my Duty to Offer unto You these Propositions which though short yet are Weighty Comprehending much and declaring what the true Ground of Knowledge is even of that Knowledge which leads to Life Eternal which is here witnessed of and the Testimony thereof left unto the Light of Christ in all your Consciences Farewel R. B. The First Proposition Concerning the true Foundation of Knowledge SEeing the Height of all Happiness is placed in the true Knowledge of God This is Life Eternal to know the true God and Jesus Christ John 17.3 whom thou hast sent the true and right Understanding of this Foundation and Ground of Knowledge is that which is most necessary to be known and believed in the first place The Second Proposition Concerning Immediate Revelation Seeing no Man knoweth the Father but the Son and he to whom the Son Revealeth him Matth. 11.27 and seeing the Revelation of the Son is in and by the Spirit therefore the Testimony of the Spirit is that alone by which the true Knowledge of God hath been is and can be only Revealed Who as by the moving of his own Spirit Converted the Chaos of this World into that Wonderful Order wherein it was in the beginning and Created Man a living Soul to Rule and Govern it so by the Revelation of the same Spirit he hath Manifested himself all along unto the Sons of Men both Patriarchs Prophets and Apostles Which Revelations of God by the Spirit whether by outward Voices and Appearances Dreams or inward Objective Manifestations in the Heart were of old the formal Object of their Faith and remaineth yet so to be since the Object of the Saints Faith is the same in all Ages though set forth under divers Administrations Moreover these Divine Inward Revelations which we make absolutely Necessary for the building up of true Faith neither do nor can ever Contradict the outward Testimony of the Scriptures or right and sound Reason Yet from hence it will not follow that these Divine Revelations are to be subjected to the Examination either of the outward Testimony of the Scriptures or of the Natural Reason of Man as to a more noble or certain Rule and Touch-stone For this Divine Revelation and inward Illumination is that which is evident and clear of it self forcing by its own Evidence and Clearness the well-disposed Understanding to Assent irresistibly moving the same thereunto even as the Common Principles of Natural Truths move and incline the mind to a Natural Assent such as are these That the Whole is greater than the Part That two Contradictory Sayings cannot be both true or false Which is also manifest according to our Adversaries Principle who supposing the possibility of inward Divine Revelations will nevertheless Confess with us that neither Scripture nor sound Reason will Contradict it and yet it will not follow according to them that the Scripture or sound Reason should be subjected to the Examination of the Divine Revelations in the heart The Third Proposition Concerning the Scriptures From these Revelations of the Spirit of God to the Saints have proceeded the Scriptures of Truth which contain 1. A faithful Historical Account of the Actings of God's People in divers Ages with many singular and remarkable Providences attending them 2. A Prophetical Account of several things whereof some are already past and some yet to come 3. A full and ample Account of all the chief Principles of the Doctrine of Christ held forth in divers pretious Declarations Exhortations and Sentences which by the moving of God's Spirit were at several times and upon sundry occasions spoken and written unto some Churches and their Pastors Nevertheless because they are only a Declaration of the Fountain and not the Fountain it self therefore they are not to be esteemed the principal Ground of all Truth and Knowledge nor yet the Adequate Primary Rule of Faith and Manners Nevertheless as that which giveth a true and faithful Testimony of the first Foundation they are and may be esteemed a secondary Rule subordinate to the Spirit from which they have all their Excellency and Certainty For as by the Inward Testimony of the Spirit we do alone truly know them so they testify that the Spirit is that Guide John 16.13 Rom. 8.14 by which the Saints are led into all Truth Therefore according to the Scriptures the Spirit is the first and principal Leader And seeing we do therefore receive and believe the Scriptures because they proceeded from the Spirit therefore also the Spirit is more originally and principally the Rule according to that received Maxim in the Schools Propter quod unumquodque est tale illud ipsum est magis tale Englished thus That for which a thing is such that thing it self is more such The Fourth Proposition Concerning the Condition of Man in the Fall All Adam's Posterity or Mankind both Jews and Gentiles Rom. 5.12 15. as to the first Adam or Earthly Man is fallen degenerated and dead deprived of the sensation or feeling of this inward Testimony or Seed of God and is subject unto the Power Nature and Seed of the Serpent which he sows in mens hearts while they abide in this Natural and Corrupted State from whence it comes that not their words and deeds only but all their
Testimony of Moses and the Prophets even than John who was the greatest But when we produce the Testimony of Moses and the Prophets and Apostles as an Evidence to the Truth of what we affirm I say it should be received by our Adversaries who own the Scriptures as their Chief and Only Rule For either they should Receive it or not Receive it if they should Receive it then they are faulty who in the late Dispute at Aberdeen did refuse to Receive the Evidence of the Scriptures as from us only because we say We have a greater to wit that of the Spirit within us although we own the Scripture as the greatest Visible and outward Evidence that we can give to our Adversaries If they should not Receive the Scripture-Evidence and Testimony as from us because we say we have a Greater to wit that of Christ himself immediately in us by his Spirit then they must needs also say for the same Reason That the Jews ought not to receive the Testimony of the Scriptures as an Evidence for Christ because he said He had a Greater And certainly he had a greater though they would not receive it nor could not as they stood in their Prejudice and Malice wherewith they were filled against him who did not receive him Now this I say with Freedom and Boldness of Spirit to all those whether Papists Anabaptists Prelatical or Presbyterian Professors who with one Mouth require of us an Evidence that we are Inspired or have a Measure of the Inspiration of the Spirit of God and Christ in us I offer unto all of you the Scriptures for an Evidence of this Truth viz. That the Quakers so called have a Measure of the Inspiration of the Spirit of God and Christ in them For according to the Scriptures-Testimony Christ the true Light enlighteneth every Man that cometh into the World and his Illumination is his Inspiration I profess sincerely in God's Fear That the Scriptures-Testimony is to me as full and plain and Convincing to prove this Truth viz. That an Illumination Manifestation and Inspiration of the Spirit of God is given to every Man is in every Man as to prove this Truth That Christ who according to the Flesh was born of the Virgin Mary was the promised Messiah Now if we can prove from Scripture That all Men have in them a Measure of this Divine Illumination and Inspiration by the Spirit of Christ we have gained our Point which is That we have also a Measure of the same in us for ALL MEN doth comprehend Vs called Quakers as well as other Men I see not what our Adversaries can with any Colour Object against this Evidence from Scripture but this That they will deny that the Scripture bears Testimony to this Vniversal Illumination or Inspiration of the Spirit of God in Men. But this brings the Matter of the Debate from being Personal to be Doctrinal and so puts us upon equal Terms at least with all our Adversaries especially Prelatical Anabaptist and Presbyterian and Independent Opposers whatsoever who say The Scriptures are their chief and only Rule And though our Adversaries say The Scripture doth not testifie to that Universal Inspiration of the Spirit of Christ in Men that moveth us not more than when the Jews denied That the Scriptures bore Testimony to him that was born of the Virgin Mary to be the Christ. We are able by the help of God to prove from Scripture the Truth of this Doctrine of Divine Illumination and Inspiration in all Men and consequently in the Quakers as much as they or any professing Christianity upon Earth can prove any Principle or Doctrine of their Faith Secondly We are able and do offer by the Grace of God against all our Opposers whatsoever to prove from the Scriptures-Testimony That this Universal Inspiration and Illumination of Christ by his Spirit in Men is a sufficient Evidence of Truth and Rule of Faith and Life in all Men and consequently in us called Quakers Thirdly that this Divine Inspiration and Illumination where it is not wilfully resisted and rejected but regarded and attended is a Greater Evidence than the Scripture is and witnessed by the Scriptures Fourthly and yet the Scripture is the Greatest Visible and Outward Evidence that either we or they can give of their Rule I shall conclude with a reasonable Demand to these Young-Men Masters of Arts their Masters and Teachers which is this Whether they own these Assertions Affirmations and Arguments of their Scholars in the late Dispute as followeth viz. That whatever is of God is God That the Scriptures according to the Quakers are Fallacious and can beguile us That the Baptism with the Holy Ghost is ceased And the rest of their Discourse inserted in this foregoing Treatise If Yea Let them declare so much to the People who are greatly stumbled at these their Expressions even divers of their own Church If Nay then let them publickly Reprove and Disown those Words otherwise not only we but many others will say Ye have both taught and allowed them so to Affirm G. K. Quakerism Confirmed OR A VINDICATION Of the Chief DOCTRINES and PRINCIPLES Of the PEOPLE called QUAKERS FROM THE Arguments and Objections of the Students of Divinity so called of Aberdeen in their Book entituled QVAKERISM CANVASED BY ROBERT BARCLAY AND GEORGE KEITH 2 Tim. 3.9 But they shall proceed no further for their Folly shall be manifest to all Men c. London Printed for Tho. Northcott 1691. Friendly Reader 1676. HAD we not more Regarded the Interest of the Truth for whose sake we can shun no Abasement than the Significancy of those with whom we have this Rencountre we should have rather chused to be silent than Answer them they being of so small Reputation among their own that neither Teachers nor People will hold themselves Accomptable for any of their Positions and seem zealous to have it believed they would not bestow Time to Read it nor yet hold themselves obliged to Approve it However since we certainly know That in the Second Part of their Book to which this Reply is they have scraped together most of the Chief Arguments used against us and borrowed not a little from G. M's Manuscripts with whose Work that yet appears not we have been these seven Years menaced Which like the Materials of a Building managed by Unskilful Workmen though they be by them very confusedly put together yet being the chief Things can be said against us we have throughly handled for the Reader 's Satisfaction which may be Serviceable to the Truth without Respect to the Insignificancy of those against whom it is written As for the first Part of their Book we have also Answered it but distinct from this it consisting of many Particularities of Matters of Fact which perhaps might have proved tedious to many Readers that may by This be Edified and think it of no great Consequence that the Students are proved Liars which even many
Prejudice against such Books is because so much is to be found in them against my Old Errors for I cannot but know saith he that whoever reads these must see my Nakedness and Folly without much Study As for this Imagination we must take it with much more upon Trust but this helps to prove the Needlesness of his large Examination ¶ 6. At his usual rate of Perverting he goes on to say That the Account I make of all the Learned Men of the World is that they are Scribes and Disputers of the World c. But for proof of this we have nothing He Confesseth the Words to be those of the Apostle and how he proveth that I have a different Meaning from the Apostle I know not After he hath Commended his Learned Men and loaded the Quakers with Reproaches he concludes this Paragraph page 8. with another Falshood and yet he will have it Remarked to wit That according to my Judgment the Pure and Naked Truth of God was never unfolded nor Declared until the Generation of the Quakers arose But where he finds me saying so he tells not and indeed cannot since such a thing was never Asserted by me For Answer to my saying That God has laid aside the Wise and Learned and made use of Illiterate Men as to Letter-Learning after he saith It is Affirmed without Proof not considering how Improper it was not to Expect any formal Probation upon the Occasion and manner it was delivered he gives us divers Citations out of the Apostle Paul warning against Seducers All which I acknowledge to be True but the Question lieth in the right Application And yet since albeit he believes they very Appositly agree to us he thinks it not his present Business to Demonstrate it it will need no Reply After he has proceeded in his Tenth page according to his usual sort of Railing affirming the great Difference betwixt our Doctrine and that of the Apostles he brings forth a mighty Charge That I usurp the Throne of God and Judge of Men's Hearts and Intentions but how Guilty himself is of that Crime hath been in part already shewn and will hereafter more appear But why do I so because I say The Clergy have Clouded the Truth The Clergy Clouding the Truth that the People might Admire and Maintain them that the Common People might Maintain and Admire them But have not Protestants and that truly Asserted this of the Popish Clergy and is not the Thesis directed to such Will it not then hold True according to his own Judgment of a great yea the greatest Part of those to whom it is directed what then will become of his Clamours Yea if it were needful I could give Instances of very Mean Thoughts he and his Party have of many of the Protestant Clergy yea and Reflections not much if any thing inferiour to this to verify with how little Ground he quarrelleth me here As for his Malitious Aspersion That there are shrewd Presumptions our Stock lies at Rome he should have produced some of them if he could We could never yet Obtain for this Old Calumny from our Adversaries the least Probation and it will be found as hard for him to prove it as he may think it for such who strongly Affirm Their great IDOL the COVENANT was Contrived at Rome and came from thence As for his Reflections upon our Church as being All Eyes and Ears it will be proper to speak of it in its own Place Next to prove the Positions of the Quakers to be such as overturn and destroy the Gospel he bringeth page 11. divers Citations out of Mr. Norton and Mr. Stalham as he terms them adding More may be had out of Mr. Hicks J. B.'s False witnesses contributing to his bulky Book But such Witnesses will have small Credit with Impartial Readers If he himself had dealt Impartially he should have first read our Answers to them ere he had given them such Authority It were Easie for me by way of Reply to Transcribe what our Friends have written particularly by way of Answer to them did I as much Affect to have my Writings bulky as it seems he doth He closeth up this with a Fit of Railing and after he has quarrelled me pag. 12. for having an high Conceit as he imagines of my Theses he falls fresh to that Work again telling They have Weight to sink into the bottomless Pit the poor Soul that embraces them I never sought any should Receive Doctrines as Truth upon my Bare Testimony and therefore he needs not Vpbraid me with so doing And whereas on the Contrary as himself immediately Observes I leave what I say to the LIGHT in every Man's Conscience it shews with how little Reason he made his former Alledgance After he has pleased himself with making an Impertinent Conjecture of the Import of these Words that so he might if he could render them Ridiculous he cometh at last to the True Vnderstanding of them And truly he needed not fear at my being offended that he should make a Judgment of what I writ according to his Conscience but he went the wrong way to Work when his Labour is to pervert and wrest and make them speak what they do not This apparently proceeds from Malice and Prejudice and the Light of his Conscience if he had minded it would never have prompted him so to do Thus I am come to the End of the First Chapter ¶ 7. In the Second Chapter Intituled Of the true Ground of Knowledge I find he cannot Contradict what is Asserted by me only because he must be Carping he makes a Noise that Joh. 17.3 cited by me So much of the Sentence was not set down in the First as Second Edition What a pitiful Cavil this is the Reader may easily judge since the Place was noted it was enough though never a Word had been set down but this with him is a bad Omen Let the Judicious judge of this Man's Judgment in the Matter But because he cannot Quarrel at what is said he will quarrel That so much is not said as he judged meet But he may be pleased to understand that I judged my self under no Necessity to Advise with him what was Needful for me to Write But saith he since I take upon me to Teach the whole World it is strange it should be so Natural for this Man to write Vntruths since I direct my Theses only to the Christian World But if it may render me odious such Peccadillo's pass with him it seems but for Piae Fraudes I intended never to write of those things concerning which we do not differ from others But let us see wherein he accounts me Defective I have Written nothing saith he of the Nature and Attributes of God I write not to Atheists but Christians who already acknowledge and I judge it not my Work to write Books to perswade Men of that they already profess to believe But I write not Expresly and
them hungry and hardly bestead for many years feeling after Life and Immortality but could not find that somewhat was raised in me that Words and Reports could not feed Names and Notions I minded little but Christ to dwell in me was that and is that more and more I press after And now I must for the Truth 's sake say somewhat which I humbly mention with a fresh Remembrance of the Love L. S. his first Convincement Power and tender Mercy of God who enabled me I know the Lord will not impute it to be boasting in that season wherein the Lord Revealed the true way to Life and Immortality to me by his Inward Appearance in my Soul it was a time wherein he had mercifully turned me from all that ever his Light inwardly and Law outwardly had Condemned me for my heart also did bear witness for me that whatsoever I had known would please him I was chusing to do that not that thereby I was seeking Justification in my own Righteousness but a sure Evidence of my Interest in him who was made unto us Righteousness Justification c This blessed Glimps of my begun Freedom was given me in a seasonable time that I might thereby be enabled to speak with mine Enemy in the Gate and be encouraged to believe in the Light and wait upon the Lord to feel his vertue perfectly to Cleanse me from all filthiness of Flesh and Spirit Neither was I an Vnder-valuer of the Scriptures they were my Rule then and I hope for ever my Life shall answer them I think To whom and how the Scriptures are a Rule they honour the Scriptures most who live most according to them and not they who call them the Only Rule yet do not make them their Pattern The Scriptures of Truth were precious to me and by them was I taught not to walk nor worship in the Way of the People the Spirit shewing me his mind in them and then I saw in his Light that it is not the Scriptures many Adore so much as their own Corrupt Glosses upon them Neither can my Experience go along with what thou affirmest of the hazzard of Converse with that People It is very well known to all that lived in the place where I sojourned I was none who Conversed with them I was never at one of their Meetings I never read one of their Books unless accidentally I had found them where I came and lookt to them and laid them by again So now it remains with me to tell thee what was the Occasion I joined with them The occasion of L. S. 〈◊〉 joining with the Quakers since it was none of those thou mention'st which I will very singly and can very comfortably do It was that thing ye School-men call Immediate Objective Revelation which my desire is ye were more particularly and feelingly acquainted with whereby the Lord raising in my Soul his feeling Life I could not sit down satisfied with hearing of what the Son of God had done outwardly though I believe thereby he purchased all that Grace and Mercy which is inwardly wrought in the hearts of his Children until I should be a partaker of the Vertue and Efficacy thereof whereby I might possess the Substance of things hoped for I saw an Historical Faith would neither Cleanse me nor Save me if that could save any the Devils were not without a Door of Hope I felt I needed the Revelation of the Son of God in me all that ever I read or heard without this could not give me the Saving Knowledge of God None knoweth the Father but the Son and he to whom the Son Revealeth him through the Vertue whereof mine Eyes were more and more by degrees opened For the tender-hearted Samaritan had pity upon my wounded Soul when both Priest and Levite passed by and the Watch-men rent my Vail and when there was no Eye to pity nor Hand to help me he drew near and poured in Wine and Oil as he saw needful and fulfilled the Promise in measure wherein he had long caused me to hope He that follows me The Scriptures made Comfortable by the Spirit of Truth shall not walk in Darkness but shall have the Light of Life and that sweet saying whereby I am confirmed and comforted If evil Parents know how to give their Children good things how much more will the Lord give his holy Spirit to those who ask him When your Children ask bread will ye give them a stone or when they ask a fish will ye give them a serpent These precious Scriptures and many such like being opened up and applied by the Spirit of Truth powerfully and seasonably in saying Be not faithless but believing times above number before and since hath made me set to my seal to these words of Christ The words that I speak are Spirit and Life and as I walk with him and abide in him watching at the posts of Wisdom's gates travelling in Spirit more and more to bring forth Fruit unto him and walk worthy of him unto all well-pleasing daily to die unto self that Christ may live in me I becoming a passive Creature and he an active Christ in the Increase of his Government I feel the Increase of my Peace And so My Friend thou hast here by some Touches at things occasion to see how far thou art mistaken concerning us and how far contrary to the Truth as it is in Jesus thou represent'st many things to the world speaking evil of things which thou knowest not and if thou dost the greater is thy sin Two Particulars indeed I cannot strain Charity so far as to believe Christ owned and the Scriptures thou thinkest Do we deny Jesus Christ and Justification through his Righteousness because we make the Sufficiency thereof of a more universal Extent than ye or because we love whole Christ so much and his seamless Coat that we will not have it divided Nay we dare not divide Justification and Sanctification neither confound them we have felt the Blood and the Spirit distinct things yet inseparable Neither canst thou think We make void the Scriptures because we honour the Spirit that was before the Scriptures were written and bear Testimony against all who deny the Spirit 's Immediate Teachings to be the Vniversal Priviledge of his People whereby ye take away the key of Knowledge and neither enter the Kingdom nor suffer others who would but monopolize Knowledge to your selves Monopolized Knowledge by Professors and intrude your Meanings upon the Consciences of men as the Rule which Meanings indeed I do not own either as the only or any Rule but as the Spirit of Christ in my Conscience answers it The Testimony of the Spirit of Truth in Thousands with me will stand and rise up against thee in the presence of the Lord when all thy Vnjust Reproaches and Malitious Accusations shall melt away before the presence of the Glory of the heart-searching God before whose
Reprover or a Comforter where-ever he was or went Omniscient for the same Reason because he could not think amiss but he was sensible in himself that God knew and saw it by the Reproof that followed it Omnipotent because he Experienced that Power by which the Soul is Redeemed from Death and Sinners are made Saints the most excellent and self-evident Proof of God's Omnipotency or All-sufficiency For nothing can Regenerate but that which Made nor Renew but that which Created And as the Heavens are nobler than the Earth so is the Soul than the Body Renovation and Redemption than Creation And Resurrection than our former Life This Reader thou shalt come to know to be true as any Demonstration that can be made to thy outward Senses if thou wilt but Turn in thy Mind to this Teacher and wilt become the humble Scholar of this Divine Master and Learn of him in true Silence and with Diligence Ponder what I say Wouldst thou know God and be fitted for his Heavenly Mansions seek him in his Image and thou wilt know the Original by it Be thou but as Clay is in the Hands of the Potter Pliable and he will Form and Fashion thee aright He will make thee a Vessel of Honour for his own House and Use and by the Self-denial Love Purity Patience Righteousness c. that he will work in thee or work thee into thou shalt be able to pronounce truly and knowingly God is and that he is a Rewarder of them that fear him Surely there is a God in all the Earth Then wilt thou be able to say with holy David and Mary Ps. 103.1 O my Soul bless the Lord and all that is within me Luk. 1.46 47. praise his Holy Name My Soul doth magnify the Lord and my Spirit rejoiceth in God my Saviour for he is good for his Mercy endureth for ever Amen Lord Jesus Amen I am now come to the Labours of our Author and shall mention them according to their respective Times with the Nature of their Subjects in brief to Inform and Excite the Reader to their Perusal The First of them in Order of Place was so in Order of Time it is called Truth Cleared of Calumnies He writ it at least published it 1670. The Occasion of it was a Book Intituled A Dialogue between a Quaker and a stable Christian the Invention it is supposed of one W. Mitchel a Preacher near Aberdeen the Disingenuous Fruit of a long Controversy between him and some other bitter Sticklers and the People called Quakers who as well by that Discourse as in the Pulpits of those Times were Represented as was our Lord Jesus and his Followers the Worst of Men possest of the Devil and Blasphemers under Pretence of being Led by the Spirit And for their Principles that they denied the True Christ Angels Heaven and Hell That they held no sort of Resurrection of the Body nor Final Judgment were Enemies to Magistrates and Ministry Comparing them with the worst of Hereticks to Inflame the People against them A Field large enough for this Zealous Young Soldier to Engage his Adversary in and where one of a less Capacity than God had blessed him with might without any Praesumption have comforted himself with an Assured Success which with much Ease and Plainness he hath obtained against the Goliah-like Vanity and Praesumption of the Author of the said Dialogue And in which he has Detected the Power and Evil Effects both of Ignorance and Malice and shewen and defended the Innocency of his Friends and above all the Soundness and Scripture-Verity of their Principles It is written with Strength and Moderation His next Publick Service of this kind was published in the same Year called Queries to the Inhabitants of Aberdeen It is the most eminent Place in the North of Scotland and near his Father's Seat then alive and many Years after They contain the Principles and Practices of the Children of Error and Truth wherein the Inhabitants of that Place especially might see themselves What they were and what they should be and remember some of them what they once pretended to Seek for and Enjoyed and were fallen from writ as an Appendix to the former Discourse His Third Book was writ in the Year following 1671. upon the same Controversy and against the same Opposer namely W. Mitchel Intituled William Mitchel Vnmasked Being a Rejoinder to that Persons Reply to his Truth Cleared from Calumnies In which the Dispute rises High and the Contest seems Sharp and Close but to every Impartial Reader the Advantage evidently runs upon our Author's side Who appears rather Zealous than Heated and sharp on his Enemy's Matter than Person For he rather pities his Enemy than Triumphs over his Weakness and Envy Here as in an Exact Draught the Reader has an Account of the fabulous Principles given under our Names and those that we really profess and the Pleasure even Men pretending to Religion take to render a poor self-denying People that which they are not As if they feared we should be in the right or hold Principles nearer to what they profess themselves to believe than is convenient for their Interest with the People to allow lest that together with the Sobriety their worst Enemies confess to be so Conspicuous among them should give them too great a Credit with their Hearers The next Year 1672. he writ A Seasonable Warning and Exhortation to and Expostulation with the Inhabitants of Aberdeen concerning this present Dispensation and Day of God's Living Visitation towards them A serious Title and Dedication and a serious Discourse they are deeply indebted to his Love Labour and Memory I pray God it may be as Bread cast upon the Waters to the Inhabitants of that Northern City of this Famous Isle of Britain and that they and theirs after these many Days that have past may find it to their Spiritual Edification that they may know there was a Servant and Prophet of God among them with the Testimony of the Everlasting Gospel which is the Power of God revealed in Man to Regenerate him May it never rise up in Judgment against that People His Fifth Book was his Catechism writ in 1673. the Title A Catechism and Confession of Faith Approved of and Agreed unto by the General Assembly of the Patriarchs Prophets and Apostles Christ himself Chief Speaker in and among them Which containeth a True and Faithful Account of the Principles and Doctrines which are most surely believed by the Churches of Christ in Great Britain and Ireland who are reproachfully called by the Name of Quakers yet are found in the one Faith with the Primitive Church and Saints as is most Clearly Demonstrated by some plain Scripture-Testimonies without Consequences or Commentaries which are here Collected and Inserted by way of Answer to a few Weighty yet Easie and Familiar Questions fitted as well for the Wisest and Largest as for the Weakest and Lowest Capacities And Expostulation with and Appeal to all
Appearance to Compass it It must be all called a Zeal for the House of God which if it only Ate up those that had it would be less Mischievous to the World but it Eats up other Folks It breaks Society violates Relation Invades Property Robs God and destroys Man a Fire of Hell not of Heaven for truly and excellently Speaking that is Love This Spirit Destroys instead of Informing Christ's Spirit Intreats Informs and finally Saves both Body and Soul People tinctured with this Religious or rather Irreligious Venom are the worse for their Religion their Natures are more Sowred their Dispositions more Testy less Bowels less Humility a worse Neighbour The good Samaritan is of more Worth than a whole Synagogue of them Reader beware of this Leaven of the Circumcision the Pharisee the spiteful Formalist that vext Paul every-where and were the great Enemies and Sticklers against the Truth in Power and Life Their Generation is yet living and sown too much about the World and seem to be the Lords of it But for all their Wisdom and Power and the fair Shew they make in the Flesh some after one Fashion and some after another Know Reader that Great is the Truth and it shall prevail The Lamb shall have the Victory who is the Light Rev. 21. and in the Despised Light of the Lamb must the Nations of them that are saved Walk The other Extream is quite the Contrary as all Extreams are but not so hurtful to the Concerns of this Life though perhaps not less pernitious to the Inward Man and in which Satan Acts a part for the most part out of Sight by which he Craftily Deceives and Ensnares some that are Simple-hearted and Commendable Livers viz. Loving all equally without due Distinction whatever their Perswasions be and standing loose of all as to a Formal Communion yet by their Latitude are in a sort of all and Intitle themselves both by their Indifferency and their Love to an Interest in them all and all to an Interest in them Our Author is weighty upon this Head he shews what Love is its Excellency in its Root and Fruit What Distinctions and Limitations true Love observes and what People and Principles now Extant in the World have the Rightfullest Claim to this Vniversal Love from their Universality and Gentleness To which I Recommend the Reader taking this along with him That true Love from Man springs from God's Love to Man They that have Tasted of God's Goodness and have had their own Hearts softned by it have an Extraordinary Tenderness to Mankind It is a most engaging Vertue It Covers Forgives Excuses Conquers all nothing can stand before it They that have known the Power of it feel all Peoples Infirmities and Sympathise with every one's Condition They hate nothing but Sin they love all can help and serve all but especially the Houshold of Faith But it is speculating this Love too far to Love all alike as these Vniversalists tell us For in Nature People do Love their Parents Brethren Husbands Wives and Children better than others and we cannot but Love the Religious Family we are of more because we feel them nearer to us than another But this it may be will not be denied in a sort but then the proper Sense is somewhat Equivocated viz. I find says one the Family of God every where in every Form and Sect and that is my Church which I love and for that Reason I love every Society and can Communicate as I see Cause with every one of them It is Certain we ought to See and Love the good in all and so far as Virtue shines in any Person whatever is their Perswasion so far there is a Loveliness it is Comely and of Good Report And though of a very differing Apprehension as to Revealed and Traditional Points of Religion yet they are to be loved nay Enemies Phil. 4.8 Heb. 6.1 2. Matt. 5.44 such as are Injurious to us in the highest Degree But all this is with a Grain of Salt under Restriction and with due Bounds For I am not obliged to Turn Jew Turk or Indian because I Honour their Virtue and Love their Persons as Fellow-Creatures Nor am I bound to Love an Enemy with the same Degree of Love I have for one that is my Friend Benefactor or Relation To Worship God with those that though Sober and Upright among Men VVorship him in Ways my Conscience tells me are below if not Contrary to the Nature of God his Revealed Will and my own Sense of Duty and Worship is an Extream that makes all Ways of Worship Indifferent and in Consequence Impeaches the Dispensations of God that have been to Carry Men farther and to Leave and Forget those things that are behind Yea Phil. 3.13 it causes the Offence of the Cross of God's Day and Dispensation to Cease especially in Trying and Suffering Times and opens a Door to a dangerous Temporizing Paul according to this Doctrine was much in the wrong Gal. 2.11 12 14. that he Reproved Peter for his Complacency with the Jews And indeed our Saviour and his Apostles will not Escape Blameless for Changing that Constitution if it were Lawful for them to Continue to VVorship God in the Jewish Manner Nor did the Primitive Christians well to be devoured by Wild Beasts if they might have been permitted to Symbolize with the Heathen For it is certain there were many Extraordinary Gentiles the Followers of Plato Zeno Seneca Epictetus Plutarch Marc. Aurelius Antoninus c. in those Times that have left the Just Fame of Virtue to their Names by their sober Lives and rare VVritings I may Converse kindly but I cannot VVorship with one I differ from even about that very VVay of VVorship and if this be a Fault we must impeach our Protestant Ancestors too But on the other hand I must be Careful I suffer not my self to be Carried beyond Bounds in Dissent neither the Difference must never Run so far as to beget a Dislike and much less an Aversion of Spirit to his Person or Conversation that I Differ from this were sinful yet alas too Common and it may be an hard Task to Conquer and a True Mark of Discipleship in all that Overcome it God Almighty Root out and Expel that Make-bait-Spirit among Men that where there is not an Vnity for that comes up to Faith and VVorship we may Exercise true Charity and Forbearance especially where there is any sincere Appearance of the Common Faith Tit. 1.4 Heb. 1.1 2. and the Fruits of a Fear towards God in general But as God has Appeared at sundry Times and in divers Manners since the World began so it was the VVay of his Spirit and Method of his Providence to gather up the Sincere-minded into one as so many Grains do Form one Lump And therefore the Apostle to the Corinthians calls the Believers one Bread unto which 1 Cor. 10.17 as a Standard others were to be gathered and upon which
and lead them out of Error and Blindness Don't Charge them and do worse for verily that will undo you in the End O that God would rend the Heavens and come down in Showers of Love and Quench the Flames that every-where devour his Creation That it would please him to still the furious Winds and calm the raging Seas and remove that Enmity which is the Ground of all and bring the Nations under his own heavenly Government where there is no need to Learn War against one another any more that they that have erred in Spirit Isa. 2.4 Isa. 29 29. Matt. 5.43 47. Ch. 18.21 22. Rom. 12.18 may come to Vnderstanding and those that have Murmured may learn Doctrine even the Doctrine of our Lord Jesus Christ which is a Doctrine of Love Meekness Mercy Forbearance a Doctrine of Self-denial Humility and Holiness a Doctrine that Reconciles us to God and one to another And no Man can have the Benefit of the first that Hates his Brother and less that Kills him for the Love of this World O it is a Crying Sin with God a strong Judgment upon us and a sure Token both of more and nearer Calamities that we are so Hard-hearted and Vnsensible of it Nay it looks as if we were not to be moved unless God himself would appear in the Air and send Fire down to Consume all before our Eyes and our selves in the Conclusion of the Tragedy Is not the Wrath of God do we think Revealed sufficiently against us in the Faction Strife War Rom. 1.18 Gal. 5.19 23. Blood and Poverty that we see almost all over Europe this Day God Almighty make People sensible and weary of it and the Cause of it their Sins Sins against Light against Conscience and Knowledge their Vnfaithfulness to God and Man their Scandalous Immorality and most Inordinate Love of the World the Ground of all Contention and Mischief That so the Peace of God which passeth worldly Men's Understanding may fill all our Hearts through Repentance and Conversion Amen I have been the longer in my Notes upon this Occasion than I Expected but our present Condition in Europe drew it from me that needs an Olive-branch the Doctrine of Peace as much as ever Our Author's next Treatise was published 1679. being a Vindication of his Notable Apology for the Christian Divinity profest by the People called Quakers in Reply to the Exceptions made against it by one John Brown in his Book called Quakerism the Path-way to Paganism In which Vindication the Reader will find the Truth sifted from all the Durt and Rubbish with which her Malitious or Ignorant Adversaries have endeavoured to sully her Beauty and disfigure and bury her out of the Sight and Knowledg of the People The Defence being like the Apology performed with much Labour and Exactness and so fully and plainly that it leaves one would think no room for Objection with the Serious and Moderate Inquirer I do justly Esteem his Apology and this Vindication in the Front of his Polemical Works Though I cannot but every-where prefer those Labours in him and others that have least to do with Controversy and whose main and immediate Scope is the Engaging of the Soul into the Love of Holiness the End of True Religion for it leads into the Blessed Communion of the Father and of the Son and gives the Possession of those Comforts and Refreshments that no Tongue can Express nor Soul by any other means Enjoy For without Holiness it is determined no Man shall ever see the Lord that is with Peace Heb. 12.14 Yet Controversy handled in the Fear of God and in the Openings of his Light and Spirit that is ever present and sufficient to the Help of his People in all their Services has also its Edification especially where an Earnest and Tender Desire to Inform the Mistaken prevails above Private Interest or any Party or Personal Consideration for God will witness to such Labours and follow them with his Blessing With which I beseech him to Crown our Beloved Friend's Services in this and all other Respects that tend to the Exaltation of his Glorious Truth The last Tract our Author left us and which is the Conclusion of this Volume and Preface was writ and published 1686. and is Intituled The Possibility and Necessity of the Inward and Immediate Revelation of the Spirit of God towards the Foundation and Ground of true Faith proved in a Letter writ in Latin to a Person of Quality in Holland and now also put into English The Person to whom it was writ was a Learned Man especially in the New Philosophy very Free and Friendly but not Fool enough to Resign to this Doctrine as entirely as he ought yet I believe better Reconciled to it before he died As the Revelation of Sin Righteousness and Judgment of Mercy and Consolation what to Avoid what to Repent of what to Desire what to Do and where to wait for Power to Avoid and Do as we are thereby directed is the Revelation chiefly Insisted upon by us so those that come to Answer the Love and Mercy of God in the first part of this Revelation viz. the Sight of Sin shall know the Aboundings of it from Day to Day and from the Evidence and Authority of their own Experience shall be enabled nay constrained to pronounce this Testimony of the Revelation maintained by the People called Quakers 'T is true and according to Scripture I might Advance divers Arguments from the Nature of God and the Soul of Man and from what may be as well as what has been the Truth of this Revelation but that being done by our Author in this small Treatise in an Abstract and proper manner I chose rather to speak Scripturally and Experimentally And whoever is Lowly and Poor enough in Spirit to Try the Truth of what I say Shall Comprehend with all Saints the Height and Depth and Length and Breadth of the Love of God in Christ to the Souls of Men by the Revelation of that true Light and Spirit and Grace I have testified of in this Preface and which the Wisest of the Men of this World can at best have but a Shadow and Idea of Remember Life is more than Food and the Body than Raiment so is Bread better than Husks Substance than Shadow Realities than Imaginations of them which is the best of their Case that come not through the Obedience of the Truth and Discipline of Christ's Cross to enjoy them Reader It is a most Important Point of the first Consideration to Men without it no Knowledge of God nor of Christ that Reveals God and without that Knowledge no Salvation for the Souls of Men. Matt. 11.27 Joh. 17.3 So that this Volume ends with that which all Men must begin with if they will ever truly know God and possess Eternal Life viz. Revelation Now some will say Revelation why we have it Have we not the Scriptures Do you pretend to another Revelation No
Sincere Love in the Lord which we had to our Dear Brother Robert Barclay and Christian Respect which lives in us to his Blessed Memory and our Real Esteem and Value of his Faithful Testimony great Industry and Labour of Love for promoting the Ever-living Truth as it is in Christ in his Day and Time We whose Names are underwritten do sincerely Own and have Satisfaction and Vnity in Truth with this fore-going Preface and Relation in the behalf of him the said Robert Barclay and his Great and Memorable Service Labours and Travels in the Gospel of our Lord and Saviour Jesus Christ To whom be the Glory and Dominion for ever London the 15. of the 7th Month 1691. George Whitehead Patrick Livingston Alexander Seton Benjamin Antrobus Francis Stamper Iohn Vaughton and Iohn Field GEORGE FOX HIS TESTIMONY CONCERNING Robert Barclay A Testimony concerning our Dear Brother in the Lord Robert Barclay who was a Wise and Faithful Minister of Christ and Writ many Precious Books in the Defence of the Truth in English and Latine and after Translated into French and Dutch He was a Scholar and a Man of Great Parts and underwent many Calumnies Slanders and Reproaches and Sufferings for the Name of Christ but the Lord gave him Power over them all He Travelled often up and down Scotland and in England and in Holland and Germany and did good Service for the Lord and was a Man of Repute among Men and Preacht the Everlasting Gospel of Christ Freely turning People from Darkness to Light and from the Power of Satan to God And his Father was a Noble Man for the Lord and his Truth and died in the Lord And after when his Son Robert had fulfilled his Ministry and finished his Testimony he also died in the Lord and is Blessed and at Rest and Ceased from his Labours and his Works follow him Much more might be Written concerning this Faithful Brother in the Lord and Pillar in the Church of Christ who was a Man I very much loved for his Labour in the Truth but I shall leave the Rest to his Country-men And the Lord Raise up more Faithful Labourers in Christ Jesus to stand in his Place and preserve his Tender Wife and Children in the Truth Amen! The 13th 9th Mo. 1690. G. F. A TESTIMONY to the Memory of ROBERT BARCLAY By his Faithful Friend William Penn. SUrprizing was the News of the Death of Dear Robert Barclay to me particularly from the Share I claimed in him and the Esteem I had for him But that which gave Weight to my Sorrow was the Loss that thereby comes to the Church of God and especially in Scotland For his Many and Excellent Gifts by Nature Acquisition and Grace his Zeal and Integrity his Labour and Love so effectually shewn in the time he lived both in his Ministry Writings and other Services and that he lived no longer who was so well fitted to live for the Service and Honour of the Truth and the good of God's People must render his Death more Afflicting to all those that desire to be reckoned of that Number It was a Complaint of Old that the Righteous were taken away and none layed it to heart I pray God that the Taking away of this Accomplished Minister of Christ in the Prime of his Age with other Precious and Honourable Brethren of late may be laid close to heart by the Friends of God especially where his and their Service lay and he and they have been most Conversant The Overcasting of so many bright Stars almost together and of the First Magnitude in our Horizon from our Bodily View is not the least Simptome or Token to me of an Approaching Storm and perhaps so dreadful that we may have fresh cause to think them Happy that are delivered from the Evils and Miseries that may ensue But this also calls every one home to his own Dwelling and Tent to find and feel him that Repairs all Losses and Supplys all Wants and is All to a Faithful People that they can need or desire This Worthy Young Man of God whose Character I write as well for their Example and Encouragement that have or hereafter may receive the Eternal Truth in which he lived and died and lives forever as for a Testimony to the Power and Goodness of God in raising him up to his Church and to his lasting Memorial in the Churches of Christ which is blessed for ever was the Son of Collonel David Barclay descended of the Barclays of Mathers in the Kingdom of Scotland an Ancient and Honourable Family among Men and of Katherine Gourdon from the Gourdons of the House of the Duke of Gourdon He was born at Edinburgh in the year 1648. Educated in France had the advantage of that Tongue as well as the Latine He returned to Scotland about 1664 being 16 years of Age where by the Example and Instruction of his Honest and Worthy Father that in his Absence had Received the Everlasting Truth and his Converse with other Servants of God he came to See and Tast an Excellency in it and was Convinced about the year 1667. and Publickly owned the Testimony of the true Light enlightning every Man and came Early forth a Zealous and Fervent Witness for it enduring the Cross and despising the Shame that attended his Discipleship and received the Gift of the Ministry as his greatest Honour in which he laboured to bring others to God and his Labour was not in vain in the Lord. He was much exercised in Controversy from the many Contradictions that fell upon the Truth and upon him for its sake in his own Country chiefly in which he ever acquitted himself with Honour to the Truth particularly by his Apology for the Christian Divinity Professed by the People called Quakers which contains a Collection of our Principles our Enemies Objections and our Answers Augmented and Illustrated closely and amply with many Authorities for Confirmation Also his Book of Church-Government distinguishing between Tyranny and Anarchy Imposition and Lawlessness occasioned by the Scruples of some and Partialities of others that had a tendency to a Division among us They are standing Books of sound Judgment and good Service to the Truth and Church of God Nor must his Scripture-Catechism be forgotten in that it opens the Mind of Truth upon points of Doctrine in the words of the Holy Ghost excluding all Humane Glosses or Interpretation which is an easie safe and peaceable Method the tendency of it being to Silence and Commend the Curiosity of Man to the Text which all own and there leave Controversy as the best Method to Vnity and Peace next that of the Spirit it self And indeed it was exactly suitable to his own Disposition that preferred Truth before Victory and Peace and Vnity before Nicities and a good Life before Worldly Learning We sometimes Travelled together both in this Kingdom and in Holland and some parts of Germany and were Inward in divers Services from first to last
and the Apprehension and Sense I had of him was this He loved the Truth and Way of God as Revealed among us above all the World and was not ashamed of it before Men but Bold and Able in Maintaining it Sound in Judgment Strong in Argument Chearful in Travails and Sufferings of a pleasant Disposition yet Solid Plain and Exemplary in his Conversation He was a Learned Man a good Christian an Able Minister a Dutiful Son a Loving Husband a Tender and Careful Father an Easie Master and a good and kind Neighbour and Friend These Eminent Qualities in one that had Imployed them so serviceably and that had not lived much above half the life of a Man having outlived his Father but four years and died at least Thirty years short of his Age aggravates the Loss of him especially in that Nation where he lived O Friends if Precious in the Eyes of the Lord be the Death of his Saints ought not their Labours and Death to be Precious to the Lord's People Therefore I exhort those that have survived this and other Worthy and Honourable Brethren to take Care that their Minds are not over-charged and that they do not suffer their first Love on any score to Cool to those that Travail and Labour in the Word and Doctrine for their good but that through their Faithfulness they may come to partake of like Precious Ministry as well as of like Precious Faith that so the great Harvest that is at the door may be supplied with Able and Diligent Labourers But more especially you of the Scotch Nation and most of all you his Near Tender and Affectionate Relations Wait to feel your Loss made up in and by him that giveth Liberally and upbraideth not who is the best Teacher Husband Father and Master who Repairs our Losses with Advantage for in him we Loose nothing that we Loose because we have it again with Advantage even in this Life and Fellowship that outlives time and endures and abides forever In which the Lord preserve us all to the end of our Race that we may run it with Stedfastness and finish it with Everlasting Joy William Penn. Patrick Livingstone his TESTIMONY CONCERNING ROBERT BARCLAY THERE is something that rests upon my Spirit to say concerning my Dearly Beloved Friend and Kinsman Robert Barclay Who was not only my Kinsman after the Flesh but of a nearer and dearer Kindred and Relation of a more Noble Seed and Offspring which is not Corruptible but Incorruptible and my Dear Fellow-Labourer in the Service of the Gospel as also my Fellow-Sufferer for the Truth in Aberdeen-Prison And I have more in my heart concerning him than I can Express nor do I find it meet to say all I can truly Testify of him For I had some small Knowledge of him before he came to Profess the Truth and ever since he came forth amongst us I have had many Opportunities to be Refreshed with him in his Doctrine after he came to have a Publick Testimony amongst us and also in his Conversation both before and since He was all-along a Man for Peace and an Enemy to Strife and Dissension but was a Peace-maker I never knew him at any time to be in Passion or Anger He was a Man of a sweet pleasant and chearful Temper and above many for Evenness of Spirit a Man of deep Reach in his Judgment and Vnderstanding of heavenly things and also of the things that concerned him to know of this Life amongst Men. He was Quick and Ready in his Understanding of matters of Difference or Controversy and had a notable Way of Deciding and Composing of them He was a Man of a publick Spirit and laboured for the publick Good of all but especially of those he was in Fellowship with Both as to the Inward and Outward he was a blameless Man in his Conversation and he was both Solid Sound and Comprehensive in his Writings And as for his Doctrine he was Plain and Clear to the meanest Capacity Discreet and Oblidging therein And he was a Man generally Beloved of all both of great and small unless it were those that hated him for the Truth 's sake and his Vindicating of it both in Word and Writing against those that Opposed it as his Writings will plainly demonstrate to all Impartial Readers of them And Courteous Reader I being now satisfied with many more that he is at his Rest with the Lord and Reaps the Reward of his Trials Travails and Sufferings for the Truth 's sake both inwardly and outwardly and now is out of the Reach of what Envy and Malice can do against him his Writings are Recommended to thy Serious and Impartial Perusal wherein thou may'st see more of him than at present I can say And so I remain A Lover of Truth and Righteousness Patrick Livingstone Aberdeen the 16th day of the 1st month 1691. THE TESTIMONY OF Andrew Jaffray CONCERNING ROBERT BARCLAY THIS Testimony I have in my Heart to give forth concerning my Dear Brother who was one of the Lord's Worthies and hath obtained the Crown of Victory over all the Rage of the Enemy and his Instruments who still seek to make War with the Remnant of the Woman's Seed who keep the Commandments of God But they and their Rage and Enmity is Limited blessed be the Lord our God for ever And the Hairs of the Heads of the Faithful are numbred and the Angels of God pitch their Tents about them that fear him in all their Troubles and amidst all the Rage and Slanderous Tongues of this World that are set on Fire as this Faithful and Worthy Servant of the Lord and his Everlasting Truth was a Living Witness of God's Faithfulness and Power in his Preservation who being Dead as to the Body yet speaketh and liveth and walketh with him for ever in whom his Delight and Joy was while in the Body beyond all the Honours Vain Pleasures and Enjoyments from below And though the Lord had Endued him with many large Gifts and Abilities even as a Man beyond many as was well known so as to be able to Converse with the Greatest yet known it is to many of the Upright that his chief Desire and Delight was to lay out all these Parts and Qualifications for doing good unto all but especially to the Houshold of Faith as the many great Services for Truth and Deliverances of Suffering Friends which the Lord made him an Instrument of both in his own Native Country and in other Nations can bear Witness So that I may truly say in all his great Endowments it was his Delight to make them serviceable to the true Israel of God and his Sweet Savour and Memorial shall live in many of their Hearts and among all Sober Discreet and Moderate People who knew him to Generations to come And I am very bold to say his Death could not but be matter of Exercise and Sorrow to all He was a Man that laid out himself in the
Ability of the large Vnderstanding given him to set forth the Beauty and Infallibility of the Grounds and Excellent Principles of Truth and to open and prove the same over all Opposition of Gainsayers to the reaching of the Understanding of many of the Great and Learned of the World both at home and abroad and to the begetting a better Opinion and Judgment concerning both the Principles and Practices of God's People called in Derision Quakers than had been held forth by the Craft and Malice of the Priests and others to be in the beginning as Fools Madmen c. and holding non-sensical and unreasonable as well as Vnscriptural Whimsies and so forth But God who is Light is wipeing away the Reproaches and Slanders off his Blessed Truth and People and will more and more exalt the Standard and Ensign thereof to gather the Nations unto it out of their Cruelties Lusts and Roarings against one another and of the overflowing of all Abominations among them to the great provoâ—ing of God's Wrath. Reformation from all which will never be known nor Deliverance from the Bondage and Miseries thereby occasioned by all the Might Power and Fightings of the Carnal Sword nor Politick Devices of Men but only by the blessed Power Spirit and Grace of God which hath appeared to all to that very end to teach to deny Vngodliness and wordly Lusts and to live soberly Righteously and Godly in this present World if Men would turn to believe in and obey it Which is our Testimony and Holy Principle we direct all unto and which this Blessed Servant of the Church laid out himself in his many Excellent Writings especially his Apology to promulgate through the World with blessed Success not only in Printing but in Travelling having gone through a great part of Germany Holland and other Countries in the Service of the Truth And the Lord blessed him every way therein He was an Exemplary Husband Parent and Master in his Family so that the Beauty good Order Holiness Gravity and Lowliness of the Truth shined therein I can say to my Refreshment and many others as in a Quiet Habitation He was a Man of great Meekness Sweetness and Lowliness of Spirit and of such a bearing contented Mind that though a Man of such Parts and great Authority over Evil in his Servants and others yet kept in such a Dominion over any thing that would have disordered his own Syirit that I can truly say I never saw him in any peevish angry brittle or disordered Temper since ever I knew him though I had as much Intimacy and Frequency of Concerns with him as most here-away He was so far from being lifted up or Exalted by the great Gifts he had received from his Maker both in the Truth and as a Man that I can say I have often desired to grow in the plain down-right humble and lowly Spirit wherein he became as weak with the weakest and poor with the poorest and low with the lowest as well as he could be deep with them that were deep So that in a good Measure he had learned to become all things to all Men with a true and upright Endeavour to Gain some I can say I have parted with a most Entire Friend and Counsellor But glory to him who lives for ever through great Mercy I know him who is the Fountain of all Wisdom Righteousness Love and Pity who I trust will make up this great Loss not only to me but to his blessed People and Church especially in this his Native Country of Scotland in and to which he had made him an Ornament and as a Star and shining Light And Oh! that he may make me and all whom he hath Convinced of his pretious Truth in our Native Country whether living therein or abroad to shine forth in the Glory Beauty and Virtue thereof and as the first Fruits thereof and Witnesses of the great Glory that shall livingly arise therein though perhaps ushered in by great Tribulations when our God shall wipe away the Reproaches thereof and change its name from Barren or Forsaken because our God hath a true though a small Seed therein in which he delighteth and is Married thereunto and many shall be the Children of the Lamb's Marriage therein in due time when the Leaven of the Pharisees is purged out and the Bastard-Births of the Adulteresses and Whoredoms of a false Profession therein comes to be seen and turned from As concerning this our Dear Friend R. B. The Lord soon began his Work with him shortly after he was brought home from France wherein in his Young and Tender Years he was brought up at Paris under his Vncle And though at his Return thence but about sixteen Years yet it having pleased the Lord to bring his Dear and Worthy Father into his most-precious Truth he having thereby occasion to be in the Meetings of God's Chosen People who Worship him in his own Name Spirit and Power and not in the Words of Man's Wisdom and Preparation he was by the Virtue and Efficacious Life of this Blessed Power shortly after reached and that in the Time of Silence a Mystery to the World and came so fast to grow therein through his great Love and Watchfulness to the Inward Appearance thereof that not long after he was called out to the Publick Ministry and declaring abroad what his Eyes had seen and his Hands had handled of this pure Word of Life Yea the Lord who loved him counted him worthy so Early to Call him to some Weighty and Hard Services for his Truth in our Nation that a little after his coming out of the Age of Minority as it is called he was made willing in the Day of God's Power to give up his Body as a Sign and Wonder to this Generation and to deny himself and all in him as a Man so far as to become a Fool for his sake whom he loved in going in Obedience to his Will in Sack-cloath and Ashes through Three of the Chief Streets of the City of Aberdeen As his Testimony printed concerning it holds forth his Service therein besides some weighty Services at several Steeple-houses and Sufferings in Prison for the Truth 's Sake And I cannot forbear to touch at his great Care and Zeal that Vnity Love and Sweetness might be preserved among God's Children over all the Cunning Endeavours of the Enemy to the contrary What shall I more say concerning this Servant of the Lord but that Blessed are the dead that die in the Lord Yea saith the Spirit from henceforth they rest from their labours and their works follow them He laid down the Body in the Holy and Honourable Truth wherein he had served it about Twenty Three Years upon the Third Day of the Eighth Month 1690. near the Forty Second Year of his Age at his own House of Vrie in Scotland and it was laid in his own Burial-Ground there upon the sixth Day of the same Month before many Friends and other
so now for sometimes they said Christ had a Devil sometimes the Apostles are drunk and other times mad Since these things have thus occurred there hath been no little Industry used to suppress this People by Threatnings and Persecution on which account divers of our Friends have been cast into Prison and some detained long in of the said Town and also by Preaching and Writing of which for thy Information receive this Account There were Thirty Queries sent by the Bishop of Aberdeen so called to Alexander Jaffray Also about the same time a Paper of three or four sheets subscribed by G. M. Intituled The State of the Controversie betwixt the Protestants and the Quakers The Thirty Queries were not long after answered by G. K. in respect of A. J. his sickness at that time and returned to him from A. J. And some time afterwards George Meldrum his Paper called The State of the Controversie c. was answered by G. K. to which Papers of G. K. somewhat was premised by A. J. which Papers being several times called for but particularly in a Letter from G. M. his own hand to A. J. wherein he intreats for an Answer that he might know as he said in what things we did differ or in what things we only seemed to differ were sent to him within nine Months after the receipt of G. M. his Papers Before all which a Sermon on purpose was preached by G. M. against the Quakers in the ninth Month 1666. wherein the sum of both his Papers was asserted only that it was digested in a Pulpit-way and introduced with an insinuating Discourse of his pretended kindness for the persons of some Quakers and his unwillingness to meddle with them were it not his Office and Zeal for the Truth did ingage him to it but if it had been so indeed he would have said no more of them then the truth whereas it is stuffed with Lies which are positively asserted to be the Quakers Principles by this pretended Preacher of the Gospel from his Chair of Verity so called or rather of Falshood whereas yet G. M. his Papers afore-mentioned were not so much as sent far less answered by which according to the words of his own Letter above-mentioned he was to receive an Understanding of the Differences and yet before he received this Vnderstanding whilst he was ignorant of the Differences according to his own Confession he is not ashamed to forge numbers of Lies upon the Lord's People and as if they had been Truths consisting in his Knowledge to vent them before a Publick Auditory which Sermon is largely answered by G. K. together with some Animadversions upon it from A. J. Also several Papers past betwixt W. M. and G. K. which had their rise from some Queries sent by P. L. to W. M. answered by W. M. to which was returned a Reply by P. L. the same was Replied to by G. K. which having received a Reply from W. M. was again Replied to at length by G. K. It is now Two years and upwards since the last Papers from our Friends hands were returned to the respective Priests unto which as yet there is no Answer nor any of them published but instead of all at last comes out a Dialogue of which the Proverb is verified Parturiunt Montes nascitur Mus subscribed by no Hand but generally understood to be W. M. and by him not denied which whether it be to deal fairly or ingenuously the Ingenuous may judge Ingenuous Dealing would have stated things as related from our own Friends Hands and given an Account of the many Scripture-Proofs and Arguments made use of in our Friends Papers which this Author in his Dialogue hath done nothing less but deceitfully hath represented us considering what had past before to which he himself whoever he is could not but be privy and disingenuously hath dissembled and waved almost all the Scripture-Proofs and Arguments used by our Friends in their aforesaid Papers as any may see who are willing to look into the said Papers Copies of which are in several Hands and any who desire to read them may have them readily from our Friends Therefore however this Work of his may satisfy and deceive a benighted Multitude whose Faith is pinned upon other Mens sleeves nevertheless I hope it shall be an occasion to discover these Men to any who are ingenuous and love not to be hood-winked but are willing to know the Truth So Reader having given thee this Account I leave thee to the perusing of the following Papers omitting these needless Apologies and flattering Insinuations usual in Epistles of this Kind my end being To answer the Good in all and to starve and not to feed the Evil in any And I refer my self to that innocent and pure Principle the Light of Christ Jesus in thee which bears Testimony against all Evil that thereby thou mayst try and examine what is here written and who are the Owners of Scripture and who are the Wresters of it which thou canst only truly discover and discern by the Spirit from which the Scriptures came even that inward Light and Word of Grace that is able to build thee up and establish thee in the Truth unto which I Recommend thee Vry the 19th of the 2d Month 1670. R. B. TRUTH CLEAR'D OF CALUMNIES To the AVTHOR HAVING taken a serious view of the Dialogue lately published by thee and having weighed and considered it in the fear of the Lord I found it incumbent upon me to Reply unto it both upon the account of Truth at which it strikes and for thy Soul's sake as also for others that any simple hearts who have received hurt by it may be undeceived and thy unfair dealing may be manifested In order whereunto before I enter upon the Examination thereof particularly I have some things to lay before thee And first as to the manner and method of thy Book by way of Dialogue it is no ways allowable from thee being but a meer shift to shuffle by those other Papers aforesaid from being noticed or regarded where all these Controversies are spoken to at large Secondly The nature of this kind of writing ought to have engaged thee to set down as largely what could be said on the one hand as on the other and to have brought-in all the Proofs and Arguments alledged by the Quakers or at least the most considerable but in that thou hast done nothing so much as becomes a Man far less a Christian as any who have conversed with that people cannot but be sensible of Thou hast made a bare Representation of the Quaker's Principles and that so scantly and mincingly that thou frequently givest thy self occasion to fight against a Man of straw But that wherein thou hast manifested the badness of thy Cause and thy weakness in pleading for it is that the substance of what thou hast said is nothing else but that which was writ in the Papers before mentioned and so largely answered
that that Word according to which they were to speak was not the inward Word which is said to be in the Heart It is observable that to prove this thou bringest John 7.49 where the Pharisees say Have any of the Rulers or Pharisees believed in him but this People that know not the Law are accursed This place sutes the matter very well but makes much against thee For the Pharisees here were crying up the outward Law and the Knowledge of it averring that the ignorance of it caused the mean People to believe in Christ. So do ye now ye pretend to cry up the Law and say The ignorance of it occasions so many to leave you And as they then were setting the Law above Christ and covering themselves with a Zeal for it persecuting him and reviling his Followers as Ignorants So ye now whilst ye are boasting of your great Knowledge in the Law and in the Scripture and your high esteem of them ye are despising crucifying the same Christ in his Spiritual Appearance and upbraiding his Followers now as they did then as Ignorants and Contemners of the Law And as to Luke 10.26 How readest thou This was spoke to one that was a Lawyer or Interpreter of the Law and relied upon it so Christ spoke this to check him and beside the dispensation of the Law which this Lawyer was under was different from that of the Gospel in this matter as may appear Hebr. 8.10 Again as for Christ and his Apostles using the Scriptures for convincing of their Opposers so do we and yet this proves not that either he or we judge them to be the Rule whereby to try all Things and Spirits yea even the Spirit of God himself Page 15. Thou seemest to lay much stress upon this That it were impossible for us to prove to a Jew or a Turk that Jesus the Son of Mary is in very deed the Christ without the Scripture But I Answer thee to that easily by what way wilt thou perswade a Turk to believe the Scriptures or their Testimony but by the inward Testimony of the Spirit Calvin Calvin lib. 1. cap. 7. Sect. 4. of his Inst. after he has said all that can be said of outward ways at last concludes The only certain way to know it indeed is by the Testimony of the Spirit And as to the course that Paul took with the obstinate Jews it was very commendable because they said they believed the Scriptures and seemed to esteem them much though they opposed the Truth witnessed to in the Scriptures So that it is evident that some great pretenders to the Scriptures can make a Cloak of them to deny Christ himself as ye do at this day And though Paul took that course with the Jews yet we see he took no such course with the Athenians to whom he cited no Scripture nor endeavoured to perswade them by it but told them they were the Off-spring of God and wished them to feel after him who was not afar off from every one of them Thirdly sayst thou The Saints had recourse to the Scriptures in the examination of Doctrines So have we too as before has been declared but that will not prove the Scripture is the Rule Page 16. Fourthly thou sayst We are commanded to search the Scriptures John 5.39 Answ. The words may be translated You search the Scriptures as Pasor translateth them but we do acknowledge the Scriptures are to be searched but are not to be rested in which was the Jews fault who would not come to Christ to get life thinking to have eternal life in the Scriptures which Christ checks them for And that the Scriptures are profitable for Doctrine Scriptures profitable to whom Correction Instruction we own and are commended for their Dignity and Authority but they are thus profitable only to such as come to the Spirit to guide and direct them how to make use of them else they may prove an occasion of stumbling as they did to the Pharisees Hence it is said That the Man of God may be perfect mark the Man of God not every Man now no Man can be truly called the Man of God but he that is led by the Spirit of God Next thou wouldst undertake to prove That it is not the Mind of God that the Spirit within men should be the Rule In which thou fallest very short as appears by saying That Christ made use of the Scripture to prove himself c. and not the light within And did these Jews receive him who had the Scriptures Did they not reject him And why because they hearkned not unto the inward Voice and Testimony of the Father concerning him and this was the Testimony which he said was greater than that of John though John was the greatest of the Prophets and those who believe had the witness in themselves 1 John 5.10 but to the unbelieving Jews he said Ye have neither heard his voice nor seen his shape Secondly Thou sayst There is an express command to try the Spirits 1 John 4.1 Answ. But is there any word there of trying them by the Scripture Trying Spirits is by the Spirit of God Cannot the Spirits be tried by the Spirit of God or is there any better way to try them How tried Peter the spirit of Ananias and Saphirah And is not the Trial and discerning of Spirits the priviledge of the Saints now And how is it a peculiar priviledge to Saints unless it be done by the Spirit of God For the Scriptures any can make use of the Apostle John writing to the Saints concerning Seducers points them to the Anointing which remained in them and did teach them all things and by this they did know all things and consequently Spirits 1 John 2.20 26. Thirdly thou sayst Vndoubtedly there are strong delusions c. Answ. There are so indeed But was there any more strongly deluded then the Pharisees Yet how much did they lay claim to the Scriptures How came they then to be deluded who was so skill'd in the Scriptures according to the letter of them and the poor People who were not so skill'd so rightly to hit the matter And as to thy Question What way shall the delusion be tried if you neglect the Word of God and look only within Answ. As for the Word of God nor yet the Scriptures-Testimony we neglect not but what way thinkest thou shall the Delusion be tried if you neglect the Spirit within and look only upon the letter and words without you If the Delusion be strong in the heart will it not twine and wrest the Scriptures without to cause the Scriptures to seem for it And suppose a man be deluded with a Spirit of Delusion what can help him but God whose Spirit searcheth all the deepest things of Satan and can and doth discover them to those who love to be undeceived and are faithful to God in what they certainly know And though the same deluding Spirit who deceived
which is to deny God a part of that Worship which is due to him 1 Tim. 4.4 5. Answ. To receive the Gifts and Benefits of God with Thanksgiving and to witnese it blessed and sanctified to us by the Word and Prayer is owned by us and to know this so without taking off the Hat or using of formal speaking of words though it be a thing frequently used by us also tends to no Irreligiousness For it is a thing usual amongst us when we sit down to Eat to wait upon the Lord for some time that we may feel his presence and know our selves stated in his fear to which the blessing is and as we there stand if any outward Expressions be required of any then in God's fear they may utter them and this is to know the blessing indeed and to be in the place that is blessed But for People that are conversing out of God's fear stated in a light airy Spirit not only many times laughing and scoffing but some times even blaspheming presently so soon as the Meat cometh to clap off their Hats and speak a few words in a custom and so soon as they have done fall to their former work again is not this Atheism and Irreligiousness For if such did think of God aright and knew what it were to fear him they would be far from addressing themselves in such Postures unto him neither could they be so impudent as to expect a blessing from him while they stand in that condition to which the Curse is annexed In the second place Page 51. thou say'st Doth not the taking men off from Prayer tend to Irreligiousness and Atheism Now you teach we must not pray in private nor in families without an impulse Therefore Answ. This is no sound Argument To take men off from prayer tends to irreligiousness is granted but to say That a man cannot or ought not to pray without the Spirit 's drawing and motion which you commonly name by Impulse a word which common People do not understand hath no such tendency Hypocritical Prayers an Abomination or that it takes any off from prayer truly so called is denied For hath that a bad tendency which takes men off from such Prayers as are abomination and are not true Prayers but hypocritical and deceitful As all such Prayers are that are performed without the help of the Spirit We say whosoever can pray to the Lord indeed let them pray we are not to forbid them but that any can pray without the Spirit that we deny according to 1 Cor. 14.15 I will pray with the Spirit c. And Rom. 8.26 Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought Now if we know not what to pray for without the Spirit how can we pray without it Paul durst not adventure upon this duty without the assistance of the Spirit yea he said no man could say that Jesus is the Lord but by the Holy Ghost but here an arrogant Generation will needs be praying without it which yet is not Prayer and such Families where this only is used cannot be truly said to call upon God while such truly may be said so to do that wait upon the Lord and stand in his fear and bring forth the fruits of Righteousness though they be not so much in the external signification of words which also at times is found in our Families as the Lord requireth it and giveth utterance And whereas thou say'st That thou believest it will be found that some of us for the space of a whole Year have not so much as once bowed a Knee to call upon God in their Families What ground hast thou for this thy belief May they not bow their knees in their Families though it be hid from the observation of malicious eyes who may so asperse them May they not pray in secret Prayers in secret with out words and be seen of the Father to pray according to Matth. 6.6 Though they cannot be seen by the eyes of malicious Spies And where a publick Testimony in words is required it is also given nor do we know any Friends of Truth who have any whom they can joyn with in Prayer in the Family but do meet together in the Family and wait together breath together and pray together and that much oftener than thou insinuates sometimes without and sometimes with the outward signification of words so that we return this thy Charge as false and malicious Thou say'st If this Impulse be denied for years men all that while according to us must not pray But here thou speakest as one wholly unacquainted with the ways and motions of the Spirit to suppose such a case which cannot be Breathings of the Spirit frequent for the breathings and motions of the Spirit and especially unto Prayer are very frequent unto those who wait for them and are as necessary unto the Children of God as their daily bread yea and more which the Father with-holdeth not but giveth in due season But many times the Spirit of Prayer is felt to move and is answered when there is no liberty given to speak words in the hearing of others Nor is thy other Supposition less vain and foolish That if a man were at the Gates of Death and in danger of present drowning yet without an Impulse as thou callest it he must not adventure to cry to God for Mercy and Help For suppose he did Cry without all help of the Spirit Prayer without the Spirit avails not what would it avail him would it have any acceptance with God Shew us where-ever a spiritless Prayer was accepted of God or required Nay it is a vain Oblation which is expresly forbidden and it is expresly commanded that praying be always in the Spirit Eph. 6.18 And as for the Saints when they are dying or in any difficulty we know the Spirit of Prayer will never be wanting to breath through them at such Occasions and to give words as there is a service for them But further thou alledgest That this Principle of ours leadeth to woful security for what need you be disquieted for refraining Prayer before God thou say'st or any other piece of Service seeing you have salve at hand to heal this sore and that is the want of an Impulse Answ. If any fall into security and refrain Prayer it is not that our Principle leadeth into it for our Principle leadeth out of all security into continual watching unto Prayer and waiting upon the motions of the Spirit of God now if any feel not these motions they are nothing the less guilty because by their neglect they provoke the Lord to with-hold them and render themselves out of frame to feel or entertain them and thus who neglect the Worship of God are justly under Condemnation and if they have Peace it is but a false Peace which will fail them And as for our Peace we have found it to
yea saith plainly in the next page That Prayer without the Spirit is Abomination And whereas he adds That forbearing of Prayer is also Abomination we do not deny it but freely confess that forbearing of Prayer in the Wicked is sinful But the way to prevent this is not to commit a second evil viz. to Pray without the Spirit they ought first to come to the Spirit that thereby they may Pray acceptably according to that of Paul Rom. 8.26 Prayer without the Spirit availeth not Likewise the Spirit also helpeth our infirmities for we know not what we should pray for as we ought but the Spirit it self maketh intercession for us with groans that cannot be uttered 1 Cor. 14.15 I will pray with the Spirit which being brought by me in my last he hath wholly omitted so much as to mention far less to answer And though omitting of Prayer be sinful yet to bid a man Pray without the Spirit is as much as to desire a man to see without opening his eyes This thing may appear by a familiar Example thus Suppose a Servant turn sluggard and sleep while he should be about his Master's work if when he is raised out of his bed he should run naked to it without taking along those Tools or Instruments which are absolutely needful for the doing of it what will he profit either himself or his Master Yea he will but hinder the work more Even so the Wicked as they ought to Pray so they ought first to come to the Spirit whereby they may do it to the glory of God and their own Souls good Now though this be so undeniable that he cannot gainsay it yet in Contradiction to the Truth and his own Concessions he goes about to Cavil against it alledging It might take off men as well from their necessary works because the ploughing of the Wicked is Sin and that also it might follow from this That Children should not honour their Parents and Husbands love their Wives but when they have a motion of the Spirit for it Answ. This Objection hath no weight to overturn the Truth for there is a great difference betwixt these things that relate to the Worship of God and what relates to Outward things either concerning our selves or our Neighbours The Worship of God is Spiritual The Worship of God is a Spiritual thing relating to himself which we are commanded to perform in the Spirit and God doth offer us his Spirit for the performance of it And because it is that which is meerly relative betwixt God and the Soul he doth not accept of it but as so offered we cannot Pray as we ought saith the Apostle But the Spirit helpeth c. Now though these other things would no doubt be the more acceptable to God and more frequently accompanied with his blessing that they were done in the sense of his Fear and in the drawings of his Spirit yet they are materially good in themselves answering really their End to them unto whom they immediately Relate without it But it is not so of Prayer which as it immediately Relates to God so W. M. himself confesseth without the Spirit to be Abomination The Prayer of the Wicked is sin Thus is also solved his Supposition page 124. That if a wicked Man contract guilt he may provoke the Lord to withdraw the Motions of the Spirit and then his Not Praying is not Sin For I have asserted that the Not Praying of the Wicked is sinful And this doth not Lull People in a sinful Security on the contrary they are alike rather to be Lulled in such a Security by being told they may be set about Prayer when they please whereby they foster themselves in a groundless hope because of their now and then repeating their words of Prayer neither expecting nor looking for the Spirit 's Assistance whereby instead of advancing in Grace and Righteousness they do but reiterate Abominations and so aggravate their own Guilt And whereas here he is forced to acknowledge that Motives of the Spirit will not be wanting to the Saints to Pray when they are at the Gates of Death or in danger of present Drowning He asks me Let the Wicked Repent c. What shall the Wicked do in this case Shall they not follow the Advice which Peter gave to Simon Magus Acts 8.22 Pray God if perhaps the thoughts of thy heart may be forgiven thee But here he minceth the Apostle's words which are Repent therefore of thy Wickedness and pray c. here the Apostle puts Repentance before Prayer it shall not be denied but when the Wicked have Repented of their Wickedness the Spirit will not be wanting to assist them to Pray Craving a blessing before Meat It is therefore to little purpose that page 120 and 121. he pleads for Craving a Blessing when we use the Creatures of God calling the neglect of it a Profane Custom For we do not deny it and Condemn a Profane Neglect of it as much as themselves And as Christ had the Spirit without and above measure having always a ready Access to the Father so we are glad and willing at such Occasions to express Words if we find the Spirit assisting us so to do yea we reckon that we ought not to use the Creatures without our hearts be in some measure retired to the sense of God's presence and stayed in his Fear whereby we may secretly breath for a Blessing for to speak audible words is not Essential And therefore it is apparently malitious for him to say That when we are not stayed in God 's fear we have liberty and freedom to fall to Meat my words had no such Importance though he seeks to turn them And yet can wholly omit much of page 44. of mine where I shew their Abuses in this matter how they mock God in it and provoke him to withdraw his Blessing And whereas he says One of us Confessed That he had not called together nor Prayed in his Family for a Twelve-month past He should have produced the Person 's Name that we might have inquired concerning it and therefore until he so do we can lay no stress upon it but reject it as False especially considering that W.M. being particularly challenged upon this refuseth absolutely to do it nor durst he aver he had any better ground for it than Hear-say Upon this occasion he asks If Abraham must not keep up Religion in his Family because an Ishmael is in it But this maketh nothing against us for none of us that are Masters of Families have forborn to keep up the Worship of God though Enemies of Truth have been in it whom we have not barred from being present Praying for Enemies and for whom we have not been wanting to Pray though we cannot join with them in their Prayers as W. M. adviseth us until first they Repent of their Wickedness This was the Method of Peter's Advice to Simon Magus first to Repent
Justified by Grace is to be Justified or Saved by Regeneration which cannot exclude the Works wrought by Grace and by the Spirit How doth the Apostle add in the next verse for the maintaining this against those that Cavil about the Law A. This is a Faithful Saying and these things I will that thou affirm constantly Tit. 3.8 9. that they which believe in God might be Careful to maintain good Works these things are good and profitable unto Men But avoid foolish Questions and Genealogies and Contentions and Strivings about the Law for they are unprofitable and vain Q. Doth the Apostle Paul that is so much against Justification by the Works of the Law speak any where else of being justified by the Spirit A. But ye are Washed but ye are Sanctified but ye are Justified in the Name of the Lord Jesus 1 Cor. 6.11 and by the Spirit of our God Q. But since the Law gives not Power nor Ability to obey and so falls short of Justification Is there no Power under the Gospel by which the Righteousness of the Law comes to be fulfilled inwardly A. For what the Law could not do in that it was weak through the Flesh Rom. 8.3 4. God sending his own Son in the likeness of sinful Flesh and for Sin condemned Sin in the Flesh That the Righteousness of the Law might be fulfilled in us who walk not after the Flesh but after the Spirit Q. Seeing then there is Power in the Spirit is not Works through it a Condition upon which Life is proposed under the New Covenant Rom. 8.13 A. For if ye live after the Flesh ye shall Dye but if ye through the Spirit do mortifie the Deeds of the Body ye shall Live Q. Do not the Apostles then frequently propose Life to People upon Condition of Repentance and other Works Acts 3.19 A. Repent ye therefore and be Converted that your Sins may be blotted out And if Children then Heirs of God and joint-Heirs with Christ if so be Rom. 8.17 that we may suffer with him that we also may be glorified together * 2 Tim. 2.11 12 21. It is a faithful Saying For if we be dead with him we shall also live with him If we Suffer we shall also Reign with him If a Man therefore purge himself from these he shall be a Vessel unto Honour sanctified and meet for the Master's Use and prepared unto every good Work Remember therefore from whence thou art fallen Rev. 2.5 and Repent and do the first Works or else I will come unto thee quickly and remove thy Candlestick out of his place except thou Repent Q. It appears clearly by these Passages that the Apostle excludes only our Righteousness which he elsewhere explains Reward of Works as being the Righteousness of the Law from being necessary to Justification and not such Works as the Law of the Spirit of Life leads to and are not so much ours as Christ in us are not such good Works Rewarded though they require no absolute Merit as being the Fruits of free Grace yet doth not God judge according to them and may they not be said to have a Reward A. But if a Man be just and do that which is lawful and right Ezek. 18.5 6 7 8 9. and hath not eaten upon the Mountains neither hath lift up his Eyes to the Idols of the House of Israel neither has defiled his Neighbour's Wife neither hath come near to a Menstruous Woman and hath not oppressed any but hath restored to the Debtor his Pledge hath spoiled none by Violence hath given his Bread to the Hungry and hath covered the Naked with a Garment he that hath not given forth upon Usury neither hath taken any Increase that hath withdrawn his Hand from Iniquity hath executed true Judgment between Man and Man hath walked in my Statutes and hath kept my Judgments to deal Truth he is Just he shall surely Live saith the Lord God For the Son of Man shall come in the Glory of his Father with his Angels Matth. 16.27 and then he shall Reward every Man according to his Works Then Peter opened his Mouth and said Of a Truth I perceive that God is no Respecter of Persons Acts 10.34 35. but in every Nation he that feareth him and worketh Righteousness is accepted with him The Righteous Judgment of God Rom. 2.6 7 10 who will render to every Man according to his Deeds To them who by Patient Continuance in well-doing seek for Glory and Honour and Immortality Eternal Life But Glory Honour and Peace to every Man that worketh Good to the Jew first and also to the Gentile For we must all appear before the Judgment-Seat of Christ 2 Cor. 5.10 that every one may receive the things done in his Body according to that he hath done whether it be good or bad Which is a manifest Token of the Righteous Judgment of God that ye may be counted worthy of the Kingdom of God 2 Thess. 1.5 for which ye also suffer But who so looketh into the Perfect Law of Liberty James 1.25 and continueth therein being not a forgetful Hearer but a Doer of the Work this Man shall be blessed in his Deed. * Hebr. 10.35 Cast not away therefore your Confidence which hath great Recompence of Reward †1 Pet. 1.17 And if ye call on the Father who without respect of Persons judgeth according to every Man's Work pass the time of your sojourning here in fear Rev. 22.12 14 And behold I come quickly and behold my Reward is with me to give every Man according as his Works shall be Blessed are they that do his Commandments that they may have a Right to the Tree of Life and may enter in through the Gates into the City Christ saves from Sin Q. It should seem that the Purpose of God in sending his Son the Lord Jesus Christ was not simply to save Man by an Imputative Righteousness altogether without them but also by the washing of Regeneration or an inward Righteousness What saith the Scripture further of this Matth. 1.21 A. And thou shalt call his Name Jesus for he shall save his People from their Sins Tit. 2.13 14. Looking for that blessed Hope and the Glorious Appearing of the Great God and our Saviour Jesus Christ who gave himself for us that he might Redeem us from all Iniquity and purify unto himself a peculiar People zealous of Good Works CHAP. VII Concerning Perfection or Freedom from SIN Question I Perceive then by all these Scriptures afore-mentioned that Christ as well as he hath purchased Pardon for our Sins hath also obtained Power by which we may even here be cleansed from the Filth of them may we expect then in this Life to be freed from the Dominion of Sin Rom. 6.14 A. For Sin shall not have Dominion over you Q. For what Reason Rom. 6.14 A. For ye are
not the Things of the Spirit of God for they are Foolishness unto him neither can he know them because they are spiritually discerned Q. These Scriptures do sufficiently hold forth that the true Call to the Ministry is from God that which maketh a Minister is the Gift and Grace of God that the true and effectual Preaching of a faithful Minister is such Maintenance as is from the inward Teaching and Leading of the Spirit of God But what say the Scriptures touching the Maintainance of Ministers Gal. 6.6 A. Let him that is taught in the Word Communicate unto him that teacheth in all good Things 1 Cor. 9.11 12 13 14. If we have sown unto you Spiritual Things is it a great matter if we shall reap Carnal Things If others be Partakers of this Power over you are not we rather Nevertheless we have not used this Power but suffer all Things lest we should hinder the Gospel of Christ. Do ye not know that they which minister about holy Things live of the Things of the Temple and they which wait at the Altar are partakers with the Altar Even so hath the Lord ordain'd that they which preach the Gospel shall live of the Gospel For the Scripture saith 1 Tim. 5.18 Thou shalt not muzzle the Ox that treadeth out the Corn and the Labourer is worthy of his Reward Q. I perceive by these Scriptures that there lieth an Obligation upon the Saints to help with Outward Things such as truly Minister unto them Spiritual but this seems to be Voluntary Ought not therefore true Ministers to preach whether they be sure of this or not What saith the Apostle of himself in this Case and what adviseth he others 1 Cor 9.15 16 17 18. A. But I have used none of These Things neither have I written those things that it should be so done unto me for it were better for me to die than that any Man should make my Glorying void For though I preach the Gospel I have nothing to Glory of for Necessity is laid upon me yea Wo is unto me if I preach not the Gospel For if I do this Thing willingly I have a Reward but if against my Will a Dispensation of the Gospel is committed unto me what is my Reward then Verily that when I Preach the Gospel I make the Gospel of Christ without Charge that I abuse not my Power in the Gospel Acts 20.33 34 35. I have Coveted no Man's Silver or Gold or Apparel yea your selves know that these Hands have ministred unto my Necessities and to them that were with me I have shewed you all things how that so Labouring ye ought to support the weak and to remember the Words of the Lord Jesus how he said It is more blessed to give than to receive Q. It 's observable that the Apostle every where makes special mention among the Qualifications of Teachers that they be not given to Filthy Lucre What ought we then to think of these Teachers as will not preach without Hire yea that will by Violence take from those who receive no Spirituals from them Are they like to be the Ministers of Christ or what else saith the Scripture of such Isa. 56.11 A. Yea they are greedy Dogs which can never have enough and they are Shepherds that cannot understand they all look to their own Way every one for his Gain from his Quarter * Ezek. 34.2 3 8. Son of Man Prophesie against the Shepherds of Israel Prophesie and say unto them year 1675 Thus saith the Lord God unto the Shepherds Wo to the Shepherds of Israel that do feed themselves Should not the Shepherds feed the Flook Ye eat the Fat and ye cloath you with the Woll ye kill them that are fed but ye feed not the Flock As I live saith the Lord God surely because my Flock became a Prey and my Flock became Meat to every Beast of the Field because there was no Shepherd neither did my Shepherds search for my Flock but The Shepherds fed themselves and fed not my Flock Thus saith the Lord concerning the Prophets that make my People Err that bite with their Teeth and cry Peace Mich. 3 5 11. and he that puts not into their Mouths they even prepare War against him The Heads thereof judge for Reward and the Priests thereof teach for Hire and the Prophets thereof Divine for Money yet will they lean upon the Lord and say Is not the Lord amongst us None evil can come upon us Q. These are plain Testimonies from the Prophets Are there none such from the Apostles A. Perverse Disputings of Men of Corrupt Minds and destitute of the Truth supposing that Gain is Godliness 1 Tim. 6.5 6 7 8 9 10. from such withdraw thy self But Godliness with Contentment is great Gain For we brought nothing into the World and it 's certain we can carry nothing out and having Food and Raiment let us therewith be content But they that will be Rich fall into Temptation and a Snare and into many foolish and hurtful Lusts which drown men in Destruction and Perdition For the Love of Money is the Root of all Evil which while some Coveted after they have erred from the Faith and pierced themselves through with many Sorrows For Men shall be Lovers of their own selves Covetous Boasters Proud Blasphemers 2 Tim. 2.3 Disobedient to Parents Unthankful Unholy For there are many unruly and vain Talkers and Deceivers Tit. 1.10 11. especially they of the Circumcision whose Mouths must be stop'd who subvert whole Houses teaching things which they ought not for Filthy Lucre's sake But there were false Prophets also among the People 2 Pet. 2.1 2 3 14 15. even as there shall be False Teachers among you who privately shall bring in Damnable Heresies even denying the Lord that bought them and bring upon themselves swift Destruction And many shall follow their Pernicious Ways by reason of whom the Way of Truth shall be Evil spoken of And through Covetousness shall they with feigned Words make Merchandize of you whose Judgment now of a long time lingereth not and their Damnation slumbereth not Having Eyes full of Adultery and that cannot cease from Sin beguiling unstable Souls an Heart they have exercised with Covetous practices Cursed Children which have forsaken the Right Way and are gone astray following the way of Balaam the Son of Bozor who loved the Wages of Vnrighteousness Wo unto them For they have gone in the Way of Cain and run greedily after the Error of Balaam for Reward Jude 11 16. and perished in the Gain-saying of Corah These are Murmurers Complainers walking after their own Lust and their Mouth speaketh great Swelling Words year 1673 having Mens Persons in Admiration because of Advantage Q Ought there to be any Order in the Church of God A. Let all things be done decently and in Order 1 Cor. 14.40 Q What good Order is prescribed
preparing War against all such as put not in their Mouths teaching for Hire and divining for Money p Mich. 3.5 11. Nor yet of those which teach things which they ought not for filthy Lucre's sake q Tit. 1.11 That run greedily after the Error of Balaam for Reward loving the Wages of Vnrighteousness r 2 Pet. 2.15 And through Covetousness with feigned Words making Merchandise of Souls s 2 Pet. 2.3 Men of corrupt Minds destitute of the Truth supposing that Gain is Godliness t 1 Tim. 6.5 but they know that Godliness with Contentment is great Gain u 1 Tim 6 6. and having Food and Raiment they are therewith content x 1 Tim. 6.8 ARTICLE XVII Concerning Worship THe Hour cometh and now is when the true Worshippers shall worship the Father in Spirit and in Truth for the Father seeketh such to worship him y John 4.23 God is a Spirit and they which worship must worship him in Spirit and in Truth z John 4 24. For the Lord is nigh to all them that call upon him to all that call upon him in Truth a Psal. 145.18 He is far from the wicked but he heareth the Prayer of the Righteous b Prov. 15.29 And this is the Confidence that we have in him that if we ask any thing according to his Will he heareth us c 1 John 5.14 What is it then We must pray with the Spirit and with the Vnderstanding also d 1 Cor. 14.15 Likewise the Spirit also helpeth our Infirmities for we know not what we should pray for as we ought but the Spirit it self maketh Intercession for us with Groanings which cannot be uttered And he that searcheth the Heart knoweth what is the Mind of the Spirit because he maketh Intercession for the Saints according to the Will of God e Rom. 8.26 27. ARTICLE XVIII Concerning Baptism AS there is One Lord One Faith so there is One Baptism f Ephes. 4.5 which doth also now save us not the putting away of the Filth of the Flesh but the Answer of a Good Conscience towards God by the Resurrection of Jesus Christ g 1 Pet. 3.21 22. For John indeed baptized with Water but Christ with the Holy Ghost and with Fire h Matth. 3.1 Therefore as many as are baptized into Jesus Christ are baptized into his Death and are buried with him by Baptism into Death that like as Christ was raised up from the Dead by the Glory of the Father even so they also should walk in Newness of Life i Rom. 6.34 having put on Christ k Gal. 3.27 ARTICLE XIX Concerning Eating of Bread and Wine Washing of one anothers Feet Abstaining from things Strangled and from Blood and Anointing of the Sick with Oil. THe Lord Jesus the same Night in which he was betrayed took Bread and when he had given Thanks he brake it and said Take eat this is my Body which is broken for you this do in Remembrance of me After the same manner also he took the Cup when he had supped saying This Cup is the New Testament in my Blood this do ye as oft as ye drink it in Remembrance of me For as oft as ye do eat this Bread and drink this Cup ye do shew forth the Lord's Death till he come l Cor. 11.23 24 25. Jesus knowing that the Father had given all things into his Hands and that he was come from God and went to God he raiseth from Supper and laid aside his Garments and took a Towel and girded himself after that he poured Water into a Bason and began to wash the Disciples Feet and to wipe them with the Towel wherewith he was girded So after he had washed their Feet and had taken his Garments and set down again he said unto them Know ye what I have done unto you Ye call me Master and Lord and ye say well for so I am If I then your Lord and Master have washed your Feet ye also ought to wash one anothers Feet For I have given you an Example that ye should do as I have done unto you m John 13 2 3 4 12 13 14 15. For it seemed good to the Holy Ghost and to us to lay upon you no greater Burden than these Necessary Things That ye abstain from Meats offered to Idols from Blood and from things Strangled and from Fornication from which if ye keep your selves ye do well n Acts 15.28 29. Is any man sick among you let him call for the Elders of the Church and let them Pray over him Anointing him with Oil o James 5.14 ARTICLE XX. Concerning the Liberty of such Christians as are come to know the Substance as to the Vsing or not Vsing of these Rites and of the Observation of Days THe Kingdom of God is not Meat and Drink but Righteousness and Peace and Joy in the Holy Ghost p Rom. 14 17. Let no man therefore judge us in Meat or Drink or in Respect of an Holy-Day or of the New-Moon or the Sabbath-Days q Col. 2.16 For if we be dead with Christ from the Rudiments of the World why as though living in the World are We subject to Ordinances Let us not touch or taste or handle which all are to perish with the Using after the Commandments and Doctrines of Men r Col. 2.20 21 22. For now after we have known God or rather are known of him why should we turn again unto the Weak and Beggarly Elements or desire again to be in Bondage to observe Dayes and Months and Times and Years lest Labour have been bestowed on us in vain s Gal. 4.9 10 11. If one man esteem a Day above another another esteemeth every day alike let every man be fully perswaded in his own Mind He that regardeth a Day regardeth it unto the Lord and he that regardeth not the Day to the Lord he doth not regard it t Rom. 14.5 6. ARTICLE XXI Concerning Swearing Fighting and Persecution IT hath been said by them of Old Thou shalt not Forswear thy self but shalt perform unto the Lord thine Oaths But Christ says unto us Swear not at all neither by Heaven for it is God's Throne nor by the Earth for it is his Foot-stool neither by Jerusalem for it is the City of the great King neither shalt thou swear by thy Head because thou canst not make one Hair white or black But let your Communication be Yea Yea Nay Nay for whatsoever is more than these cometh of Evil u Mat. 5 33 34 35 36 37. And James chargeth us Above all things not to swear neither by Heaven neither by the Earth neither by any other Oath but let your Yea be Yea and your Nay Nay lest ye fall into Condemnation x Jam. 5.12 Though we walk in the Flesh we are not to War after the Flesh for the Weapons of our Warfare are not to be
also appear to the Unbiassed Reader Advertisement to the Reader NOTE Reader That I have here throughout made use of the last Common Translation of the Bible And if I would have made use of the Hebrew and Greek I could have produced divers other very clear Scriptures which in the Common Translation are corrupted and perverted But I choosed rather to do thus that our Opposers might see I took no Advantage that way and also that all that can but read may find the places Cited in their own Bibles THE ANARCHY OF THE RANTERS AND OTHER LIBERTINES THE HIERARCHY OF THE ROMANISTS AND OTHER Pretended CHURCHES equally Refused and Refuted in a Two-fold APOLOGY for the Church and People of God called in Derision QUAKERS WHEREIN They are Vindicated from those that Accuse them of Disorder and Confusion on the one hand and from such as Calumniate them with Tyranny and IMPOSITION on the other shewing that as the True and Pure Principles of the Gospel are Restored by their Testimony so is also the Ancient Apostolick ORDER of the Church of Christ Re-established among them and setled upon its Right Basis and Foundation By ROBERT BARCLAY PHIL. 2.3 Let nothing be done through Strife or Vain-glory but in Lowliness of Mind let each esteem another Better than themselves HEBR. 13.7 Remember them that have the Rule over you who spoke unto you the Word of God whose Faith follow LONDON Printed for Thomas Northcott in George-Yard in Lumbard-Street 1691. THE PREFACE TO THE READER SVCH is the Malignity of Man's Nature in his fallen State and so averse is he from walking in the Straight and Even Path of TRVTH that at every turn he is inclinable to lean either to the Right Hand or to the Left yea such as by the Work of God's Grace in their Hearts and powerful Operation of his Spirit have obtained an Entrance in this Way are daily Molested and set upon on all Hands some striving to draw them the one way some the other And if through the Power of God they be kept faithful and stable then are they Calumniated on both sides each Likening or Comparing them to the Worst of their Enemies Those that are acquainted with the Holy Scriptures may observe this to have been the Lot of the Saints in all Ages but especially those whose place it hath been to Reform and Restore the Ruins of the House of God when decayed or any considerable time have been liable to such Censures hence those that set about Repairing of the Walls of Jerusalem were necessitated to Work with the one Hand and Defend with the other Christ is accused of the Jews as a Samaritan and by the Samaritans quarrelled for being a Jew The Apostle Paul is whipped and imprisoned by the Gentiles and upbraided with being a Jew and teaching their Customs the same Paul is haled and ready to be killed by the Jews for breaking the Law and defiling the Temple with the Gentiles The like hath also befallen these faithful Witnesses and Messengers whom God has raised up in this day to witness for his Truth which hath long been in a great Measure Hid but now is again Revealed and many brought to be Witnesses of it who thereby are come to Walk in the Light of the Lord. This People thus gathered have not wanted those Trials that usually accompany the Church of Christ both on the right hand and on the left each Characterizing them in such Terms as they have judged would prove most to their Disadvantage From whence as the Testimony of the false Witnesses against their Lord did not agree neither do these against us some will have us to be Foolish Mad Creatures others to be deep subtil Polititians * John Owen charges us with so much Ignorance that though he writes against us in Latin he fears we will not understand it And Thomas Danson about the same time accuses us of being Jesuites sent from abroad under this Vizzard some to be Illiterate Ignorant Fellows others to be Learned Cunning Jesuites under a meer Vizzard divers Professors will have us to be only Pensioners of the Pope undoubtedly Papists but the Papists abhor us as Hereticks Sometimes we are a Disorderly Confused Rabble leaving every one to do as they list against all Good Order and Government at other times we are so much for Order as we admit not men to exercise the Liberty of their own Judgments Thus are our Reputations tossed by the Envy of our Adversaries which yet cannot but have this Effect upon sober-minded People as to see what MALICE works against us and how these men by their Contradictory Assertions concerning us save us the Pains while they Refute one another True it is we have laboured to Walk amidst these Extremities and upon our appearing for the Truth we have found things good in themselves abused upon both hands for such hath always been the Work of an Apostacy to keep up the Shadow of certain Truths that there-through they might shelter other Evils Thus the Jews made use of the Law and the Prophets to vindicate their Abuses yea and to Crucifie Christ And how much many Christians abuse the Scriptures and the Traditions of the Apostles to uphold Things quite Contrary to it will in the general be readily acknowledged by most But to descend more particularly There be Two Things especially both of which in their Primitive Use were appointed and did very much contribute towards the Edification of the Church The one is The Power and Authority which the Apostles had given them of Christ for the Gathering Building up and Governing of his Church by Vertue of which Power and Authority they also wrote the Holy Scriptures The other is That Priviledge given to every Christian under the Gospel to be led and guided by the Spirit of Christ and to be taught thereof in all things Now both these in the Primitive Church wrought effectually towards the same End of Edification and did as in their Nature they may and in their Use they ought to do in a good Harmony very well Consist together but by the Workings of Satan and Perversness of Men they are made to fight against and destroy one another For on the one hand the Authority and Power that resided in the Apostles while it is annexed and entailed to an Outward Ordination and Succession of Teachers is made use of to cloak and cover all manner of Abuses even the height of Idolatry and Superstition For by Virtue of this Succession these Men claiming the like Infallibility that was in the Apostles though they be Strangers to any inward Work or Manifestation of the Spirit in their Hearts will needs oblige all others to acquiesce and agree to their Conclusions however different from or contrary to the Truths of the Gospel and yet for any to call such Conclusions in Question or Examine them is no less than a Hainous Heresy deserving Death c. Or while the Revelation of God's Mind is
Foolish Fashions of this World But we felt as we were obedient all these things to be for Condemnation and that as we obeyed the pure Manifestation of the Light of Jesus in our Hearts there was no Hesitation We might and should have parted with all those things at the first and what occasioned such Scruples was but that which drew back through being unwilling to give pure Obedience to the Cross of Christ for as many as gave Obedience and believed in the Light found no Occasion of stumbling but such as believed not were Condemned already because they believed not in him that Appeared Now the Boldness and Courage and Efficacy of these Messengers Testimony wrought such Astonishment The Courage of the Messengers Fear and Amazement in the Hearts of such as were Ingenuous that many began to be inwardly pricked as in the Days of old and the Foundations of many began to be shaken and some that were asleep were awakened and many that were dead and buried in the Graves of Sin and Formality and Superstition and Idolatry of all Sorts were Alarmed and many were brought in from the Hedges and the High-Ways and the Truth was received by Thousands with great Cheerfulness and a Readiness of Mind and the Feet of those were beheld to be beautiful upon the Mountains that brought the Glad Tidings of these good things And great Lowliness and Simplicity of Heart was upon such that were newly Convinced of the Truth and Deep Humiliation of Spirit and Subjection to the Power both in themselves and in those who were over them in the Lord and had gathered them into the Truth But as it was in the Gatherings of Old so it also fell out in this Day all kept not their first Love As among those Thousands which Moses led out of Egypt and carried through the Red Sea who had sung Praises to God upon the Banks of Salvation many Carcases fell in the Wilderness some who Murmured and longed to return again to the Flesh-pots of Egypt Opposition and and some for Opposing and Contradicting the Servant and Servants of the Lord whom the Lord had made Use of to lead them out of Bondage in saying Ye take too much upon you hath the Lord indeed only spoken by Moses hath he not spoken also by us And as among these Multitudes which were gathered by the Apostles there were many who continued not faithful to the End some returned back again with the Sow to the Puddle after they were washed some embraced the present World some again separated themselves Separation entring being sensual and without the Spirit despising Dominion and speaking Evil of Dignities their Mouths speaking great swelling Words being puffed up and not abiding in these things which they were taught of the Apostles So it is to be lamented that among these many Thousands whom the Apostles and Evangelists whom God raised up in this Day for the gathering of his Seed and People out of spiritual Egypt and Babylon into his pure Light and Life did bring forth and gather there are that have fallen upon the right Hand and the left Some are turned back again into Egypt running into the same Excess of Lust and Riot from whence they were once purified and Redeemed some could not bear the Reproach of the Cross of Christ and were by and anon offended in him some could not bear the Tribulations Sufferings and Persecutions which came for the Truth 's sake and the Seed in them was soon scorched with the Heat of the Day And some not abiding in Subjection to the Truth in themselves were not contented with that Place and Station in the Body which God had placed them in but became vainly puft up in their Fleshly Minds intruding into those things which they have not seen and would needs be Innovators given to Change Innovators causing Divisions and introducing new Doctrines and Practices not only differing but contrary to what was already delivered in the Beginning making Parties causing Divisions and Rents stumbling the weak and denying despising and reviling the Apostles and Messengers of Christ the Elders of the Church who loved not their Lives unto Death but through much Care and Travel and Watchings and Whippings and Bonds and Beatings in daily Jeopardy gathered us by the mighty Power of God in the most pretious Truth Yet in all this there hath nothing befallen us but that which hath been the Antient Lot of the Church of Christ in the Primitive Times Now He that was careful for his Church and People in old times hath not been wanting to us in our Day The good Shepherd of Israel his Care over his Church and People but as he has again Restored the Truth unto its primitive Integrity and Simplicity and as he has delivered our Understandings from these false Doctrines and Principles which prevailed in the Apostacy so he hath not gathered us to be As Sheep scattered without a Shepherd that every one may run his own Way and every one follow his own Will and so to be as a Confused Mass or Chaos without any Order but He even the LORD hath also gathered and is gathering us into the Good Order Discipline and Government of his own Son the Lord Jesus Christ therefore he hath laid Care upon some beyond others who watch for the Souls of their Brethren as they that must give account The several Stations in the Church 1 Cor. 4.15 16 17. There are then Fathers that have begotten us unto Christ Jesus through the Gospel of whom We ought to be Followers and to remember their Ways which be in Christ. There are then Fathers and Children Instructors and Instructed Elders and Young Men yea and Babes there are that cannot cease but must Exhort Instruct Reprove Condemn Judge or else for what End gave Christ the Gifts mentioned Ephes. 4.11 12 And how are the Saints perfected and the Body of Christ Edified of those who come under the Cognizance and as it were the Test of this Order and Government I may chiefly sum them up in three sorts though there be divers others little subdivided Species of them 1. Profane Backsliding Apostates The First is Those that turn openly back to the World again through finding the Way of Truth too narrow These have not been capable to do us any considerable Hurt for being as Salt that has lost its Savour they mostly prove a Stink among those to whom they go And I never knew any of them that proved any ways steadable to those to whom they go I find other Professors make but small Boast of any Proselytes they got out from among us I hear little of their proving Champions for the Principles of others against us And indeed for the most part they lose all Religion with the Truth for I have heard some of them say That if ever they took on them to be Religious they would come back again to the Quakers c. 2. Unwary Repenting Sinners
themseves when-as the Cause and Ground for which they were commanded is removed As there is no need now for the Decision about Circumcision seeing there are none Contend for it neither as to the Orders concerning Things Offered to Idols seeing there is now no such Occasion yet who will say that the Command enjoin'd in the same place Acts 15.20 To abstain from Fornication is now made void seeing there is daily need for its standing in force because it yet remains as a Temptation man is incident to We confess indeed we are against such as from the bare Letter of the Scripture though if it were seasonable now to debate it we find but few to deal with whose Practices are so exactly squared seek to uphold Customs Forms or Shadows when the Vse for which they were appointed is removed or the Substance it self known and witnessed as we have sufficiently elsewhere answered our Opposers in the Case of Water-Baptism and Bread and Wine c. so that the Objection as to that doth not hold and the Difference is very wide in respect of such Things the very Nature and Substance of which can never be dispensed with by the People of God so long as they are in this World yea without which they could not be his People For the Doctrines and Fundamental Principles of the Christian Faith we own and believe originally and principally because they are the Truths of God whereunto the Spirit of God in our Hearts hath constrained our Understandings to obey and submit In the second place we are greatly Confirmed The Joint-Testimony of the Apostles c. to the Truths of God in our Hearts Strengthned and Comforted in the Joint-Testimony of our Brethren the Apostles and Disciples of Christ who by the Revelation of the same Spirit in the Days of old believed and have left upon Record the same Truths so we having the same Spirit of Faith according as it is written I believed and therefore have I spoken we also believe and therefore we speak And we deny not but some that from the Letter have had the Notion of these Things have thereby in the Mercy of God received Occasion to have them Revealed in the Life for we freely acknowledge though often calumniated to the contrary that Whatsoever Things were written aforetime were written for our learning that we through Patience and Comfort of the Scriptures may have Hope So then I hope if the Spirit of God lead me now unto that which is good profitable yea and absolutely needful in order to the keeping my Conscience clear and void of Offence towards God and Man none will be so unreasonable as to say I ought not to do it because it is according to the Scriptures Nor do I think it will savour ill among any serious solid Christians for me to be the more confirmed and perswaded that I am led to this Thing by the Spirit that I find it in it self good and useful and that upon the like Occasions Christ Commanded it and the Apostles and Primitive Christians practised and recommended it Now seeing it is so that we can boldly say with a good Conscience in the Sight of God that the same Spirit which leads us to believe the Doctrines and Principles of the Truth and to hold and maintain them again after the Apostacy in their primitive and ancient Purity as they were delivered by the Apostles of Christ in the Holy Scriptures I say that the same Spirit doth now lead us into the like holy Order and Government to be exercised among us as it was among them being now the like Occasion and Opportunity ministred to us therefore what can any Christianly or Rationally object against it For that there is a Real Cause for it the thing it self speaketh A Real Cause for the same Order and that it was the Practice of the Saints and Church of old is undeniable what kind of Ground then can any such Opposers have being such as scrupling at this do notwithstanding acknowledge our Principle that this were done by Imposition or Imitation more than the Belief of the Doctrines and Principles seeing as it is needful to use all Diligence to Convince and Perswade People of the Truth and bring them to the Belief of it which yet we cannot do but as Truth moves and draws in their Hearts it is also no less needful when a People is gathered to keep and preserve them in Vnity and Love as becomes the Church of Christ and to be careful as saith the Apostle That all things be done decently and in Order and that all that is wrong be removed according to the Method of the Gospel and the good cherished and encouraged So that we conclude and that upon very good Grounds That there ought now as well as heretofore to be Order and Government in the Church of Christ. Head III. That which now cometh to be examined in the Third place is First What is the Order and Government we plead for Secondly In what Cases and how far it may extend and in whom the Power Decisive is Thirdly How it differeth and is wholly another than the oppressive and persecuting Principality of the Church of Rome and other Antichristian Assemblies SECTION IV. Of the Order and Government which we plead for IT will be needful then before I proceed to describe the Order and Government of the Church to consider what is or may be properly understood by the Church for some as I touched before seem to be offended or at least afraid of the very Word because The Power of the CHVRCH The Order of the Church The Judgment of the Church and such like Pretences have been the great Weapons wherewith Antichrist and the Apostate Christians have been these many Generations persecuting the Woman and warring against the Man-child And indeed great Disputes have been among the Learned Rabbies in the Apostacy concerning this CHVRCH what it is or what may be so accounted Which I find not my place at present to dive much in but shall only give the true Sense of it according to Truth and the Scriptures plain Testimony What the word Church signifies properly The word CHVRCH in it self and as used in the Scriptures is no other but a Gathering Company or Assembly of certain People called or gathered together for so the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies which is that the Translators render Church which word is derived from the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Evoco I call out of from the Root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Voco I Call Now though the English word CHVRCH be only taken in such a Sense as People are gathered together upon a Religious Account yet the Greek word that is so rendered is taken in general for every Gathering or Meeting together of People and therefore where it is said The Town-Clark of the Ephesians dismissed the Tumult that was gathered there together the same Greek word 〈◊〉 〈◊〉
a double prejudice if they gain it is a too dear Rate even with the Hurt of Truth 's Reputation which their outward Advantage cannot make up If then it be unlawful to do evil that good may come of it even a Spiritual Good far less is it lawful to do a positive Evil of so deep a Dye as to bring an Evil Report upon the good Land and give the Vncircumcised an Occasion to Rejoice out of the Vncertain Hope of an outward Gain it is far better to suffer Loss as the Apostle very well argues in the Place above-mentioned Indeed if there be any such have been or appear to be of us as suppose There is not a wise Man among us all nor an honest Man that is able to judge betwixt his Brethren We shall not covet to meddle in their Matter being perswaded that either they or their Cause is naught Though Praises to God among all those that have gone from us either upon one Account or other I never heard that any were so minded towards us Apostates Testimony concerning us but the most part of them having let in the Offence of some things or persons have had this Vnanimous Testimony concerning us that Generally we are an honest and upright-hearted People But whatever Sense our Enemies or Apostates have of us who look asquint of the Face of Truth and can see nothing aright in those they love not or are prejudicate against This we can say in the last place besides the Reasons and Scripture above declared that the good Fruits and Effects which daily abound to the Houshold of Faith in this as well as the other Parts of the Government the Lord is establishing among us doth more and more Commend it unto us and confirmeth our Hearts in the certain Belief of that which we can confidently testify in good Conscience That God hath led us hereunto by his Spirit and we see the Hand of the Lord herein which in due Time will yet more appear Priests forced Maintenance and Tythes have received a deadly Blow that as through our faithful Testimony in the Hand of the Lord that Antichristian and Apostatized Generation the NATIONAL MINISTRY hath received a deadly Blow by our discovering and witnessing against their Forced Maintenance and Tythes against which we have testified by many Cruel Sufferings of all kinds as our Chronicles shall make known to Generations to come so that their Kingdom in the Hearts of Thousands begins to totter and loose its Strength and shall assuredly fall to the Ground through Truth 's prevailing in the Earth so on the other Hand do we by coming to Righteousness and Innocency weaken the Strength of their Kingdom who judge for Rewards as well as such as preach for Hire and by not ministring Occasion to those who have heaped up Riches and lived in Excess Lust and Riot by feeding and preying upon the Iniquities and Contentions of the People For as Truth and Righteousness prevails in the Earth by our faithful witnessing and keeping to it the Nations shall come to be eased and disburdened of that deceitful Tribe of Lawyers as well as Priests who by their many Tricks and Endless Intricacies have rendered Justice in their Method burdensome to honest Men Lawyers by Tricks and Intricacies foment Controversies and seek not so much to put an End as to foment Controversies and Contentions that they themselves may be still fed and upheld and their Trade kept up Whereas by Truth 's Propagation as many of these Controversies will die by Mens coming to be less Contentious so when any Difference ariseth the Saints giving Judgment without Gift or Reward or running into the Tricks and endless Labyrinths of the Lawyers will soon Compose them And this is that we are perswaded the Lord is bringing about in our Day though many do not and many will not see it because it is indeed in a Way different and contrary to Man's Wisdom who are now despising Christ in his inward Appearance because of the Meanness of it as the Jews of Old did him in his outward yet notwithstanding there were some then that did witness and could not be silent but must testify that he was come Even so now are there Thousands that can set to their Seal that he hath now again the second time Appeared and is appearing in Ten Thousands of his Saints in and among whom as a first Fruits of many more that shall be gathered he is restoring the Golden Age and bringing them into the Holy Order and Government of his own Son Christ's restoring the Golden Age. who is ruling and to rule in the midst of them setting forth the Counsellors as at the Beginning and Judges as at first and establishing Truth Mercy Righteousness and Judgment again in the Earth Amen Hallelujah 3. To take care in the Case of MARRIAGES Thirdly These Meetings take Care in the Case of Marriages that all things be clear and that there may nothing be done in that Procedure which afterwards may prove to the Prejudice of Truth or of the Parties concerned which being an outward Thing that is acknowledged in it self to be lawful of the greatest Importance a Man or a Woman can perform in this World and from the suddain unwary or disorderly Procedure whereof very great Snares and Reproaches may be cast both upon the Parties and the Profession owned by them therefore it doth very fitly among other things when it occurs come to be considered of by the People of God when Met to take Care to preserve all things right and savoury in the Houshold of Faith We do believe our Adversaries that watch for Evil against us would be glad how promiscuously or disorderly we proceeded in this weighty Matter that so they might the more boldly accuse us as Overturners of all Humane and Christian Order But God hath not left us without his Counsel and Wisdom in this Thing nor will he that any should receive Just Occasion against us his People and therefore in this weighty Concern we who can do nothing against the Truth but all for and with a Regard to the Truth have divers Testimonies for the Lord. And 1. Our Testimoniy against Marrying with the Vnbeliever First That we cannot Marry with those that walk not in and obey not the Truth as being of another Judgment or Fellowship or pretending to it walk not suitably and answerably thereto Secondly Nor can we go to the Hireling-Priests to uphold their false and usurped Authority 2. By the Priest who take upon them to marry People without any Command or Precedent for it from the Law of God Lastly Nor can we suffer any such Kind of Marriages to pass among us 3. In forbidden Degrees which either as to the Degrees of Consanguinity or otherwise in it self is unlawful or from which there may be any just Reflection cast upon our Way Test. 1. Against Vnbelievers As to the first Two they
few but will acknowledge the Care and Order in these Cases to be Commendable and Expedient Now I come to consider the things of another kind which either verily are or are supposed to be Matters of CONSCIENCE or at least wherein People may lay claim to Conscience in the acting or forbearing of them In which the great Question is How far in such Cases the Church may give positive Orders or Rules How far her Authority reacheth or may be supposed to be binding and ought to be submitted to For the better clearing and Examination of which it will be fit to Consider First Whether the Church of Christ have Power in any Cases that Quest. I are Matters of Conscience to give a positive Sentence and Decision which may be Obligatory upon Believers Secondly If so in what Cases and Respects she may so do Quest. II Thirdly Wherein consisteth the Freedom and Liberty of Conscience Quest. III which may be exercised by the Members of the true Church diversly without judging one another And Lastly In whom the Power decisive is in Case of Controversy Quest. IV or Contention in such Matters Which will also lead us To observe the vast Difference betwixt us and the Papists and others in this particular As to the First Whether the Church of Christ have Power in any Quest. I Cases that are Matters of Conscience to give a positive Sentence and Decision which may be Obligatory upon Believers I Answer Affirmatively she hath Answ. and shall prove it from divers Instances both from Scripture and Reason For First All Principles and Articles of Faith which are held doctrinally Articles of Faith are Matters of Conscience are in Respect to those that believe them Matters of Conscience We know the Papists do out of Conscience such as are zealous among them adore worship and pray to Angels Saints and Images yea and to the Eucharist as judging it to be really Christ Jesus and so do others place Conscience in things that are absolutely wrong Now I say 1. Proof from Right-Reason We being gathered together into the Belief of certain Principles and Doctrines without any Constraint or worldly Respect but by the meer Force of Truth upon our Understanding and its Power and Influence upon our Hearts these Principles and Doctrines and the Practices necessarily depending upon them are as it were the Terms that have drawn us together and the * Yet this is not so the Bond but that we have also a more inward and invisible to wit the Life of Righteousness whereby we also have Vnity with the upright Seed in all even in those whose Vnderstandings are not yet so enlightned But those who are once enlightned this is as an outward Bond and if they suffer themselves to be darkned through Disobedience which as it does in the outward Bond so it doth in the inward Bond by which we became centered into one Body and Fellowship and distinguished from others Now if any one or more so engaged with us should arise to teach any other Doctrine or Doctrines contrary to these which were Ground of our being One who can deny but the Body hath Power in such a Case to declare This is not according to the Truth we profess and therefore we pronounce such and such Doctrines to be wrong with which we cannot have Unity nor yet any more Spiritual Fellowship with those as hold them And so such Cut themselves off from being Members by dissolving the very Bond by which they were linked to the Body Now this cannot be accounted Tyranny and Oppression no more than in a Civil Society if one of the Society shall contradict one or more of the fundamental Articles upon which the Society was contracted it can be reckon'd a breach or iniquity in the whole Society to declare that such Contradictors have done wrong and forfeited their Right in that Society in case by the Original Constitution the Nature of the Contradiction implys such a Forfeiture as usually it is and will no doubt hold in Religious Matters As if a Body be gathered into one Fellowship by the Belief of certain Principles The Disbeliever of the Principles of a Fellowship excludes himself therefrom and scatters he that comes to believe otherways naturally scattereth himself for that the Cause that gathered him is taken away and so those that abide Constant in declaring the thing to be so as it is and in looking upon him and witnessing of him to others if need be to be such as he has made himself do him no Injury I shall make the Supposition in the general and let every People make the Application to themselves abstracting from us and then let Conscience and Reason in every Impartial Reader declare whether or not it doth not hold Suppose a People really gathered unto the Belief of the true and certain Principles of the Gospel if any of these people shall arise and Contradict any of those fundamental Truths whether has not such as stand good right to Cast such a one out from among them and to pronounce positively This is contrary to the Truth we profess and own and therefore ought to be rejected and not received nor yet he that Asserts it as one of us And is not this Obligatory upon all the Members seeing all are concerned in the like Care as to themselves to hold the right and shut out the wrong I cannot tell if any man of Reason can well deny this however I shall prove it next from the Testimony of the Scripture Gal. 1.8 But though we or an Angel from Heaven preach any other Gospel unto you 2 Proof from Scripture than that which we have preached unto you let him be accursed As we said before so say I now again If any man preach any other Gospel unto you than that ye have received let him be accursed 1 Tim. 1.19 20. Holding Faith and a Good Conscience which some having put away concerning Faith have made shipwrack Of whom is Hymeneus and Alexander whom I have delivered unto Satan that they may learn not to blaspheme 2 John 10. If there come any unto you and bring not this Doctrine receive him not into your House neither bid him Rejoyce for so the Greek hath it These Scriptures are so plain and clear in themselves as to this Purpose that they need no great Exposition to the Unbyassed and Unprejudicate Reader Fore-seeing it is so that in the True Church there may men arise and speak perverse things contrary to the Doctrine and Gospel already received what is to be the place of those that hold the pure and ancient Truth Must they look upon these perverse men still as their Brethren Must they cherish them as Fellow-Members or must they judge condemn and deny them We must not think the Apostle wanted Charity who will have them Accursed and that gave Hymenaeus and Alexander over to Satan Hymenaeus and Alexander Instanced after that they had departed from
the true Faith that they might learn not to Blaspheme In short if we must as our Opposers herein acknowledge preserve and keep those that are come to own the Truth by the same means they were gathered and brought into it we must not cease to be plain with them and tell them when they are wrong and by sound Doctrine both Exhort and Convince Gainsayers If the Apostles of Christ of old and the Preachers of the Everlasting Gospel in this day had told all People however wrong they found them in their Faith and Principles Our Charity and Love is such We dare not judge you A wrong Charity and false Love to Cherish in Error is nor separate from you but let us all live in Love together and every one injoy his own Opinion and all will be well how should the Nations have been or what way now can they be brought to Truth and Righteousness Would not the Devil love this Doctrine well by which Darkness and Ignorance Error and Confusion might still continue in the Earth unreproved and uncondemned If it was needful then for the Apostles of Christ in the days of old to Reprove without sparing to tell the High-Priests and great Professors among the Jews That they were stubborn and stiff-necked and always resisted the Holy Ghost without being guilty of Imposition and Oppression or want of true Love and Charity and also for those Messengers the Lord raised up in this day to Reprove and Cry out against the Hireling Priests and to tell the World openly both Professors and Profane That they were in Darkness and Ignorance out of the Truth Strangers and Aliens from the Common-wealth of Israel if God has gathered a People by this means into the Belief of one and the same Truth must not they they turn and depart from it be Admonished Reproved and Condemned yea rather than those that are not yet come to the Truth because they Crucifie afresh unto themselves the Lord of Glory and put him to open Shame It seems the Apostle judged it very needful they should be so dealt with Tit. 1.10 when he says There are many unruly and vain Talkers and Deceivers especially they of the Circumcision WHOSE MOVTHS MVST BE STOPPED c. Were such a Principle to be received or believed That in the Church of Christ no man should be Separated from no man Condemned or Excluded the Fellowship and Communion of the Body for his Judgment or Opinion in Matter of Faith The Inlet to all manner of Abominations then what Blasphemies so horrid what Heresies so damnable what Doctrines of Devils but might harbour it self in the Church of Christ What need then of sound Doctrine if no Doctrine make unsound what need of Convincing and Exhorting Gainsayers if to Gainsay be no Crime where should the Vnity of the Faith be Were not this an Inlet to all manner of Abominations and to make void the whole tendency of Christ and his Apostles Doctrine and render the Gospel of none Effect and give a Liberty to the unconstant and giddy Will of Man to innovate alter and overturn it at his Pleasure So that from all that is above-mentioned we do safely Conclude That where a People are gathered together into the Belief of the Principles and Doctrines of the Gospel of Christ if any of that People shall go from their Principles and assert things false and contrary to what they have already received such as stand and abide firm in the Faith have Power by the Spirit of God after they have used Christian Endeavours to Convince and Reclaim them upon their Obstinacy to Separate from such and to Exclude them from their spiritual Fellowship and Communion for otherways if this be denied farewel to all Christianity or to the maintaining of any sound Doctrine in the Church of Christ. But secondly Taking it for granted that the Church of Christ or Assembly of Believers may in some Cases that are Matter of Conscience Quest. II pronounce a positive Sentence and Judgment without hazzard of Imposition upon the Members it comes to be inquired In what Cases and how far this Power reacheth I answer First As that which is most clear and undeniable In the fundamental Principles and Doctrines of Faith Answer in Case any should offer to teach otherways as is above declared and proved But some may perhaps acknowledge that indeed if any should Contradict the known and owned Principles of Truth and teach otherways it were fit to cast out and exclude such but what judgest thou as to lesser matters as in Principles of less Consequence or in outward Ceremonies or Gestures whether it be fit to press Vniformity in these things Consideration For Answer to this it is fit to Consider First The Nature of things themselves Secondly The Spirit and Ground they proceed from And Thirdly The Consequence and Tendency of them But before I proceed upon these I affirm and that according to Truth That as the Church and Assembly of God's People may and hath Power to Decide by the Spirit of God in Matters fundamental and weighty without which no Decision nor Decree in whatever Matters is available so the same Church and Assembly also in other Matters of less Moment The Decision of Matters of less Moment in the Church Obligatory as to themselves yet being needful and expedient with a Respect to the Circumstance of Time Place and other things that may fall in may and hath Power by the same Spirit and not otherways being acted moved and assisted and led by it thereto to pronounce a positive Judgment which no doubt will be found Obligatory upon all such who have a Sense and Feeling of the Mind of the Spirit though rejected by such as are not watchful and so are out of the Feeling and Vnity of the Life And this is that which none that own Immediate Revelation or a being inwardly led by the Spirit to be now a thing expected or dispensed to the Saints can without contradicting their own Principle deny far less such with whom I have to do in this Matter who claiming this Priviledge to Particulars saying That they being moved to do such and such things though contrary to the Mind and Sense of their Brethren are not to be judged for it adding Why may it not be so that God hath moved them to it Now if this be a sufficient Reason for them to suppose as to one or two I may without absurdity suppose it as well to the whole Body And therefore as to the first to wit Cons. 1 The Nature of the things themselves If it be such a thing the doing or not doing whereof that is either any Act or the Forbearance of any may bring a real Reproach or Ground of Accusation against the Truth professed and owned and in and through which there may a visible Schism and Dissension arise in the Church Against the Reproach of Truth by which Truth 's Enemies may be
the Body Christ hath called him to and would force him to exercise the same Office he doth though he be not called to it The Breach of Liberty begets Jars and Schisms here is a Breach of Christian Liberty and an Imposing upon it Now all Schisms and Jars fall out in this twofold Respect Either when any Person or Persons assume another or an higher Place in the Body than God will have them to be in and so exercise an Office or go about to perform that which they ought not to do or when as any truly exercising in their Place which God hath given them others rise up and judge them and would draw them from it both of which Cases have been and may be supposed to fall out in the Church of Christ. As 1 Cor. 4.3 4 where some judged Paul wrongously 3 John 9. where one exalting himself above his Place judged whom he ought not We see then what Diversities be most usually in the Church of God consisting in the Difference of the Gift proceeding from the same Spirit and in the divers Places that the several Members have in the same Body for the Edification of it and every one being here in his own Station is standing therein is his Strength and Perfection and to be in another though higher and more eminent would but weaken and hurt him and so in this there ought to be a mutual Forbearance that there may neither be a coveting nor aspiring on the one hand nor yet a despising or condemning on the other Acts of Forbearance in the Primitive Church But besides the Forbearance of this Nature which is most ordinary and universal and for the Exercise whereof there is and will still be a need so long as there is any Gathering or Church of Christ upon the Earth there is a certain Liberty and Forbearance also that is more particular and has a Relation to the Circumstance of Times and Places which will not hold universally whereof we have the Example of the Primitive Church testified by the Scriptures in two or three Particulars The first was in suffering Circumcision to the Jews for a time and not only so but also divers others of the Legal and Ceremonial Purifications and Customs as may appear Acts 21. vers 21 22 23 24 c. The second was in the Observation of certain days Rom. 14.5 And the third In the Abstaining from Meats 1 Cor. 8. throughout Here the Apostle perswades to and recommends a Forbearance because of the Weakness of some for he says not any where nor can it be found in all the Scriptures of the Gospel that these things such Weak ones were exercised in were things indipsensibly necessary or that it had been better for them they had not been under such Scruples providing it had been from a Principle of true Clearness and so of Faith Next again Acts of Forbearance or Condescension under the Law These Acts of Forbearance were done in a Condescension to the Weakness of such upon whom the Ancient and truly deserved in its season Veneration of the Law had such a deep Impression that they could not yet dispense with all its Ceremonies and Customs And to such the Apostle holds forth a twofold Forbearance First A certain Compliance by such Believers as were gathered out from the Jews though they saw over these things 1. To Jews yet it was fit they should Condescend somewhat to their Country-men and Brethren who were Weak Secondly The like Forbearance in the Gentiles 2. To Gentiles not to judge them in these things but we see that it was not allowed for such weak ones to propagate these Scruples or draw others into them and that whenas any of the Churches of the Gentiles who wanted this Occasion would have been exercising this Liberty or pleading for it the Apostle doth down-rightly Condemn it as I shall make appear in all the Three Instances above-mentioned Instances 1 First In that of Circumcision Gal. 5.2 4. 1. Of Circumcision Behold I Paul say unto you that if ye be Circumcised Christ shall profit you nothing Christ is become of none effect unto you Whosoever of you are justified by the Law ye are fallen from Grace Can there be any thing more positive Might not some here have pretended Tenderness of Conscience and have said Though the Decree of the Apostles do dispense with Circumcision in me yet if I find a Scruple in my self and a Desire to it out of Tenderness why should it be an Evil in me to do it more than in the Jews that believe We see there is no room left here for such Reasoning Inst. 2 Secondly As to Observations Gal. 4.9 10 11. Might not they have answered Of Observations of Days What if we Regard a Day to the Lord must we not then Are not these thy own Words We see that did not hold here because in them it was a Returning to the Beggerly Elements Thirdly As to Meats 1 Tim. 4.3 Here we see that is accounted Inst. 3 a Doctrine of Devils Of Meats which in another respect was Christian Forbearance And therefore now and that in the general respect he gives this Reason Vers. 4. For every Creature of God is good and nothing to be refused if it be received with Thanksgiving of them that believe and know the Truth So we see that in these particular things there is great need of Wariness in the Church of Christ for that sometimes Forbearance under a Pretence of Liberty may be more hurtful than down-right Judging I suppose if any should arise and pretend Conscience and claim a Liberty for Circumcision and the Purifications of the Law whether all Christians would not with one Voice Condemn it And so as to Days and Meats how do the Generality of Protestants Judge it Though I deny not but there may and ought to be a mutual Forbearance in the Church of Christ in certain such Cases which may fall in and a Liberty there is in the Lord which breaks not the Peace of the true Church but in such Matters as I observed at large before both the Nature of the things the Spirit they come from and the Occasion from whence and their Consequence and Tendency is to be carefully observed SECTION VII Concerning the Power of Decision SEeing then it may fall out in the Church of Christ that both some may assume another place in the Body than they ought and others may lay claim to a Liberty and pretend Conscience in things they ought not and that without Question the wrong is not to be tolerated but to be testified against however specious its Appearance may be and that it must and ought to be judged The Question will arise Head III. Who is the proper Judge or Judges in whom resideth the Power of Prop. 2 deciding this Controversy And this is that which I undertook in the next Place to Treat of as being the Specifick Difference and Distinguishing
preaching to the Gentiles and what Weight his and James's Words had in the Contest about Circumcision towards the bringing the Matter to a Conclusion Acts 15. Yet that we may see Infallibility was not inseparably annexed to him he was found blamable in a certain Matter Gal. 2.11 notwithstanding his Sentence was positively received in many particulars So also the Apostle Paul argues from his Gathering of the Churches of Corinth and Galatia that they ought to be Followers of him and positively Concludes in divers Things and upon this Supposition exhorts the Churches both he and Peter in many Passages heretofore mentioned which I will not to avoid Repetition again rehearse To obey the Elders that watch for them to hold such in Reputation and to submit themselves to them that have addicted themselves to the Ministry of the Saints 1 Cor. 16.15 16. Also we see how the Lord makes use of John his beloved Disciple to Inform and Reprove the seven Churches of Asia and no doubt John the Rest by the usual Computation being at that Time all Removed was then the most-noted and famous Elder alive And indeed I mind not where under the Gospel Christ hath used any other Method but that he always in Revealing his Will hath made use of such as he himself had before appointed Elders and Officers in his Church Though it be far from us to limit the Lord so as to Exclude any from this Priviledge nor yet on the other hand will the Possibility hereof be a sufficient Warrant to allow every obscure Member to stand up and offer to Rule Judge and Condemn the whole Body nor yet is it without Cause that such an one's Message is Jealoused and called in Question unless it have very great Evidence and be bottomed upon some very weighty and solid Cause and Foundation And God doth so furnish those whom he raises up in a singular Manner of which as I said I mind no Instance in the New Testament and in the Old we see though it was strange that little David should Oppose himself to the great Goliah yet he had before that killed both the Lion and the Bear which was no less improbable and which of all is most observable was before that Time by the Appointment of God and the Hand of the Prophet Anointed King of Israel Compare the 16th and 17th Chap. of the 1 st of Samuel Now as to the Third That any particular Persons de facto or effectually Assert 3 giving out a positive Judgment Proved is no Incroaching nor Imposing upon their Brethren's Conscience is necessarily included in what is said before upon which for further Probation there will only need this short Reflection That for any Member or Members in Obedience to the Lord to give forth a positive Judgment in the Church of Christ is their proper Place and Office they being called to it and so for them to exercise that Place in the Body which the Head moves them to is not to Vsurp Authority over their Fellow-Members As on the other Hand to submit and obey it being the Place of some so to do is not a Renouncing a being led by the Spirit seeing the Spirit leads them so to do And not to Obey in Case the Judgment be according to Truth and the Spirit lead to it is no doubt both Offensive and Sinfull And that all this may be supposed in the Church of Christ without Absurdity and so establish the above-mentioned Propositions will appear by a short Review of the former Passages If that Peter and James their giving a positive Judgment in the Case of Difference in divers particulars did not infer them to be Imposers so neither will any so doing now being led to it by the same Authority Every one may easily make the Application And on the Contrary if for any to have stood up and Resisted their Judgment pretending an Vnclearness or so and thereby held up the Difference after their Sentence breaking the Peace and Vnity of the Church Things being concluded with an It seemed good to the Holy Ghost and to us I say if such would have given just Cause of Offence Acts 15.21 and have been Cut off as Despisers of Dignities of old will not the like Case now occurring hold the same Conclusion Now whether those Propositions do not hold upon the Principles before laid down and proved I leave to every Judicious and Impartial Reader to judge Moreover we see how positive the Apostle Paul is in many particulars throughout all his Epistles insomuch as he saith 2 Thess. ult v. 14. If any Man obey not our Word by this Epistle note that Man and have no Company with him that he may be ashamed And in many more Places before-mentioned where he Commands them both to Obey him and several others Submission and Obedience to the Judgment of Truth the Spirit of God leads into who were Appointed no doubt by the Spirit of God to be Rulers among them and yet who will say that either the Apostle did more than he ought in Commanding or they less than they were obliged to in Submitting and yet neither were to do any thing Contrary or more than the Spirit of God in themselves led them to or allowed them in And if the Church of God bear any Parity or Proportion now in these Days with what it did of Old as I know no Reason why it should not the same things may now be supposed to take Effect that did then and also be lawfully done upon the like Occasion proceeding from the same Spirit and established upon the same Basis and Foundation And thus much as to that Part to shew In whom the Power of Decision is Which being seriously and impartially considered is sufficient to clear us from the Tyranny either of Popery or any other of that Nature with those that are not either wilfully Blind or very Ignorant of Popish Principles as the Judicious Reader may observe But seeing To manifest that Difference was one of those things propsoed to be Considered of I shall now come to say something of it in its proper Place Section VIII How this Government altogether differeth from the Oppressing and Persecuting Principality of the Church of Rome and other Anti-Christian Assemblies Head III. WHatever Way we understand the Popish Principles in this Matter Prop. 3 whether of those that are Most devoted to the See of Rome as the King of Spain's Dominions Proved and the Princes of Italy the Jesuites and Generality of all those called Religious Orders who hold that Papa in Cathedrâ non potest errare licet absque Concilio that is That the Pope in his Chair cannot Err though without a Council or of those that are Less devoted who plead this Infallibility in the Pope and Council lawfully Convened who yet by the more zealous are reckoned Petty Schismaticks I say whatever Way we take them all those that do profess themselves Members of the Romish Church Principles
in the Case of Division or Debate let us consider the Basis upon which they proceed and the Stress they lay upon it First All jointly both the Prelatical and Presbyterial will have this Synod or Council to Consist of a Convocation of the Clergy 1. Protestants Chosen and sent from the Particular Congregations with some few Laick Elders called together by the Civil Magistrate in case he be one in Judgment with them They decide by Plurality of Votes And though they assume not an Absolute Infallibility in that they reckon it possible for them to Err yet do they reckon their Decisions Obligatory upon their supposed Consonancy to the Scripture and however do Affirm that the Civil Magistrate hath Power to Constrain all to Submit and Obey or else to punish them either by Death Banishment Imprisonment Confiscation of Goods or some other Corporal Pain even though such be perswaded and offer to make appear that the Decisions they Refuse are Contrary to the Scriptures And Lastly Among the Papists None 2. Papists though otherwise Confessed to be a Member of the Church both Knowing and Sober except Commissionate in some of the Respects above-declared can be Admitted to Sit Vote and give his Judgment Any that will be at the Pains to apply this to the Foundation I before laid of the Infallibility of Judgment in that we may account only to be truly called the Church of Christ 3. We Differ from them Both. will easily fee the great Difference betwixt us which I shall sum up in these particulars First Do we Exclude any Member of the Church of Christ that may be truly accounted so to tell his Judgment Secondly Do we say man ought to be persecuted in his Outwards for his Dis-assent in Spirituals Thirdly Do we plead that Decision is to pass Conclusive because of the plurality of Votes And much more which the Reader may observe from what is already mentioned which that it may be all more Obvious at One View will appear somewhat clearly by this following Figure which will give the Reader an Opportunity to Recollect what lay heretofore more scattered I. The ROMANISTS say 1. That there is an Infallibility in the Church which Infallibility is when the Pope calls a General Council of Bishops c. that whatsoever they Conclude and Agree upon must needs be the Infallible Judgment of the Spirit of God because of the Promise of Christ That he would never suffer the Gates of Hell to prevail against his Church 2. And that the Pope and Council made up of certain of the Clergy having one Outward Succession and being lawfully Ordained according to the Canons are that Church to which that Promise is made however wicked or depraved without any necessary Respect to the Inward Holiness or Regeneration of the Persons if so be they be Outwardly Called Ordained and Invested in such a Place and Capacity as gives them an Authority to be Members of such an Assembly 3. What they thus Decide as they judge according to the Scripture ought to be received with Reverence and Submitted to and those that do not to be punished by the Civil Magistrate by Death Banishment or Imprisonment though they declare and be ready to evidence that it is because they are not Agreeable to the Scripture they refuse such Decrees II. The Generality of PROTESTANTS say 1. That though all Synods and Councils may Err yet such Assemblies are needful for the Edification of the Church That such do Consist of a Convocation of the Clergy West Conf. of Faith Chap. with some few Laicks particularly Chosen That all others except those so Elected have not any Right to Vote or give Judgment 2. That such an Assembly so Constitute may Ministerially determine Controversies of Faith Cases of Conscience Matters of Worship and authoritatively determine the same The Decision is to be by Plurality of Votes praved they be yet this Infallible Judgment follows them as being necessarily annexed to their Office in which the Authority still stands in its full Strength and Vigour 3. So that there lies an Obligation upon the whole Body of the Church to Obey their Decrees And such as do not are not only certainly damned for their Disobedience but that it is the Duty of the Civil Magistrate to punish such by Death Banishment or Imprisonment c. in Case they Refuse III. The QUAKERS say The Sanctified Members 1. That whereas none truly ought nor can be accounted the Church of Christ but such as are in a measure Sanctified or Sanctifying by the Grace of God and led by his Spirit nor yet any made Officers in the Church but by the Grace of God and Inward Revelation of his Spirit not by Outward Ordination or Succession from which none is to be Excluded if so Called whether Married or a Tradesman or a Servant 2. If so be in such a Church there should arise any Difference there will be an Infallible Judgment from the Spirit of God Their Infallible Judgment which may be in a General Assembly yet not limited to it as excluding others And may prove the Judgment of the Plurality yet not to be decided thereby as if the Infallibility were placed there excluding the fewer In which Meeting or Assembly upon such an Account there is no Limitation to be of Persons particularly Chosen but that all that in a true Sense may be reckoned of the Church as being Sober and Weighty may be present and give their Judgment To be Submitted unto 3. And that the Infallible Judgment of Truth which cannot be wanting in such a Church whether it be given through one or more ought to be Submitted to not because such Persons give it but because the Spirit leads so to do which every one coming to in themselves will willingly and naturally Assent to And if any through Disobedience or Vnclearness do not all that the Church ought to do She is to deny them her spiritual Fellowship in case the nature of their Disobedience be of that Consequence as may deserve such a Censure But by no means for Matter of Conscience to Molest Trouble or Persecute any in their Outwards Who will be at the Pains to Compare these Three seriously together I am hopeful will need no further Argument to prove the Difference But if any will further Object What if it fall out de facto year 1679 that the Teachers Elders or Plurality do Decide and from thence will say This is like the Church of Rome and other false Churches It will be hard to prove that to be an Infallible Mark of a Wrong Judgment as we have not said it is of a Right And indeed Objection Answ. to Conclude it were so would necessarily Condemn the Church in the Apostles days where we see the Teachers and Elders and so far as we can observe the greater Number did agree to the Decision Acts 1.15 For if the thing be Right and according to Truth it
and each of them void of the true Grace of God Votes and whom even supposing them to be gratious they affirm not at all to be led by the Immediate Spirit of Christ which they say is now Ceased Now can there be a greater Difference than is betwixt these Two to wit To Affirm That the power of Decision is in an Assembly of men being Members of which Assembly the Grace of God is no necessary qualification The false Decision and who deny any such thing as to be Immediately led by the Spirit of Christ as a thing not attainable in these days and yet that all Christians must be subject to what the Plurality of such an Assembly so Constituted do determine And to Affirm That the power of Decision is only and alone in the Spirit not necessarily Tied to a General Assembly but if it please God to make use of such an Assembly yet neither to the Plurality of them but in and through such of his Servants The true Decision as he sees meet And that none are Capable or can be supposed to be Members of such an Assembly or esteemed such from whom such a Judgment can be expected or ought to be received unless they be men in whom the Grace of God not only is but hath truly wrought to Mortifie and Regenerate them in a good measure In whom the Judgment of Truth really proceeding from the Spirit will be manifest to all who are truly Faithful who will accordingly Submit thereunto not with respect to the Men but the Authority of God manifested in and thorow them So that such as see not this Judgment aright will be justly Condemnable of God for their not submitting not as if they should be accepted of God if they did Obey before Conviction but because they brought this Blindness upon themselves through their Unfaithfulness and Unwatchfulness which renders them both Guilty of the Blindness and of the Disobedience occasioned by it Now the Vastness of the Difference that is here Manifest cannot but be Obvious to any that will Read and Consider this Impartially and without Prejudice Thus I have passed through all the things that I understood any did Scruple at there being nought else that I remember which is not either Relative to some of the particulars before-mentioned or Included in them But if any Wonder why I have Chosen this Method and not rather made a formal Reply to W. R's Papers I hope these following Reasons will satisfy all sober and truly peaceable-minded Friends who love Truth 's Prosperity more than Jangling as a Sufficient Reason for my so doing Reason I First Forasmuch as the greater part of what W.R. has Writ is wholly built upon the Particulars heretofore mentioned which Particulars being Cleared and his Mistakes therein Removed as his own Letter signifies the Superstructure falls of it self as not touching my Intentions nor yet reaching me but only that Apprehension he supposed to be my Meaning and to follow from my Words for which end he oftentimes is so Wary as to Affirm in his Papers That to his Vnderstanding my Words seemed to Import and my Meaning seems to be so In which things since himself saw and I have manifested his Mistake I am not so great a Lover of Contention as to busie either my self or the Minds of others with the men of straw of his making But yet he was not so Modest nor Kind to his Old Friend but that sometimes he did seek to render my Words Odious albeit the Mistake be his own by a Reiterate Repetition in Repeating that of the Tolerable Supposition of a Church at every Turn above twenty times But also he very obviously Wrests my Words and seeks to Impose upon me a disadvantagious Meaning that he may furnish himself an Occasion thereafter the more Liberally to Smite at me As where from the Apostle's Words saying And we have Confidence ye will do the things we Command you c. and in another place where he desires those to whom he writes to submit themselves to such as rule over them I Infer That some did Appoint and Ordain some things and that there lay an Obligation in point of Duty on others to Obey c. Upon which W. R. very unfairly Observes It is to be doubted his meaning is Others ought to Obey whether they see it their Duty Yea or Nay I leave such dealing to the Reader 's Judgment surely it is not answerable to that Candor and Justice that W. R. lays claim to Secondly Because W. R. in these Papers has taken occasion to extend Reason II himself in long Digressions upon other Matters not treated upon in that Book and takes oft Occasion to Insinuate his Jealousies of Persons and things that I medled not with As where he makes a large Digression which takes up several pages concerning the Constitution of the Second-Days-Meeting at London endeavouring what he can to Represent the Hurt and Abuse of it W. R's Reflections and where he divers times insinuates that some are Vsurpers or seeking to Vsurp a Jurisdiction over the Consciences of the Brethren And that some do believe that God hath raised up some outward Person to be among the Children of Light at this Day as Moses was of old among the Children of Israel c. And that some do lead many into a Temptation to run beyond their Line by procuring a Multitude of Hands to Confirm what is given forth by one or at least by a very few With divers other things of this kind which takes up no small part of his Papers Now these things are not pertinently brought in against me nor would I judge my self less Impertinent to enlarge in a Contest concerning those things which do not Immediately concern the things under Debate since the Person or Persons aimed at by him in these Reflections may take Occasion as they find it their place to Answer and perhaps may have had Opportunity to have discoursed with him divers of those things e're this time upon other Occasions Thirdly Since a Considerable part of W. R's Papers is taken up to Reason III Evidence as he pretends the Impertinent Application I make of the several passages of the Apostles which he thinks I have been too Curious to Collect that make mention of these words Order Rule Command and Government how he Evinces that I leave to the Serious Reader being the more willing to bear his Reflections in that respect that he is so bold when he cannot Compass his Matter otherwise not only to Censure me but the Apostle Paul 's Saying of 1 Tim. 1.19.20 mentioned by me That it is not only not to the purpose Intended by me but that it is not plain to the Purpose Paul himself intended at least to ordinary Capacities Adding That the Method there proposed by the Apostle Answers not that which the Light within tells us Since then the Light he follows is such as finds Fault with the Apostle's
Kingdom of Scotland and that thou may'st know which I hope thou shalt have no Reason to be troubled at that God is Raising up and Increasing that people in that Nation And the Nations shall also hereby know that the Truth we profess is not a Work of Darkness nor propagated by Stealth that we are not ashamed of the Gospel of Christ because we know it to be the Power of God unto Salvation and that we are no ways so Inconsistent with Government nor such Disturbers of the Peace as our Enemies by Traducing us have sought to make the World believe we are for which to Thee I dare Appeal as a Witness of our peaceableness and Christian patience Generations to come shall not more Admire that singular Step of Divine Providence in Restoring thee to thy Throne without outward Bloodshed than they shall admire the Increase and Progress of this Truth without all outward Help and against so Great Opposition which shall be-none of the least things rendring thy Memory Remarkable God hath done great things for thee he hath sufficiently shewn thee that it is By Him Princes Rule and that He can pull down and set up at his pleasure He hath often faithfully Warned thee by his Servants since he Restored thee to thy Royal Dignity that thy Heart might not wax Wanton against him to forget his Mercies and Providence towards thee whereby he might permit Thee to be soothed up and lulled asleep in thy Sins by the flattering of Court-Parasites who by their fawning are the Ruin of many Princes There is no King in the World who can so Experimentally testify of God's Providence and Goodness neither is there any who Rules so many Free People so many True Christians which thing renders thy Government more Honourable and Thy self more Considerable than the Accession of many Nations filled with slavish and superstitious Souls Thou hast Tasted of Prosperity and Adversity thou know'st what it is to be Banished thy Native Country to be Over-ruled as well as to Rule and Sit upon the Throne and being Oppressed thou hast reason to know how hateful the Oppressor is both to God and Man If after all these Warnings and Advertisements thou dost not Turn unto the Lord with all thy heart but forget him who remembred thee in thy Distress and give up thy self to follow Lust and Vanity surely Great will be thy Condemnation Against which Snare as well as the Temptation of those that may or do feed thee and prompt thee to Evil the most Excellent and Prevalent Remedy will be to Apply thy self to that Light of Christ which shineth in thy Conscience which neither can nor will flatter thee nor suffer thee to be at Ease in thy Sins but doth and will deal plainly and faithfully with thee as those that are Followers thereof have also done GOD Almighty who hath so signally hitherto visited Thee with his love so Touch and Reach thy heart e're the Day of thy Visitation be Expired that thou may'st effectually Turn to him so as to Improve thy Place and Station for his Name So wisheth so prayeth From Ury the place of my Pilgrimage in my Native Country of Scotland the 25 th of the Month called November in the Year 1675. Thy Faithful Friend and Subject Robert Barclay R B. unto the Friendly Reader Wisheth Salvation FOrasmuch as that which above all things I propose to my self is to Declare and Defend the Truth for the Service whereof I have given up and devoted my self and all that is mine therefore there is nothing which for its sake by the Help and Assistance of God I may not Attempt And in this Confidence I did sometime ago publish certain Propositions of Divinity comprehending briefly the Chief Principles and Doctrines of Truth which appearing not unprofitable to some and being beyond my Expectation well Received both by Forreiners though Dissenting from us albeit also Opposed by some Envious ones did so far prevail as in some part to Remove that false and monstrous Opinion which lying Fame and the Malice of our Adversaries had Implanted in the Minds of some concerning us and our Doctrines In this Respect it seem'd to me not fit to spare my Pains and Labour Therefore being acted by the same Measure of the Divine Spirit and the like Design of propagating the Truth by which I published the Propositions I judg'd it meet to Explain them somewhat more largely at this time and Defend them by Certain Arguments Perhaps my Method of Writing may seem not only Different but even Contrary to that which is commonly used by the Men called Divines with which I am not concerned for that I Confess my self to be not only no Imitator and Admirer of the School-men but an Opposer and Despiser of them as such by whose Labour I judge the Christian Religion to be so far from being bettered that it is rather destroyed Neither have I sought to Accommodate this my Work to Itching Ears who desire rather to Comprehend in their Head the Sublime Notions of Truth than to Embrace it in their Heart For what I have written comes more from my Hearth than from my Head what I have heard with the Ears of my Soul and seen with my inward Eyes and my hands have handled of the Word of Life and what hath been inwardly Manifested to me of the Things of God that do I Declare not so much minding the Eloquence and Excellency of Speech as desiring to Demonstrate the Efficacy and Operation of Truth and if I Err sometime in the former it is no great matter for I act not here the Grammarian or the Orator but the Christian And therefore in this have followed the certain Rule of the Divine Light and of the Holy Scriptures And to make an end what I have Written is Written not to feed the Wisdom and Knowledge or rather Vain Pride of this World but to starve and oppose it As the little Preface prefixed to the Propositions doth shew Which with the Title of them is as followeth ADVERTISEMENT IF Perhaps it be known to the Reader e're this come to his hand that there is a large Answer writ to the Latin Edition before this came forth by John Brown that little Presbyterian c. at his Brother Robert Macquair terms him in the Post-script though it be Esteemed that such as will seriously Compare it with this will judge no further Reply needful and that it appeared not to deserve any seeing a great part of it is a bundle of meer Railing and Abuse and that the said John Brown hath now Manifested himself to be a person so Furious Head-strong and Violent as he is become Unsupportable to the Chiefest of his own Non-conforming Brethren Yet there was a Reply written to it divers Months ago and may e're long come to Publick View if the Difficulty of Printing and Distance do not retard it In which the Reader may find Satisfaction and see that Furious Railer soberly Rebuked and
we make absolutely necessary for the building up of true Faith neither do nor can ever Contradict the outward Testimony of the Scriptures or right and sound Reason yet from hence it will not follow that the Divine Revelations are to be subjected to the Test either of the outward Testimony of the Scriptures or of the Natural Reason of man as to a more-noble or certain Rule and Touch-stone For this Divine Revelation and inward Illumination is that which is evident and clear of it self forcing by its own Evidence and Clearness the well-disposed understanding to Assent irresistibly moving the same thereunto even as the common principles of natural Truths do move and incline the mind to a natural Assent As That the whole is greater than its part That two Contradictories can neither be both true nor both false § I. IT is very probable that many Carnal and Natural Christians will oppose this Proposition who being wholly unacquainted with the Movings and Actings of God's Spirit upon their hearts Revelations by Apostate Christians Rejected judge the same nothing Necessary and some are apt to flout at it as Ridiculous Yea to that Heighth are the generality of all Christians Apostatized and degenerated that though there be not any thing more plainly Asserted more seriously Recommended nor more certainly Attested to in all the writings of the Holy Scriptures yet nothing is less minded and more rejected by all sorts of Christians than Immediate and Divine Revelation in so much that once to lay Claime to it is matter of Reproach Whereas of old none were ever judged Christians but such As had the Spirit of Christ Rom. 8.9 But now many do boldly call themselves Christians who make no difficulty of confessing They are without it and laugh at such as say they have it Of old they were accounted the Sons of God who were led by the Spirit of God ibid. vers 14. but now many aver themselves Sons of God who know nothing of this Leader and he that affirms himself so led is by the pretended Orthodox of this Age presently proclaimed a Heretick The Reason hereof is very manifest viz. Because many in these days under the name of Christians do experimentally find that they are not acted nor led by God's Spirit yea many great Doctors Divines Teachers and Bishops of Christianity commonly so called have wholly shut their Ears from hearing and their Eyes from seeing this inward Guide and so are become strangers unto it whence they are by their own Experience brought to this Strait either to Confess that they are as yet Ignorant of God and have only the shadow of knowledge and not the true knowledge of him or that this knowledge is acquired without Immediate Revelation For the better understanding then of this Proposition we do distinguish betwixt the Certain Knowledge of God Knowledge Spiritual and Literal distinguished and the Vncertain betwixt the Spiritual Knowledge and the Literal the Saving heart-Knowledge and soaring airy head-Knowledge The last we Confess may be divers ways obtained but the first by no other way than the Inward Immediate Manifestation and Revelation of God's Spirit shining in and upon the heart inlightning and opening the understanding § II. Having then proposed to my self in these Propositions to Affirm those things which relate to the True and Effectual Knowledge which brings Life Eternal with it therefore I have Affirmed and that truly That this Knowledge is no otherways attained and that none have any true ground to believe they have attained it who have it not by this Revelation of God's Spirit The Certainty of which Truth is such that it hath been acknowledged by some of the most Refined and Famous of all sorts of Professors of Christianity in all ages who being truly Vpright-hearted and Earnest Seekers of the Lord however stated under the disadvantages and Epidemical Errors of their several Sects or Ages the true Seed in them hath been answered by God's Love who hath had regard to the Good and hath had of his Elect ones among all who finding a distast and disgust in all other outward Means even in the very Principles and Precepts more particularly relative to their own Forms and Societies have at last concluded with one Voice That there was no true Knowledge of God but that which is Revealed inwardly by his own Spirit Whereof take these following Testimonies of the Ancients 1. It is the inward Master saith Augustin that teacheth it is Christ that teacheth Aug. ex Tract Epist. Joh. 3. it is Inspiration that teacheth where this Inspiration and Unction is wanting it is in vain that Words from without are beaten in And thereafter For he that Created us and Redeemed us and called us by Faith and dwelleth in us by his Spirit unless he speaketh unto you inwardly it is needless for us to Cry out 2. There is a difference saith Clemens Alexandrinus betwixt that which any one saith of the Truth and that which the Truth it self Interpreting it self saith A Conjecture of Truth differeth from the Truth it self a Similitude of a thing differeth from the thing it self It is one thing Clem. Alex. Lib. 1. Strom. that is acquired by Exercise and Discipline and another thing which by Power and Faith Lastly the same Clemens saith Truth is neither hard to be arrived at nor is it impossible to apprehend it Paedag. for it is most nigh unto us even in our houses as the most Wise Moses hath insinuated 3. How is it Tertullianus Lib. de Veland Virginibus Cap. 1. saith Tertullian that since the Devil always worketh and stirreth up the mind to Iniquity that the work of God should either cease or desist to act Since for this end the Lord did send the Comforter that because human Weakness could not at once bear all things Knowledg might be by little and little directed formed and brought to perfection by the holy Spirit that Vicar of the Lord. I have many things yet saith he to speak unto you but ye cannot as yet bear them but when that Spirit of Truth shall come he shall lead you into all Truth and shall teach you these things that are to come But of his work we have spoken above What is then the Administration of the Comforter but that Discipline be derived and the Scriptures Revealed c. 4. The Law saith Hierom is spiritual Hieron Epist Paulin. 103. and there is need of a Revelation to understand it And in his Epistle 150. to Hedibia Quest. 11. he saith The whole Epistle to the Romans needs an Interpretation it being involved in so great Obscurities that for the understanding thereof we need the help of the holy Spirit who through the Apostle dictated it 5. So great things saith Athanasius doth our Saviour daily Athanasius de Incarnatione Verbi Dei he Draws unto Piety Perswades unto Vertue Teaches Immortality Excites to the desire of Heavenly things Reveals Knowledge from the Father
the Letter of the Scripture the Traditions of Churches the Works of Creation and Providence whence they are able to Deduce strong and undeniable Arguments which may be true in themselves are yet not to be Esteemed Christians according to the certain and infallible Definition above-mentioned And if the Inward and Immediate Revelation of God's Spirit in the heart in such as have been altogether Ignorant of some and but very little skill'd in others of these Means of attaining Knowledge hath brought them to Salvation Then it will necessarily and evidently follow By Revelation is the true Knowledge of God that Inward and Immediate Revelation is the only sure and certain Way to attain the true and saving Knowledge of God But the First is true Therefore the Last Now as this Argument doth very strongly Conclude for this way of Knowledge and against such as deny it so herein it is the more considerable because the Propositions from which it is Deduced are so Clear that our very Adversaries cannot deny them For as to the first it is acknowledged that many Learned men may be and have been damned And as to the second who will deny but many Illiterate men may be and are saved Nor dare any Affirm that none come to the Knowledge of God and Salvation by the Inward Revelation of the Spirit without these other outward Means unless they be also so bold as to exclude Abel Seth Noah Abraham Job Abel Seth Noah c. Instanced and all the holy Patriarchs from true Knowledge and Salvation § IV. I would however not be understood as if hereby I excluded those other means of Knowledge from any use or service to man it is far from me so to Judge as in the Next Proposition concerning the Scriptures shall more plainly appear The Question is not What may be profitable or helpful but What is absolute Necessary Many things may contribute to further a Work which yet are not that main thing that makes the Work go on The sum then of what is said amounts to this that where the true inward Knowledge of God is through the Revelation of his Spirit there is all neither is there any absolute necessity of any other But where the best highest and most profound Knowledge is without this there is nothing as to the obtaining of the great End of Salvation This Truth is very effectually Confirmed by the first part of the Proposition it self which in few words comprehendeth divers unquestionable Arguments which I shall in brief Subsume First That there is no Knowledge of the Father but by the Son Secondly That there is no Knowledge of the Son but by the Spirit Thirdly That by the Spirit God hath always Revealed himself to his Children Fourthly That these Revelations were the formal Object of the Saints Faith And lastly That the same continueth to be the Object of the Saints Faith to this day Of each of these I shall speak a little particularly and then proceed to the latter part § V. As to the first viz. That there is no knowledg of the Father but Assert I by the Son It will not need much probation being founded upon the plain words of Scripture Proved and is therefore a fit Medium to draw the rest of our Assertions from For the Infinite and most Wise God who is the Foundation Root and Spring of all Operation hath wrought all things by his Eternal Word and Son This is that WORD that was in the beginning with God and was God John 1.1 2 3. by whom all things were made and without whom was not any thing made that was made Eph. 3.9 This is that Jesus Christ by whom God created all things by whom and for whom all things were created that are in heaven and in earth visible and invisible whether they be thrones or dominions or principalitys or powers Col. 1.16 Who therefore is called The First-born of every Creature Col. 1.15 As then that Infinite and Incomprehensible Fountain of Life and Motion operateth in the Creatures by his own Eternal Word and Power so no Creature has Access again unto him but in and by the Son according to his own express words No man knoweth the Father but the Son and he to whom the Son will Reveal him Matth. 11.27 Luk. 10.22 And again he himself saith I am the Way the Truth and the Life no man cometh unto the Father but by me Joh. 14.6 Hence he is fitly called The Mediator betwixt God and Man For having been with God from all Eternity being himself God and also in Time partaking of the Nature of man through him is the goodness and love of God conveyed to mankind and by him again man receiveth and partaketh of these Mercies Hence is easily deduced the Probation of this first Assertion thus If no man knoweth the Father but the Son and he to whom the Son will Reveal him then there is no Knowledge of the Father but by the Son But No man knoweth the Father but the Son Therefore There is no knowledge of the Father but by the Son The first part of the Antecedent are the plain words of Scripture The Consequence thereof is undeniable except one would say that he hath the knowledge of the Father while yet he knows him not which were an Absurd Repugnance Again If the Son be the Way the Truth and the Life and that no man cometh unto the Father but by him then there is no Knowledge of the Father but by the Son But the First is true Therefore the Last The Antecedent are the very Scripture-words The Consequence is very Evident For how can any know a thing who useth not the Way without which it is not Knowable But it is already proved that there is no other Way but by the Son so that whoso uses not that Way cannot Know him neither Come unto him § VI. Having then laid down this First Principle I come to the Second viz. That there is no Knowledge of the Son but by the Spirit or Assert II that the Revelation of the Son of God is by the Spirit Where it is to be noted that I always speak of the saving Proved certain and necessary Knowledge of God which that it cannot be acquired otherways than by the Spirit doth also appear from many clear Scriptures For Jesus Christ in and by whom the Father is Revealed doth also Reveal himself to his Disciples and Friends in and by his Spirit as his Manifestation was sometimes outward when he testified and witnessed for the Truth in this World and approved himself Faithful throughout So being now withdrawn as to the outward man he doth teach and instruct mankind inwardly by his own Spirit He standeth at the door and knocketh and whoso heareth his Voice and openeth he comes in to such Rev. 3.20 Of this Revelation of Christ in him Paul speaketh Gal. 1.16 in which he placeth the Excellency of his Ministry and the Certainty of his Calling And
and Leading of this Spirit to be Ceased must also suppose Christianity to be Ceased which cannot subsist without it Query III Thirdly What the Work of this Spirit is is partly before shewn which Christ compriseth in two or three things What is the Work of the Spirit He will Guide you into all Truth he will Teach you all things and bring all things to your Remembrance Since Christ hath provided for us so good an Instructor what need we then lean so much to those Traditions and Commandments of men John 16.13 and 14.26 wherewith so many Christians have burthened themselves What need we set up our own Carnal and Corrupt Reason for a Guide to us in matters Spiritual The Spirit the Guide as some will needs do May it not be Complained of all such as the Lord did of old concerning Israel by the Prophets Jer. 2.13 For my People have committed two Evils they have forsaken me the Fountain of Living Waters and hewed them out Cisterns broken Cisterns that hold no water Have not many Forsaken Do not many Deride and Reject this Inward and Immediate Guide this Spirit that leads into all Truth and cast up to themselves other ways broken Ways indeed which have not all this while brought them out of the Flesh nor out of the World nor from under the Dominion of their own Lusts and sinful Affections whereby Truth which is only rightly learned by this Spirit is so much a Stranger in the Earth A perpetual Ordinance to Gods Church and People From all then that hath been mentioned concerning this Promise and these Words of Christ it will follow That Christians are always to be led inwardly and immediately by the Spirit of God dwelling in them and that the same is a standing and perpetual Ordinance as well to the Church in general in all Ages as to every Individual Member in particular as appears from this Argument The Promises of Christ to his Children are Yea and Amen and cannot fail but must of Necessity be fulfilled But Christ hath promised That the Comforter the Holy Ghost the Spirit of Truth shall abide with his Children for ever shall dwell with them shall be in them shall lead them into all Truth shall teach them all things and bring all things to their Remembrance Therefore The Comforter the Holy Ghost the Spirit of Truth his Abiding with his Children c. is Yea and Amen c. Again No Man is Redeemed from the Carnal Mind which is at Enmity with God which is not subject to the Law of God neither can be No man is yet in the Spirit but in the Flesh and cannot please God except he in whom the Spirit of God dwells But Every true Christian is in measure Redeemed from the Carnal Mind is gathered out of the Enmity and can be subject to the Law of God is out of the Flesh and in the Spirit the Spirit of God dwelling in him Therefore Every true Christian hath the Spirit of God dwelling in him Again Whosoever hath not the Spirit of Christ is none of his that is no Child no Friend no Disciple of Christ. But Every true Christian is a Child a Friend a Disciple of Christ Therefore Every true Christian hath the Spirit of Christ. Moreover Whosoever is the Temple of the Holy Ghost in him the Spirit of God dwelleth and abideth But Every true Christian is the Temple of the Holy Ghost Therefore Every true Christian hath the Spirit of God dwelling and abiding in him But to Conclude He in whom the Spirit of God dwelleth it is not in him a lazy dumb useless thing but it moveth actuateth governeth instructeth and teacheth him all things whatsoever is needful for him to know yea bringeth all things to his Remembrance But The Spirit of God dwelleth in Every true Christian Therefore The Spirit of God leadeth instructeth and teacheth Every true Christian whatsoever is needful for him to know c. § XI But there are some that will Confess Object That the Spirit doth now lead and influence the Saints but that he doth it only Subjectively or in a blind manner by inlightning their understandings to understand and believe the Truth delivered in the Scriptures but not at all by presenting those Truths to the mind by way of Object and this they call Medium incognitum Assentiendi as that of whose Working a man is not sensible This Opinion though somewhat more tolerable than the former Answ. is nevertheless not altogether according to Truth neither doth it reach the fulness of it First Because there be many Truths which as they are Applicable to Arg. I Particulars and Individuals and most needful to be known by them are no wise to be found in the Scripture as in the following Proposition shall be shewn Besides the Arguments already adduced do prove that the Spirit doth not only subjectively help us to discern Truths elsewhere delivered but also Objectively present those Truths to our minds For that which teacheth me all things and is given me for that end without doubt presents those things to my mind which it teacheth me It is not said It shall teach you how to understand those things that are written but It shall teach you all things Again That which brings all things to my Remembrance must needs present them by way of Object else it were improper to say It brought them to my Remembrance but only that it helpeth to Remember the Objects brought from elsewhere My second Argument shall be drawn from the Nature of the New Covenant by which and those that follow I shall prove That we are led by the Spirit both immediately and objectively The Nature of the Arg. II New Covenant is Expressed in divers places and Proof 1 First Isa. 59 21. As for me this is my Covenant with them saith the Lord My Spirit that is upon thee and my Words which I have put into thy mouth shall not depart out of thy mouth nor out of the mouth of thy Seed nor out of the mouth of thy Seed 's Seed saith the Lord from henceforth and for ever The Leadings of the Spirit By the latter part of this is sufficiently expressed the Perpetuity and Continuance of this Promise It shall not depart saith the Lord from henceforth and for ever In the former part is the Promise it self which is The Spirit of God being upon them and the Words of God being put into their mouths 1. Immediate First This was Immediate for there is no mention made of any Medium he saith not I shall by the means of such and such Writings or Books convey such and such words into your mouths but my words I even I saith the Lord shall put into your mouths 2. Objective Secondly This must be Objectively for the Words put into the mouth are the Object presented by him He saith not The words which ye shall see written my Spirit shall only Inlighten your
Seditious Multitude of the Lutheran Citizens being stirred up by the daily Clamours of their Preachers did not only violently take up the Houses of the Reformed Teachers overturn their Libraries and spoil their Furniture but also with reproachful words yea and with stones Assaulted the Marquess of Brandenburgh the Elector's Brother while he sought by smooth words to quiet the Fury of the Multitude they killed ten of his Guards scarcely sparing himself who at last by Flight Escaped out of their hands All which sufficiently declares that the Concurrence of the Magistrate doth not alter their Principles but only their Method of Procedure So that for my own part I see no Difference betwixt the Actings of those of Munster and these others whereof the one pretended to be led by the Spirit the other by Tradition Scripture and Reason save this that the former were rash heady and foolish in their proceedings and therefore were the sooner brought to nothing and so into Contempt and Derision but the other being more politick and wise in their generation held it out longer and so have Authorized their Wickedness more with seeming Authority of Law and Reason But both their Actings being equally Evil the Difference appears to me to be only like that which is betwixt a simple silly Thief that is easily Catched and hanged without any more ado and a Company of Resolute bold Robbers who being better guarded though their Offence be nothing less yet by violence do to evite the danger force their Masters to give them good Terms From all which then it evidently follows that they Argue very ill that despise and reject any Principle because men pretending to be led by it do evil in case it be not the natural and consequential Tendency of that Principle to lead unto those things that are evil Again It doth follow from what is above asserted that if the Spirit be to be Rejected upon this account all those other Principles ought on the same account to be Rejected And for my part as I have never a whit the lower Esteem of the blessed Testimony of the Holy Scriptures nor do the less respect any solid Tradition that is answerable and according to Truth neither at all despise Reason that noble and excellent Faculty of the mind Let none reject the Certainty of the Vnerring Spirit because of false Pretenders to it because wicked men have abused the name of them to cover their wickedness and deceive the simple so would I not have any reject or diffide the Certainty of that Vnerring Spirit which God hath given his Children as that which can alone guide them into all Truth because some have falsly pretended to it § XV. And because the Spirit of God is the Fountain of all Truth and sound Reason therefore we have well said That it cannot Contradict neither the Testimony of the Scripture nor right Reason yet as the Proposition it self Concludeth to whose last part I now come it will not from thence follow that these Divine Revelations are to be subjected to the Examination either of the outward Testimony of Scripture or of the humane or natural Reason of man as to a more noble and certain Rule and Touch-stone for the Divine Revelation and inward Illumination is that which is evident by it self forcing the well-disposed understanding and irresistibly moving it to Assent by its own Evidence and Clearness even as the Common Principles of Natural Truths do bow the mind to a Natural Assent He that denies this part of the Proposition must needs Affirm That the Spirit of God neither can nor ever hath manifested it self to man without the Scripture or a distinct discussion of Reason or That the Efficacy of this Supernatural Principle working upon the Souls of men is less Evident than natural Principles in their common Operations Both which are false For First through all the Scriptures we may observe that the Manifestation and Revelation of God by his Spirit to the Patriarchs Prophets and Apostles was Immediate and Objective as is above proved which they did not examin by any other Principle but their own Evidence and Clearness Secondly To say The Self Evidence of the Spirit that the Spirit of God has less Evidence upon the mind of man than natural Principles have is to have too mean and low thoughts of it How comes David to invite us to Taste and see that God is good if this cannot be felt and tasted This were enough to overturn the Faith and Assurance of all the Saints both now and of old How came Paul to be perswaded That nothing could separate him from the love of God but by that Evidence and Clearness which the Spirit of God gave him The Apostle John who knew well wherein the Certainty of Faith Consisted judged it no ways Absurd without further Argument to Ascribe his Knowledge and Assurance and that of all the Saints hereunto in these words Hereby know we that we dwell in him and he in us because he hath given us of his Spirit 1 Joh. 4.13 and again John 5.6 It 's the Spirit that beareth witness because the Spirit is Truth Observe the Reason brought by him Because the Spirit is Truth Of whose Certainty and Infallibility I have heretofore spoken We then Trust to and Confide in this Spirit because we know and certainly believe that it can only Lead us a-right and never Mis-lead us and from this Certain Confidence it is that we Affirm The Spirit contradicts not Scripture nor Right Reason That no Revelation coming from it can ever Contradict the Scriptures-Testimony nor right Reason not as making this a more Certain Rule to our selves but as Condescending to such who not discerning the Revelations of the Spirit as they proceed purely from God will Try them by these Mediums yet those that have the Spiritual Senses and can savour the things of the Spirit as it were in primâ Instantiâ i. e. at the first blush can discern them without Natural Demonstrations from Astronomy and Geometry or before they Apply them either to Scripture or Reason Just as a good Astronomer can Calculate an Eclipse Infallibly by which he can Conclude if the Order of Nature Continue and some strange and Vnnatural Revolution Intervene not there will be an Eclipse of the Sun or Moon such a day and such an hour yet can he not perswade an Ignorant Rustick of this until he Visibly see it So also a Mathematician can Infallibly know by the Rules of Art that the Three Angles of a Right-angled Triangle are Equal to Two Right-Angles yea can know them more certainly than any man by measure And some Geometrical Demonstrations are by all acknowledged to be Infallible which can be scarcely discerned or proved by the Senses Yet if a Geometer be at the pains to Certify some Ignorant Man concerning the Certainty of this Art by condescending to measure it and make it obvious to his Senses it will not thence
and depraved Condition Which in these Two Propositions is declared and demonstrated which I thought meet to place together because of their Affinity the one being as it were an Explanation of the other As for that Doctrine which these Propositions chiefly strike at to wit Absolute Reprobation that horrible and blasphemus Doctrine described Absolute Reprobation according to which some are not afraid to Assert That God by an Eternal and Immutable Decree hath predestinated to Eternal Damnation the far greater part of Mankind not Considered as Made much less as Fall'n without any respect to their Disobedience or Sin but only for the demonstrating of the Glory of his Justice And that for the bringing this about he hath appointed these miserable Souls necessarily to walk in their wicked ways that so his Justice may lay hold on them And that God doth therefore not only suffer them to be liable to this Misery in many parts of the World by with-holding from them the preaching of the Gospel and knowledge of Christ but even in those places where the Gospel is preached and Salvation by Christ is offered Whom though he publickly Invite them yet he justly Condemns for Disobedience albeit he hath with-held from them all Grace by which they could have laid hold on the Gospel viz. because he hath by a secret Will unknown to all men ordained and decreed without any respect had to their Disobedience or Sin that they shall not Obey and that the Offer of the Gospel shall never prove effectual for their Salvation but only serve to Aggravate and Occasion their greater Condemnation I say as to this horrible and blasphemous Doctrine our Cause is Common with many others who have both wisely and learnedly according to Scripture Reason and Antiquity Refuted it Seeing then that so much and so well is said already against this Doctrine that little can be superadded except what hath been said already I shall be short in this respect Yet because it lies so in Opposition to my Way I cannot let it altogether pass § I. We may safely call this Doctrine a Novelty seeing the first four hundred years after Christ there is no mention made of it for as it is Contrary to the Scriptures Testimony This Doctrine A Novelty and to the Tenor of the Gospel so all the Ancient Writers Teachers and Doctors of the Church pass it over with a profound Silence The first foundations of it were laid in the latter Writings of Augustin The Rise of it who in his heat against Pelagius let fall some Expressions which some have unhappily gleaned up to the establishing of this Error thereby Contradicting the Truth and sufficiently gainsaying many others and many more and freqent Expressions of the same Augâ—stine Afterwards was this Doctrine fomented by Dominicus a Friar and the Monks of his Order and at last unhappily taken up by John Calvin otherwise a man in divers respects to be Commended to the great staining of his Reputation and Defamation both of the Protestant and Christian Religion which though it received the Decrees of the Synod of Dort for its Confirmation hath since lost ground and begins to be Exploded by most Men of Learning and Piety in all Protestant Churches However we should not quarrel it for the Silence of the Ancients paucity of its Assertors or for the Learnedness of its Opposers if we did observe it to have any Real Bottom in the Writings or Sayings of Christ and the Apostles and that it were not highly Injurious to God himself to Jesus Christ our Mediator and Redeemer and to the Power Vertue Nobility and Excellency of his Blessed Gospel and lastly unto all Mankind 1. It 's highly Injurious to God in making him the Author of Sin § II. First It is highly Injurious to God because it makes him the Author of Sin which of all things is most Contrary to his Nature I Confess the Assertors of this Principle deny this Consequence but that is but a pure Illusion seeing it so naturally follows from their Doctrine and is equally ridiculous as if a man should pertinaciously deny that one and two makes Three For if God has Decreed that the Reprobated ones shall perish without all respect to their Evil Deeds but only of his own pleasure and if he hath also Decreed long before they were in Being or in any Capacity to do good or evil that they would walk in those wicked Ways by which as by a secondary means they are led to that end who I pray is the first Author and Cause thereof but God who so willed and decreed This is as natural a Consequence as any can be And therefore although many of the Preachers of this Doctrine have sought out various strange strained and intricate distinctions to defend their Opinion and evite this Horrid Consequence yet some and that of the most Eminent of them have been so plain in the matter as they have put it beyond all doubt Of which I shall Instance a few among many passages * Calv. in cap. 3 Gen. Id. 1. Inst c. 18 Sect. 1 Id. lib. de Praed Idem lib de Provid Id. Inst. cap. 23. Sect. 1. I say that by the Ordination and Will of God Adam fell God would have man to Fall Man is blinded by the Will and Commandment of God We refer the Causes of hardening us to God The highest or remote Cause of hardening is the Will of God It followeth that the hidden Counsel of God is the cause of hardening These are Calvin's Expressions (a) Beza lib. de Praed God saith Beza hath predestinated not only unto damnation but also unto the Causes of it whomsoever he saw meet (b) Id. de Praed ad Art 1. The Decree of God cannot be excluded from the Causes of Corruption (c) Zanch. de Excaecat q. 5. Idem l. 5. de Nat. Dei cap. 2. de Praed It is certain saith Zanchius that God is the First Cause of Obduration Reprobates are held so fast under God's Almighty Decree that they cannot but sin and perish (d) Paraeus lib. 3 de Amiss gratiae cap. 2. Ibid. cap. 1. It is the Opinion saith Paraeus of our Doctors that God did Inevitably decree the Temptation and Fall of man The Creature sinneth indeed necessarily by the most just Judgment of God Our men do most rightly Affirm that the Fall of man was necessary and inevitable by accident because of God's decree (e) Martyr in Rom. God saith Martyr doth incline and force the wills of wicked men into great sins (f) Zuing. lib. de Prov. cap. 5. God saith Zwinglius moveth the Robber to kill He killeth God forcing him thereunto But thou wilt say he is forced to sin I permit truly that he is forced (g) Resp. ad Vorst part 1 p. 120. Reprobate persons saith Piscator are absolutely ordained to this twofold end to undergo everlasting punishment and necessarily to sin and therefore to sin that
observation is reserved for the Arising of the Sun and its shining in full brightness And we can from a certain Experience boldly affirm that the not waiting for this but building among yea and with the Old Popish Rubbish and setting up before a full purgation hath been to most Protestants the foundation of many a Mistake and an occasion of unspeakable Hurt Therefore the Lord God who as he seeth meet doth communicate and make known to man the more full The more full Discovery of the Gospel reserved to this our Age. evident and perfect Knowledge of his Everlasting Truth hath been pleased to Reserve the more full Discovery of this Glorious and Evangelical Disensation to this our Age albeit divers Testimonies have thereunto been born by some noted Men in several Ages as shall hereafter appear And for the greater augmentation of the Glory of his Grace that no man might have whereof to boast he hath raised up a few Despicable and Illiterate Men and for the most part Mechanicks to be the Dispensators of it by which Gospel all the Scruples Doubts Hesitations and Objections above-mentioned are easily and evidently answered and the Justice as well as Mercy of God according to their Divine and heavenly Harmony Exhibited Established and Confirmed According to which certain Light and Gospel as the knowledge thereof hath been manifested to us by the Revelation of Jesus Christ in us fortified by our own sensible Experience and sealed by the Testimony of the Spirit in our hearts we can confidently Affirm and clearly Evince according to the Testimony of the Holy Scriptures the following Points § XI First That GOD who out of his Infinite Love sent his Son the Prop. I Lord Jesus Christ into the World who tasted Death for every man hath given to every man whether Jew or Gentile Turk or Scythian Indian or Barbarian A Day of Visitation to all of whatsoever Nation Country or Place a Certain Day or Time of Visitation during which Day or Time it is possible for them to be Saved and to partake of the Fruit of Christ's Death Prop. II Secondly That for this end God hath Communicated and given unto every man a Measure of the Light of his own Son a Measure of Grace or a Measure of the Spirit A Measure of Light in all which the Scripture expresseth by several names as sometimes of the Seed of the Kingdom Matth. 13.18 19. The Light that makes all things manifest Eph. 5.13 The Word of God Rom. 10.18 or Manifestation of the Spirit given to profit withal 1 Cor. 12.7 A Talent Matth. 25.15 A little Leaven The Gospel preached in every Creature Col. 1.23 Thirdly That God in and by this Light and Seed invites calls exhorts and strives with every man in order to save them which as it is received and not resisted works the Salvation of all even of those who Prop. III are ignorant of the Death and Sufferings of Christ and of Adam's Fall God's Sâ—lvatation wrought by the Light in all both by bringing them to a sense of their own Misery and to be sharers in the Sufferings of Christ inwardly and by making them partakers of his Resurrection in becoming holy pure and righteous and recovered out of their sins By which also are saved they that have the Knowledge of Christ outwardly in that it opens their Understanding rightly to use and apply the things delivered in the Scriptures and to receive the Saving Vse of them But that this may be Resisted and Rejected in both in which then God is said to be Resisted and Pressed down and Christ to be again Crucified and put to open shame in and among men And to those as thus Resist and Refuse him he becomes their Condemnation First then According to this Doctrine the Mercy of God is excellently Consequences 1 well exhibited in that none are necessarily shut out from Salvation and his Justice is demonstrated in that he Condemns none but such to whom he really made Offer of Salvation affording them the Means sufficient thereunto Secondly This Doctrine if well weighed will be found to be the Cons. 2 Foundation of Christianity Salvation and Assurance Thirdly It agrees and answers with the Whole Tenor of the Gospel-Promises Cons. 3 and Threats and with the nature of the Ministry of Christ according to which the Gospel Salvation Repentance is commanded to be preached to Every Creature without respect of Nations Kindreds Families or Tongues Fourthly It magnifies and commends the Merits and Death of Christ in Cons. 4 that it not only accounts them sufficient to save all but declares them to be brought so nigh unto all as thereby to be put into the nearest Capacity of Salvation Fifthly It Exalts above all the Grace of God to which it attributeth Cons. 5 all good even the least and smallest Actions that are so ascribing thereunto not only the first beginnings and motions of good but also the whole Conversion and Salvation of the Soul Sixthly It Contradicts Overturns and Enervates the false Doctrine Cons. 6 of the Pelagians Semi-Pelagians Socinians and others who exalt the Light of Nature the Liberty of Man's Will in that it wholly excludes the natural man from having any place or portion in his own Salvation by any acting moving or working of his own until he be first quickned raised up and acted by God's Spirit Seventhly As it Makes the whole Salvation of Man solely and alone to Cons. 7 depend upon God so it makes his Condemnation wholly and in every respect to be of himself in that he refused and resisted somewhat that from God wrestled and strove in his heart and forces him to acknowledge God's just Judgment in rejecting him and forsaking of him Eighthly It takes away all ground of Despair in that it gives every Cons. 8 one ground of Hope and certain Assurance that they may be saved neither doth feed any in Security in that none are certain how soon their Day may Expire and therefore it is a constant Incitement and Provocation and lively Incouragement to every man to forsake evil and close with that which is good Ninthly It wonderfully commends as well the Certainty of the Christian Religion among Infidels as it manifests its own Verity to all in that it 's confirmed and established by the Experiences of all men seeing there was never yet a man found in any place of the Earth however barbarous Cons. 9 and wild but hath acknowledged that at some time or other less or more he hath found somewhat in his heart reproving him for some things Evil which he hath done threatning a certain horror if he continued in them as also promising and communicating a certain peace and sweetness as he hath given way to it and not resisted it Cons. 10 Tenthly It wonderfully sheweth the excellent Wisdom of God by which he hath made the means of Salvation so Vniversal and Comprehensive that it is not needful to recur to those miraculous and
such and such Prayers so that the person that so doth is presently Cleared from the guilt of his sin and justified and accepted in the sight of God As for Example He that in the great Jubilee will go to Rome and present himself before the Gate of Peter and Paul and there receive the Pope's Blessing or he that will go a Pilgrimage to James's Sepulchre in Spain or to Mary of Loretta is upon the Performance of those things promised forgiveness of Sins Now if we ask them the Reason how such things as are not morally good in themselves come to have Virtue they have no other Answer but because of the Church and Pope's Authority who being the great Treasurer of the Magazine of Christ's Merits lets them out upon such and such Conditions Thus also the Invention of Saying Mass is made a Chief Instrument of Justification Papists Mass what it is for in it they pretend to Offer Christ daily to the Father a Propitiatory Sacrifice for the sins of the living and the dead so that a man for Money can procure Christ thus to be Offered for him when he pleases by which Offering he is said to obtain Remission of Sins and to stand Justified in the sight of God From all which and much more of this Nature which might be mentioned it doth appear that the Papists place their Justification not so much in any Work of Holiness really brought forth in them and real forsaking of Iniquity as in the meer Performance of some Ceremonies and a blind Belief which their Teachers have begotten in them that the Church and the Pope having the Absolute Dispensation of the Merits of Christ have power to make these Merits Effectual for the Remission of sins and Justification of such as will perform those Ceremonies This is the true and real Method of Justification taken by the generality of the Church of Rome and highly Commended by their publick Preachers especially the Monks in their Sermons to the People of which I my self have been an Ear and an Eye-witness However some of their Modern Writers have laboured to qualify it in their Controversies Luther and the Protestants opposing the Pope's Doctrine of Works fell into th' other Extream of No good Works necessary to Justification This Doctrine Luther and the Protestants then had good Reason to deny and oppose though many of them ran into another Extream so as to deny good Works to be necessary to Justification and to preach up not only Remission of sins but Justification by Faith alone without all Works however good So that men do not obtain their Justification according as they are inwardly sanctified and renewed but are justified meerly by believing that Christ died for them and so some may perfectly be Justified though they be lying in gross Wickedness as appears by the Example of David whom they say was fully and perfectly Justified while he was lying in the gross sins of Murder and Adultery As then the Protestants have sufficient ground to quarrel and confute the Papists concerning those many Abuses in the matter of Justification shewing how the Doctrine of Christ is thereby vitiated and overturned and the Word of God made void by many and useless Traditions the Law of God neglected while foolish and needless Ceremonies are prized and followed through a false Opinion of being Justified by the Performance of them and the Merits and Sufferings of Christ which is the Only Sacrifice appointed by God for Remission of sins derogated from by the setting up of a Daily Sacrifice never appointed by God Papists Device to get Money and chiefly devised out of Covetousness to get money by so the Protestants on the other hand by not rightly establishing and holding forth the Doctrine of Justification according as it is delivered in the Holy Scriptures have opened a door for the Papists to accuse them as if they were Neglecters of good Works Enemies to Mortification and Holiness such as esteem themselves Justified while lying in great sins by which kind of Accusations for which too great ground hath been given out of the Writings of some Rigid Protestants the Reformation hath been greatly defamed and hindered and the Souls of many Insnared Whereas who will narrowly look into the matter may observe these Debates to be more in specie than in genere seeing both do upon the matter land in one and like two men in a Circle who though they go sundry ways yet meet at the last in the same Centre For the Papists they say They obtain Remission of Sins and are justified by the Merits of Christ as the same are Applied unto them in the use of the Sacraments of the Church Papists Belief of Justification meets in the same Centre with the and are dispensed in the Performance of such and such Ceremonies Pilgrimages Prayers and Performances though there be not an inward Renewing of the mind nor knowing of Christ inwardly formed yet they are remitted and made Righteous ex opere operato because of the Power and Authority accompanying the Sacraments and the Dispensators of them The Protestants say That they obtain Remission of Sins Protestants Belief So saith the Westminster-Conf of Faith Chap. 11. Sect. 1. and stand Justified in the sight of God by Virtue of the Merits and Sufferings of Christ not by Infusing Righteousness into them but by pardoning their sins and by accounting and accepting their persons as righteous they resting on him and his righteousness by Faith which Faith the Act of believing is not imputed unto them for Righteousness So the Justification of neither here is placed in any Inward Renewing of the Mind or by virtue of any Siritual Birth or Formation of Christ in them but only by a bare Application of the Death and Sufferings of Christ outwardly performed for them whereof the one lays hold on a Faith resting upon them and hoping to be Justified by them alone the other by the saying of some outward Prayers and Ceremonies which they judge makes the Death of Christ Effectual unto them I Except here being unwilling to wrong any what things have been said as to the necessity of inward Holiness either by some Modern Papists or some Modern Protestants who in so far as they have laboured after a Midst betwixt these two Extreams have come near to the Truth as by some Citations out of them hereafter to be mentioned will Appear Though this Doctrine hath not since the Apostasy so far as ever I could observe been so distinctly and evidently held forth according to the Scriptures-Testimony as it hath pleased God to Reveal it and preach it forth in this day by the Witnesses of his Truth whom he hath raised to that end Which Doctrine though it be briefly held forth and Comprehended in the Thesis it self English state of Controversie yet I shall a little more fully Explain the State of the Controversy as it stands betwixt us and those that now Oppose
touching those who according to the common Opinion of Protestants have been Converted whom albeit they confess they persist always in some Misdeeds and sometimes in hainous Sins as is manifest in David's Adultery and Murder yet they assert to be perfectly and wholly Justified How comes he then so often to Complain to Expostulate so much throughout the whole Scripture with such as our Adversaries Confess to be Justified telling them That their sins separate betwixt him and them Isa. 59.2 For where there is a perfect and full Reconciliation there is no Separation Yea from this Doctrine it necessarily follows either that such for whom Christ died and whom he hath thus Reconciled never Sin or that when they do so they are still Reconciled and their Sins make not the least Separation from God yea that they are Justified in their Sins From whence also would follow this Abominable Consequence That the good Works and greatest Sins of such are alike in the sight of God seeing neither the one serves to Justify them nor the other to break their Reconciliation which occasions great Security and opens a door to every lewd Practice †Proof III. Thirdly This would make void the whole practical Doctrine of the Gospel and make Faith it self Needless For if Faith and Repentance and the other Conditions called for throughout the Gospel be a Qualification upon our part necessary to be performed then before this be performed by us we are either fully reconciled to God or but in a Capacity of being Reconciled to God he being ready to Reconcile and Justify us as these Conditions are performed Which latter if granted is according to the Truth we profess And if we are already perfectly Reconciled and Justified before these Conditions are performed which Conditions are of that Nature that they cannot be performed at one time but are to be done all one's life time then can they not be said to be absolutely Needful Which is contrary to the very express Testimony of Scripture which is acknowledged by all Christians For * Hebr. 11.6 John 3.18 Luke 13.3 Apoc. 2.5 Rom. 8.13 without Faith it is Impossible to please God They that believe not are Condemn'd already because they believe not in the Only begotten Son of God Except ye Repent ye cannot be Saved For if ye live after the flesh ye shall die And of those that were Converted I will Remove your Candlestick from you unless ye Repent Should I mention all the Scriptures that positively and evidently prove this I might transcribe much of all the Doctrinal Part of the Bible For since Christ said It is finished and did finish his Work sixteen hundred years ago and upwards if he so fully perfected Redemption then and did then actually Reconcile every one that is to be Saved not simply opening a Door of Mercy for them A Door of Mercy opened by Christ upon Repentance offering the Sacrifice of his Body by which they may obtain Remission of their Sins when they Repent and Communicating unto them a measure of his Grace by which they may see their sins and be able to Repent but really make them to be Reputed as Just The Antinomians Opinion of Reconciliation and Justification either before they believe as say the Antinomians or after they have Assented to the Truth of the History of Christ or are sprinkled with the Baptism of Water while nevertheless they are actually Vnjust so that no part of their Redemption is to be wrought by him now as to their Reconciliation and Justification then the whole doctrinal Part of the Bible is useless and of no profit in vain were the Apostles sent forth to preach Repentance and Remission of Sins and in vain do all the Preachers bestow their labour spend their lungs and give forth Writings yea much more in vain do the people spend their money which they give them for preaching seeing it is all but Actum agere but a vain and uneffectual Essay to do that which is already perfectly done without them Proof IV But lastly To pretermit their humane Labours as not worth the disputing whether they be needful or not since as we shall hereafter shew themselves Confess the Best of them is Sinful this also makes void the present Intercession of Christ for men What shall become of that great Article of Faith Christ's daily making Intercession for us by which we Affirm That he sits at the right hand of God daily making Intercession for us and for which end the Spirit it self maketh Intercession for us with groanings which cannot be uttered For Christ maketh not Intercession for those that are not in a possibility of Salvation that is absurd Our Adversaries will not admit that he prayed for the World at all and to pray for those that are already Reconciled and perfectly Justified is to no purpose To pray for Remission of Sins is yet more Needless if all be Remitted past present and to come Indeed there is not any solid Solving of this but by acknowledging according to the Truth that Christ by his Death removed the Wrath of God so far as to obtain Remission of sins for as many as Receive that Grace and Light that he communicates unto them and hath purchased for them by his Blood which as they believe in they come to know Remission of sins past and power to save them from sin and to wipe it away so often as they may fall into it by unwatchfulness or weakness if applying themselves to this Grace they truly Repent For to as many as receive him he gives power to become the sons of God So none are sons none are justified none reconciled until they thus receive him in that little Seed in their hearts and life Eternal is offered to those who by patient continuance in well-doing seek glory honour and immortality For if the righteous man depart from his righteousness his righteousness shall be remembred no more And therefore on the other part none are longer Sons of God and justified than they patiently continue in righteousness and well-doing And therefore Christ lives always making Intercession during the day of every man's Visitation that they may be Converted and when men are in some measure Converted he makes Intercession that they may Continue and go-on and not faint nor go back again Much more might be said to Confirm this Truth but I go on to take notice of the Common Objections against it which are the Arguments made use of to propagate the Errors Contrary to it § VI. The First and Chief is drawn from that saying of the Apostle before-mentioned 2 Cor. 5.18 19. God hath reconciled us to himself by Jesus Christ God was in Christ reconciling the World unto himself not Imputing their Trespasses unto them Object 1 From hence they seek to Infer That Christ fully perfected the Work of Reconciliation while he was on Earth I Answer If by Reconciliation be understood the Removing of Wrath
Legal Acceptation As first in that of 1 Cor. 6.11 But ye are washed but ye are sanctified but ye are justified as I before have proved which also many Protestants are forced to acknowledge Neither diffide we saith Thysius because of the most great and strict Connexion Thysius Disp. de Just. Thes. 3. that Justification doth sometimes seem also to Comprehend Sanctification as a Consequence as in Rom. 8.30 Tit. 3.7 1 Cor. 6.11 And such sometimes were ye Zanchius in cap. 2. ad Eph. ver 4. loc de Just. but ye are washed c. Zanchius having spoken concerning this sense of Justification adds saying There is another signification of the word viz. for a man from Unjust to be made Just even as sanctified signifies from unholy to be made holy In which signification the Apostle said in the place above-cited And such were some of you c. that is of unclean ye are made holy and of unjust ye are made just by the Holy Spirit for Christ's sake in whom ye have believed Of this signification is that Rev. 22.11 Let him that is just be just still that is really from just become more just even as from unjust he became just And according to this signification the Fathers and especially Augustine have Interpreted this word H. Bullinger Thus far he H. Bullinger on the same place 1 Cor. 6. speaketh thus By divers words saith he the Apostle signifies the same thing when he saith ye are washed ye are sanctified ye are justified Proof II Secondly In that Excellent Saying of the Apostle so much observed Rom. 8.30 Whom he called them he also justified and whom he justified them he also glorified This is commonly called the Golden Chain as being acknowledged to Comprehend the Method and Order of Salvation And therefore if Justified were not understood here in its proper signification of being made just Sanctification would be excluded out of this Chain Righteousness the only Medium by which from our Calling we pass to Glorification And truly it is very worthy of observation that the Apostle in this succinct and compendious Account makes the word Justified to comprehend all betwixt Calling and Glorifying thereby clearly insinuating that the being really Righteous is that only Medium by which from our Calling we pass to Glorification All for the most part do acknowledge the word to be so taken in this place and not only so but most of those who oppose are forced to acknowledge that as this is the most proper so the most common Signification of it thus divers famous Protestants do acknowledge We are not saith D. Chamierus such Impertinent Esteemers of words as to be ignorant nor yet such importunate Sophists as to deny that the words of Justification and Sanctification do infer one another yea we know that the Saints are chiefly for this Reason so called D. Chamier Tom. 3. de Sanct. l. 10. c. 1. because that in Christ they have received Remission of Sins and we read in the Revelation Let him that is just be just still which cannot be understood except of the fruit of Inherent Righteousness Nor do we deny but perhaps in other places they may be promiscuously taken especially by the Father I take saith Beza the name of Justification largely Beza in cap. 3. ad Tit. vers 7. so as it comprehends whatsoever we acquire from Christ as well by Imputation as by the Efficacy of the Spirit in sanctifying us So likewise is the word of Justification taken Rom. 8.30 Melanchthon saith Melancht in Apol. Confes. Aug. that to be justified by Faith signifies in Scripture not only to be pronounced Just but also of Unrighteous to be made Righteous Also some Chief Protestants though not so clearly yet in part hinted at our Doctrine whereby we ascribe unto the Death of Christ Remission of Sins and the work of Justification unto the Grace of the Spirit acquired by his Death Boraeus in Gen. c. 15. ad verb Credidit Abraham Deo pag. 161. Martinus Boraeus explaining that place of the Apostle Rom. 4.25 Who was given for our sins and rose again for our Justification saith There are two things beheld in Christ which are necessary to our Justification the one is his Death the other is his Arising from the dead By his Death the sins of this World behoved to be Expiated By his Rising from the dead it pleased the same goodness of God to give the Holy Spirit whereby both the Gospel is believed and the Righteousness lost by the fault of the first Adam is restored And afterwards he saith The Apostle expresseth both parts in these words Who was given for our sins c. In his Death is beheld the Satisfaction for sin in his Resurrection the Gift of the Holy Spirit by which our Justification is perfected And again the same man saith elsewhere Idem lib. 3. Reg. cap. 9. v. 4. pag. 681. Both these kinds of Righteousness are therefore contained in Justification neither can the one be separate from the other So that in the Definition of Justification the Merit of the Blood of Christ is included both with the Remission of sins and with the gift of the Holy Spirit of Justification and Regeneration Martinus Bucerus saith Seeing by one sin of Adam the world was lost Bucerus in Rom. 4. ad ver 16. the Grace of Christ hath not only abolished that one sin and death which came by it but hath together taken away those infinite sins and also led into full Justification as many as are of Christ so that God now not only Remits unto them Adam 's sin and their own but also gives them therewith the Spirit of a solid and perfect Righteousness Righteousness a Conformity to the Image of the First-begotten which renders us Conform unto the Image of the First-Begotten And upon these words by Jesus Christ he saith We always judge that the whole benefit of Christ tends to this that we might be strong through the Gift of Righteousness being rightly and orderly adorned with all virtue that is restored to the Image of God And lastly William Forbes our Country-man W. Forbes in Considerat Modest. de Just. lib. 2. Sect 8. Bishop of Edinburgh saith Whensoever the Scripture makes mention of the Justification before God as speaketh Paul and from him besides others Augustin it appears that the word Justify necessarily signifies not only to pronounce Just in a Law sense but also really and inherently to make Just because that God doth otherways justify a wicked man than Earthly Judges For he when he Justifies a wicked or unjust man How God justifies the Wicked doth indeed pronounce him as these also do but by pronouncing him Just because his Judgment is according to Truth he also makes him really of Unjust to become Just. And again the same man upon the same occasion answering the more rigid Protestants who say That God first justifies and
from which there is no falling away Condition is Attainable because we are Exhorted to it and as hath been proved before the Scripture never proposeth to us things Impossible Such an Exhortation we have from the Apostle 2 Pet. 1.10 Wherefore the rather Brethren give diligence to make your Calling and Election sure And though there be a Condition here proposed yet since we have already proved that it is possible to fulfil this Condition then also the Promise annexed thereunto may be attained And since where Assurance is wanting there is still a place left for Doubtings and Despairs if we should affirm it never attainable then should there never be a place known by the Saints in this World wherein they might be free of Doubting and Despair Which as it is most Absurd in it self so it 's Contrary to the manifest Experience of Thousands Thirdly God hath given to many of his Saints and Children and is ready to give unto all a full and certain Assurance A Certain Assurance and Establishment given of God to many of his Saints and Children that they are his and that no power shall be able to pluck them out of his hand But this Assurance would be no Assurance if those who are so Assured were not Established and Confirmed beyond all Doubt and Hesitation If so then surely there is no possibility for such to miss of that which God hath Assured them of And that there is such Assurance attainable in this life the Scripture abundantly declareth both in general and as to particular persons As first Rev. 3.12 Him that overcometh will I make a pillar in the Temple of my God and he shall go no more out c. which containeth a general Promise unto all Hence the Apostle speaks of some that are sealed 2 Cor. 1.22 Who hath also sealed us and given the Earnest of his Spirit in our hearts wherefore the Spirit so sealing is called the Earnest or Pledge of our Inheritance Eph. 1.13 In whom ye were sealed by the Holy Spirit of promise And therefore the Apostle Paul not only in that of the Romans above-noted declareth himself to have Attained that Condition but 2 Tim. 4.7 he affirmeth in these words I have fought a good fight c. which also many good men have and do witness And therefore as there can be nothing more manifest than that which the manifest Experience of this time sheweth and therein is found agreeable to the Experience of former times so we see there have been both of old and of late that have turned the Grace of God into Wantonness and have fall'n from their Faith and Integrity thence we may safely conclude such a falling away possible We also see that some of old and of late have Attained a certain Assurance some time before they departed that they should Inherit Eternal Life and have accordingly died in that good hope Of and concerning whom the Spirit of God Testified that they are saved Wherefore we also see that such a State is Attainable in this life from which there is not a Falling away For seeing the Spirit of God did so Testify it was not possible that they should perish concerning whom he who cannot lie thus bare Witness PROPOSITION X. Concerning the Ministry Prop. 10 As by this Light or Gift of God all true Knowledge in things Spiritual is received and revealed so by the same as it is manifested and received in the heart by the strength and power thereof every true Minister of the Gospel is ordained prepared and supplied in the Work of the Ministry and by the leading moving and drawing hereof ought every Evangelist and Christian Pastor to be led and ordered in his labour and work of the Gospel both as to the place Where as to the persons to whom and as to the time wherein he is to Minister Moreover who have this Authority may and ought to preach the Gospel though without Humane Commission or Literature as on the other hand who want the Authority of this Divine Gift however Learned or Athorized by the Commission of Men and Churches are to be esteemed but as Deceivers and not true Ministers of the Gospel The Gospel to be preach'd freely Matth. 10.8 Also who have received this holy and unspotted Gift as they have freely received it so are they freely to give it without hire or bargaining far less to use it as a Trade to get money by yet if God hath called any one from their Emploiments or Trades by which they acquire their Livelihood it may be lawful for such according to the liberty which they feel given them in the Lord to receive such Temporals to wit what may be needful for them for Meat and Cloathing as are given them freely and cordially by those to whom they have Communicated Spirituals § I. HItherto I have treated of those things which relate to the Christian Faith and Christians as they stand each in his private and particular Condition and how and what way every man may be a Christian indeed and so abide Now I come in order to speak of those things that relate to Christians as they are stated in a Joint-Fellowship and Communion and come under a Visible and Outward Society which Society is called the Church of God The Church of God is the Spiritual Body of Christ. and in Scripture compared to a Body and therefore named the Body of Christ. As then in the Natural Body there be divers Members all concurring to the common end of preserving and confirming the whole Body so in this Spiritual and Mystical Body there are also divers Members according to the different measures of Grace and of the Spirit diversly administred unto each Member and from this Diversity ariseth that distinction of persons in the visible Society of Christians as of Apostles Pastors Evangelists Ministers c. That which in this Proposition is proposed is What makes or constitutes any a Minister of the Church what his Qualifications ought to be and how he ought to behave himself But because it may seem somewhat preposterous to speak of the distinct Offices of the Church until something be said concerning the Church in general though nothing positively be said of it in the Proposition yet as here implied I shall briefly premise something thereof and then proceed to the particular Members of it § II. It is not in the least my design to meddle with those tedious and many Controversies wherewith the Papists and Protestants do Tear one another concerning this thing but only according to the Truth manifested to me and Revealed in me by the Testimony of the Spirit according to that proportion of Wisdom given me briefly to hold forth as a necessary Introduction both to this matter of the Ministry and of Worship which followeth those things which I together with my Brethren do believe concerning the Church The Church then according to the Grammatical signification of the word as it is used in
and is one great reason why a dry dead barren lifeless spiritless Ministry which leavens the people into the same death doth so much abound and is so much over-spreading even the Protestant Nations that their Preachings and Worships as well as whole Conversation is not to be discerned from Popish by any fresh living zeal or lively Power of the Spirit accompanying it but meerly by the difference of some Notions and Opinions Object § XII Some unwise and unwary Protestants do sometimes Object to us That if we have such an immediate Call as we lay claim to we ought to Confirm it by Miracles Answ. But this being an Objection once and again objected to the primitive Protestants by the Papists we need but in short return the Answer to it that they did to the Papists Whether Miracles be now necessary to Confirm the Gospel John Baptist and divers Prophets did none to wit That we need not Miracles because we preach no new Gospel but that which is already Confirmed by all the Miracles of Christ and his Apostles and that we offer nothing but that which we are ready and able to Confirm by the Testimony of the Scriptures which both already acknowledge to be true And that John the Baptist and divers of the Prophets did none that we hear of and yet were both immediately and extraordinarily sent This is the Common Protestant Answer therefore may suffice in this place though if need were I could say more to this purpose but that I study Brevity § XIII There is also another sort of Protestants to wit The English Independents The Constitution of the Independent Church who differing from the Calvinistical Presbyterians and denying the Necessity of this Succession or the Authority of any National Church take another way affirming That such as have the benefit of the Scriptures any Company of People agreeing in the Principles of Truth as they find them there declared may Constitute among themselves a Church without the Authority of any other and may Chuse to themselves a Pastor who by the Church thus Constitute and Consenting is Authorized requiring only the Assistance and Concurrence of the Pastors of the Neighbouring Churches if any be not so much as absolutely Necessary to Authorize as Decent for Order's sake Also they go so far as to affirm That in a Church so Constitute Gifted Brethren any gifted Brother as they call them if he find himself qualified thereto may Instruct Exhort and Preach in the Church though as not having the Pastoral Office he cannot Administer that they Call their Sacraments To this I Answer That this was a good step out of the Babylonish Darkness and no doubt did proceed from a Real Discovery of the Truth and from the sense of a great Abuse of the promiscuous National gatherings Also this Preaching of the Gifted Brethren as they called them did proceed at first from certain Their Loss and Decay lively Touches and Movings of the Spirit of God upon many But alas because they went not forward that is much decayed among them and the Motions of God's Spirit begin to be denied and rejected among them now as much as by others The Scripture gives no Call to persons Individual But as to their pretended Call from the Scripture I Answer The Scripture gives a meer declaration of true things but no Call to particular Persons so that though I believe the things there written to be true and deny the Errors which I find there Testified against yet as to these things which may be my particular duty I am still to seek And therefore I can never be Resolved in the Scripture whether I such a one by name ought to be a Minister And for the Resolving this doubt I must needs recur to the Inward and Immediate Testimony of the Spirit as in the Proposition concerning the Scriptures more at large is shewen § XIV From all this then we do firmly Conclude that not only in a general Apostasy it is needful men be extraordinarily Called and Raised up by the Spirit of God but that even when several Assemblies or Churches are gathered by the Power of God not only into the belief of the Principles of Truth so as to deny Errors and Heresies but also into the Life Spirit and Power of Christianity so as to be the Body and House of Christ indeed and a fit Spouse for him that he who gathers them doth also for the preserving them in a lively fresh and powerful Condition raise up and move among them by the inward immediate Operation of his own Spirit Ministers and Teachers to Instruct and Teach and Watch over them True Ministers Qualifications Call and Title who being thus Called are Manifest in the hearts of their Brethren and their Call is thus verified in them who by the feeling of that life and power that passeth through them being inwardly built up by them daily in the most holy Faith become the Seals of their Apostleship And this is answerable to another saying of the same Apostle Paul 2 Cor. 13.3 Since ye seek a proof of Christ speaking in me which to you wards is not weak but is mighty in you So this is that which gives a true substantial Call and Title to a Minister whereby he is a Real Successor of the Virtue Life and Power that was in the Apostles and not of the bare Name Their Laying on of hands a Mock of God and Man a Keeping up the Shadow whilst Substance is a-wanting and to such Ministers we think the outward Ceremony or Ordination or laying on of hands not necessary neither can we see the Vse of it seeing our Adversaries who use it acknowledge that the Virtue and Power of Communicating the Holy Ghost by it is Ceased among them And is it not then foolish and ridiculous for them by an Apish Imitation to keep up the Shadow where the Substance is wanting And may not they by the same Rule where they see blind and lame men in Imitation of Christ and his Apostles bid them see and walk yea is it not in them a mocking of God and Men to put-on their hands and bid men Receive the Holy Ghost while they believe the thing Impossible and Confess that that Ceremony hath no real Effect Having thus far spoken of the Call I shall proceed next to treat of the Qualifications and Work of a true Minister § XV. As I have placed the True Call of a Minister in the Motion of Quest. II this Holy Spirit so is the power life and virtue thereof The Quâ—lifications of a Minister and the pure Grace of God that comes therefrom the Chief and most Necessary Qualification without which he can no ways perform his Duty neither acceptably to God nor beneficially to men Our Adversaries in this case affirm that three things go to the making up of a Minister viz. 1. Natural Parts § I. Philosophy and School-Divinity will never
and not false The Example of the Pharisees and Priests under the Law will not answer to the Gospel-times because God set apart a particular Tribe for that Service and particular Families to whom it belonged by a Lineal Succession and also their Service and Work was not purely Spiritual but only the performance of some outward and carnal Observations and Ceremonies which were but a shadow of the Substance that was to come The Service under the Law was not purely Spiritual but Figurative for the performance of which as they behoved to be purified from their outward Pollutions so the Ministers of the Gospel must be inwardly without blemish and therefore their Work made not the Comers thereunto perfect as pertaining to the Conscience seeing they were appointed only according to the Law of a carnal Commandment and not according to the Power of an endless Life Notwithstanding as in the Figure they behoved to be without blemish as to their outward man and in the performance of their Work they behoved to be Washed and Purified from their outward pollutions so now under the Gospel-times the Ministers in the Anti-type must be inwardly without blemish in their Souls and Spirits being as the Apostle requires blameless and in their work and service must be pure and undefiled from their inward pollutions and so clean and holy that they may offer up Spiritual Sacrifices acceptable to God by Jesus Christ 1 Pet. 2.5 As to Judas the Season of his Ministry was not wholly Evangelical as being before the Work was finished and while Christ himself The Ministry of the Disciples of Christ before the Work was finished was more Legal than Evangelical and his Disciples were yet subject to the Jewish Observances and Constitutions and therefore his Commission as well as that which the Rest received with him at that time was only to the house of Israel Matth. 10.5 6. which made that by virtue of that Commission the Rest of the Apostles were not Impowered to go forth and preach after the Resurrection until they had waited at Jerusalem for the pouring-forth of the Spirit So that it appears Judas's Ministry was more Legal than Evangelical Secondly Judas's Case as all will acknowledge was singular and extraordinary Judas was Immediately Called of Christ and preached freely which our Adversaries will not do although they make of him a Pattern of their Graceless Ministry saying he had not the least Measure of God's Grace at that time he being Immediately Called by Christ himself and accordingly furnished and impowered by him to Preach and do Miracles which Immediate Commission our Adversaries do not so much as pretend to and so fall short of Judas who trusted in Christ's Words and therefore went forth and preached without Gold or Silver or Scrip for his Journey Giving freely as he had freely received which our Adversaries will not do as hereafter shall be observed Also that Judas at that time had not the least measure of God's Grace I have not as yet heard proved But is it not sad that even Protestants should lay aside the Eleven good and faithful Apostles and all the Rest of the holy Disciples and Ministers of Christ and betake them to that one of whom it was testified that he was a Devil for a Pattern and Example to their Ministry Alas it is to be Regretted that too many of them resemble this Pattern over much Another Objection is usually made against the Necessity of Grace Object * Ibid. Nic. Arnoldus That in case it were necessary then such as wanted it could not truly administer the Sacrament and consequently the people would be left in doubts and infinite scruples as not knowing certainly whether they had truly received them because not knowing infallibly whether the Administrators were truly gracious men But this Objection hitteth us not at all Answ. because the Nature of that Spiritual and Christian Worship which we according to the Truth plead for is such as is not necessarily attended with these carnal and outward Institutions from the administring of which the Objection ariseth and so hath not any such Absurdity following upon it as will afterwards more Clearly appear § XVIII Though then we make not Humane Learning necessary § II. What True Learning is yet we are far from Excluding true Learning to wit that Learning which proceedeth from the Inward Teachings and Instructions of the Spirit whereby the Soul learneth the secret Ways of the Lord becomes acquainted with many inward Travels and Exercises of the Mind and learneth by a living Experience how to overcome Evil and the Temptations of it by following the Lord and walking in his Light and waiting daily for Wisdom and Knowledge immediately from the Revelation thereof and so layeth up these Heavenly and Divine Lessons in the good Treasure of the heart as honest Mary did the sayings which she heard and things which she observed and also out of this Treasure of the Soul as the good Scribe brings forth things new and old according as the same Spirit moves and gives a true Liberty and as need is for the Lord's Glory whose the Soul is and for whom and with an Eye to whose Glory she which is the Temple of God The good Learning which is necessary to a true Minister learneth to do all things This is that Good Learning which we think necessary to a true Minister by and through which Learning a man can well Instruct Teach and Admonish in due season and Testify for God from a certain Experience as did David Solomon and the holy Prophets of old and the blessed Apostles of our Lord Jesus Christ who testified of what they had seen heard felt and handled of the Word of Life 1 Joh. 1.1 ministring the Gift according as they had received the same as good stewards of the manifold Grace of God and preached not the uncertain Rumors of others by hear-say which they had gathered meerly in the Comprehension while they were strangers to the thing in their own Experience in themselves as to Teach people how to believe while themselves were unbelieving or how to overcome sin while themselves are slaves to it as all Vngracious men are or to believe and hope for an Eternal Reward which themselves have not as yet Arrived at c. Literature is first the Knowledge of Latine Greek and Hebrew to the Scriptures § XIX But let us Examin this Literature which they make so necessary to the being of a Minister as in the first place the Knowledge of the Tongues at least of the Latine Greek and Hebrew The reason for this is that they may Read the Scriptures which is their Only Rule in the Original Languages and thereby be the more capable to Comment upon it and Interpret it c. That also which made this Knowledge be the more prized by the primitive Protestants was indeed that dark Barbarity that was over the World in the Centuries immediately
times are as full of the various Tragedies acted upon the account of this Spiritual and Ecclesiastick Monarchy and Common-wealth as the Histories of Old times that gave account of the Wars and Contests that fell out both in the Assyrian Persian Greek and Roman Empires These last upon this account though among those that are called Christians have been no less Bloody and Monstrous than the former among Heathens concerning their outward Empires and Governments The Ground and Cause thereof Now all this both among Rapists and Protestants proceedeth in that they seek in Imitation to uphold a Form and Shadow of things though they want the Power Vertue and Substance though for many of their Orders and Forms they have not so much as the Name in the Scripture But in Opposition to all this Mass of Formality and heap of Orders Rules and Governments we say the Substance is chiefly to be sought after and the Power Virtue and Spirit is to be known and waited for which is One in all the different Names and Offices the Scripture makes use of as appears by 1 Cor. 12.4 often before-mentioned There are diversities of Gifts but the same Spirit And after the Apostle throughout the whole Chapt. hath shewn how one and the self same Spirit worketh in and quickneth each Member then in vers 28. he sheweth how thereby God hath set in the Church first Apostles secondly Prophets Teachers c. And likewise to the same purpose Eph. 4.11 he sheweth how by these Gifts he hath given some Apostles some Prophets some Evangelists some Pastors some Teachers c. Now it was never Christ's purpose nor the Apostles that Christians should without this Spirit and Heavenly Gift set up a shadow and form of these Orders and so make several Ranks and Degrees to establish a Carnal Ministry of mens making without the Life Power and Spirit of Christ this is that Work of Anti-Christ and Mystery of Iniquity The Work of Antichrist and Mystery of Iniquity that hath got up in the dark night of Apostasy But in a true Church of Christ gathered together by God not only unto the belief of the Principles of Truth but also into the Power Life and Spirit of Christ the Spirit of God is the Orderer Ruler and Governour as in each particular so in the general And when they Assemble together to wait upon God and Worship and Adore him then such as the Spirit sets apart to the Ministry Such as the Spirit sets apart to the Ministry their brethren hear them by its Divine Power and Influence opening their mouths and giving them to Exhort Reprove and Instruct with virtue and power these are thus of God Ordained and Admitted into the Ministry and their Brethren cannot but hear them receive them and also honour them for their works sake And so this is not Monopolized to a certain kind of men as the Clergy who are to that purpose Educated and brought up The Clergy and Laicks as other Carnal Artists and the rest to be despised as Laicks but it is left to the free Gift of God to chuse any whom he seeth meet thereunto whether Rich or Poor Servant or Master Young or Old yea Male or * Women may preach Female And such as have this Call verifie the Gospel by preaching not in speech only but also in power and in the Holy Ghost and in much fulness 1 Thess. 1.5 and cannot but be received and heard by the sheep of Christ. Object § XXV But if it be objected here That I seem hereby to make no distinction at all betwixt Ministers and others which is contrary to the Apostle saying 1 Cor. 12.29 Are all Apostles are all Prophets are all Teachers c. from thence they insinuate That I also Contradict his Comparison in that Chapter of the Church of Christ with a Humane Body as where he saith vers 17. If the whole Body were an Eye where were the Hearing If the whole were Hearing where were the Smelling c. Also the Apostle not only thus distinguisheth the Ministers of the Church in general from the rest of the Members but also among themselves as naming them distinctly and separately Apostles Prophets Evangelists Pastors and Teachers c. Answ. 1 As to the last part of this Objection to which I shall first Answer it is apparent that this Diversity of Names is not for to distinguish separate Offices Diversity of Names makes no distinct Offices but which may Coincide or be together in one person but to denote the different and various Operations of the Spirit a manner of speech frequent with the Apostle Paul wherein he sometimes exspatiates to the illustrating of the glory and praise of God's Grace as in particular Rom. 12.6 Having then Gifts differing according to the Grace that is given to us whether Prophecy let us prophesie according to the proportion of faith Or Ministry let us wait on our Ministring or he that Teacheth on Teaching Or he that exhorteth on Exhortation Now none will say from all this that these are distinct Offices or do not or may not coincide in one person as may all these other things mentioned by him in the subsequent verses viz. of loving being kindly affectioned fervency of spirit hospitality diligence blessing rejoycing c. Which yet he numbers forth as different Gifts of the Spirit and according to this Objection might be placed as distinct and separate Offices which were most Absurd Secondly In these very places mentioned it is clear that it is no Real Distinction of separate Offices because all acknowledge that Pastors and Teachers which the Apostle there no less separateth and distinguisheth than Pastors and Prophets or Apostles are one and the same and Coincide in the same office and person and therefore so may be said of the rest For Prophecy as it signifieth the foretelling of things to come is indeed a distinct Gift but no distinct Office and therefore our Adversaries do not place it among their several Orders neither will they deny but that both may be and have been given of God to some Prophecy and Prophesying its twofold signification that not only have been Pastors and Teachers and that there it hath Coincided in one person with these other Offices but also to some of the Laicks and so it hath been found according to their own Concession without the Limits of their Clergy Prophecy in the other sense to wit as it signifieth a Speaking from the Spirit of Truth is not only peculiar to Pastors and Teachers To Prophesy a Priviledge of Teachers and of all the Saints who ought so to Prophesy but even a Common Priviledge to the Saints For though to Instruct Teach and Exhort be proper to such as are more particularly called to the Work of the Ministry yet it is not so Proper to them as not to be when the Saints are met together as any of them are moved by the Spirit Common to
early lost and man's Wisdom and Will hath so quickly and throughly mixed it self herein that both the Apostasy in this respect hath been greatest and the Reformation here-from as to the evil Root most difficult Therefore let not the Reader suddenly stumble at the account of our Proposition in this matter but hear us patiently in this respect Explain our selves and I hope by the Assistance of God to make it appear that though our manner of Speaking and Doctrine seem most singular and different from all other sorts of Christians yet it is most according to the purest Christian Religion and indeed most needful to be observed and followed And that there be no ground of Mistake for that I was necessitate to speak in few words and therefore more obscurely and dubiously in the Proposition it self it is fit in the first place to Explain and hold forth our Sense and Clear the State of the Controversie § II. And first let it be considered that what is here affirmed I. What Worship here is spoken to is spoken of the Worship of God in Gospel-times and not of the Worship that was under or before the Law For the particular Commands of God to men then are not sufficient to Authorize us now to do the same things else we might be supposed at present acceptably to offer Sacrifice as they did which all acknowledge to be Ceased So that what might have been both commendable and acceptable under the Law may justly now be charged with Superstition yea and Idolatry So that impertinently in this respect doth Arnoldus rage against this Proposition Exercit. Theolog. Sect. 44. saying That I deny all publick Worship and that according to me such as in Enoch 's time publickly began to call upon the Name of the Lord and such as at the Command of God went twice up to Jerusalem to Worship and that Anna Simeon Mary c. were Idolaters because they used the publick Worship of these times Such a Consequence is most Impertinent and no less foolish and absurd than if I should infer from Paul's Expostulating with the Galatians for their returning to the Jewish Ceremonies that he therefore Condemned Moses and all the Prophets as foolish and ignorant Ceremonies under the Law were not Essential to true Worship because they used those things the forward man not heeding the different Dispensations of times ran into this Impertinency Though a Spiritual Worship might have been and no doubt was practised by many under the Law in great simplicity yet will it not follow that it were no Superstition to use all those Ceremonies that they used which were by God dispensed to the Jews not as being Essential to true Worship or Necessary as of themselves for transmitting and entertaining an holy Fellowship betwixt him and his people but in Condescension to them who were inclinable to Idolatry Albeit then in this as in most other things the Substance was enjoyed under the Law by such as were Spiritual indeed yet was it Vailed and surrounded with many Rites and Ceremonies which is no ways lawful for us to use now under the Gospel II. True Worship is not limited to time to place or persons § III. Secondly Albeit I say that this Worship is neither limited to times places nor persons yet I would not be understood as if I intended the putting away of all set Times and Places to Worship God forbid I should think of such an Opinion Nay we are none of those that forsake the Assembling of our selves together but have even certain Times and Places in which we carefully Meet together nor can we be driven there-from by the Threats or Persecutions of men to Wait upon God Necessity of Meetings and Worship him To meet together we think necessary for the people of God because so long as we are cloathed with this outward Tabernacle there is a necessity to the entertaining of a Joint and Visible Fellowship and bearing of an outward Testimony for God and seeing of the faces one of another that we concur with our persons as well as spirits To be accompanied with that inward love and unity of spirit doth greatly tend to encourage and refresh the Saints But the Limitation we condemn is that whereas the Spirit of God should be the immediate Actor 1. Will-Worship doth limit the Spirit of God Mover Perswader and Influencer of man in the particular Acts of Worship when the Saints are met together this Spirit is limited in its Operations by setting up a particular man or men to preach and Pray in man's Will and all the rest are excluded from so much as believing that they are to Wait for God's Spirit to move them in such things and so they neglecting that which should quicken them in themselves and not Waiting to feel the pure breathings of God's Spirit so as to obey them are led meerly to depend upon the Preacher and hear what he will say Secondly In that these peculiar men come not thither to Meet with the Lord 2 True Teaching of the Word of God and to Wait for the inward Motions and Operations of his Spirit and so to pray as they feel the Spirit to breath through them and in them and to preach as they find themselves acted and moved by God's Spirit and as he gives utterance so as to speak a word in season to refresh weary Souls and as the present Condition and State of the peoples hearts requires suffering God by his Spirit both to prepare peoples hearts and also give the Preacher to speak what may be fit and seasonable for them But he hath hammered together in his Closet according to his own Will Priests Preach by hap-hazzard their studied Sermons by his humane Wisdom and Literature and by stealing the words of Truth from the letter of the Scriptures and patching together other mens writings and observations so much as will hold him speaking an Hour while the glass runs and without Waiting or feeling the inward Influence of the Spirit of God he declaimes that by hap-hazzard whether it be fit or seasonable for the peoples Condition or no and when he has ended his Sermon he saith his Prayer also in his own Will and so there is an end of the business Which Customary Worship as it is no ways acceptable to God so how unfruitful it is and unprofitable to those that are found in it the present Condition of the Nations doth sufficiently declare It appears then that we are not against set Times for Worship as Arnoldus against this Proposition sect 45. no less impertinently alledgeth offering needlesly to prove that which is not denied only these Times being Appointed for outward Conveniency we may not therefore think with the Papists that these Days are Holy and lead people into a superstitious Observation of them being perswaded Whether Days are Holy that all days are alike holy in the sight of God And albeit it be not my present
to Rejoice therefore even that we are sensible of this Power that hath often-times laid hold upon our Adversaries and made them yield unto us and join with us and confess to the Truth before they had any distinct or discursive Knowledge of our Doctrines So that sometimes many at one Meeting have been thus Convinced and this Power would sometimes also reach to and wonderfully Work even in little Children to the Admiration and Astonishment of many § IX Many are the blessed Experiences which I could relate of this Silence and manner of Worship Yet silence is no Law but words may follow yet do I not so much commend and speak of Silence as if he had a Law in it to shut out praying or preaching or tied ourselves thereunto not at all for as our Worship consisteth not in the words so neither in silence as silence but in an holy dependence of the mind upon God from which dependance Silence necessarily follows in the first place until words can be brought forth which are from God's Spirit And God is not wanting to move in his Children to bring forth Words of Exhortation or Prayer when it is needful so that of the many Gatherings and Meetings of such as are Convinced of the Truth there is scarce any in whom God raiseth not up some or other to Minister to his Brethren that there are few Meetings that are altogether silent For when many are Met together in this one Life and Name it doth most naturally and frequently excite them to pray to and praise God and stir up one another by mutual Exhortation and Instructions yet we judge it needful there be in the first place some times of Silence during which every one may be gathered inward to the Word and Gift of Grace from which he that Ministreth may receive Strength to bring forth what he Ministreth and that they that hear may have a sense to discern betwixt the precious and the vile and not to hurry into the Exercise of these things so soon as the Bell rings as other Christians do Yea and we doubt not but assuredly know that the Meeting may be good and refreshful though from the sitting down to the rising up thereof there hath not been a word as outwardly spoken and yet Life may have been known to abound in each Particular and an inward growing up therein No absolute Necessity for words thô from the life at times and thereby yea so as words might have been spoken acceptably and from the life yet there being no absolute Necessity laid upon any so to do all might have chosen rather quietly and silently to possess and enjoy the Lord in themselves Which is very sweet and comfortable to the Soul that hath thus learned to be gathered out of all its own thoughts and workings to feel the Lord to bring forth the Will and the Deed which many can declare by a blessed Experience Though indeed it cannot but be hard for the Natural man to receive or believe this doctrine and therefore it must be rather by a sensible Experience and by coming to make proof of it than by Arguments that such can be Convinced of this thing seeing it is not enough to believe it if they come not also to enjoy and possess it Yet in Condescension to and for the sake of such as may be the more willing to Apply themselves to the practice and experience hereof that they found their understandings Convinced of it and that it is founded upon Scripture and Reason I find a freedom of mind to add some few Considerations of this kind for the Confirmation hereof besides what is before mentioned of our Experience § X. That to wait upon God and to watch before him To Wait and Watch Commanded in the Scriptures is a Duty incumbent upon all I suppose none will deny and that this also is a Part of Worship will not be called in question since there is scarce any other so frequently commanded in the Holy Scriptures as may appear from Psal. 27.14 37. v. 7. 34. Prov. 20.22 Isai. 30.18 Hosea 12.6 Zach. 3.8 Matth. 24.42 25.13 26.41 Mark 13.33 35. 37. Luke 21.36 Acts 1.4 20.31 1 Cor. 16.13 Col. 4.2 1 Thess. 5.6 2 Tim. 4.5 1 Pet. 4.7 Also this Duty is often recommended with very great and precious Promises as Psal. 25.3 37.9 69.6 Isai. 40.31.42 23. Lam. 3.25 26. They that wait upon the Lord shall renew their strength c. Now how is this Waiting upon God or Watching before him but by his Silence of which we have spoken Which as it is in it self a great and principal Duty so it necessarily in Order both of Nature and Time preceedeth all other But that it may be the better and more perfectly understood as it is not only an outward Silence of the Body but an inward Silence of the Mind from all its own Imaginations and self-Cogitations let it be considered according to Truth and to the Principles and Doctrines heretofore affirmed and proved that Man is to be considered in a twofold respect to wit in his Natural unregenerate and fal'n State and in his Spiritual and Renewed Condition from whence ariseth that distinction of the Natural and Spiritual man so much used by the Apostle and heretofore spoken of Also these two Births of the mind proceed from the two Seeds in man respectively to wit the Good Seed and the Evil And from the Evil Seed doth not only proceed all manner of Gross and abominable Wickedness and Profanity but also Hypocrisy and these Wickednesses which the Scripture calls spiritual Whence wickednesses rise that are spirituals because it is the Serpent working in and by the natural man in things that are spiritual which having a shew appearance of good are so much the more hurtful dangerous as it is Satan transformed transforming himself into an Angel of Light And therefore doth the Scripture so pressingly and frequently as we have heretofore had occasion to observe shut out and exclude the Natural man from meddling with the things of God denying his Endeavours therein though acted and performed by the most eminent of his parts as of Wisdom and Vtterance Also this spiritual Wickedness is of two sorts though both one in kind as proceeding from one Root yet different in their Degrees and in the Subjects also sometimes The one is From whence all Heresies did spring when as the Natural man is meddling in and working in the things of Religion doth from his own Conceptions and Divinations affirm or propose Wrong and Erroneous Notions and Opinions of God and things spiritual and invent superstitions ceremonies observations and rites in Worship from whence have sprung all the Heresies and Superstitions that are among Christians The other is when as the Natural Man from a meer Conviction of his understanding doth in the forwardness of his own Will and by his own natural strength without the influence and leading of
Reformation and displeased many as the Author of the History of the Council of Trent in his first book well observes But now I hasten to the Objections of our Adversaries against this Method of Praying § XXV First They Object That if such particular Influences were Object I needful to outward Acts of Worship then they should also be needful to inward Acts as to wait desire and love God But this is absurd Therefore also that from whence it follows I answer That which was said in the State of the Controversy Answ. cleareth this because as to those general Duties there never wants an Influence so long as the Day of a man's Visitation lasteth during which time God is alwaies near to him and wrestling with him by his Spirit to turn him to himself so that if he do but stand still and cease from his evil thoughts the Lord is near to help him c. But as to the outward Acts of Prayer they need a more special Motion and Influence as hath been proved Secondly they Object That it might be also alledged that men ought not Object II to do Moral Duties as Children to honour their Parents men to do right to their Neighbours except the Spirit moved them to it I Answer Answ. there is a great difference betwixt these general Dutys betwixt man and man and the particular express Acts of Worship towards God these are meerly Spiritual and commanded by God to be performed by his Spirit the other answer their End as to them whom they are immediately directed to and concern though done from a meer natural Principle of Self-love even as Beasts have natural Affections one to another and therefore may be thus performed Though I shall not deny but that they are not Works accepted of God or beneficial to the Soul but as they are done in the fear of God and in his blessing in which his Children do all things and therefore are Accepted and Blessed in whatsoever they do Object III Thirdly they Object That if a wicked man ought not to pray without a Motion of the Spirit because his prayer would be sinful neither ought he to plough by the same reason Prov. 21.4 because the ploughing of the wicked as well as his praying is sin Answ. This Objection is of the same nature with the former and therefore may be answered the same way seeing there is a great difference betwixt Natural Acts How Acts of Nature differ from the Spirit 's such as eating drinking sleeping and seeking for sustenance for the body which things man hath common with beasts and Spiritual Acts. And it doth not follow because man ought not to go about Spiritual acts without the Spirit that therefore he may not go about Natural acts without it The Analogy holds better thus and that for the proof of our Affirmation That as man for the going about Natural acts needs his Natural Spirit so to perform Spiritual acts he needs the Spirit of God That the Natural acts of the wicked and unregenerate are Sinful is not denied though not as in themselves but in so far as man in that State is in all things Reprobated in the sight of God Object IV Fourthly they Object That wicked men may according to this doctrine forbear to Pray for years together alledging they want a Motion to it Answ. I Answer The false pretences of Wicked men do nothing invalidate the Truth of this Doctrine for at that rate there is no Doctrine of Christ which men might not turn by That they ought not to Pray without the Spirit is granted but then they ought to come to that place of Watching That wicked Men neglect the Motions of the Spirit to Pray where they may be capable to feel the Spirit 's Motion They Sin indeed in not Praying but the Cause of this Sin is their not Watching So their neglect proceeds not from this doctrine but from their disobedience to it seeing if they did Pray without this it would be a double sin and no fulfilling of the Command to Pray nor yet would their Prayer without this Spirit be useful unto them And this our Adversaries are forced to acknowledge in another case for they say It is a duty incumbent on Christians to frequent the Sacrament of the Lord's supper as they call it Yet they say No man ought to take it unworthily yea they plead that such as find themselves unprepared must abstain and therefore do usually Excommunicate them from the Table Now though according to them it be necessary to partake of this Sacrament yet it is also necessary that those that do it do first Examine themselves lest they Eat and Drink their own Condemnation and though they reckon it sinful for them to forbear yet they account it more sinful for them to do it without this Excommunication Object V Fifthly they Object Acts 8.22 where Peter commanded Simon Magus that wicked Sorcerer to Pray from thence inferring That wicked men may and ought to Pray Answ. I Answer That in the citing of this place as I have often observed they Omit the first and chiefest part of the verse which is thus Acts 8. v. 22. The Sorcerer may Pray but not without Repentance Repent therefore of this thy Wickedness and Pray God if perhaps the thought of thine heart may be forgiven thee So here he bids him first Repent now the least measure of true Repentance cannot be without somewhat of that inward Retirement of the Mind which we speak of and indeed where true Repentance goeth first we do not doubt but the Spirit of God will be near to Concur with and Influence such to Pray to and Call upon God And Lastly they Object That many Prayers begun without the Spirit have proved effectual and that the Prayers of wicked men have been heard and Object IV found acceptable as Achab's This Objection was before solved Answ. for the Acts of God's Compassion and Indulgence at some times and to some persons upon singular extraordinary occasions are not to be a Rule of our Actions For if we should make that the Measure of our Obedience great Inconveniencies would follow as is evident and will be acknowledged by all Next we do not deny but Wicked men are sensible of the Motions and Operations of God's Spirit often-times before their Day be expired from which they may at times Pray acceptably not as remaining altogether Wicked but as entring into piety from whence they afterwards fall away § XXVI As to the singing of Psalms there will not be need of any long Discourse for that the Case is just the same as in the Two former of Preaching and Prayer We confess this to be a part of God's Worship Of Singing Psalms and very sweet and refreshful when it proceeds from a true sense of God's love in the heart and arises from the Divine Influence of the Spirit which leads Souls to breath forth either a sweet Harmony A Sweet
Christ's own Practice or Command as to obey all the Commandments which comprehend both our Duty towards God and Man c. and where the Gospel requires more than the Law which is abundantly signified in the 5 th and 6 th Chapters of Matthew and elsewhere Besides as to the Duties of Worship he exhorts us to Meet promising his Presence commands to Pray Preach Watch c. and gives Precepts concerning some Temporary things as the Washing of one anothers Feet the breaking of Bread hereafter to be discussed only for this one thing of baptising with Water though so earnestly contended for we find not any Precept of Christ. § VI. But to make Water-baptism a necessary Institution of the Christian Religion which is pure and Spiritual and not carnal and ceremonial is to derogate from the New Covenant-Dispensation and set up the Legal Rites and Ceremonies of which this of Baptism or Washing with Water was one III. The Gospel puts an end to Carnal Ordinances as appears from Heb. 9.10 where the Apostle speaking thereof saith that it stood only in meats and drinks and divers Baptisms and Carnal Ordinances imposed until the time of Reformation If then the Time of Reformation or the Dispensation of the Gospel which puts an end to the Shadows be come then such Baptisms and Carnal Ordinances are no more to be imposed For how Baptism with Water comes now to be a Spiritual Ordinance more than before in the time of the Law doth not appear seeing it is but Water still and a Washing of the Outward Man and a putting away of the filth of the flesh still and as before those that are so Washed were not thereby made perfect as pertaining to the Conscience neither are they at this day as our Adversaries must needs acknowledge and Experience abundantly sheweth So that the matter of it which is a Washing with Water and the Effects of it which is only an Outward Cleansing being still the same how comes Water-baptism to be less a Carnal Ordinance now than before If it be said That God confers inward Grace upon some that are now Object 1 baptized So no doubt he did also upon some Answ. that used those Baptisms among the Jews Or if it be said Because 't is commanded by Christ now under the New Object 2 Covenant I Answer First That 's to beg the Question of which hereafter Answ. But Secondly We find That where the Matter of Ordinances is the same and the End the same they are never accounted more or less Spiritual because of their different times Now was not God the Author of the Purifications and Baptisms under the Law Was not Water the Matter of them which is so now Was not the End of them to signify an Inward Purifying by an Outward Washing And is not that alledged to be the End still And are the necessary Effects or Consequences of it any better now Men are no more now than before by Water-baptism inwardly cleansed than before since men are now by vertue of Water-baptism as a necessary Consequence of it no more than before made Inwardly Clean And if some by God's Grace that are baptized with Water are inwardly purified so were some also under the Law so that this is not any Necessary Consequence nor Effect neither of this nor that Baptism It is then plainly Repugnant to Right Reason as well as to the Scripture-Testimony to affirm that to be a Spiritual Ordinance now which was a Carnal Ordinance before if it be still the same both as to its Author Matter and End however made to vary in some small Circumstances The Spirituality of the New Covenant and of its Worship established by Christ consisted not in such superficial Alterations of Circumstances but after another manner Therefore let our Adversaries shew us if they can without begging the Question and building upon some one or other of their own Principles denied by us wherever Christ appointed or ordained any Institution or Observation under the New Covenant as belonging to the Nature of it or such a necessary part of its Worship as is perpetually to Continue which being one in Substance and Effects I speak of necessary not accidental Effects yet because of some small difference in Form or Circumstance was before Carnal notwithstanding it was commanded by God under the Law but now is become Spiritual became commanded by Christ under the Gospel And if they cannot do this then if Water-baptism was once a Carnal Ordinance as the Apostle positively affirms it to have been it remains a Carnal Ordinance still and if a Carnal Ordinance then no necessary part of the Gospel or New Covenant-Dispensation and if no necessary part of it then not needful to Continue nor to be Practised by such as live and walk under this Dispensation But in this as in most other things according as we have often observed our Adversaries Judaize and renouncing the Glorious and Spiritual Priviledges of the New Covenant are sticking in and cleaving to the Rudiments of the Old both in Doctrine and Worship as being more suited and agreeable to their Carnal Apprehensions and Natural Senses But we on the contrary travel above all to lay hold upon and cleave unto the Light of the Glorious Gospel Revealed unto us And the Harmony of the Truth we profess in this The Law distinguisht from the Gospel may appear by briefly observing how in all things we follow the Spiritual Gospel of Christ as contradistinguished from the Carnality of the Legal Dispensation while our Adversaries through rejecting this Gospel are still labouring under the burthen of the Law which neither they nor their Fathers were able to bear For the Law and Rule of the Old Covenant and Jews was Outward written in Tables of Stone and Parchments The Outward Baptism Worship Law distinguisht from the Inward So also is that of our Adversaries But the Law of the New Covenant is Inward and Perpetual written in the heart So is ours The Worship of the Jews was Outward and Carnal limited to set Times Places and Persons and Performed according to Set Prescribed Forms and Observations so is that of our Adversaries But the Worship of the New Covenant is neither limited to Time Place nor Person but is performed in the Spirit and in Truth and is not acted according to set Forms and Prescriptions but as the Spirit of God immediately acts moves and leads whether it be to Preach Pray or Sing and such is also our Worship So likewise the Baptism among the Jews under the Law was an outward Washing with outward Water only to Typifie an inward Purification of the Soul which did not necessarily follow upon those that were thus baptized But the Baptism of Christ under the Gospel is the Baptism of the Spirit and of Fire not the putting away of the filth of the flesh but the Answer of a good Conscience towards God and such is the Baptism that we labour to be baptized
necessary which as Protestants we affirm and have proved is false else we must confess that Water is not here understood of outward Water For to say that when Water and the Spirit are placed here just together and in the same manner thô there be not any difference or ground for it visible in the Text or deduceable from it That the necessity of Water is here Praecepti but not Medii but the necessity of the Spirit is both Medii and Praecepti is indeed confidently to affirm but not to prove * Obj. VI. Sixthly and lastly they Object That the Baptism of Water is a visible Sign or Badge to distinguish Christians from Infidels even as Circumcision did the Jews †Answ. I Answer This saith nothing at all unless it be proved to be a necessary Precept or part of the New Covenant-Dispensation it not being lawful to us to impose outward Ceremonies and Rites and say they will distinguish us from Infidels Circumcision was positively commanded and said to be a Seal of the first Covenant Circumcision a Seal of the first Covenant Water-baptism falsly called a Badge of Christianity Which is the Badge of Christianity but as we have already proved that there is no such Command for Baptism so there is not any Word in all the New Testament calling it a Badge of Christianity or Seal of the New Covenant and therefore to conclude it is so because Circumcision was so unless some better Proof be alledged for it is miserably to beg the Question The professing of Faith in Christ and a holy Life answering thereunto is a far better Badge of Christianity than any outward Washing which yet answers not to that of Circumcision since that affixed a Character in the flesh which this doth not so that a Christian is not known to be a Christian by his being baptized especially when he was a Child unless he tell them so much And may not the Professing Faith in Christ signify that as well I know there are divers of those called Fathers that speak much of Water-baptism What the Fathers say of Water-baptism and of the Sign of the Cross. calling it Character Christianitatis But so did they also of the Sign of the Cross and other such things justly rejected by Protestants For the Mystery of Iniquity which began to work even in the Apostles days soon spoiled the Simplicity and Purity of the Christian Worship so that not only many Jewish Rites were retained but many Heathenish Customs and Ceremonies introduced into the Christian Worship Heathenish Ceremonies introduc'd into the Christian Worship as particularly that word Sacrament So that it is great folly especially for Protestants to plead any thing of this from Tradition or Antiquity for we find that neither Papists nor Protestants use these Rites exactly as the Ancients did who in such things not walking by the most certain Rule of God's Spirit but doting too much upon Outwards were very Vncertain For most of them all in the Primitive Time did wholly plunge and dip those they Baptized which neither Papists nor Protestants do yea several of the Fathers accused some as Hereticks in their Days for holding some Principles common with Protestants concerning it as particularly Augustin doth the Pelagians for saying That Infants dying Vnbaptized may be saved And the Manichees were Condemned for denying that Grace is universally given by Baptism and Julian the Pelagian by Augustin for denying Exorcism and Insufflation in the use of Baptism All which things Protestants deny also Exorcism or Adjuration So that Protestants do but foolishly to upbraid us as if we could not shew any among the Ancients that denied Water-baptism seeing they cannot shew any whom they acknowledge not to have been Heretical in several things to have used it nor yet who using it did not use also the Sign of the Cross and other things with it which they deny There were some nevertheless in the darkest Times of Popery The Sign of the Cross. who testified against Water-baptism For one Alanus pag. 103 104 107. speaks of some in his Time Many in former Ages testified against Water-baptism that were burnt for the denying of it for they said that Baptism had no Efficacy either in Children or Adult Persons and therefore Men were not obliged to take Baptism Particularly Ten Canonicks so called were burnt for that Crime by the Order of King Robert of France as P. Pithaeus tells in his Fragments of the History of Guienne Which is also confirmed by one Johannes Floracensis a Monk who was famous at that Time in his Epistle to Oliva Abbot of the Ausonian Church I will saith he give you to understand concerning the Heresy that was in the City of Orleans on Childer-mass-day for it was true if ye have heard any thing that King Robert caused to be burnt alive nigh Fourteen of that City of the Chief of their Clergy and the more Noble of their Laicks who were hateful to God and abominable to Heaven and Earth Ten Canonicks burnt at Orleans and why for they did stiffly deny the Grace of Holy Baptism and also the Consecration of our Lord's Body and Blood The time of this Deed is noted in these words by Papir Masson in his Annals of France lib. 3. in Hugh and Robert Actum Aureliae public◠Anno Incarnationis Domini 1022. Regni Roberti Regis 28. Indictione 5. quando Stephanus Haeresiarcha Complices ejus damnati sunt exusti Aureliae Now for their calling them Hereticks and Manichees we have nothing but the Testimony of their Accusers which will no more invalidate their Testimony for this Truth against the use of Water-baptism or give more ground to charge us as being one with Manichees than because some called by them Manichees do agree with Protestants in some things that therefore Protestants are Manichees or Hereticks which Protestants can no ways shun For the Question is Whether in what they did they walked according to the Truth testified of by the Spirit in the Holy Scriptures So that the Controversy is brought back again to the Scriptures according to which I suppose I have formerly discussed it As for the latter part of the Thesis The Baptism of Infants an Humane Tradition denying the Vse of Infant-Baptism it necessarily follows from what is above-said For if Water-Baptism be Ceased then surely Baptising of Infants is not warrantable But those that take upon them to Oppose us in this matter will have more to do as to this latter part for after they have done what they can to prove Water-Baptism it remains for them to prove that Infants ought to be Baptized For he that proves Water-Baptism Ceased proves that Infant-Baptism is vain But he that should prove that Water-Baptism continues has not thence proved that Infant-Baptism is necessary That needs something further And therefore it was a pitiful Subterfuge of Nic. Arnoldus against this to say That the denying of
legions of Angels so to do did notwithstanding not exert that power but left his Church to the mercy of the wicked without so necessary a bulwark Secondly Seeing every Magistrate is to exercise his power according to the best understanding he hath being obliged so to do for the promoting of what he in Conscience is perswaded to be Truth Will not this justifie all the Heathen-Emperors in their Persecutions against Christians Will not this justifie the Spanish Inquisition which yet is odious not only to Protestants but to many moderate Papists How can Protestants in reason condemn the Papists for persecuting them seeing they do but exercise a lawful Power according to their Conscience and best understanding and do no more to them than the Sufferers profess they would do to them if they were in the like capacity Which takes away all ground of Commiseration from the Sufferers whereas that was the ground that gained of old reputation to the Christians that they being Innocent suffered who neither had nor by principle could hurt any But there is little reason to pity one that is but dealt by according as he would deal with others For to say They have not reason to persecute us because they are in the wrong and we in the right is but miserably to beg the question Doth not this doctrin strengthen the hands of Persecutors every where and that rationally from a principle of self-preservation For who can blame me for destroying him that I know waits but for an occasion to destroy me if he could Yea this makes all suffering for Religion which of old was the glory of Christians to be but of pure necessity whereby they are not led as Lambs to the slaughter as was the Captain of their Salvation but rather as Wolves catched in the snare who only bite not again because they are not able but could they get force would be as ready to lead those the same way that led them Where is here the faith and patience of the Saints For indeed it is but a small glory to make a vertue of Necessity and suffer because I cannot help it Every Thief and Murderer is a Martyr at that rate experience hath abundantly proved this in these last Centuries For however each Party talk of passively obeying the Magistrate in such cases and that the power resides in him yet it is apparent that from this principle it naturally follows that any Party supposing themselves right should so soon as they are able endeavour at any rate to get uppermost that they might bring under those of another opinion and force the Magistrate to uphold their way to the ruin of all others What engine the Pope of Rome used to make of his pretended power in this thing upon any pretence of dislike to any Prince or State even for very small Heresies in their own account to depose Princes and set up their Subjects against them and give their dominions to other Princes to serve his interest they cannot be ignorant that have read the life of Hildebrand and how Protestants have vindicated the Liberty of their Consciences after this same manner is apparent They suffered much in France to the great Increase and Advantage of their Party but how soon they found themselves considerable and had gotten some Princes upon their side they began to let the King know that they must either have the Liberty of their Consciences or else they would purchase it not by Suffering but by Fighting And the Experience of other Protestant States shews that if Henry the Fourth to please the Papists had not quitted his Religion to get the Crown the more peaceably and so the Protestants had prevailed with the Sword they would as well have taught the Papists with the Faggot and led them to the Stake So that this Principle of Persecution on all hands is the Ground of all those Miseries and Contentions For so long as any Party is perswaded that it is both lawful for them and their Duty if in Power to destroy those that differ from them it naturally follows they ought to use all Means possible to get that Power whereby they may secure themselves in the Ruine of their Adversaries And that neither Papists nor Protestants judge it unlawful to compel the Magistrate if they be strong enough to do it to effect this Experience shews it to be a known Popish Principle That the Pope may depose an Heretick Prince and absolve the People from the Oath of Fidelity And the Pope as is abovesaid hath done so to divers Princes and this Doctrine is defended by Bellarmin against Barclay The French refused Henry the fourth till he quitted his Religion And as for Protestants many of them scruple not to affirm That wicked Kings and Magistrates may be deposed and killed yea our Scotch Presbyters are as positive in it as any Jesuites who would not admit this present Charles the Second though otherwise a Protestant Prince unless he would swear to renounce Episcopacy a Matter of no great Difference though contrary to his Conscience Now how little Proportion these things bear with the Primitive Christians and the Religion propagated by Christ and his Apostles needs no great Demonstration and it is observable That notwithstanding many other Superstitions crept into the Church very early yet this of Persecution was so inconsistent with the Nature of the Gospel and Liberty of Conscience as we have asserted it such an innate and natural part of the Christian Religion that almost all the Christian Writers for the first three hundred Years earnestly contend for it condemning the contrary Opinion Athan. in epist. ad solit vit ag ibid. § V. Thus Athanasius It is the Property of Piety not to force but to perswade in imitation of our Lord who forced no body but left it to the Will of every one to follow him c. But the Devil because he hath nothing of Truth uses Knocks and Axes to break up the Doors of such as receive him But our Saviour is meek teaching the Truth Whosoever will come after me and whosoever will be my Disciple c. but constraining none coming to us and knocking rather and saying My Sister my Spouse open to me c. and entreth when he is opened to and retires if they delay and will not open unto him because it is not with Swords nor Darts nor Soldiers nor Armour that Truth is to be declared but with Perswasion and Counsel And it is observable that it was the Impious Arrians who first of all brought in this Doctrine to persecute others among Christians whose Successors both Papists and Protestants are in this Matter whom Athanasius thus reproveth further Where saith he have they learned to persecute Certainly they cannot say Athan. Apol. 1. de fuga sua tom 1. they have learned it from the Saints but this has been given them and taught them of the Devil The Lord commanded indeed sometimes to flee and the Saints
and to some less so they may use it accordingly The several Conditions Education differs accordingly under which men are diversly stated together with their Edcuations answering thereunto do sufficiently shew this The Servant is not the same way educated as the Master nor the Tenant as the Landlord nor the Rich as the Poor nor the Prince as the Peasant Now though it be not lawful for any however great Abundance they may have or whatever their Education may be to use that which is meerly superfluous yet seeing their Education has accustomed them thereunto and their Capacity enables them so to do without being profuse or extravagant they may use things better in their kind than such whose Education hath neither accustomed them to such things nor their Capacity will reach to compass them The lawful or unlawful Use of the Creation For it is beyond question that what ever thing the Creation affords is for the use of man and the moderate use of them is lawful yet per accidens they may be unlawful to some and not to others As for instance who by reason of his Estate and Education hath been used to eat Flesh and drink Wine to be cloathed with the finest Wool if his Estate bear it and he use it neither in superfluity nor immoderately he may do it and perhaps if he should apply himself to feed or be cloathed as are the Peasants it might prejudice the health of his Body and nothing advance his Soul But if a man whose Estate and Education had accustomed to both courser Food and Raiment should stretch himself beyond what he had or were used to to the manifest prejudice of his Family and Children no doubt it would be unlawful to him even so to Eat or be Cloathed as another in whom it is lawful for that that other may as much mortified and have denied himself as much in coming down to that which this aspires to as he in willing to be like him aspires beyond what he either is able or hath accustomed to do The safe place then is for such as have fulness to watch over themselves that they use it moderately and rescind all superfluities being willing so far as they can to help the need of those to whom Providence hath allotted a smaller Allowance The Rich to help the Needy Let the Brother of high degree rejoyce in that he is abased and such as God calls in a low degree to be content with their Condition not envying those Brethren who have greater abundance knowing they have received abundance as to the inward Man which is chiefly to be regarded And therefore beware of such a Temptation as to use their Calling as an Engine to be richer knowing they have this Advantage beyond the Rich and Noble that are called that the Truth doth not any ways abase them nay not in the Esteem of the World as it doth the other but that they are rather exalted thereby in that as to the Inward and Spiritual Fellowship of the Saints they become the Brethren and Companions of the Greatest and Richest and in this respect let him of low degree rejoice that he is exalted These things premised I would seriously propose unto all such as mind in reality to be Christians indeed and that in Nature and not in Name only Whether it were not desirable and would not greatly contribute to the Commendation of Christianity and to the increase of the Life and Vertue of Christ If all superfluous Titles of Honour Profuseness and Prodigality in Meat and Apparel Excess of Gaming Sporting and Playing were laid aside and forborn And whether such as lay them aside in so doing walk not more like the Disciples of Christ and his Apostles and are therein nearer their Example than such as use them Whether the laying them aside would hinder any from being good Christians Or if Christians might not be better without them than with them Certainly the Sober and Serious among all Sorts will say Yea. Then surely such as lay them aside as reckoning them unsuitable for Christians are not to be blamed but rather commended for so doing Because that both in Principle and Practice they effectually advance that which others acknowledge were desirable but can never make effectual so long as they allow the Use of them as lawful And God hath made it manifest in this Age that by discovering the Evil of such things and leading his Witnesses out of them and to testifie against them he hath produced effectually in many that Mortification and Abstraction from the Love and Cares of this World who daily are conversing in the World but inwardly redeemed out of it both in Wedlock and in their lawful Imploiments which was judged could only be obtained by such as were shut up in Cloisters and Monasteries Thus much in general § III. As to the first we affirm positively That it is not lawful for Christians either to give or receive these Titles of Honour as Your Holiness Your Majesty your Excellency your Eminency c. First Because these Titles are no part of that Obedience Titles which is due to Magistrates or Superiors neither doth the giving them add to nor diminish from that Subjection we ow to them which consists in obeying their just and lawful Commands not in Titles and Designations Secondly We find not that in the Scripture any such Titles are used either under the Law or the Gospel under the Law and Gospel but that in the speaking to Kings Princes or Nobles they use only a simple Compellation as 0 King and that without any further Designation save perhaps the Name of the Person as O King Agrippa c. Thirdly Lying Titles It lays a Necessity upon Christians most frequently to Lie because the Persons obtaining these Titles either by Election or Hereditarily may frequently be found to have nothing really in them deserving them or answering to them as some to whom it is said Your Excellency having nothing of Excellency in them And who is called Your Grace appears to be an Enemy to Grace And he who is called Your Honour is known to be Base and Ignoble I wonder what Law of Man or what Patent ought to oblige me to make a Lye in calling Good Evil and Evil Good Patents do not oblige to a Lye I wonder what Law of Man can secure me in so doing from the just Judgment of God that will make me count for every idle Word and to Lie is something more Surely Christians should be ashamed that such Laws manifestly crossing the Law of God should be among them If it be said We ought in Charity to suppose Object that they have these Vertues because the King has bestowed those Titles upon them or that they are descended of such as deserved them I answer Charity destroys not Knowledge I am not obliged by Charity either to believe or speak a Lie Now it is apparent Answ. and cannot be denied by
As by Circumcision the Purifications and other things the Holiness of God was typified and that the Isralites ought to be Holy as their God was Holy In the like manner Oaths under the Shadows and Ceremonies signified the Verity of God his faithfulness and certainty and therefore that we ought in all things to speak and witness the Truth Truth was before all Oaths But the Witness of Truth was before all Oaths and remains when all Oaths are abolished and this is the morality of all Oaths and so long as men abide therein there is no necessity of nor place for Oaths as Polybius witnessed who said The use of Oaths in Judgment was Rare among the Antients but by the growing of perfidiousness so grew also the use of Oaths To which agreeth Grotius saying An Oath is only to be used as a Medicine in case of necessity A solemn Oath is not used Oaths supply presupposed Defects of Mens inconstancy but to supply defect The lightness of men and their inconstancy begot diffidence for which swearing was sought out as a remedy Basil the Great saith That Swearing is the effect of sin And Ambrose That Oaths are only a condescendency for defect Chrysostom saith That an Oath entred when evil grew when men exercised their frauds when all foundations were overturned That Oaths took their beginning from the want of Truth These and the like are witnessed by many others with the fore-mentioned Authors But what need of Testimonies where the Evidence of things speaks it self For who will force another to Swear of whom he is certainly perswaded that he abhors to Lie in his words And again as Chrysostom and others say For what end wilt thou force him to swear whom thou believest not that he will speak the Truth § XII That then which was not from the beginning which was of no use in the beginning which had not its beginning first from the Will of God but from the work of the Devil occasioned from evil to wit from Vnfaithfulness Lying Deceit and which was at first only evindent by man as a mutual Remedy of this evil in which they called upon the names of their Idols yea that which as Hierom Chrysostom and others testifie was given to the Israelites by God as unto Children that they might abstain from the Idolatrous Oaths of the Heathens Jer. 12.16 Whatsoever is so is far from being a moral and eternal Precept And lastly Whatsoever by its profanation and abuse is polluted with sin such as are abundantly the Oaths of these times by so often swearing and forswearing far differs from any necessary and perpetual Duty of a Christian But Oaths are so Therefore c. Sixthly They object That God swore Therefore to swear is good I answer with †Athan. in pass cruc Domin Athanasius Seeing it is certain it is proper in swearing to swear by another thence it appears that God Object to speak properly did never swear but only improperly Answ. Whence speaking to men he is said to swear because these things which he speaks because of the certainty and immutability of his Will are to be esteemed for Oaths Compare Psal. 110.4 where it is said The Lord did swear and it did not repent him c. And I swore saith he by my self And this is not an Oath For he did not swear by another which is the property of an Oath but by himself Therefore God swears not according to the manner of men God swears not by another but by himself neither can we be induced from thence to swear but let us so do and say and shew our selves such by speaking and acting that we need not with our Hearers an Oath and let our words of themselves have the testimony of Truth For so we shall plainly imitate God Seventhly They object ◠Christ did swear Object and we ought to imitate him I answer that Christ did not swear and albeit he had sworn Answ. being yet under the Law this would no ways oblige us under the Gospel as neither Circumcision or the celebration of the Paschal Lamb. Concerning which Hierom saith Hier. lib. Ep. part 3. tract 1. Ep. 2. All things agree not to us who are Servants that agreed to our Lord c. The Lord swore as Lord whom no man did forbid to swear but unto us that are Servants it is not lawful to swear because we are forbidden by the Law of our Lord. Yet lest we should not suffer scandal by his Example he hath not sworn since he commanded us not to swear Eighthly they object That Paul swore and that often Object Rom. 1.9 Phil. 1.8 saying For God is my Witness 2 Cor. 11.10 As the Truth of Christ in me 2 Cor. 1.23 I call God for a Record upon my Soul I speak the Truth in Christ I lie not Rom. 9.1 Behold before God I lie not Gal. 1.20 And so requires Oaths of others I Obtest you saith he before God and our Lord Jesus Christ. 1 Thess. 5.27 I charge you by the Lord that this Epistle be read to all the Brethren But Paul would not have done so if all manner of Oaths had been forbidden by Christ whose Apostle he was To all which I answer First Answ. That the using of such forms of speaking are neither Oaths nor so esteemed by our Adversaries For when upon occasion in matters of great moment we have said We speak the Truth in the fear of God and before him who is our Witness and the searcher of our hearts The Ceremonies of an Oath adding such kind of serious Attestations which we never refused in matters of Consequence nevertheless an Oath hath moreover been required of us with the ceremony of putting our Hand upon the Book the kissing of it the lifting up of the Hand or Fingers together with this common form of Imprecation So help me God or So truly let the Lord God Almighty help me Secondly This contradicts the opinion of our Adversaries because that Paul was neither before a Magistrate that was requiring an Oath of him nor did he himself administer the office of a Magistrate as offering an Oath to any other Thirdly The question is not what Paul or Peter did but what their and our Master taught to be done and if Paul did swear which we believe not he had sinned against the Command of Christ even according to their opinion because he swore not before a Magistrate but in an Epistle to his Brethren Object Ninthly they object Isa. 65.16 where speaking of the Evangelical times he saith That he who blesseth himself in the Earth shall bless himself in the God of Truth and he that sweareth in the Earth shall swear by the God of Truth because the former troubles are forgotten and because they are hid from mine eyes For behold I create new Heavens and a new Earth Therefore in these times we ought to swear by the Name of the Lord. Answ. I
answer It is ordinary for the Prophets to express the greatest duties of Evangelical times in Mosaical terms as appears among others from Jer. 31.38 39 40. Ezek. 36.25 and 40. and Isa. 45.23 I have sworn by my self that unto me every Knee shall bow every Tongue shall swear Where the Righteousness of the New Jerusalem the purity of the Gospel with its Spiritual worship and the profession of the Name of Christ are expressed under forms of speaking used to Old Jerusalem under the washings of the Law under the names of Ceremonies the Temple Services Swearing is expressed by Confessing under the Gospel Sacrifices Oaths c. Yea that which the Prophet speaks here of Swearing the Apostle Paul interprets it expresly of Confession saying Rom. 14.11 For it is written As I live saith the Lord every Knee shall bow to me and every Tongue shall Confess to God Which being rightly considered none can be ignorant but these words which the Prophet writes under the Law when the Ceremonial Oaths were in use to wit Every Tongue shall swear were by the Apostle being under the Gospel when those Oaths became abolished expressed by Every Tongue shall Confess Object Tenthly they object But the Apostle Paul approves Oaths used among men when he writes Heb. 6.16 For men verily swear by the Greater and an Oath for confirmation is to them an end of all strife But there are as many contests fallacies and diffidences at this time as there were ever Therefore the necessity of Oaths doth yet remain Answ. I answer The Apostle tells indeed in this place what men at that time did who lived in Controversies and Incredulity not what they ought to have done nor what the Saints did who were redeemed from Strife and Incredulity and had come to Christ Strife ceasing Oaths cease the Truth and Amen of God Moreover he only alludes to a certain Custom usual among men that he might express the firmity of the Divine Promise that he might excite in the Saints so much the more Confidence in God promising to them not that he might instigate them to Swear against the Law of God or confirm them in that no not at all for neither doth 1 Cor. 9.24 teach Christians the vain Races whereby men often times even to the destruction of their Bodies are wearied to obtain a corruptible prize So neither doth Christ who is the Prince of Peace teach his Disciples to fight albeit he takes notice Luke 14.31 what it behoveth such Kings to do who are accustomed to fight as prudent Warriors therein Secondly as to what pertains to Contests Perfidies and Diffidences among men which our Adversaries affirm to have grown to such an hight that Swearing is at present as necessary as ever Deceit among the False not the True Christians That we deny not at all for we see and daily experience teacheth us that all manner of deceit and malice doth increase among worldly men and False Christians but not among True Christians But because Men cannot trust one another and therefore require Oaths one of another it will not therefore follow that True Christians ought to do so whom Christ has brought to true Faithfulness and Honesty as well towards God as one towards another and therefore has delivered them from Contests Perfidies and consequently from Oaths Eleventhly They object We grant Object That among true Christians there is not need of Oaths but by what Means shall we infallibly know them It will follow then That Oaths are at present Needful and that it is Lawful for Christians to Swear to wit that such may be satisfied who will not acknowledge this and the other Man to be a Christian. I answer It is no ways lawful for a Christian to Swear whom Christ hath called to his essential Truth Answ. which was before all Oaths forbidding him to swear and on the contrary commanding him to speak the Truth in all things to the Honour of Christ who called him that it may appear Truth was before Oaths That the Words of his Disciples may be as truly believed as the Oaths of all other worldly Men. Neither is it lawful for them to be Vnfaithful in this that they may please others for that they may avoid their Hurt For thus the Primitive Christians for some Ages remained faithful who being required to swear did unanimously answer I am a Christian I swear not What shall I say of the Heathens some of whom arrived to that Degree For Diodorus Siculus relates lib. 16. That the giving of the Right Hand was among the Persians a sign of speaking the Truth And the Scythians as Qu. Curtius relates said in their Conferences with Alexander the Great Think not that the Scythians confirm their Friendship by Swearing they swear by keeping their Promises Stobaeus in his third Sermon tells That Solomon said A good Man ought to be in that Estimation that he need not an Oath because it is to be reputed a lessening of his Honour if he be forced to Swear Pythagoras in his Oration among other things hath this Maxim Heathen-Testimonies against Oaths as that which concerns the Administration of the Common-wealth Let no Man call God to witness by an Oath no not in Judgment but let every Man so accustom himself to speak that he may become worthy to be trusted even without an Oath Basil the Great commends Clinias an Heathen That he had rather pay three Talents which are about three thousand Pound than swear Socrates as Stobaeus relates Serm. 14. had this Sentence The Duty of Good Men requires that they shew to the World that their Manners and Actions are more firm than Oaths The same was the Judgment of Isocrates Plato also stood against Oaths in his Judgments de Leg. 12. Quintilianus takes notice That it was of old a kind of Infamy if any was desired to swear but to require an Oath of a Noble-Man was like an examining him by the Hang-man Marcus Aurelius Antonius the Emperour of Rome saith in his Description of a Good Man Such is his Integrity that he needs not Oaths So also some Jews did witness as Grotius relates out of Maimonides It is best for a Man to abstain from all Oaths The Esseans as Philo Judaeus relates did esteem their Words more firm than Oaths and Oaths were esteemed among them as needless Things And Philo himself speaking of the Third Commandment explains his Mind thus viz. It were better altogether not to Swear but to be accustomed always to Speak the Truth that naked Words might have the Strength of an Oath And elswhere he saith It is more agreeable to Natural Reason altogether to abstain from Swearing perswading that whatsoever a good Man saith may be equivalent with an Oath Oaths abrogated by Christ. Who then needs further to doubt but that since Christ would have his Disciples attain the highest Pitch of Perfection he abrogated Oaths as a Rudiment of Infirmity and in place
thereof established the Use of Truth Who can now any more think that the Holy Martyrs and antient Fathers of the first three hundred Years and many others since that Time have so opposed themselves to Oaths that they might only rebuke vain and rash Oaths by the Creatures or Heathen-Idols which were also prohibited under the Mosaical-Law and not also Swearing by the True God in Truth and Righteousness which was there commanded As Polycarpus Justin Martyr The Testimonies of the Fathers against Oaths and Swearing Apolog. 2. and many Martyrs as Eusebius relates Tertullian in his Apolog. cap. 32. ad Scap. cap. 1. of Idolatry c. 11. Clemens Alexandrinus Strom. lib. 7. Origen in Matth. tract 25. Cyprianus lib. 3. Athanas. in pass cruc Domini Christi Hilarius in Matth. 5.34 Basilius Magn. in Psal. 14. Greg. Nyssenus in Cant. Orat. 13. Greg. Nazianzenus in dialog contra juramenta Epiphanius adversus haeres lib. 1. Ambros. de Virg. lib. 3. Idem in Matth. 5. Chrysostom in Genes homil 15. Idem homil in Act. Apost cap. 3. Hieronymus Epistol lib. part 3. Ep. 2. Idem in Zach. lib. 2. cap. 8. Idem in Matth. lib. 1. cap. 5. Augustinus de serm Dom. serm 28. Cyrillus in Jerem. 4. Theodoretus in Deut. 6. Isidorus Pelusiota Ep. lib. 1. Epist. 155. Chromatius in Matth. 5. Johannes Damascenus l. 3. c. 16. Cassiodorus in Psal. 94. Isidorus Hispalensis cap. 31. Antiochus in Pandect script hom 62. Beda in Jac. 5. Haimo in Apoc. Ambrosius Ansbertus in Apoc. Theophylactus in Matth. 5. Pascasius Ratbertus in Matth. 5. Otho Brunsfelsius in Matth. 5. Druthmarus in Matth. 5. Euthymius Eugubinus Bibliotheca vet patr in Matth. 5. OEcumenius in Jac. c. 5. v. 12. Anselmus in Matth. 5. Waldenses Vâ—clevus Erasmus in Matth. 5. in Jac. 5. Who can read these Places and doubt longer of their Sense in this Matter And who believing that they were against all Oaths can bring so great an indignity to the Name of Christ as to seek to subject again his Foâ—lowers to so great an Indignity Is it not rather Time that all Good Men labour to remove this Abuse and Infamy from Christians Lastly they object This will bring in Fraud and Confusion for Impostors will counterfeit Probity and under the Benefit of this Dispensation will be without Fear of Punishment I answer There are two things only Answ. which oblige a Man to speak the Truth First Either the Fear of God in his Heart and Love of Truth for where this is there is no need of Oaths to speak the Truth Or Secondly the Fear of Punishment from the Judge Therefore let there be the same The punishment of Lyars or rather greater Punishment appointed to those who pretend so great Truth in Words and so great simplicity in Heart that they cannot Lie and so great Reverence towards the Law of Christ that for Conscienceâ—sake they deny to Swear in any wise if they fail and so there shall be the same good Order yea greater Security against Deceivers as if Oaths were continued and also by that more severe Punishment to which these false Dissemblers shall be liable Hence Wicked Men shall be more terrified and Good Men delivered from all Oppression both in their Liberty and Goods For which Cause for their tender Consciences God hath often a Regard to Magistrates and their State as a thing most acceptable to him But if any can further doubt of this Thing to wit The Vnited Netherlands instanced If without Confusion it can be practised in the Commonwealth let him consider the State of the Vnited Netherlands and he shall see the Good Effect of it For there because of the great Number of Merchants more than in any other place there is most frequent Occasion for this thing and though the Number of those that are of this Mind be considerable to whom the States these hundred Years have Condescended and yet daily Condescend yet nevertheless there has nothing of Prejudice followed thereupon to the Commonwealth Government or good Order but rather great Advantage to Trade and so to the Commonwealth § XIII Sixthly The last thing to be considered is Revenge and War an Evil as opposite and contrary to the Spirit and Doctrine of Christ as Light to Darkness For as is manifest Revenge and War contrary to Christ. by what is said through Contempt of Christ's Law the whole World is filled with various Oaths Cursings Blasphemous Profanations and Horrid Perjuries so likewise through Contempt of the same Law the World is filled with Violence Oppression Murders Ravishing of Women and Virgins Spoilings Depredations Burnings Vastations and all manner of Lasciviousness and Cruelty So that it is strange that Men made after the Image of God should have so much degenerated that they rather bear the Image and Nature of Roaring Lions Tearing Tigres Devouring Wolves and Raging Boars than of Rational Creatures endued with Reason And is it not yet much more admirable that this Horrid Monster should find Place and be fomented among those Men that profess themselves Disciples of our peaceable Lord and Master Jesus Christ who by Excellency is called the Prince of Peace and hath expresly prohibited his Children all Violence and on the contrary commanded them that according to his Example they should follow Patience Charity Forbearance and other Vertues worthy of a Christian. Hear then what this great Prophet saith whom every Soul is commanded to hear under the Pain of being Cut off Matth. 5. from verse 38. to the End of the Chapter For thus he saith Ye have heard Revenge Forbidden by Christ. that it hath been said an eye for an eye and a tooth for a tooth But I say unto you That ye resist not evil but whosoever shall smite thee on thy right cheek turn to him the other also And if any man will sue thee at the law and take away thy coat let him have thy cloak also And whosoever shall compel thee to go a mile go with him twain Give to him that asketh thee and from him that would borrow of thee turn not thou away Ye have heard that it hath been said Thou shalt love thy Neighbour and hate thine enemy But I say unto you Love your enemies bless them that curse you do good to them that hate you and pray for them which despitefully use you and persecute you That ye may be the children of your Father which is in heaven For he maketh his sun to rise on the evil and on the good and sendeth rain on the just and on the unjust For if ye love them which love you what reward have ye Do not even the Publicans the same And if ye salute your brethren only what do you more than others Do not even the Publicans so Be ye therefore perfect even as your Father which is in heaven is perfect The Law of Christ more perfect than of that Moses These Words with a Respect to Revenge as the
of ordinary Capacity that are not educated in Colledges may understand them V. As for Retortions they must not be impertinent and from the purpose and none shall be so insisted on as to divert us from the Point or turn the Opponent into the Respondent VI. The Day appointed for the Conference is the fourteenth of April in the Year One thousand six hundred seventy five being the Day called Wednesday the Place is to be at Alexander Harper 's House or Close in case the Gray-Fryers Church so called cannot be obtained and that the Conference is to continue from two to five a Clock in the Afternoon VII Both Parties shall endeavour to procure a Praeses to Moderate but not to have any Decisive Judgment yet if such a one cannot be procured the Conference is not to be broken up VIII And it is hereby declared That both Parties intend this for Mutual Edification and therefore intend to abstain from any thing that may obstruct so good an Event IX It is likewise agreed that none shall have Liberty to speak but those that have or shall subscribe before the Dispute begin these aforesaid Articles HEre Alex. Skein one of our Friends chosen Praeses for Us because we could not at that time procure another standing up with the other Praeses Student It was condescended That no Quaker should be a Praeses Quaker We are wronged for we never condescended to any such thing And seeing ye have chosen one of Your Way how can we be hindred to choose one of Ours Andr. Thomson their Praeses There needs no debate in this matter for we are chosen not to have any Decisive Judgment but only for the Moral Part to take notice if the Rules be observed or whether ye keep to the Purpose Then John Leslie had a long and tedious Discourse concerning what was fit to be done and how we ought to Dispute G. K. Praeses I suppose we came not to this Place to hear from this Young-Man a long Logick Discourse R. B. I desire to be heard We being a People so generally mis-represented as Heretical and Erroneous did conceive our selves obliged to give a True and Faithful Account of our Principles which I did in a certain Paper now under debate And that our Innocency therein might appear there was a Challenge added to the end of it offering to defend these our Principles if we might be allowed so to do in these Publick Places where we have been so much misrepresented and against those Persons who had there so often traduced us To which having received no Answer some of the Students of Divinity came to us and signified that they looked upon themselves as concerned because mention is made of such in the beginning of that Paper To whom we answered That they were not the Persons Challenged by Us as not being the Publick Preachers that had mis-represented Us But seeing they were desirous to debate the matter we were not unwilling to render to any a Reason of the Hope that is in us and therefore should not decline it And forasmuch as some did object that we were at a loss as engaging with them because there would be little Advantage in case we had any Victory and a greater Reflection should we appear to be at any loss To such we had and have this to say That as we are not afraid to meet with the Greatest and Ablest of the Preachers themselves so the Truth leads us not to Despise any As R. B. was going on he was interrupted Alex. Shirreff If it were pertinent I could easily disprove much of what is said but to be short R. B. having given Theses provoking all the Scholars of Europe and Great Brittain though R. B. pretends in his Preface to be against School-Divinity yet his Theses are full of it and there are many other Contradictions which I will not now take notice of The Preachers and Ministers of the Word not finding themselves concerned we Young-Men and but Students have offered to Dispute In the Articles the Quakers have been very unreasonable and particularly G. K. did refuse any Article should be put in against Railing because he said That might be Railing in me which was not in him because he to wit G. K. was immediately led by the Spirit We have concluded that being Young-Men in case the Quakers should have any Advantage it will not be of great Consequence and if we have Advantage we hope it may be useful because these are the great Prophets and Preachers of the Quakers G.K. I could take notice of many things not true in that Young-Man's long Discourse And it may here be observed that afterwards J. L. speaking reflectingly against the Quakers said It was no Railing to speak the Truth which was all he pleaded for as particularly that R. B. hath provoked all Europe but I pass them by because I am here exceedingly abused and therefore desire to be heard For I declare in God's Fear and in singleness of my Heart I never said any such thing as is by that Young-Man alledged upon me as I can Appeal to the Auditors who were there present But what I said was this I cannot bind my self not to Rail because I 'me bound already that I should not Rail by the Righteous Law of God in my Conscience and may perhaps speak that as believing it to be true which ye may call Railing A. Shir. I being chiefly concerned and having mostly occasioned this Debate am Employed by the rest to speak first and therefore I will Impugn the Second Thesis Which R. B. read and is as followeth Seing no Man knoweth the Father but the Son and he to whom the Son Revealeth him Second Thesis Matt. 11.27 And seeing the Revelation of the Son is in and by the Spirit therefore the Testimony of the Spirit is that alone by which the true Knowledge of God hath been is and can be only Revealed who as by the moving of his own Spirit converted the Chaos of this World into that wonderful Order wherein it was in the beginning and created Man a living Soul to rule and govern it so by the Revelation of the same Spirit he hath made manifest himself all-a-long unto the Sons of Men both Patriarchs Prophets and Apostles which Revelations of God by the Spirit whether by outward Voices and Appearances Dreams or inward objective Manifestations in the Heart was of old the formal Object of their Faith and remaineth yet so to be since the Object of the Saints Faith is the same in all Ages though set forth under divers Administrations Moreover these Divine inward Revelations which we make absolutely necessary for the building up true Faith neither do nor can ever Contradict the outward Testimony of the Scriptures or right and sound Reason yet from hence it will not follow that the Divine Revelations are to be subjected to the Examination either of the outward Testimony of the Scriptures or of the Natural Reason of
only year 1675 That God spake unto Cain a most wicked Man but also unto Satan Job 1. which speaking of God to Satan we suppose the Students will not say was by an outward Voice and consequently it was Internal But we ask them If all wicked Professors of Christianity should burn the Bible and destroy all outward Rules and Means of Knowledge Should they by this Means cease to Sin because they should have no Rule Or should they be excused from Gospel-Duties because they have no Rule by this Supposition according to the Students to require them In their Second Subsection they spend both their Strength and Paper in labouring to prove some things which we no wise deny as the Sequel of their Major § 14. But in the Proof of their Minor where the whole Stress lieth they utterly fail in both its Branches as we shall briefly shew As to the first they Argue thus They know no such Inward Objective Evidence of Inward Revelations of the Spirit in themselves therefore they have none such We deny the Consequence they see it not nor know it because they will not Their Prejudice against the Truth doth blind them and indispose their Understanding Yea might not the unbelieving Jews have reasoned the same way against Christ when he was outwardly present with them We do not know him to be Christ Therefore he is not Christ Again whereas they query in a scoffing way Can a thing that is self-evident he hid from the whole World except a few Illuminado's We answer If it were hid from the whole World except a few in comparison of others it is no more than what the Scripture saith That the whole World lieth in Wickedness And their Wickedness blindeth them that they do not see the Light that is in them Yet we could Instance many The Self-Evidence of Inspiration who are not Quakers so called both Christians and Gentiles who have acknowleded the Evidence and Certainty of Divine Inspiration in all Men as the surest Ground of Knowledge But we need not digress into this here we have enough besides to stop their Mouths For do not they say That the Scriptures have a Self-Evidence and yet are not the Scriptures and the Truths declared in them hid from the greatest part of the World The Mahometans reject both Old and New Testament and the Jews the New although they read them And yet according to our Adversaries they have Self-Evidence So that it is Evident the same Argument is as much against the Scripture as the Light within in Point of Self-Evidence and indeed much more seeing many who deny the Self-Evidence of the Scriptures even Heathens have a Knowledge of the Self-Evidence of Divine Inspiration as Socrates Plato Plotinus Phocylides Seneca and many others And here in the close being sensible of their Weakness after they have laboured to prove the Negative they tell us That seeing the Negative is theirs they are not bound to prove it And so would roll it over on us to prove the Affirmative against their own Law which would have us to be meer Defendents As to the Maxim Affirmanti incumbit probatio it doth not help them for they have Affirmed a Negative and have been at great Pains to prove it But all in vain And why may we not put them to prove their Minor year 1676 being a Negative as well as their Master J. M. put the Jesuit Dempster to prove his Minor which John Meinzies affirmed to be Negative In their Prosecution of the Second Branch they Affirm That the Q. cannot give any sufficient Evidence of their Revelations This we deny and put them to prove it But how shamefully they fail here is apparent For instead of proving of what they Affirm they put us to prove the Contradictory and so contrary to their own Law would urge us to be Impugners and Defenders at one time a silly Trick they learned from the Baptists in their Dispute at London The Spirit 's Real and Convincing Evidence as indeed the Students Argument about an Evidence is the same upon the Matter with that which the Baptists used against us at London long before them and which the Jesuit used against J. M. long before them both So that we may see what Sort of Patrons the Students here follow But it is well to be observed That when they seek an Evidence from us they tell us pag. 57. They mean not an Evidence which will actually and de facto Convince a pertinacious Adversary but an Objective Evidence or Clearness in the thing it self which is apta nata fit of its own Nature to Convince and will really Convince the well-disposed Very well this their plain Concession destroyeth their whole Building For seeing they press upon us by way of Dilemma Either we have the Spirit of God or we have it not which is J. L. his Argument We may very lawfully by his own Example press him and his Fellow-Students with the like Argument Either they have a well-disposed Mind or they have not If they say they have not then they confess they are a Pertinacious Adversary and so not capable to be Convinced of our Evidence and surely it were great Folly in us to seek to Convince them of the Truth of a thing who are not in a Capacity to be Convinced If they say They have a well-disposed Mind then let them prove it to us or give us an Evidence of it Seeing by their own Rule Affirmanti incumbit probatio Who is so weak that doth not see that they are intangled in the same Difficulty they would urge upon us Yea into a far greater For they cannot so much as pretend to any Objective Evidence whereby to Convince us that they are well-disposed seeing they altogether deny such a thing If they Answer That they are not bound to say either the Affirmative or Negative but require of us to prove the Negative who seeth not that we have the same to Reply unto them when they urge us Either the Q. have the Spirit or they have not that we are not bound to say either the Affirmative or Negative For although to have and not to have are Contradictory yet to say that we have the Spirit and that we have not the Spirit are not Contradictory being both Affirmative And indeed when we assert Things only in Thesi we do not say either that we have or have not the Spirit but this we say and we are able to prove from Scripture that all good Christians have the Spirit of God immediately to Teach and Guide them into all Truth and all Men have it so far as either to justifie or condemn them By this we stand and are able to defend it through the help of God as consisting both with Scripture and sound Reason year 1676 and Testimonies of the Antients But if they think with their little Craft to bring us down from the Thesis to the Hypothesis they must know the same will
to that Scripture cited by them The Plowing of the Wicked is Sin The plowing of the wicked is sin Prov. 21.4 they do not prove that it is meant of outward Plowing The Margin of our English hath it The light of the wicked and Arius Montanus rendereth it on the Margin Cogitatio the Thought That the Plowing of the Wicked is Sin in respect of the Manner and last End we grant but that the Action materially considered is Sin we altogether deny even in a Wicked Man For the outward Mechanick and Bodily Act is good in its Nature and profitable as also in so far as it may be for the Maintenance of his Family it is good So that in respect of the Matter and subordinate End there is no Difference betwixt the Plowing of a Good Man and a Wicked whereas the Prayer of a Good Man by the Spirit and the Prayer of a Wicked Man without the Spirit differ materially in their very Nature and Substance The Good Man's Prayer by the Spirit is true and real Prayer but the Wicked Man's Prayer The true Worshipper distinguished from the False is no true Prayer at all but a dead Image of it Nor is the Wicked Man a true Worshipper for he only is True Worshipper according unto the express Doctrine of Christ Who worships the Father in Spirit and in Truth whereas a Wicked Man's Plowing is as Real and true and good as to the Matter and Nature of the Outward Action as that of the Good It doth not therefore follow That according to the Quakers Principle because a Man is not to pray without the Spirit that therefore he is not to Plow without the Spirit in respect of the Matter although in respect of the Defect in the Manner and last End which should be the Glory of God he sins when he Plows as when he Prays but yet not so much in the one as in the other for in the one both Matter and Manner are wrong in the other not the Matter but Manner But if a Man be faithful to God he may as certainly expect the Divine Assistance of the Spirit to help him to Plow as to Pray although that Assistance to pray is greater and of another manner than that to Plow As is obvious to any that hath Spiritual Experience And whereas A. Sk. inferreth upon them Their going about the Spiritual Duties in a Carnal Manner c. This they call an Impudent Calumny But in this the Impudent Calumny is their own not his For dare they deny but they are for going about Prayer and Praise which are Spiritual Duties without the Motion of the Spirit which is as much as to say in a Carnal manner for what is not done by the Spirit is done but in a Carnal manner And whereas they call his Second Answer A Clear Confession c. yet they tell us nothing of it pag. 96. They are no less disingenuous in alledging That G. K. dissenteth from R. B. and A. Sk. whom in their airy and frothy Minds they call his pretended Infallible Brethren for as G. K. requireth Inspirations to the Acceptable Performance of other Actions so doth A. Sk. and R. B. Yet we all say Wicked Men may very lawfully go about Natural and Civil Performances as to Plow to Eat to pay Debts as they are materially considered without Inspiration and in so doing although they fall short of Acceptable Performance for Defect of the right manner and the End they sin less than to omit those Actions and indeed sin not at all as to the Nature and Substance of them as they do who pray without Inspiration As for G. K. his Distinction of Mandatory and Permissory Inspirations it holds good notwithstanding all their Idle Inspirations mandatory and permissory Foolish and Impertinent Cavilling at it From the Words of Paul that he essayed to go to Bithynia but the Spirit permitted him not G. K. inferred by the Rule of Contraries That the Spirit sometimes permitted him To evade this they are sorely pinched In their Account of the Dispute pag. 30. they grant his Consequence That Paul at sometimes had a Permission but they deny it to be an Inspiration But here in this new Assault they deny That any Permission followeth by the Rule of Contraries from Paul 's Words alledging That he permitted him and he permitted him not are not Contraries But G. K. did not alledge these to be Contraries for they are flat Contradictory Propositions Contrary and Contradictory distinguished But these we say are Contraries The Spirit permitted not Paul to go to Bithynia therefore he permitted him to go sometimes to some Places This is a plain Inference from the Rule of Contraries by Contraries We mean not Contraries in the strict Logical Sense as when the Contrariety is betwixt two Vniversals but Opposites which in the common way of Speech are called Contraries and in the Logical Sense may be called Sub-Contraries Which do infer one another not to be true always simul semel at one Time and Place but at divers Times and Places c. As for Example If there be a South there must be a North if a Time to come there is a Time to be past If some things be Hot and not Cold other things must be Cold and not Hot. And to use a more near Example to the Matter in Hand If when a River is not permitted to Run by reason of an excessive Freezing that bindeth it up at one Time it followeth That it is permitted to Run at another Time when there cometh a Thaw Or yet to come nearer If the Wind do not permit a Ship to sail Southward at one Time it doth permit her at another Time to sail Southward We would not have insisted on such Rudiments had not the great Ignorance of the Students occasioned it Pag. 97. They close their § 9. most pitifully After having failed to refute G. K's Distinction of Permissory and Mandatory Inspirations they say They leave it to be proved by G. K. That the simple permitting of him meaning Permission not joined with a Command hath been by Inspiration The Students Evasions and preposterous Demands Here they shamefully desert their Undertaking which was to Refute permissive Inspirations but when they fail to do this they put G. K. to prove them Whereas they ought to remember that G. K. is not bound by the Law of Dispute to prove any thing being a meer Defendent yea when he offered ex abundanti to prove something in the Dispute they blamed him for so doing being but a Defendent And now they would have him leave Defendent and become Opponent This is a pitiful Confutation of the Quakers Principles that when they fall short in their Proofs against us put us to prove our own Principles But seeing they are so beggarly as to beg from G. K. a Proof of this he shall give it unto them and it is this Admit then that according to the
Worship God according as we Preached And therefore they said that He to wit God had wholly neglected the Salvation of all their Predecessors in permitting that these Miserable Souls should altogether be destitute to their utter Ruin of the Knowledge of Saving Truth This most odious Thought did much draw them back from the Worship of the True God but by the help of God this Error and Scruple was taken from them For we first did demonstrate unto them that the Divine Law was the Oldest of all yea before any Law was made by the Ancients Taught by Nature not to Kill c. The Japans knew by the Teaching of Nature that it was unlawful to Kill Steal Forswear and other things contained in the Ten Divine Laws as was evident in that when any of them Committed these Crimes they were tormented by the Pricks of their Consciences That hence Reason it self doth teach to flee the Evil and follow the Good and therefore was Implanted in the minds of all Men by Nature So that all have the Knowledge of the Divine Law from Nature and of God the Author of Nature before Discipline be added Of which were it doubted Trial might be made in some body altogether Void of Discipline who has been Educated in some Mountain or Wilderness without any Knowledge of the Laws of his Country For if such an one thus altogether Ignorant and Unacquainted with Humane Discipline were asked Whether to Kill a Man to Steal and these other things which the Law of God forbids were Sinful or not Or if it were not right to forbear these things Truly I say such an one utterly Ignorant of Humane Discipline would so answer that it would easily appear that he were not Void of the Law of God From whence then shall we judge he has drawn his Notion unless from God himself the Author of Nature If then this be manifest in Barbarous Men how much more in Men Civiliz'd and well-Educated Which being so it necessarily follows that the Divine Law was Implanted in Man's Heart before all Laws made by Man This Reason was so manifest to them that they were fully satisfied and so being delivered from these Snares did easily subject themselves to the sweet Yoak of Christ. Thus far Xaverius Thus it may seem that to satisfy these Japonians that their Fore-fathers were not all necessarily Damned and to shew that the Vniversal Love of God reached unto them to put them in a Capacity of Salvation This Cunning Jesuite could not find another way than by Asserting this Principle Albeit it be no ways Congruous to the Doctrine of the Church of Rome For these Antient Japonians could not be esteemed Members of the Church of Rome and as not being such according to the Romish Principle who say There is no Salvation without the Church that is without the Church of Rome must needs have been Damned II. That by vertue of that Light Men may be Converted and become Members of the Church without which is no Salvation Secondly That Notion and Definition of a Church which naturally arises from this Principle and is accordingly believed by the Assertors of it doth also both very well Agree to and Establish this Doctrine of Vniversal Love For by vertue of this Seed and Light Extended by Christ unto the Hearts of all it being supposed That Men may thereby be truly Converted and consequentially Vnited to Christ it naturally follows That such may become Members of the Church Else none of Old but the Families of the Patriarchs and of the Jews could have been judged to be Saved nor yet any during all the Time of the Apostacy Which as it is false in it self will be hardly affirmed by any And therefore since such might be Saved they must be esteemed Members of the Church without which in this large Sense there can be no Salvation as including the whole Body of Christ Of which Body who are not are certainly Excluded And therefore it is that the Church Catholick or Vniversal is not so confined to any Sect Form or External Profession as that those that are not Initiated in those Forms are Excluded absolutely from being Members of the Church unless it be upon Refusal or Resistance of the Will of God really manifest to them as drawing them to the Practice of particular Things For it hath pleased God at several Times to Require several things both of particular Churches and Persons which he has not of others As to the Jewish Converts To Abstain from things Strangled and Blood and to the Churches of the Gentiles Not to Circumcise which was permitted to the Christian Jews for a Time And from particular Persons many particular things have been Required Which albeit they were not general Obligations upon all Christians yet in so far as Manifested to and Required of them were sufficiently Obligatory And their Disobedience to them should have been in them a Breach of their General Obligation of Obedience which we owe to God in all things He Requires and consequently pernicious however others to whom they have never been Revealed nor Required might have been Saved without them III. That God by his Spirit Reveals his Will Immediately in the hearts of all true Christians Thirdly As the Asserting of Principles which commend the Love of God and shew the Great Extent of it to Mankind do most agree with Vniversal Love so this People in another Chief Principle of theirs do greatly shew it For as by the Preaching of this Vniversal Principle of the Light they shew the Extension of God's Love to all so by Preaching that God both doth and is willing to Reveal his Will Immediately by his own Spirit in the Hearts of all those that Receive his Light that so they may be guided acted and led thereby and know the Mind of God thus Inwardly Immediately in themselves they hold forth the Intension of God's Love to all those that follow and obey him so that they neither bind up this being led by the Spirit of God only to themselves nor stint it to singular and Extraordinary Occasions but hold it forth as a Common and Vniversal Priviledge to all true Christians and Members of the Church Now this Doctrine greatly Commends the Love of God and Establisheth the Principle of Vniversal Love in that it shews how Vniversally God hath offered this Blessed Priviledge to all in that He hath given his Light unto all upon the receiving of which this Immediate Guidance of the Spirit followeth as a necessary Concomitant For such as deny this Immediate Revelation of God's Will by his Spirit in the Hearts of his Children to be a Common and Vniversal Priviledge to all true Christians and Members of the Church must needs suppose the Knowledge of his Will Necessary for them to be Communicated to them by some other External Means as by outward Writings and Precepts insomuch that all such as are robbed of this Benefit are necessarily Excluded from
hot for his Fingers that he durst not meddle with it His Proofs from Westminster Confession and Catechism preferring them before Scriptures At last he comes to an Honest and Ingenuous Confession That in most of the Heads he hath adduced for Confirmation only their Confession of Faith and Catechism A very plain Acknowledgment of the Nature of his Work for he is very good at begging the Question and proceeding upon Principles denied by him he hath to do with But the Judicious Reader may Judge whether his Proofs be very Valid and Binding which are only Confirmed by that which is Denied by me and which needs to be Confirmed no less than the Arguments deduced from it since I account it no Confession of the True Faith This is just as if a Papist Arguing against a Protestant should tell him He useth only for Confirmation the Decrees of the Council of Trent how Ridiculous this is any Judicious Man may Judge But since he hath so great a Veneration of the Confession of Faith and also such an Itch of Scribbling methinks he should not suffer it to lie so long under the Censure of that Examen which was written several years ago and lieth yet for ought ever I could learn Vnanswered all the Notions of which albeit I will not Espouse yet I think all J. B's Clergy and Reason will not solidly Reply to it and I am well Assured it hath disgusted Hundreds of that Confession who are not Quakers and also how weakly the Confession is Confirmed and how grosly the Scriptures are perverted to make them serve it I have given a Tast in the last Chapter of my Book Intituled A Catechism and Confession of Faith which is not only Extant in English but he will find it also printed in Low-Dutch and should in Reason have been removed by him ere he had used it only for Confirmation in Controversy against me But there is something more in this Expression for when the Confession of Faith and Catechism is only adduced for Confirmation what becomes of the Scriptures that in words are so highly Exalted It seems notwithstanding all these Verbal Commendations he has no more use for them than for an Old Almanack the Confession of Faith and Catechism is that which is to be minded It seems what he brings of them in this Controversy is only pro forma for the Confession of Faith is only adduced for Confirmation it is the good Antidote against the many Errors of the Times And whereas he speaks of Apposite passages of Scripture those that will Compare them with the things they are pointed to prove will find in most not the least Correspondence of which I have given some Proof in that place before-mentioned ¶ 6. But indeed he hath spoken out the Truth of the matter For all their great Talk of the Scripture it is manifest to such as will narrowly look into it that not the Scripture but the Confession of Faith and Catechism is their Rule of Faith and Manners For the Scriptures must serve the Confession of Faith not the Confession of Faith answer the Scriptures which must be turned twin'd and wrested to sute to the Confession of Faith Hence if a Man believe the Scriptures ever so firmly and square his Faith accordingly unless he agree to every point of the Confession of Faith all is to no purpose he must pass for an Heretick At last to Conclude he having it seems said all he has to say makes Provision not to be put upon the Necessity to Vindicate his gross Perversions and Calumnies As for his Comparison of Rats and Mice their dealing with Books he must know I Intend not to square these Observations to gratify his Humour it will be enough for me to satisfy the Candid and Judicious Reader He doubts not to make a Judgment of things not yet in being J. B. presumes to be Judge in his own Cause and therefore Expects no Answer that shall savour of Reason Religion Candor and Plainness We have seen that of him which gives us ground to believe he has had enough Thoughts of us But however he must not expect to be Judge in his own Cause And whereas he saith He will not be troubled at our Railings and Barkings one may wonder the Man has the Confidence to Accuse others of what himself is so highly guilty of but he shall not need fear to be troubled with such Stuff and whether he gives or gets most of that is Referred to the Judicious Readers to whose Judgment and Censure whether he will or not as his Writings will be liable so to them and to their Christian Consideration I freely Submit what is written in these Observations SECT II. Wherein his Two First Chapters containing Remarks upon my Preface and the First These Of the true Ground of Knowledge are Considered ¶ 1. UPon the Preface of my Theses which is but about half a Dozen of Lines he bestows no less than twelve pages all which being either bare Assertions or Railing as cannot escape the diligent Reader 's Observation will therefore Require the shorter Reply He hath not got the length of a Dozen of Lines when with a piece of Confidence he will seem so Modest J. B.'s vain Pretence to Modesty as Not to Pre-occupy the Reader 's Judgment by calling the Theses Ethnical or Diabolical but methinks if he has not forgotten his Epistle which we will in Reason suppose the Reader to have first Viewed in which as is above observed there is enough of that sort said to Pre-occupy his Judgment So that he must needs put out his Eyes that doth not see that his pretended Modesty and Forbearance is not Real ¶ 2. Next because these Theses are directed by me to Clergy-Men of all sorts in the Christian World he will needs have it that I acknowledg a Christian World to which my self and those I patronize do not belong but how he makes this Consequence appear he leaves us to Divine For there is no Proof brought for it but his own Assertion He needs not Wonder that I acknowledge a Christian World The Christian World so called from its outward Profession of Christ. unless he had known me somewhere to deny it for in respect of Profession which Distinction himself elsewhere useth all these may be accounted of it who make an outward Profession of Christ Besides that I have sufficienly acknowledged my belief that in severals of them the Inward Life of Christianity is to be found As for what follows he needs not doubt but I am as much against the Distinction of Laity and Clergy The Word Clergy used by the Author for Distinction's sake as himself can be But since I writ to such many whereof Own it my Vsing it to them for Distinction's sake will not infer my Approving of it With his Vsual Candor he will have this Direction to import no less than a Chartal to provoke all those it is directed to
That the Apostle and all Regenerate Men are in a certain respect Carnal So his Divinity will run thus The Devil and all Unregenerate Men are in a certain respect Spiritual and the Apostle and all Regenerate are in a certain respect Carnal ¶ 4. But he thinks in the following page 106. he has gotten me in a notable Contradiction so that he concludeth if I may have occasion to Contradict the Truth I care not how often I Contradict my self and that is by asking me this Question Wherein appeared the Wisdom of the Wise Men among the Greeks if not in the knowledge of the Things of God The Wisdom of the Greeks appeared in their Worldly Affairs I Answer In the Wise and Prudent Management of Worldly Affairs For he hath not proved that is necessarily united to a Knowledge of God and things Spiritual since it is said of some Beasts that they have something of this such as Bees and Ants c. And whereas he asks Wherein Men differ from Brutes then I say In many things as in the knowledge of Numbers and Mathematical and Mechanical Demonstrations Is the Knowledge of such natural Truths as 2 and 3 makes 5 and the whole is greater than the part and all that 's deduced there-from the knowledge of the things of God And yet is not this further than what Beasts know And to shew him his forwardness in this let him shew me if he admit not this how the Wisdom of this World is Foolishness with God and the Wisdom of God Foolishness with Men At last he comes p. 107. and to the end of this Chapter to prove That there doth remain in Man some Reliques of the Image of God notwithstanding the Fall which he builds upon that saying of the Apostle Rom. 1.19 Because that which may be known of God is manifest in them and the reason he urgeth is Because it was known not to a few only Answ. This is very true but makes nothing for him for here as for the most part else-where he with an unparallel'd Confidence not to say Impudence every where begs the Question First in that he supposeth that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or what is to be known of God That which may be known of God c. are not J. B.'s Relicks is somewhat that Man retained in the Fall and no New Visitation of Light and Grace which he knows I deny And Secondly That it must be so because all Men have it where he supposeth that all Men receive not such a Visitation which he knows I also deny and yet he Concludes without offering to prove either of them Who but one Desperate and that cares not how Ridiculous and Absurd he be if he can but heap together a Company of Railing Words would urge his Adversary by Mediums which he knows he denies without first proving them or at least attempting so to do ¶ 5. Next followeth his Sixth Chapter Intituled Of Original Sin in which nothing of what he saith can touch me but so far as he proves That those who never actually sinned such as Infants are guilty of Adam 's sin J. B. of Original Sin Therefore what he saith of others who affirm That Man sustained no hurt by Adam but by Imitation Concerns me not since I say no such thing And yet he thinks it a Paradox for me to say albeit he cannot deny but it is true that I deny the Errors of such And of this nature is what he writes in the first four Pages of this Chapter in the last of which he goes after his Custom as it were to pump for the Meaning of my Words that he may Insinuate to the Reader as if I wrote all in the Dark and had great Mysteries under them whereas any one that reads them may see they are so plain that they need no Commentary For who is so weak as not to understand me saying That the Seed of Sin is not Imputed to Infants That the Seed of Sin is not imputed to Infants until they Actually join with it until they actually join with it He comes p. 114. n. 8. to Examin what he saith I say in defence of this Error And first he will take notice of what I say of Augustin whom he alledgeth I Abuse because I say that he was the first among the Ancients that opened the way to his Opinion in his declining Age out of Zeal But will he deny that Augustin wrote most Zealously against Pelagius in his declining Age Next he shews here his great Disingenuity For while he names many of the Ancients as being of the same Mind and whom Augustin also cited against Pelagius he gives none of their Words that it might have been seen whether it was in this that they Condemned him to wit That Infants are not guilty of Adam 's Sin For these Citations may relate to that which was accounted indeed Pelagianism to wit That Man by Nature without the Grace of God could fulfil the Law yea that he needed not Grace to perform the Will of God which was the thing for which Pelagius was Condemned by the African Synod As for the Citation he gives of Augustin saying He was of the same Mind since the beginning of his Conversion seeing in this Place Augustin's Words which he saith he has held are no more than the Express Words of the Apostle Rom. 5.12 which J. B. has not yet proved to Import that Infants are guilty of Adam 's Sin So if he has no better way to prove Augustin's positive Judgment in the Case than this he doth but give a Token of his own Effrontedness and shameless Boldness not of Mine But since he seems so great an Admirer of Augustin as an honoured Instrument of the Lord and an Holy Father as he terms him then I desire to know Whether he will agree to all that Augustin hath written which if he will not do he doth ill to Accuse me for Condemning Augustin as Erroneous in some things And if he will I may then shew him That Augustin both Commended and Practised things which he and his Brethren Cried-out against as Superstition Will-worship and Abominable Popery and Idolatry and for far less than which they have Excommunicated their Fellow Preachers Which shews in effect meaner Thoughts of him than I have yet Expressed Children of Wrath are so for their evil Deeds My Argument drawn from Ephes. 2.3 where the Apostle Ascribes the Reason of Mems being Children of Wrath to their Evil Deeds he saith was the Fathers against Pelagius And what then doth that render it null But his own Answer to it is Rare saying He thinks I put out my Eyes that do not observe how the Apostle changes the second Person saying Among whom also we all had our Conversation in times past and were by Nature the Children of Wrath whence the Man wisely infers That Paul and the Jews were the Children of Wrath which is not denied but they must
therefore finding this to pinch him he brings it up again p. 126. where bringing me in saying Infants are under no Law J. B.'s proofless Assertion of Infants under a Law he answers But the Apostle saith the contrary He would have done Charitably to have told me Where that I might have observed it What he saith in this as well as the former page in answer to my Affirmation that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may relate to Death and that it 's understood upon which occasion Man sinnedâ— urging Absurdities by the like Application of Christ's Righteousness is solved by a serious observation of the Comparison as stated by me betwixt Christ and Adam His Arguing from Childrens dying doth not Conclude until he prove Death simply considered necessarily to infer guilt in the Party dying Whether Childrens DEATH argues Guilt in them of which I have spoken before p. 126. n. 20. to my answer to Psal. 51.5 alledged by them wherein I shew that David saith not My Mother conceived me sinning and therefore it proves not his Assertion His Reply is after he has given a Scoff It quite crosseth David's design But why so because in that Psalm he expresseth his Sorrow and Humiliation for his Sins and what then might not David lament upon that occasion that he was not only a Sinner himself but also came of such as were so But when I urge this place further shewing their Interpretation would make Infants guilty of the Sin of their Immediate Parents since there is no mention here of Adam His Answer to this is a Repetition of his own Doctrine A rare Method of Debate very usual to him And then taking it for granted he asks me Whether this Originated Sin of which he supposed David spake for he never offers to prove it though it be the matter in Debate came from another Original than Adam What he affirmed here of my Insinuating Marriage-Duties to be Sin is but a false Conjecture but as to the Hurt and Loss that Man got by Adam which I ascribe to no other Original as being no Manichee I spake before But he should first prove before he Obtrude such things upon others and I desire yet to be Informed of him In what Scripture he reads of Original Sin and whether if the Scripture be the only Rule he cannot find words in it fit enough to express his Faith or must he shift for them else-where The Wages of Sin is Death proved Eternal ¶ 8. Pag. 127. n. 21. He urges Paul's saying The Wages of Sin is Death and to my saying This may be a Consequence of the Fall but that thence it cannot at all be Inferred that Iniquity is in all those that are subject to Death he saith It is in plain terms but my Modesty dare not speak it out to say the Apostle speaketh not Truth Answ. Is not this to take upon him to judge of another Man's heart which elseâ—where he accounts a great Presumption and why takes he no notice or gives he no Answer to the Absurdity I shew followed from thence since the whole Creation received a Decay by Adam's Fall and yet we say not Herbs and Trees are Sinners And while he would make-out this great Charge of my Contradicting the Apostle he forgets the half of his business which is To prove the Apostle meaned in that place Natural Death and not Eternal since the Apostle opposeth it there to Eternal Life and Eternal Death he will Confess is the Wages of Sin which the Apostle shews they shun by Jesus Christ's obtaining Eternal Life whereas Natural Death they do not avoid Likewise he should have proved that all the Scriptures mentioned by him p. 128. are meant of Natural Death which he will not find very easie As for his citing Death as mentioned by the Apostle 1 Cor. 15. the Apostle's words ver 56. Confirm what I say That Death is only a punishment to the Wicked not to the Saints for the words are The Sting of Death is Sin so where Sin is taken away there Death has no Sting and that is the Saints Victory Now he cannot Apply this to Infants without supposing that they have Sin which were to beg the Question And whereas he asks Whether Death be NO Punishment for Sin I Answer that I said not so neither is that needful for me to affirm seeing it is sufficient if it be not always a Punishment of Sin which if it be not it cannot be Concluded that because Infants die therefore they must be guilty of Sin Since then the Absurdities he after urges follow from his Supposition That Death is No Punishment for Sin which I say not they do not Touch me He judgeth p. 128. n. 22. That I run wilder than Papists in saying We will rather admit the supposed Absurdity of saying All Infants are Saved to follow from our Doctrine than with them say That Innumerable Infants perish Eternally not for their own but only for Adam's Fault This he reckons a Contradicting of my Doctrine of Christ's dying for all Infants saved without Christ J. B.'s horrible Lie saying I here grant That all Infants will be saved without Christ. What horrible Lie is this Where say I That all Infants will be saved without Christ If he say it is by Consequence that I say so which he must needs do or else be an Impudent Vnparallel'd Lyar then he Infers it either from my saying Christ died for all Therefore if all Infants are saved it must be without Christ or that If all Infants be saved Christ cannot have died for all for one of these two must be If I Contradict my self But such Consequences are only fit for such an Author as seems to have abandoned all sense of Honesty and Christian Reputation and resolves per fas aut nefas and without Rime or Reason as the Proverb is to bespatter his Adversary As for his adding They that have no Sin have no need of a Saviour to save them from Sin He Overturns it all by asking me in which also lies the pinch of his matter Since I affirm they have a Seed of Sin in them which is called Death and the Old Man how can they put-off this and sing the Song of the Redeemed which all that enter into Glory must do Infants are saved by Christ who died for them Does not this then shew I believe they have need of Christ as a Saviour who died for them to deliver them from this And is not the Contradiction his own in urging this Question which I thus answer How are those he accounts Elect Infants saved whom he affirms to be really guilty of Adam's Sin and so in a worse Condition than I affirm Infants to be for he will not say with Papists and Lutherans that the Administring of that they call the Sacrament of Baptism does it When he Answers this he will solve his own Argument To insinuate That some Infants are damned he asketh me What
it is not he that speaketh but the Spirit in him for this savoureth not of a Christian Spirit to seek to draw an Absurdity or make a Mock of that which is no other than Christ's Express Words Matth. 10.20 Mark 13.3 And indeed what he saith in this page N. 9. in answer to these Scriptures seemeth rather a Mock at Christ and his Apostles than any Answer asking me If I know not that Christ gave them their Preaching with them telling them what they should say And as ye go preach saying The Kingdom of God is at Hand And a little after he saith They had their Sermon taught them before-hand But dare he say That Christ's Words before-mentioned were therefore false This he must say or else prove nothing Or will he say that the Apostles in all that Progress said nothing but these seven Words The Kingdom of God is at Hand For according to him this was all they said which they had learned afore-hand and not as the Holy Ghost taught them in that Hour what to say albeit it be Christ's Express Words Luke 12.12 Pag. 447. to my Argument that according to their Doctrine the Devil himself ought to be heard seeing he knoweth the Notion of Truth and excelleth many of them in Learning and Eloquence he answers Why doth the Man thus speak Vntruth Do we say that every one though he were the Devil if he speak Truth should be heard Do they not say That Men ought to be heard and accounted as Ministers albeit void of the true Grace of God if having the formality of the outward Call And to prove this do not they bring the Example of Judas whom Christ called a Devil And they suppose him to have been such even when sent by Christ and deserved to be heard as his Apostle Let him consider then how he can shun what I have affirmed And albeit the Devil may speak without Study J. B. argues for acquiring the Gift of Preaching by outward Study of the Letter yet he cannot be said to Speak by the Spirit of God which is the thing we affirm needful to Gospel-Preaching And for his last Argument pag. 448. That since extraordinary Gifts Ceased there hath been no ordinary way of Preaching but by ordinary Gifts studied and acquired It is but a bare begging of the Question and the same upon the Matter with his new-enforced Objection which I answered towards the beginning of my Third Section of Immediate Revelation ¶ 4. I come now to his Twenty fourth Chapter of Prayer And as to his first Paragraph there needs no Debate for except some Railing intermixed I own what is asserted in it as to the Necessity of Prayer and its being through Christ as Mediator In the next he alledgeth I speak untruly in saying That the Acts of their Religion are produced by the Strength of the Natural Will for they can pray when they please But how truly this is affirmed concerning them will after appear Albeit in opposition to it after citing a passage out of the Larger Catechism J. B. owns the Spirit necessary to Prayer he saith They own the Influences of the Spirit as alsolutely necessary to this Duty Which if he would hold to there needed no further Debate I should agree to it For he doth untruly state the Question when he saith a little after That the Motions and Inspirations I plead for are extraordinary which is false and never said by me And therefore his building on it is in vain as well here as pag. 452-457-459 461. where he insinuates That I judge not the gracious and ordinary Influences of the Spirit a sufficient Warrant to pray which is false What he saith pag. 451. of the Necessity of Prayer at some times and of the Scriptures mentioning Prayers being made three times a day I deny not nor is it to the purpose The Question is Whether any can pray acceptably without the Spirit We see he hath granted they cannot then the thing to be proved is Whether the general Command authorized any to set about it albeit in a manner which is granted will not avail and is unacceptable So the matter resolves in Examining what he can say from Scripture or other ways to prove this And that there may be no Mistake let it be considered that I deny not the General Obligation to pray upon all so that they Who do not pray do sin who do not pray sin albeit they be not sensible of the Spirit 's Help enabling them to do it But that the way to avoid this Sin is not to Commit another to pray without the Spirit but to Wait for the Spirit that they may pray acceeptably seeing without it though they should use words of Prayer it would be no fulfilling of the Command And first then to what he argueth pag. 452. from the Reiterated Commands of God to pray I answer That God's Command lays upon Man an Obligation to pray I deny not but God commands no Man to pray unacceptably God Commands the right Performance of Prayer and this he has confessed cannot be without the Spirit therefore God commands no Prayer without the Spirit God Commands no Prayer without the Spirit neither is the Command answered or fulfilled by such as pray without it To this he Objecteth pag. 453 and 458. That the same Moral Duties might be shifted until the Spirit lead to them and also Natural Acts of Sleeping Eating c. which are Abomination in the Wicked And yet to go round he accuseth me p. 454 albeit falsly of saying Men may pray without the Grace of God Which by this Objection is his own Faith since he will not deny but Men may Sleep and Eat without the Grace of God But to this Objection I answered in my Apology shewing the difference betwixt these Acts and Acts of Worship which he grants pag. 461. And albeit I confess which he urgeth here that these profit not the Man at all as with respect to God's Favour when done without the Spirit yet they really fulfil the Matter of the thing Commanded in relation to our Neighbours and to our selves in Eating Drinking Sleeping else it would be Self-Murder But in Prayer the matter is not fulfilled without the Spirit which relateth only to God to whom every Prayer without the Spirit is an Evil Savour and not in any true and proper Sense a Prayer for Prayer as to the material Part cannot be performed without the Spirit He confesseth according to their Catechism That the Spirit is needful to know what to pray for which is the material part but the necessity of the Spirit as to these other things is only as to the formal part The formal part of Nature's Acts directed by the Spirit or right manner And this pleading for Praying from these Natural Acts shews how he Contradicts himself in saying It is untrue that they are for Prayer without the Spirit for if they be not this Argument were
one part Circumstances and not the other for as to the matter of the thing he will confess there is nothing in it but by reason of Christ's Command and practice so that Affects all parts alike and indeed he gives a very summar Answer to what I urge as to this as the Rader by comparing his N. 17. with N. 6. of my Apology upon this subject may observe It passeth my mean Capacity to see any solid Reason given by him pag. 497 n. l8 Why Act. 2.42 should be understood of other than their Common Eating unless this may be esteemed one That to say so is a meer groundless Fancy like many of the Quakers bold Notions To prove Act. 20.7 to be understood of Sacramental Eating he saith It required Paul 's Preaching but for this we must wait his proof That Paul preached not upon other occasions because not mentioned is but his meer Conjecture and his Inference from this being the Christian Sabbath is but a silly begging of the question ¶ 2. Pag. 498. n. 20. He stateth my words shewing How the Apostle 1 Cor. 11. saith When ye come together J. B. forgets to Answer this is not to eat the Lord's Supper and not that it was not to Eat aright and I expected his Answer to this to follow but in vain for I found not any perhaps he has forgotten it and therefore I desire he may remember it next Also here instead of giving a Reason to prove the Apostle gives here a Command and not simply a Relation of the matter of fact he returneth Railing I Intreat him next to lay-aside his Railing and give a Reason That the Corinthians were Babes in Christ and some of them even further advanced I acknowledge yet that will not prove that some things might be Indulged to them which is not needful to us now The Christians that had been Jews were also Babes in Christ and even more such as the Apostle James who desired Paul to purify himself in the Temple and yet we are not thence obliged to Imitate such practices Paul purifying himself in the Temple Christians are not thence obliged to Imitate such Practices Whether the Syriack Version mentioned by me make not to my purpose I leave to the Reader 's Judgment my Vsing it will not infer my Acknowledging that Version in all things to be Authentick more than his own Vsing it And albeit I think it might have been sufficient to have given the words upon the Credit of the Interpretation in the Poly-glotta yet to shew him how apt he is to fall into false Conjectures he may know I did it not and if he could hence as well as from several other Occasions heretofore observed learn not to lay so much Stress upon and so forwardly Vent his own Conjectures he would do himself a Courtesy Pag. 409. n. 21. He can easily turn-by the Apostle's express Command Act. 15.29 as being a part of the Ceremonial Law but I hope he will acknowledge that the Obligation upon the Christians especially such as had not been Jews to observe it was not its being a part of the Ceremonial Law but it s being now a Command of the Apostles or rather of the Spirit of God to whom it seemed good so to Command And he should shew next time how this is more Abrogated in the Epistles of Paul than the other and particularly how that Rom. 14.17 doth touch the one more than the other And this Command Act. 15 19. being after the pouring-down of the Spirit and Vniversal Preaching of the Gospel to the Gentiles hath as much of a Gospel-Institution as any thing Commanded before by Christ can have if not let him give us a Reason from Scripture till then his meer Assertions pag. 500. will not do the business To my shewing That this is not to distinguish the Gospel from the Law he thinks it enough to say This is a Socinian Argument formerly spoken to And he is very Careful not to weary the Reader with Repeitions I wish he had minded this all along J. B.'s Proof of their Authority to Administrate this Sacrament Invisible He also referreth the proof of their Authority to Administrate this Sacrament to his 17 th Chapter but they must be very Clear-sighted that can observe any such thing there And to conclude with some shew of Victory he in a most ostentive way saith That I have fought until I can stand no longer and finding my self weak and unable to fight any more I come to something like a Parly by saying Such as out of Conscience will perform this Ceremony as the first Christians did might be Indulged in it but he Concludeth These things I Affirm being proved none can be supposed to do it out of Conscience But some may not have such a Clear Sight of it and thence may stick in these things He dispatcheth what more I say as to this as being A bundle of groundless Whimsies without Truth Sense or Consistency But indeed I must say The weak Proofs J. B. brings to Vindicate the great Sacraments of their Religion I wonder to see the Man so Weak upon this Theam as well as the former of Baptism considering they are the great Sacraments of their Religion but it seems his Rage in these has Robbed him of his Reason I will Intreat the Reader seriously to peruse what I have written upon both these in my Apology that Comparing it with his he may easily perceive albeit this Reply had not been Written how Weak all is the Man brings for the Proof of these things SECT XV. Wherein his Twenty Eighth Chapter Of Liberty of Conscience is Considered ¶ 1. AS he ended his last Chapter with Railing so he begins this comparing the Quakers to Thieves and Robbers adding That their being conscious to themselves of the Evil of their Ways which after he has a little Amplified in as black a manner as he can he Concludes that they thought it best for their own safety to add this to the rest of their Errors that Magistrates have no lawful power over them In which besides his Railing are two gross Lies First That the Quakers are conscious of their own Evil Ways J. B.'s Malitious Assertion against our Acknowledging the Magistrates to have a Lawful Power over us and that moves them to Assert Liberty of Conscience which being a gross Falshood hath no bottom but his own malitious Conjecture where he presumptuously presumes to Judge of other Mens hearts The second is That the Quakers say The Magistrate hath no lawful Power over them A most gross Lie The Contrary whereof is expresly Asserted in the These in these words Provided always that no Man under the pretence of Conscience prejudice his Neighbour in his Life or Estate or do any thing destructive of The Lawfulness and Justice of Magistracy Asserted by us or inconsistent with Humane Society in which case the Law is for the Transgressor and Justice is to
he ought not But as to these which are indeed owned by us thou wilt find them at large vindicated by Scripture and Reason either in my Apology or in this Treatise I could have made a further Remark in this his Index to shew thee how many of them he sets down as our Assertions are not nor ever were Asserted by any of us nor by him Affirmed to be so where he has them in his Book but only his own meer Conjectures and Consequences but I am loth to detain thee any longer in this by looking the Pages to which he referreth thou mayest easily observe it year 1686 THE POSSIBILITY NECESSITY Of the Inward and Immediate REVELATION OF The Spirit of God Towards the Foundation and Ground of True FAITH proved in a Letter writ in Latine to a Person of Quality in Holland and now also put into English by R. B. Advertisement to the Reader THIS serves to Inform thee That it is above seven Years since this Epistle was Printed in Latine The Person to whom it was writ the Heer Paets is a Man of no mean Accompt both in the Learned and Politick World The Conference I had with him was lately after his Return from Spain where he had been Ambassadour from the United Netherlands I discoursed with him on the same Subject last Year at London where he was one of the Commissioners for the Dutch East-Indian Company but could not find him propose any thing New nor what I could Conceive had any Weight towards a Reply What his Reasons were not to prosecute this Matter further I shall not determine But thus far he readily yielded That he had been mistaken in his Notion of the Quakers for he found they could make a Reasonable Plea for the Foundation of their Religion Vpon my reading it over again I found an Inclination in my self and was perswaded by some Friends to publish it in a Language more obvious to all my Country Men. It is a Question now frequently tossed The Ground of Faith and its Foundation Revelation What is the Ground and Foundation of Faith And when the Matter is sifted to the bottom it resolves in Tradition or Revelation For those who lay claim to the Scripture and would make it the Foundation of their Faith do resolve it but in a Tradition when the Motives of Credibility are Inquired into since the subjective Revelation which they yield comes but in the last place and is by themselves termed Medium Incognitum Assentiendi And such a Revelation those of Rome will not refuse to influence them to Assent to the determination of the Church So those Protestants who say The subjective Operation of the Spirit influences them though they know not how to believe the Scripture presented and conveyed to them by Tradition as the Dictates of GOD's Spirit and so understand them as their Preachers interpret them differ not much or at least have not Reason to differ from the Church of Rome who say The Church of Rome 's Belief concerning Scriptures The Spirit Influences them to believe the Scriptures as proposed by the Church and according as her Doctors and Councils Interpret them And neither has any better Foundation than Tradition And to speak the Truth plainly the Faith of both resolves in the Veneration they have for their Doctors but whereas the one affirms they do it by an Intire Submission they think it decent to say they judge them Infallible And certainly it is most reasonable that such as affirm the first believe the last The other because they pretend they believe the Church but conditionally have denied to her Infallibility though generally they be as Credulous as the other And I find the Doctors of their Church as angry to be Contradicted as the other that is an Ingredient goes to the Composition of all Clergy-men since it became a Trade and went to make a part of the outward Policy of the World from whence has flowed that Monster PERSECUTION In short the matter is easily driven into this narrow Compass We believe either because of an outward or inward Testimony that is because it is outwardly delivered to us or inwardly Revealed to us For my part I think the Papists do wisely in pleading for Infallibility for certainly the true Church never was nor can be without it And the Protestants do honestly in not claiming it because they are sensible they want it I should therefore desire the one to prove That they are Infallible and advise the other to believe They may and seek after it But I am sure neither the one is nor the other cannot without Immediate Divine Revelation Therefore as to deny Revelation is a bad way to prove Infallibility so to deny Infallibility is a bad way to make a Reformation Since they who do Reform had need to be certain they are doing so The asserting of Infallibility in the Church of Christ is not the Errour of the Church of Rome but the pretending to it when they have it not and placing it where they should not But since those who oppose Immediate Revelation do it on the accompt that they reckon it either Impossible or Unnecessary I hope there will be as much found in this Epistle as will evince the Contrary I have now Exceeded the Limits of an Advertisement but being known not to be a Man of Form I hope my Reader will Excuse me to whom I wish true Certainty of Faith and so bid him heartily Farewel The 9. of Octob. 1686. Robert Barclay My Friend ALBEIT I Judge I did fully Answer to all thy Arguments in that Conference we had concerning the Necessity and Possibility of Inward Immediate Revelation and of the Certainty of True Faith from thence proceeding nevertheless because after we had made an end and were parting thou would'st needs Remit to my further Consideration the strength of thy Argument as that in which thou supposedst the very Hing of the Question to lye That I might satisfy thy Desire and that the Truth might more appear I did further Consider of it but the more I weighed it I found it the Weaker And therefore that thou thy self may'st make the truer Judgment of it I thought meet to send thee my Further Considerations thereon which I had done ere now had not I both at London and elsewhere been diverted by other necessary Occasions wherein I doubt not but thou wilt perceive a full and distinct Answer to thy Argument But if thou canst not as yet yield to the Truth or thinkest mine Answer in any part to be defective so that there yet remains with thee any Matter of Doubt or Scruple I do earnestly desire thee that as I for thy sake and out of Love to the Truth have not been wanting to Examine thy Argument and to Transmit to thee my Considerations thereon so thou mayst give thy self the Trouble to Write and Send me what thou haft further to say Which my Friend N. N. who delivers
thee this will at what Time thou shalt appoint Receive from thee and Transmit to me thy Letter that at last the Truth may appear where it is And that the whole matter may the more clearly be understood it will be fit in the first Place To propose thy Argument whereby thou Opposest the Immediate Revelation of GOD in the Saints thence concluding thou hast fully overturned the Foundation of the People called Quakers Which Argument of thine is H. P's Objection against Immediate Revelation stated by way of Argument That since as thou Judgest the Being and Substance of the Christian Religion consisteth in the Knowledge of and Faith concerning the Birth Life Death Resurrection and Ascension of Christ Jesus thou considerest the Substance of the Christian Religion as a Contingent Truth which Contingent Truth is matter of Fact Whence thou reasonest That Matter of Fact cannot be known but by the Relation of another or by the perception of the outward Senses because there are naturally in our Souls no Idea's of Contingent Truths such as are concerning Necessary Truths To wit That GOD is and that the Whole is greater than the Part. And since it may without absurdity be said That GOD cannot make a Contingent Truth to become a Necessary Truth neither can GOD reveal Contingent Truths or Matters of Fact but as Contingent Truths are Revealed But Matters of Fact are not revealed but by the outward Senses From whence thou Concludest That Men are not even obliged to believe GOD producing any Revelation in the Soul concerning Matter of Fact whether of a thing done or to be done unless there be added some Miracles obvious to the outward senses by which the Soul may be Ascertained that that Revelation cometh from G0D And this thou endeavourest also to prove from the Scripture The Proofs of the Argument Rom. 10. where the Apostle saith Faith cometh by Hearing And because the Apostle speaketh afterwards of those who were sent in the Plural Number thence thou concludest That to be spoken of outward Preaching by the Ministry of Men And since the Apostle uses a Question saying How shall they believe unless they hear Thou gatherest from the Induction and Connexion of the Text that the Apostle treats only of outward Hearing thence Concluding That without outward Hearing Faith cannot be produced And therefore that there can be no Immediate Revelation by the simple operation of the Spirit in the Mind unless there be somewhat proposed to the Outward Senses Before I proceed to a direct Answer to this Argument some things are necessary to be premised First then That is falsly supposed The Christian Religion consists not in the Historical Knowledg of Christ. That the Essence of the Christian Religion consists in the Historical Faith and Knowledge of the Birth Death Life Resurrection and Ascension of Christ. That Faith and Historical Knowledge is indeed a part of the Christian Religion but not such an Essential Part as that without which the Christian Religion cannot consist but an Integral Part which goes to the Compleating of the Christian Religion as the Hands or Feet of a Man are Integral Parts of a Man without which nevertheless a Man may exist but not an Intire and Compleat Man Secondly The Historical Knowledg of Christ is not commonly manifested to us but by the Holy Scripture If by Immediate Revelation be understood such a Revelation of GOD as begets in our Souls an Historical Faith and Knowledge of the Birth of Christ in the Flesh without the Means of the Holy Scripture we do not contend for such a Revelation as commonly given or to be expected by us or any other Christians For albeit many other Evangelical Truths be manifested to us by the Immediate Manifestation of God not using the Scripture as the Means yet the Historical Knowledge of Christ is not commonly manifested to us nor to any others but by the Holy Scripture as the Means and that by way of a Material Object Even as when we see the Person of Peter or Paul to our visive Faculty Immediately yet not without the Medium of that Person concurring as a Material Object to produce that Sight while the Light of the Sun concurs as the formal Object of that Vision or Sight So that when we Livingly and Spiritually know the History of the Birth of Christ in the Flesh the Inward Revelation or Illumination of GOD which is like the Sun 's Light proceeding from the Divine Sun doth shine into the Eye of the Mind and by Its Influence moves the Mind to Assent unto the Historical Truth of CHRIST's Birth Life c. in the Reading or Hearing the Scripture or Meditating therein Thirdly * God can manifest the Historical Truth of Christ to our Minds without the Scripture Nevertheless we do firmly Assert That GOD can most easily clearly and certainly manifest to our Minds the Historical Truths of CHRIST's Birth c. when it so pleaseth Him even without the Scripture or any other outward Mean And because this Argument seems to be formed against the possibility of such a Revelation therefore I shall proceed to discuss it But first thou may'st mind that the Prophets who foretold CHRIST's Coming in the Flesh and being to be born of a Virgin and afterwards to suffer Death did know these Truths of Fact by the Inward Inspiration of GOD without Outward Means For which see 1 Pet. 1.10 11. Now that which hath been may be Fourthly This Argument doth at most Conclude that we cannot know Naturally any Truth of Fact A Contingent Truth may be known by a Supernatural Knowledge but by the Relation of another without us or by the perception of the outward Senses because there are naturally in our Minds no Idea's concerning Contingent Truths and every Truth of Fact is a Contingent Truth as there are of necessary Truths This then proveth that we cannot naturally know any Contingent Truth but by the Relation of another or perception of the outward Senses But that hindereth not but we may know a Contingent Truth by a Supernatural Knowledge GOD supplying the place of an outward Relator who is so true that he may and ought to be believed sith GOD is the Fountain of Truth The Form of Revelation is the voice of God inwardly speaking to the Mind of Man Fifthly When GOD doth make known unto Men any Matter of Fact by Divine Immediate Revelation or Inspiration GOD speaking as to the Ear of the Heart of the Inward Man or as by his Finger writing it therein two things are to be considered in such an Immediate Revelation 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Materiale The Matter of Fact or thing Revealed which is Contingent 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Formale The Form or Mode how the Revelation is made which Form is an Inward Divine and Supernatural Revelation which is the Voice or Speech of GOD inwardly speaking to the Ear of the Inward Man or Mind of Man
or a Divine Writing supernaturally imprinted therein Now as to the Material Part or the thing and Matter Revealed this is indeed a Contingent Truth and of it self is not manifest to the Mind but because of the Form that is because of the Divine Mode and supernatural Inward Operation the matter is known to be true For that Divine and Supernatural Inward Operation which the Mind doth feel and perceive in it self is the Voice of GOD speaking unto Man which by its Nature and specifick Property is as clearly distinguished and understood to be the Voice of GOD as the Voice of Peter or James is known to be the Voice of such Men. For every Being as a Being is knowable and that by its own specifick Nature or Property proceeding from its Nature and hath its proper Idea by which it's distinguishable from every other thing if so be it's Idea be stirred up in us and clearly proposed to us The speaking of God in Man is a Supernatural Being known by its Vertue Sixthly Now as some Beings are Natural some Supernatural so some Idea's are Natural some Supernatural And as when any Natural Idea is excited in us we clearly know it so also when a Supernatural Idea is raised we clearly know that whereof it is the Idea But the Voice of GOD speaking to the Mind of Man is a Supernatural Being and stirreth up in us a Supernatural Idea by which we clearly know that Inward Voice to be the Voice of GOD and not the Voice or Operation of another or of any Evil Spirit or Angel because none of these has a supernatural Idea as the Voice of GOD and his Divine Operation hath for it is full of Vigour Vertue and Divine Glory as saith the Psalmist who had often Experience of it and we also in our Measures are Witnesses thereof for the Voice of GOD is known to be his by its Divine Vertue Seventhly The Senses are either Outward or Inward What the Inward Supernatural Sense in Man is and the Inward Senses are either Natural or Supernatural We have an Example of the Inward Natural Sense in being Angered or Pacified in Love and Hatred or when we perceive and discern any Natural Truth such as the Natural Maxims to wit That the whole is greater than the part or when we deduce any Conclusion by the strength of Natural Reason that Perception also in a larger sense may be called an Inward Sense But an Example of an Inward Supernatural Sense is when the Heart or Soul of a pious Man feels in it self Divine Motions Influences and Operations which sometimes are as the Voice or Speech of GOD sometimes as a most pleasant and glorious Illustration or visible Object to the inward Eye sometimes as a most-sweet Savour or Taste sometimes as an Heavenly and Divine Warmness or so to speak Melting of the Soul in the Love of G0D Moreover this Divine and Supernatural Operation in the Mind of a Man is a true and most-glorious Miracle which when it is perceived by the Inward and Supernatural Sense divinely raised up in the Mind of Man doth so evidently and clearly perswade the Vnderstanding to Assent to the thing Revealed that there is no need of an outward Miracle for this Assent is not because of the thing it self but because of the Revelation proposing it which is the Voice of GOD. For when the Voice of GOD is heard in the Soul the Soul doth as certainly conclude the Truth of that Voice as the Truth of GOD's Being from whom it proceeds These things being thus premised Contingent and Necessary Truths distinguisheth I now proceed to a direct Answer For what is said That GOD cannot make a Contingent Truth to become a necessary Truth I agree but when any Contingent Truth is manifest to us by the Immediate Revelation of GOD there is in it two things to be considered to wit the Thing Revealed which is Contingent and the Revelation it self which upon the Supposition that it is a Divine Revelation is no Contingent Truth but a most Necessary Truth And this all mankind will say that this Proposition Every divine Revelation is necessarily true is as clear and evident as that Proposition That every Whole is greater than its Part. But thou wilt say How knowest thou that a Divine Revelation is a Divine Revelation I answer how knowest thou How a Divine Revelation is known to be a Divine Revelation that a Whole is a Whole and a Part is a Part Thou wilt say by the natural Idea excited in me of a Whole and of a Part. I answer again Even so a Divine Revelation is known to be such by a Supernatural Idea of Divine Revelation stirred up in us and that by a Divine Motion or Supernatural Operation But it is no wonder that Men who have no Experience of Supernatural Ideas or at least do not heed them do deny them which is as if a man naturally blind denyed Light or Colours or a deaf Man Sounds because they experience them not Therefore we cannot dissemble year 1679 that we feel a fervent Zeal even Divinely kindled in us against such an absurd opinion as affirms That God cannot Ascertain us of his Will in any contingent Truth but by proposing it to the outward Senses This Opinion does in a manner turn Men into Brutes as if Man were not to believe his GOD unless he propose what is to be believed to the outward Senses which the Beasts have Common with us yea it derogates from GOD's Power and imputes Weakness to him as if he could not do that which not only both good and evil Angels can do but which the meanest Creatures can do and the most unsensible As for Instance The Heat of the Fire Natural and Spiritual Senses distinshguisht by their Objects the Coldness of the Air and Water worketh upon us yea if a Pin prick us we feel it and that by the outward Sense because the Objects are outward and carnal But since GOD is a most Pure and Glorious Spirit when he operateth in the Innermost parts of our Minds by his Will shall not he and his Will be clearly felt according to his Nature that is by a spiritual and supernatural Sense For as the Nature of G0D is so is the Nature of his Will to wit purely spiritual and therefore requireth a Spiritual Sense to discern it which Spiritual Sense when it is raised up in us by a divine Operation doth as clearly and certainly know the Voice or Revelation of the Will of GOD concerning any thing which GOD is pleased to Reveal however Contingent as the outward Sense knows and perceives the Outward Object And it is no less Absurd to require of GOD who is a most-pure Spirit to manifest his Will to Men by the outward Senses else not to be Credited as to require us to see Sounds and hear Light and Colours For as the Objects of the outward Senses are not to be confounded but
be gathered to many of my Brethren who are gone before me and to my Dear Son This was his Youngest Son who died at Sea about a Year before Upon the Eleventh Day of the Eighth Month between Two and Three in the Morning he growing Weaker I drew nigh to him He said Is this my Son I said Yea and spake a few Words signifying my Travel That he that loved him might be near him to the End He answered The Lord is Nigh Repeating it once again saying You are my Witnesses in the Presence of God that the Lord is Nigh And after a little he said The Perfect Discovery of the Day-spring from on high how great a Blessing it hath been to me and my Family My Wife desiring to know if he would have something to Wet his Mouth he said It needed not She said it would Refresh him He laid his Hand upon his Breast saying He had that Inwardly that Refreshed him And after a little while he added divers times these Words The TRVTH is over ALL. He took my Eldest Son to him and Blessed him saying He prayed God he might never depart from the Truth And when my Eldest Daughter came near he said Is this Patience Let Patience have its perfect Work in thee And after Kissing the other Four he laid Hands upon them and blessed them He called for my Father-in-Law and two of his Daughters that were present and spake some weighty Words to them very kindly And perceiving one of them who was not a Friend of Truth Weeping much he Wished She might come to the Truth bidding her Not weep for him but for herself A Sober Man an Apothecary that waited upon him coming near he took him by the Hand saying Thou wilt bear me Witness that in all this Exercise I have not been Curious to Tamper nor to Pamper the Flesh he answered Sir I can bear Witness that you have always minded the better and more substantial Part and rejoice to see the Blessed End the Lord is bringing you to He Replyed Bear a Faithful and true Witness Yet it is the Life of Righteousness repeating these Words twice over that we bear Testimony to and not to an Empty Profession Then he called several Times Come Lord Jesus Come Come And again My Hope is in the Lord And so slept now and then about Ten Hours Observing a Countryman coming into the Room he thought it had been one of his Tenents who was a Carpenter I telling him it was not he but another he said See thou Charge him to make no manner of Superfluity upon my Coffin About Three in the Afternoon there came several Friends from Aberdeen to see him I telling him he took them by the Hand and said divers Times They were come in a seasonable Time and after some Words were spoken and that Patrick Living stone had prayed which Ended in Praises he held up his Hands and said Amen Amen for ever And after they stood up looking at him he said How pretious is the Love of God among his Children and their Love one to another Thereby shall all Men know that ye are Christ's Disciples if you love one another How pretious a thing it is to see Brethren to Dwell together in Love My Love is with you I leave it among you About Eight at Night several Friends standing about the Bed he perceiving some of them to Weep he said Dear Friends all mind the Inward Man heed not the Outward There is one that doth Regard the Lord of Hosts is his Name After he heard the Clock strike Three in the Morning he said Now the Time comes And a little after he was heard to say Praises Praises Praises to the Lord Let now thy Servant depart in Peace Vnto thy Hands O Father I Commit my Soul Spirit and Body Thy Will O Lord be done in Earth as it is in Heaven These Sentences he spake by little Intervals one after another And so a little after Five in the Morning the twelfth Day of the Eighth Month 1686. he fell asleep like a Lamb in Remarkable Quietness and Calmness there being standing about to Behold his End above Twenty Persons who were Witnesses to what is above said though not all to every part yet some to every part and some to all of it This Brief Account is only intended for the Refreshing and Satisfaction of some particular Friends else several other things might be added which are not Inconsiderable He was Buried in a Place allotted by himself for that End and Discharged any should be Called to his Burial but the professed Friends of Truth and his own Tenents Yet the Time being known a great Number of the Gentry came undesired and Conveyed his Body to the Grave Vrie the 20th of the 8th Month 1686. A Table of the Chief Things Contained in this VOLUME A. ABraham's Faith 278. The Jews Error of Abraham's outward Succession 410. Adam see Man Sin Redemption what Happiness he lâ—st by the Fall 311 121. what Death he dyed 311. He retained in his Nature no Will or Light capable of it self to manifest Spiritual Things ibid. whether there be any Reliques of the heavenly Image left in them 317 470 767 769. Alexander Skein's Queries proposed to the Preachers 470. Americans confess to that which Checks within for Evil 7. Anabaptists of Great Britain 288. Anabaptists of Munster how their mischievous actings nothing touch the Quakers 288 289 290 516 651 653. Anicetus 289. Anointing teacheth all things It is and abideth for ever a Common Priviledge and sure Rule to all Saints 287 116 169. Antichrist is exalted when the Seed of God is pressed 82 337. his Work 284 426 428. The Body of Antichrist is but one having many Members 591. who those Members be 592 Antinomians their Opinion concerning Justification 371. Apostasy 399 425. Apostle who he is their Number was not limited and whether any may be now a days so called 465 466 429 430. Calvin maintains that God raised Apostles and Evangelists in his Day 37. Apparel 543 545 556. Appearances see Faith Arians they first brought in the Doctrine of Persecution upon the account of Religion 425. Arius by what he fell into Error 425. Armenian Greek and Aethiopian Churches indulged by the Pope in some Ceremonies different from those commonly injoined and received is rather the Effect of Policy than Fatherly Compassion 688 689. Arminians see Remonstrants Arminians Lutherans and Calvinists hold that there can be no Salvation without the Explicit Knowledge of Christ and Benefit of the Scriptures which Doctrine destroys the nature of Vniversal Love 692. Articles of Faith with respect to them that believe them are Matters of Conscience 213. Assemblings are needful and what sort 441 444 c. see Worship they are not to be forsaken 461. Assurance a certain Assurance and Establishment given of God to many of his Saints and Children 402. Astrologer 294 295. Atheism see Superstition Athenians directed to somewhat of God within them by
No this is Reserved a Secret to be unfolded to the Children of Obedience O Reader Great is the Mystery of Godliness And if the Apostle said it of the Manifestation of the Son of God in the Flesh 1 Tim. 3.16 if that be a Mystery and if a Mystery it is not to be spelt out but by the Revelation of the Spirit how much more is the Work of Regeneration a Mystery that is wholly Inward and Spiritual in its Operation who is sufficient for these things what Doctor what Philosopher what sort of Divine surely none but one of God's making alone that has past through the Degrees of Regeneration which is the Experimental Operative Revelation of the Spirit of God in Man And this Revelation is a Fruit of his Omnipresence He is ever Present his Eye beholds the Evil and the Good Prov. 15.3 Psal. 33.18 1 Chr. 28.9 Psal. 7.9.139.1 9. Pro. 17.10 Ch. 20.12 Psal. 139.7 but in a particular manner is over them that fear him and trust in his Mercy Yea his Eyes are upon the Righteous he searches the Heart and Tryes the Reins and sets Man's Thoughts in Order before him This David knew when he Cried out Whither shall I go from thy Spirit or whither shall I flee from thy Presence And why but because he is present as a Reprover an Helper a Comforter and Saviour Which also made the same Royal Penitent and Prophet in his Fifty first Psalm pray Cast me not away from thy Presence Psal. 51.11 12 13. and take not thy Holy Spirit from me This also made him a Preacher to others For if God would but hear his Prayer and Restore to him the Joy of his Salvation and uphold him by his Free Spirit he would teach Transgressors his Ways and Sinners should be Converted unto God Which comes up to all I have said upon this Head that the way to be a Child of God and Minister of his Truth is the Inward Experience of the Revelation of the Spirit and Power of God in the Soul without which David could not open his Mouth for God He else-where tells us how Near God is to his People The Meek will he Guide The Secrets of the Lord are with them that Fear him The Lord is nigh unto them that are of a broken heart and saveth such as are of a Contrite Spirit Psal. 25.9 14. Ps. 34.9 18 Ps. 34.8 Ps. 27.10 11. He calls them to Taste and See how good the Lord is to them that fear him This was Revelation with a Witness no less than Two of the Spiritual Senses of the Soul at once And though Father and Mother forsake him God would take him up whom he prayed to Teach him and Lead him in a plain Path And in the Sense of God's Inward Goodness to his Soul in this way of Revelation and Omnipresency he Triumphs thus Yea though I walk through the Valley of the Shadow of Death I will fear no Evil for thou art with me Ps. 23.4 thy rod and thy staff they comfort me Indeed his whole Book of Psalms is a continued Evidence of that Revelation we plead for and he cried he waited for and he Enjoyed who grew so well Acquainted with the Presence of God that he could tell us that in his Presence was Life Ps. 16.11 and at his right hand were pleasures for ever Nor is this to be wondered at by the Professors of Christianity since it is the Covenant God made of Old To which the Prophet Jeremiah gives Testimony That he would put his Law in their Inward Parts Jer. 31.31 34. and write it in their Hearts and he would be their God and they should be his People and know him from the least to the greatest To which the Apostle refers in his Epistle to the Hebrews as fulfilled in the Christian Dispensation then on foot Heb. 8.9 10 Joel 2.28 29. Act. 2.16 18. 2 Cor. 6.16 17. So Joel of the pouring out of the Spirit on all Flesh applied by Peter on the Day of Pentecost And Paul to the Corinthians goes yet further and tells them That God in these latter Days will dwell in them and walk in them and therefore Commands them not to touch the Unclean Thing Now if all this can be without Revelation Inspiration Divine Vision and Sensation in the Soul we may Conclude we do not hear see feel taste and smell what we do hear see feel taste and smell every Day I forbear many Scriptures as I in them and they in me He that is with you shall be in you I am with you to the end of the World and that notable Saying of the Apostle When it pleased God to Reveal his son in me Gal. 1.16 I consulted not with Flesh and Blood He grounds his Call Conversion and Ministry upon it and can we now hope for a True and Saving Knowledge or Ministry without it By no means But our Author in this as much as in any of his Tracts acts the Scholar and has not Chosen this Way of Arguing having to do with a Learned Man that he Esteemed and would be Entertained in a more Abstract Way of Arguing Which made me the Freer to express my self in this manner for their sakes that easily submit their Arguments to Scripture-Authority and that Hunger and Thirst after an Inward Enjoyment of that of which so many glorious things are said by the Holy Men of God in Scripture that they may be freed of Objections and savour the Clear and Divine Truth of this Doctrine That they may know Jo. 7.37 39. the Wells are opened now as well as formerly and that Rivers of living Water flow out of the Bellies of true Believers now as well as then which Christ spake of meaning the Spirit that should flow in and out of those that believed in him And Reader if thou wilt be a Witness hereof despise not the Day of small things Embrace the Talent that is given thee Zach. 4.10 follow the Reproofs and Teachings of it Wait upon it for Power to Enable thee to Overcome what it Condemns And if thou wilt Abstract thy self from the World and the Distracting Impressions and Idea's of it into a true Silence or Inactivity and Quietness of Mind believe me thou wilt find the Heavenly Potter will Mould and Form his Clay and work in thee mightily to Will and to Do For before Life is Death and before an Active a Passive Life Remember these things and Almighty God give thee an Experimental Understanding of them to his Glory and thy Comfort here and for Ever Thus Reader am I come to the End of this Preface and thou to the Begining of this Author's Volume Read with Consideration be not hasty to Judge what at first may not please thee but be Ready to Practise what thou likest That Knowledge through Obedience may Increase and GOD the great Author of all Good through his poor Instruments may have his Glory who is Worthy for ever Amen ACCORDING to that True and
then makes just he adds But let them have a care lest by too great and empty subtilty unknown both to the Scriptures and the Fathers they lessen and diminish the weight and dignity of so great and Divine a Benefit so much celebrated in the Scripture to wit Justification of the Wicked For if to the formal Reason of Justification of the Ungodly doth not at all belong his Justification so to speak i. e. his being made Righteous then in the Justification of a sinner although he be justified yet the stain of sin is not taken away but remains the same in his Soul as before Justification And so notwithstanding the benefit of Justification he remains as before Unjust and a Sinner and nothing is taken away but the Guilt and obligation to Pain and the Offence and Enmity of God through non-Imputation But both the Scriptures and Fathers do affirm that in the Justification of a sinner their sins are not only remitted forgiven covered not imputed but also taken away blotted out cleansed washed purged and very far removed from us as appears from many places of the Holy Scriptures The same Forbes shews us at length in the following Chapter that this was the Confessed Judgment of the Fathers out of the Writings of those who hold the contrary Opinion some whereof out of him I shall note Calvin Inst. l. 3. c. 11. § 15. As First Calvin saith That the Judgment of Augustine or at lest his manner of speaking is not throughout to be received who although he took from man all praise of Righteousness and ascribed all to the Grace of God yet he refers Grace to Sanctification by which we are Regenerate through the Spirit unto newness of life Chemnitius saith That they do not deny but that the Fathers take the word Justify for Renewing Chemnitius in Exam. Concil Trid. de Just. p. 129. by which works of Righteousness are wrooght in us by the Spirit And p. 130. I am not ignorant that the Fathers indeed often use the word Justify in this signification to wit of making just Zanchius saith That the Fathers and chiefly Augustine interpret the word Justify according to this signification Zanchius in cap. 2. ad Eph. ver 4. loc de Just. Thes. 1.5 to wit of making Just so that according to them to be Justified was no other than of Unjust to be made Just through the Grace of God for Christ. He mentioneth more but this may suffice to our purpose Assert I § VIII Having thus sufficently proved that by Justification is to be understood a really being made Righteous I do boldly affirm and that not only from a Notional Knowledge Christ revealed and formed in the Soul of a man is the formal Cause of man's Justification but from a real inward experimental Feeling of the thing that the Immediate Nearest or Formal Cause if we must in Condescendence to some use this word of a man's Justification in the sight of God is the Revelation of Jesus Christ in the Soul changing altering and renewing the mind by whom even the Author of this inward Work thus formed and revealed we are truly justified and accepted Proof I in the sight of God For it is as we are thus covered and cloathed with him in whom the Father is always well-pleased that we may draw near to God and stand with Confidence before his Throne being purged by the blood of Jesus inwardly poured into our Souls and cloathed with his life and righteousness therein revealed And this is that Order and Method of Salvation held forth by the Apostle in that Divine saying Rom. 5.10 For if when we were Enemies we were reconciled to God by the Death of his Son much more being Reconciled we shall be saved by his Life For the Apostle first holding forth the Reconciliation wrought by the Death of Christ wherein God is near to receive and redeem man holds forth his Salvation and Justification to be by the Life of Jesus Now that this Life is an Inward Spiritual thing revealed in the Soul whereby it is renewed and brought forth out of Death where it naturally has been by the Fall and so quickned and made alive unto God the same Apostle shews Eph. 2.5 Even when we were dead in Sins and Trespasses he hath quickned us together in Christ by whose Grace ye are saved and hath raised us up together Now this none will deny to be the Inward Work of Renovation and therefore the Apostle gives that Reason of their being saved by Grace which is the inward Vertue and Power of Christ in the Soul but of this place more hereafter Of the Revelation of this Inward Life the Apostle also speaketh 2 Cor. 4.10 That the Life also of Jesus might be made manifest in our bodies and v. 11. That the Life also of Jesus might be made manifest in our mortal flesh Now this inward Life of Jesus is that whereby as is before observed he saith We are saved Secondly That it is by this Revelation of Jesus Christ and the New Proof II Creation in Vs that we are Justified doth evidently appear from that Excellent Saying of the Apostle included in the Proposition it self Tit. 3.5 According to his mercy he hath saved us by the washing of Regeneration and Renewing of the Holy Ghost c. Now that whereby we are saved that we are also no doubt Justified by which words are in this respect Synonymous The Immediate Cause of Justification is the inward Work of Regeneration Here the Apostle clearly ascribes the Immediate Cause of Justification to this inward work of Regeneration which is Jesus Christ Revealed in the Soul as being that which formally states us in a capacity of being Reconciled with God the Washing or Regeneration being that inward Power and Vertue whereby the Soul is cleansed and cloathed with the Righteousness of Christ so as to be made fit to appear before God Thirdly This Doctrine is manifest from 2 Cor. 13.5 Examine your own Proof III selves whether ye be in the faith prove your own selves know ye not your own selves how that Jesus Christ is in you except ye be Reprobates First It appears here how earnest the Apostle was that they should know Christ in them so that he presses this Exhortation upon them and inculcates it three times Secondly The Cause of Reprobation is Christ not known by Inward Revelation he makes the Cause of Reprobation or Not-justification the Want of Christ thus Revealed and known in the Soul whereby it necessarily follows by the Rule of Contraries where the parity is alike as in this case it is evident that Where Christ is inwardly known there the persons subjected to him are Approved and Justified For there can be nothing more plain than this that if we must know Christ in us except we be Reprobates or Vnjustified persons that if we do know him in us we are not Reprobates and consequently Justified ones Like unto