here mentioned is not the Scriptures and he learnedly proveth this from other Scriptures As if any sober Christian ever Asserted such a thing But in the bye as if he had no friendship with the Socinians he redargueth their incogitancy that do not acknowledge any Inward Spirit or Vertue but a meer Natural one But in what Socinian doth he read such a thing I think He rather and the Socinians are one denying this Spirit and Paraclete to be a person and a divine person as to Essence one with the Father and the Son but as to subsistance distinct The Socinians do say that the Spirit and Holy Ghost is but the Inward Spiritual Vertue of God and are not so carnal and natural as to say that it is a meer Natural Spirit or Vertue Thus he helpeth us to know what himself meaneth by the Spirit here and elsewhere mentioned viz. Not a distinct person of the Trinity but an Inward Vertue which they call the Light within The second paâ—ticular is That this Spirit is inward and for this he citeh Rom. 8 v. 9 10. 1 Cor. 3 v. 16. and that all noble works are ascribed to this Spirit citeing Ioh. 6 v. 63. Act. 2 v. 4. and 8 ver 10. Rom. 8 ver 2 13 15 16 26. 1 Cor. 2 ver 10. and 12. v. 8 9 10 13. and closeth with a saying of Calvines Institut Libr 3. Cap. 2. By all which what he would say and against whom he would disput I know not do we deny the Spirits work in his children Do we deny his Union with them that he is in them and dwelleth in them or their Union with Him that they are in Him and walk with Him All the question is about the way how this is Conceived and Expressed Will he say That the Spirit so is and dwelleth in and abideth with beleevers that hereby they become personally united with Him and so are one person with Him Some indeed have said little lesse and therupon inferred that beleevers were Godded c. as they loved to speak But if this be his meaning I account him a Blasphemer Supposeth he that the Spirit is in â—elievers as a Vertue or Spiritual power and is the Light within them Then as he contradicteth himself saying that this light and vertue is within every man which here is but promised to believers so he giveth us a shreud presumption that he is a Socinian denying the personality of the Holy Ghost which the texts cited by himselfe and many others of the like import do manifestly evince The third particular is the work of the Spirit to guide into all truth c. which we shall be loath to deny whatever his friends the Arminians and Pelagians do Do we cry up the Traditions and Precepts of Men Do we exalt corrupt and carnal Reason Let himself see to this who cryeth up the Light within which is but Nature under a new name as shall be showne in due time This is his first Argument but what is his Conclusion Ergo The holy Spirit abideth and dwelleth in and leadeth his owne All true Christians have the Spirit of God dwelling in them as in his Temple and Ergo For this Argument must be branched-out into many so fertile is the mans invention The Spirit moveth instructeth and leadeth every true christian into the knowledge of such things as are necessary unto salvation Ans. Concedo totum and what would he have more But poor man knoweth he not what is the point in difference Hath he Concluded that the Spirit communicateth the knowledge of Gods minde to all his saints in the same manner and way as he did of old to the Prophets who were extraordinarily Inspired and that that immediat way of communication of Truths to be beleeved and Duties to be performed which was peculiar to Patriarchs and Prophets or to the Apostles is continued and common to all believers No This point is too hot for his fingers to touch and we must be satisfied to heare him prove that which he can prove though it be the same which we assert and so to no purpose 28. Before he come to this second Argument he tels us § 11. That there are some who do confess that the Spirit doth now breath upon and lead the Saints but this is Subjectively and in a blinde way coeco modo but not objectively that is He illuminats the understanding to beleeve what is revealed in the Scriptures but presents not any verity objectively and this they call medium incognitum assentiendi an unknown medium of assent that is of which the man is not certaine nor sensible Ans Whom he doth particularly here meane I know not and so I cannot judge whether he reporteth their opinion faithfully or not nor how they explaine the termes here expressed I know men may have various conceptions of the same Truth and so may have various and different-like Expressions and yet meane one and the same thing And for my part though I cannot assent to some expressions here used yet I think the substance of the truth which I owne is held forth here The Scriptures are a compleat Rule to us in all things concerning Faith and Manners in reference to Salvation and hold forth the revealed Mind of God here anent as an outward Objective meane or an external Rule And therefore we need now no new Revelation either as to Truths to be beleeved or as to Duties to be obeyed in order to Salvation but we need the Breathing Light and Power of the Spirit both to cause us see the matters already revealed and to close with them as divine Truths and Commands Let us see however what he answereth Though this opinion sayeth he be more tolerable than the former yet it is not true And why First because there are many truthes which as they respect every one ut singulos respiciunt it may be he meaneth and should hâ—ve said Personas singulares are not all found in the Scriptures But what are these Truths Are they Truths concerning salvation if so I deny what he saith and shall waite his proofs in the Next Thesis where he promiseth to shew this Secondly because saith he the Arguments adduced do also prove that he proposeth truths to us Objectively But suppose that several of the Scriptures by him formerly adduced should conclude this as to the Apostles and some others yea and more viz. That they should be filled with the Spirit and Immediatly and Extraordinariâ—y Inspired and acted to pen Scripture and infallibly to hold forth Gospel Truths to set downe immutable Gospel Rules to establish Gospel Ordinances and the like which also was so will he think that the promises in this extent belong to every individual Beleever so that each of them by vertue of these promises are Infallible Dictators writters of Scripture and the like let him assay the proof of this and we shall consider what he sayeth But further though I should grant what he here sayeth
preaching to save them that believe and make it their work to preach Christ crucified even Christ the power of God and the wisdome of God And on the other hand what enemies to Christ to his Cross to the Preaching of His Truth and to all His Ordinances he and his party are we may have occasion to shew ere all be done And I am not afrayed to say that they will be found among the Chief Enemies of the cross of Christ howbeit he would faine equalize them to the Apostles whom I supposeth he meaneth by the fisher men he mentioneth Hereby also we can see that this new Seck would faine become yea make themselves the only Compurgators of all that hithertil hath been written in Theology and from them alone we must expect the indices expurgatorii which will only except or reserve some writings of Papists Pelagians Semipelagians Arminians Enthusiasts Anabaptists Perfectionists Antiscripturists Libertines and of such as are against the Ministery and the Ordinances of Christ or some special pieces of their writings which serve to confirme his sentiments which are an Hotch Potch made up of the Quintessence of all these and for the rest that any way contradict him they will have but one sentence and censure passed against them viz all is naught It is remarkable also that according to this Mans judgment the pure and naked Truth of god was never unfolded and declared until this Generation of Quakers arose and if some of themselves be to be believed it is far from half an age since they appeared in our Horizon which neither agreeth with truth nor with himself 16. He tels the Clergy That God thrust downe the wise men c. and hath chosen some few despicable and unlearned persons as to Scholastick learning as he did of old fishermen to publish his pure and naked truth by whom no doubt he meaneth himself and his fraternity for which we have nothing but his own assertion If their call be thus immediate and extraordinary it can be evidenced by such characters of credentials as may rationally satisfie any man concearning it and what these characters are I would gladly understand The Apostle Paul hath told us that the Spirit speaketh expresly that in the later times some shall depairt from the faith giving heed to seduceing Spirits and doctrines of devils speaking lies in hypocrisie having their consciences seared with an hote yron 1 Tim. 4 1 2. And how fitly this will quadrate with this sort of men the sequel will evince The same Apostle hath told us in that same Epistle Chap. 5 3 4 5. That who ever consent not to wholesome words the words of our Lord Iesus Christ and to the doctrine which is according to godliness is proud or a fool as the margine hath it knowing nothing but doteing about questions and strifes of words whereof cometh envy striâ—e railings evil surmiseings perverse disputings of men of corrupt mindes and destitute of the truth supposeing that gaine is godliness from which he adviseth Timothy and us all in him to with draw He describeth also in his second Epistle a sort of men whom he would have shuned saying Chap. 3 1 2 3 4 5 6 7. This know also that in the last dayes perillous times shall come for men shall be lovers of their own selves covetous boasters proud blasphemers disobedient to Parents unthankful unholy without natural affection trucebreakers false accusers or make bates as it is in the margine incontinent fierce despisers of those that are good traitours heady high minded lovers of pleasures more than lovers of God having the forme of godliness but denying the power thereof from such turne away for of this sort are they which creep into houses and lead captive silly women laden with sins led away with diverse lusts ever learning and never able to come to the knowledg of the truth And how appâ—sitely these all or the most of them agree to this generation of Men a few words might evince if it were my present business But all that I now designe is to evince a necessity laid upon us to try Pretenders before we trust them especially such pretenders as are thus described by the Apostle 17. As concearning these fisher men he mentioneth and to whom he compareth himself and his complices by whom I imagine he meaneth the Apostles except Paul who was no fisher man but was learned being brought up at the feet of Gamaliel I would enquire at him if he thinketh that they did publish the naked and pure truth If so he must know that we desire only to follow that as we have it recorded to us in the Scriptures of truth which he and his party do not much value And I would ask further How it cometh to pass that there is such a discrepancy and contradiction betwixt what these Apostles did teach and what he and the rest of the Quakers do teach Truth sure and pure and naked truth cannot be contrary to it self And if he say that there is no difference betwixt his doctrine and the truth delivered by the Apostles he must not be offended if we try the same by their writings and make use of what light within we have to this effect 18. It is not enough for him falsly to accuse all thaâ— have written of Theology of darkning and obscuring the truth but he must also usurpe the throne of God and judge of the heart and intentions of men for he alleidgeth that this was their end That the poor common people might admire them and maintaine them which carryeth as little truth in it as it evidenceth Christian charity in the asserter But we must not storme at such reflexions from the men whose woâ—ks declare what Spirit they are of Nor shall I retaliat though I might nor enquire what way they are maintained it is enough that there are shreud presumptions that their stock lyeth at Rome 19. Whatever we think of them they will needs look upon themselvs as the only called and authorized dispensers of the Gospel for he sayeth that God hath made choise of some few despicable and illiterate persons to publish the pure and naked truth and among the rest of himself to be a dispenser of this Gospel So that among them all are equal administrators and dispensers of this their Gospel for they have no select officers especially set apart for this work and so with them all are eyes eares c. and their body is no organical body so that their Church if their combination may with any propiety of speach be called a Church must needs be a monster But passing this which sufficiently discovereth what enemies they are to Gospel Order and to the institutions of Christ in his Church of which more when we come to his Tenth Thesis we think ourselves concearned to know what for a Gospel this is which they pretend to a mission to preach Sure it is not that which Christ and his Apostles taught and left on record
that every individual soul before they could savingly beleeve and understand the Truth of God behoved of necessity to have the same as Immediatly Inwardly and Extraordinarily revealed to themselves as it was to the Prophets and thus every man was to be an immediatly inspired Prophet to himself and what need was there then of immediatly Inspired Prophets singularly pitched upon and raised up for the use and benefite of others 4. This being plaine a sure basis whereupon we may stand and such a cleare stateing of the Question betwixt us and the Quakers that none needeth be ignorant of the true difference betwixt us and them we may very shortly dispatch this Man and his Doctrine which for the most part as we shall see runeth upon this Confusion and Mistake for thus he beginneth Pag. 5. to tell us That in all ages this hath been acknowledged viz That there is no saving knowledge of God to be had without the Spirit and to this end citeth some passages out of Augustin Clemens Alexandr Tertul. Hierom Athanasius Gregorius Magnus Cyril Alexandr Bernard Luther and Melanchâ—on None of which speak any other thing than what I have already granted and asserted and no true orthodox Christian or any that I know will deny except Pelagians Arminians the like with whom this Man doth too much conspire as we shall heare But can he produce any of the Fathers or of our Reformers maintaining such Inward and Immediat Revelations of the Spirit as the Quakers with their predecessours the Enthusiasts do assert now to be necessary and do pretend to If he be so well acquanted with the writings of the Fathers as by these his citations he would have us beleeve he hath done wisely for himself but not very honestly in concealing what several of the same Fathers and Others write expresly against such high Pretenders as the Quakers now are and in whose footsteps they in many things now tread Theodoretus in Epit. Haeret. Fab. Cap. 3. giveth us Cerinthus as the first Patriarcâ— of Fanaticks pretending to such Revelations Irenaeus lib. 1. advers Valentinum c. Cap. 9. sheweth how Marcus Valentinianus had a great Impostor a certane Devil for his Assessor by whom he himself seemed to Prophecy and foretel things and how he made some certane women whom he accounted worthy of that honour to prophecy and speak some braine-sick discourses when warmed by that empty Spirit so that they supposed themselves to be Prophetisses Theodoret in the forecited book Lib. 3. Cap. 11. tels us that one Montanus out of an ambition to excel all others alleidged that he had all his Opinions from the instinct of his Spirit the Paracleâ—e and did pretend to Enthusiasmes and Revelations and that he took unto him Priscilla and Maximilla as two Prophetisses calling their writings Prophecies or Prophetick Books and preferring them unto the divine Evangel And from this Montanus borne at Pepuza in Phrygia came the Seck of Cataphrygians and Pepuzians Augustine may also be read concerning this Catal. Haeret. Num. 26. and 27. And these men because they pretended much to the Spirit as our Quakers do now were usually called Spirituales and they called and accounted others Carnal Persons Psychici Animales Eusebius Hist. Eccles. Lib. 5. Cap. 16 and 17 may be read to this purpose relateing some of the pranks and opinions of these Cataphrigians and how one Apollonius wrote against them and their revelations and how Serapion and others gave witnes against them Let him if he please read also Epiphanius contra Haeres Tom. 1. Lib. 2. Haeres 48. 49. Where he will meet with some things not unworthy of his consideration Of this sort also were the Euchites who came of the Messalinians who were also called Enthusiasts concerning whom see Theodoretus Epit. Haeret Fab. Lib. 4. Cap 11 and Phylostr Haeres 49. A wonder it is that he citeth not Tertullian's books written de Ecstasi after he turned a follower of Montanus whom and whose ecstasies he laboured to defend in these books sure such could he have fallen upon them had been more apposite to his purpose then what he here citeth out of his book de volandis Virginibus we could also cite his book de praâ—cript advers Haeres Cap. 52. where he inveigheth much against such Prophets Among others of the predecessours of Quakers may the Circumcelliones and Donatistae be reckoned who did pretend to Visions and such Revelations and we may take in Quintius the Liberâ—ine though much later and others of the like stamp 5. In his § 3. he goeth on ranting at the same rate inveighing against all Doctors learned Persons who are not of his judgmeâ—t as being void of the Spirit and so no more to be called Christians as subserving in their writtings and labours the designe of Satan being only instructed in the external letter of the Scriptures whileas others that had only this inward and immediat revelation were true Christians hence he very profoundly doth inferre That the inward and immediat Revelation is only that sure and undoubted methode of true and saving knowledge I shall not be the man that shall plead for Doctors or Professours that deny or are strangers to the workings of the Spirit of God only I may say that the Quakers have not as yet given such irrefragable demonstrations of their being illuminated and led by the Spirit as may make us secure and confident as to the truth of all which they say I suppose the Spirit of God would teach them to speak more soberly of such as they are yet great strangers unto But to what purpose is all this waste of words if he meane nothing else by his Inward and Immediat Revelation than what we formerly § 3. did owne and explaine against whom doth he fight But if he meane as he must if he speak to the purpose what we said was the opinion of the Quakers all his wit and skill shall never be able to inferre his Conclusion from the Premises I grant that the knowledge of the letter of the Scriptures will never bring a man to heaven if with that there be not some gracious and saving Work of the Spirit working up the man to an Imbraceing Closeing with and rightly Improving of the Truths there contained yet I dar not say that the very letter of the Scriptures in its kinde as a compleet Canon and Rule is not able to make us wise unto salvation seing the Apostle is express for this 2 Tim 3.15 nor will I say that to the end the Truths revealed in the Scriptures may be savingly beleeved there is a necessiâ—y that every one have these same Truths revealed and declared unto them Objectively by new Inward and Immediat Revelations as the Prophets and Apostles had the Truths revealed unto them which they delivered unto others in the name of the Lord. And when he shall be able to inferre this Conclusion from solide Premises we shall think our selves concerned to
he hath gained nothing for I would say so that the Lord Jesus hath by his Spirit revealed Truths even Objectively unto us and even this way made good these promises but how By Inspireing Apostles and others to pen Scripture wherein all New Testament Truths necessary and sufficient for us to be believed and obeyed in order to Salvation are contained and revealed Is not this a proposeing of Truths Objectively Nay more I say the Spirit to this day is proposeing to us truths Objectively in by the work of the Ministrie and Ordinances which are established and maintained by the Spirit for this end to clear up the word of Reconciliation and to explaine all Gospel Truths which we are to believe and obey Here is also an Objective proposal by the Spirit But you will say it is not an Immediat Objective proposal I grant it and yet it is sufficient to confute his reason which mentioneth not this Immediatness nor will he prove any such thing out of these Scriptures in reference to all beleevers 29 Now followeth his Second Argument taken as he sayes from the new Covenant whereby he would prove that we are to be led by the Spirit not only Immediatly but also Objectively A strange conclusion as full of confusion as the former for any would think that by Objectively here he meaneth Mediatly But I suppose he would have said not only Subjectively but also Objectively For clearing of the matter and to prevent a fighting in the dark we would know That the work of the Spirit in order to the beleeving of Truths is either in and about the Soul of the man whom he is to give a Revelation of the truth unto or is in and about the Truth which is revealed and to be beleeved The First is that which is meaned by the word subjective because the man is the subject in which the Spirit is to work faith The Other is that which is expressed by the word Objective because the truth revealed is the Object which is to be beleeved and received Now the Subjective Operation of the Spirit in this matter is by enlightning the Understanding of the man taking away the vail that was over his eyes and thus enabling him to see the Object as when Christ cured the blinde man he put him in case to see the light which he could not do before so the Spirit openeth the eyes of the minde of the man that he may see the wonders out of his law Psal. 119 18. As to this immediat work of the Spirit though the Lord thinketh good to do this ordinarly in and by the use of meanes which he hath appointed so that the word Immediatly must not be so understood as to exclude these he maketh no debate with us But as to the Objective operation of the Spirit it is by proposeing of the Object or Truth to be beleeved unto the Intellect as true and as spoken by God and this is twofold either External or Internal External is when the Truth is proposed by God to the Intellect by outward meanes such as the Scriptures Preachers and the like and this may be also called Mediat Internal which may be called Immediat is when the Lord's Spirit doth immediatly propose the Truth to be believed as true and as spoken to them as a truth now to be believed because thus spoken by Him immediatly unto their souls unto which is requisite a real secret operation of the Spirit immediatly carrying the truth in upon the Understanding by Supernatural and Immediatly Infused intelligible Species's The former mediat way this man is not Satisfied with and this last immediat way is that whereby Truths were revealed extraordinarily to Prophets and Apostles and otherâ— who were Inspired and is usually called Prophetick Revelation and in this sense is the word Revelation ordinarily taken in Scripture And this is the Revelation Immediat and Objective which this man would plead for and which we deny to be common to all believers whether under â—he Old Testam or under the New And which we also deny to be â—he way by which we are to expect the Teachings and Leadings of the Spirit now seing we are built upon the foundation of the Prophets and Apostles Christ himself being the chiefe corner stone Ephes. 2 20. 30. Now let us see how he proveth his point He adduceth two passages of Scripture Esai 59 21. and Ier. 31 33. with its parallel Heb. 8 10. where the Lord promiseth that the words which he shall put in their mouth shall not depart out of their mouth nor out of the mouth of their seed nor out of the mouth of their seeds seed from hence forth even for ever And that he will put his law in their inward parts and write it in their hearts c And what I pray can all this Evince Cannot the Lord put his words in the mouth and hearts of his People Mediatly Ay but saith he the Lord saith not that he will do this by Scriptures or other Means Nor doth he say say I that he will do it without them when he opened the heart of Lydia and when he caused the Thessalonians receive the word not as the word of Man though preached by Paul but as it is indeed the Word of God did he not put his word into their mouth and write it in their hearts But saith he hereby is the law and the Gospel differenced that the law was writen in tables of stone but the Gospel in the heart Ans. Said not David Psal. 40 8. that the law of God was in his heart And Ps. 119 11 that he hid Gods Word in his heart If it be so why said he before and went about to prove that the Object of faith of beleevers under the Law and under the Gospel was the same and how had all the Saints under the Law Immediat Revelations Other answers might be given here but these are sufficient to shew the mans Ignorance and Inconstancy when he hath reconciled himself to himself we will have less to do What he speaks afterward of Immediat Communion which is not the same with Immediat Revelation in respect whereof the state of beleevers under the Gospel is better than that under the Law is but to confirme further his self contradiction Let him reconcile this with what he said before of beleevers under the Law and of the sameness of the Object formal of the faith of both and we shall think ourselves concerned to notice what he saith But further to multiply his self contradictions he addeth an Untruth viz. That under the Law they had the high Priest immediatly receiving the Word of God in the holy of holies to teach the people and we say now under thâ— Gospel there is nothing but the external letter of the Scripture in the meaning of one verse of which scarce two do agree For neither can he prove that the High Priest had such Revelations alwayes in the Holy of Holies And we
this that which at best is but of private interpretation that is an Issue of mens Fancies private Conceits and Enthusiasmes if not Satanical Illapses and Delusions This is also plaine from 1 Cor. 4 6. above what is written which implyeth that what is written is sufficient and full as also from Act. 20 27 35 comp with Act. 26 22 23. 27. These and what formerly hath been mentioned to this end and purpose this man thinketh good to overlook as if he had never heard of them We shall now try what he saith to others and First that plaine Testimony Esa. 8 20. to the Law and to the testimony if they speak not according to this word it is because there is no light in them Whence we see that whoever they be that come to us pretending a divine Commission we must try what they say by this word which is called the Law and the Testimony and if they speak not according to it let their pretensions be never so high they are to be rejected as dark and as coming from darkness So that the Law and the Testimony is the Supreme Râ—le To this he saith we have not proven that by the Law and Testimony is meaned the Scriptures As if any that ever read the Bible could be ignorant what is all along meaned by these words But granting this he hath another reserve viz. That the Law was in a more special manner given to the jewes and more principally than to us And hence forsooth he will retort the Argument against us thus Seing they who were under the Old Covenant were to try all by the outward Law we who are under the new Covenant are to try all by the word of faith which is within us And thus the man rants in his reaving contradicting what was the great pillar of his discourse upon the preceeding Thesis and making differences without ground as we lately manifested and with all destroying by his owne expressions what he mainly intendeth For the Word of Faith that he speaketh of is distinct from Immediat Revelations and these words which he eyeth cited by Paul Rom. 10. were spoken to the people under the Law by Moses Deut. 30. v. 14. and so were true of them even then Hereby also he proveth more than he ought for if this Argument hold the Scriptures shall not be so much as a Lesse Principal and Subordinat Rule which yet he granted it to be or he must say the case is so altered under the New Testament that what was a Principal Rule then is now only subordinat but whence will this be Evinced And will it not hence appear probable that what is now Principal to us was Less Principal to them that is the Immemediat Testimony of the Spirit Let the man rid his feet here if he can as for the 70 Version we have nothing to do with it if he will lay any weight upon such a corrupt Version he should not challenge other versions that agree better with the Original But I wonder how the Man can think that that Version which saith the law was given for an help shoulâ— confirme his Opinion which is that the Law was given them as a Principal Rule even above the Spirits Revelations 27. Another argument to prove the Scriptures our supream Rule is usually taken from Christs saying to the Jewes Ioh. 5 39 search the Scriptures for in them ye think ye have eternal life and they are they that testifie of me Where Câ—râ—st referreth them to the Scriptures that word of God which should have been abideing in them verse 38. as to a Rule whereby he was content that his doctrine should be tryed and judged and if even Christs Doctrines should be tryed by the Scriptures who will think it unreasonable that private Enthusiasmes should be so tryed and who can then deny this privilege of the Scripture to be our Rule what saith he to this passage He imagineth that Christ reproveth them for having too great a veneration for the Scriptures Quite contrare to vers 38 46 47. and to the very word of command search the Scriptures and to his owne Concession granting that it was their Principal Rule It is laid to their charge that they would not come to Christ and one Reason of their Unbeleefe is given viz. that they did not search the Scriptures which did testifie of Him that notwithstanding they professed acknowledged that the Scriptures pointed out the way to eternal life But againe he tels us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 search is by some taken to be in the Indicative mode and not in the Imperative Which forgery of Papists the cohesion and scope of the words doth abunâ—antly redargue and Tolet and Maldonat both confesse that Chrysostome Theoph. August and all weighty Authors except Cyril understand it imperatively To â—â—is passage of Christs here we might adde others where he confirmeth his doctrine by the Scriptures elsewhere cited and the following verses where he tels them that Moses by his writings should accuse them that their not beleeving of Moses's writings was a cause why they did not beleeve Christs words verse 45 46 47. we might adde also Paul and other Apostles proving their doctrine from the Scriptures and Paul's affirming that he spoke nothing but what Moses the Prophets said But these and the like have been cited already let us take notice but of what the Apostle Iames speaketh concerning this He accounts the Word of Truth that by which we are begotten Chap. 1 18. and Would have us doers of it and not hearers only otherwise we shall but deceive our selves vers 2â— 23. and then vers 25. calleth it the Perfect Law of liberty wherein we continueing and being not forgetful hearers but doers of the work we shall be blessed in our deed So Chap. 2 8. He calleth it the Royal law according to the Scriptures which say we should Love our Nieghbour as our selves and if we do otherwise we commit sin and are convinced of the Law as transgressours and vers 10 11. he sheweth us that by the Law he meaneth the decalogue See also Chap. 4 11 12 28. Another passage of Scripture confirming our point is Act. 17 11. where it is spoken to the commendation of the Beroans that they searched the Scriptures to see if Pauls doctrine did accord therewith which clearly expressed the Scriptures to be that Rule by which even the sayings of such as pretend Immediat Revelations ought to bâ— tryed though he thinketh that hence it will not follow that they are our Only and Supream Rule But he thinketh best to chant over againe his old Song viz. That these were Jewes to whom the Law and the Prophets were a Rule in a more special manner The uselesness of which Evasion hath been showne And further he must grant that these Christians were under the New Testament or Covenant and so cannot say that it is the Priviledge of Christians under the New Testament to be from under
6. Rev. 22 18. and others of the same import as Gal. 1 8. Mat. 15 6. So that it is hence cleare that the Doctrine contained in the Scriptures is full and Compleet for to it nothing must be added not must any thing be diminished therefrom Now to these this Maâ— replyeth with Bellarmine That Iohn in the Revelation meaneth only that particular book That notwithstanding thereof the Prâ—pheâ—s of old did adde their Prophecies But how vaine these shifts are who seeth not Seing what is spoken of that Book and elsewhere of the Commands of God is consequently to be understood of all and as none might adde to the law delivered by Moses nor to the Word held forth by the Prophets so the Canon being closed and the same prohibition renewed at the close thereof we are assured hence that the Canon is Perfected as for the Prophecies of the Prophets these were properly no Additions to but Explications of the law of God and beside the Lord did not binde up his owne hand when he tyed up mans from adding or diminishing But he tels us further that there were Prophets even after Iohns dayes and at the Reformation and since Which is nothing to the purpose for these who foretold events took not upon them to prescribe thereupon doctrines to others nor did they make any such Revelation the Ground and Rule of Faith and Manners eiâ—her to themselves or others far less did they plead upon this account against the Perfection of the Scriptures as our Quakers do Wherefore it is manifest that the Spirit of Divination which tâ—ey plead for is a corrupt Antichristian Spirit But in end he sayeth that these places are to be understood only of such as adde new doctrine contrary to the old of such as adde humane words to God's but not of them who only bring a new and more copious revelation of ancient doctrine As if additions of new Revelations to the canon did not â—eclare the canon Imperfect This is the same which Bellarmine and other Papists say for their Traditions viz. That they are not Additions but Explications yet both their Traditions our Quakers new Revelations must thereby be as highly valued as the writtings of the prophets and Apostles which were but further Explications and Revelations of the same old foundamental doctrine deliverd by Moses and thus what our Quakers do deliver by such Revelations as they pretend unto must be looked upon as of the same authority with what the holy men of God spoke as they were moved by the Holy Ghost and with the Scriptures which are of divine Inspiration and what they speak thus are not mens words but Gods and must be received as such though they contradict what we have registrate in the Scriptures of truth Here is prodigious and blasphemous Audacity beyond what Papists though audacious enough dar be guilty of for they willingly grant that there is no place now left for adding to the Scriptures or doctrine delivered by the Prophets and Apostles any new Prophecies or Revelations But I would ask him one thing If he speak truth here when shall our Canon be compleated that no more needs be added Sure it must never he Perfected as long as they live or the time will come when they will need no moe Revelations and consequently according to their doctrine will nead no more help of the Spirit or of the Light within or that the Revelations which they shall then have will be useless Let him unriddle this mysterie if the can 31. Before I speak any more of their unreasonableness in this I would first see what Grounds he hath to decry the Perfection of the Scriptures Pag. 40. c. He tels us first That there are innumerable things which in reguard of particular circumstances are of great consequence unto Christians and yet there is no precise rule in the Scriptures concearning them But did ever any Rational man suppose that this was necessary to a Compleet Law and Rule to determine particularly and precisely of all and every particular action considered as to all its particular and individual circumstances Reasonable men will say that it is enough if it determine of aâ—l specifick actions and give general rules by which judgment may be made of all individual actions now this the Scripture doth richly and abundantly But he adduceth an instance to the contrary thus of a Minister called to preach the necessity of which office and ministrie himself denyeth though he make use of this argument ad hominem who can produce no call out of the Scriptures nor will the qualifications required of Minâ—sters evince that this man in particular is called nor can he be certaine that he is endued with these qualifications without the testimony of the Spirit and though he be endued and called no Scripture can tel him when and where he should preâ—ch Generals will not serve here for he may sin when doing this or preaching here when he should be doing that and preaching in another place Answere 1. I might tell him that by his reasoning here he must grant that he and the rest of the Quakers must have a Real New Distinct and Particular Revelation for every action every word or silence every thought or no thought and so for their Eating Drinking Sleeping Wakeing Walking Sitting Standing Looking Hearing c. or their rule shall be as imperfect as ours for in all these and in respect of their circumstances they may sinne and so bring condemnation on themselves and yet as we will hear afterward he dar not say so much His saying that the Instance which he hath adduced is a matter of greater moment will not helpe the matter for if he will I shall prove to him that in the least of these particulars I have hinted he can sinne against God and that is enough by his owne confession here to render the matter momentous 2 To him it is true who denieth the Ministrie it self its Work and Exercise it cannot be that the Scriptures should Regulate particular persons in their taking on of the Office and in the Exercise thereof But to us who owne this as an Institution of Christ and shall in due place vindicate it from his Exceptions there is no Impossibility in the matter For we can prove from Scripture and shall do it in due time and place that there is such a standing Ordinance in the New Testament That there is an established Order whereby persons shall be duely Invested with the Office That there are certaine Qualifications required in the Person who is to be admitted to the Office That there is concurring an inward Work of the Spirit inclineing the man whom the Lord calleth unto this Office upon pure and spiritual grounds and motives and for holy and heavenly ends and this may be cleared also out of Scripture Therâ— are passages of providence and circumstantial Works of the Lord which are great and sought out of all them that have pleasure
â—onveyed to beleevers by this Light and it is this light that is given for a witness to the people for a leader and a commander and so this â—ight is our prophet priest and king and then we have nothing to do with that Iesus of Nazareth of whom the Gospel speaketh whom the Apostles preached Thus the whole Gospel is overturned at one blow and all the New Testament is to be looked upon as a cunningly devised fable or must all be understood allegorically as speaking of this Light within which is Gospel Bible Saviour and all to the Quakers and of no other Christ of no other Saviour and Redeemer What a fundamental and antievangelick errour this of the Quakers is no man needeth now to doubt nor fear to call them pagan Preachers 40. Faith cometh by hearing saith he and hearing by the Word of God which is placed in every mans heart to be a witness for God and à medium by which they may be brought unto God through Faith and Repentance And because mans heart is naturally hard as yron God hath put this word in it to be as a fire and as an hammer Ier. 23 29. by whose strength and vertue if it be not resisted the cold and hard heart of man is warmed and made soft and receiveth an heavenly image and impression Ans. Here is a further confirmation of the desperate designe of these Quakers to overturne the foundations of Christian Religion for 1. The word of God by which Faith is wrought in souls is not with them the word of God which is preached or the Gospel which Christ his Apostles preached but a thing in every mans heart Heathen as well as Christian which they nickname blasphemously call the word of God Did Paul preach this word which is in every mans heart Or did any of the Apostles make this their theme text Did they ever say that by this word Faith was wrought in the heart Was this the Christ crucified that Paul spoke so much of Sure faith cometh by the hearing of that word which is outwardly preached by such as are sent and whose feet are bautiful upon the mountains bringing glade tideings Rom. 10 15. Esai 52 7. Nah. 1 15. and by such as was Esaias whose report was not beleeved Rom. 10 16. Esai 53 1. Hear what Peter said Act. 15 7. Men and brethrâ—n Ye know how that a good while agoe God made choise among us that the Gentiles by my mouth should hear the Word of the Gospel and beleeve And what that word of the Gospel was which Peter preached to Cornelius to which passage this relateth see Act. 10 34. to 43. What meaneth Paul by the foolishness of preaching whereby such as beleeve are saved 1 Cor. 1 21. was that the preaching of a Light within Why doth he then call it the crosse vers 18. and Christ crucified vers 23 would the crying up of the light within be a stumbling block to the Jewes and foolishness to the Greeks No certainly But because the Apostles doctrine did lye so crosse hereunto neither Iewes nor Greeks could relish it except those who were the called and they indeed and they only saw Christ the power of God and the wisdome of God vers 24. What need is there that we should insist in disproving of this which overturneth the whole doctrine of the Gospel and rendereth all the administrations thereof useless and ridiculous 2. What Faith I wonder can be produced by this Light within It cannot be the Faith of God's elect for the mighty operation of the Spirit is required thereunto and as an external mean the out ward preaching of the Gospel which is called the word of Faith Rom. 10 8. and the hearing of faith Gal. 3 2. And Paul tels us Rom. 1 5. That he and others received grace and Apostleshipe for obedience to the Faith among all nations The Gospel and the preaching of Iesus Christ according to the revelation of the mystery which was keept secret since the world began but now is made manifest and by the Scriptures of â—he Prophets according to the commandement of the everlasting God made known to all nations for the obedience of faith Rom. 16 25 26. Through the Gospel did the Apostle beget the Corinthians 1 Cor. 4 15. The Thessalonians were called to the beleefe of the truth by the Gospel 2 Thes. 2 14. It must thâ—n be the faith of Heathens or rather the faith of Devils for they beleeve and tremble and Nature can produce no other faith but a natural faith founded upon nature which is of the same kinde with the faith of devils Is not the Quakers Religion a noble Religion which would bring us the length of Devils 3. That which is left in every man to be a witness for God is nothing but a Natural Conscience witnessing according to the Law of Nature and the dim light thereof that is not yet extinct and will this Natural Conscience produce saving faith in a heathen Sure the devil hath a conscience as an intellectual creature witnessing that there is a God and so witnessing for God Shall we call this conscience the word of God the hearing of which will produce faith Then the Quakers Gospel is a Gospel for the Devils giving them ground of hope of Faith and Repentance if they will but obey that Gospel which is preached within them 4. What a bold and manifest perversion of Scripture is it to apply that Word Ier. 23 29. which is express of the word spoken by the true and faithful Prophets of God unto this dumb preacher in every mans bosome 5 We see then that the softening and warming Spirit of God who by his power and efficacy melteth the heart is in every man by nature in every Turk Tartar Barbarian c. And whatever the Scripture speaketh of this work of the mighty Spirit of God must all be understood of this Light within every man O desperat souls O wretched errour Will not the Lords hand be seen against these impudent audacious perverters of the right wayes of the Lord 6. This fire and hammer will do wonders if it be not resisted But when fire worketh upon water and a hammer beateth upon hard yron or stone can it but meet with resistence At length we see all the operation of grace which he talketh of is the sufficient grace that Pelagians Iesuites Arminians plead for which must have no more efficacy anâ— power ascribed to it whatever great names it get than may salve the honour and consist with the glory of Free will which must weare the crowne and have all the praise for this grace must not entrench upon the Lordly liberty of mans will but must stand off and petition Lord Free will to consent and yeeld if it will but if not it can do no more And so it shall be of him that willeth and runneth and not of God that sheweth mercy contrare to Rom. 9 16. And it is not
a corrupt Original and that we ought to be sure that the Ground and Original of our Knowledge be such as we may saifly trust to and build upon But whether the Original which He and other Quakers do follow and which he would prescribe unto us be the true and genuine Original and Ground of saving Knowledge he must allow us liberty seing the danger here is great as himself confesseth and such as enter not by the door are Theevs and Robbers to examine and to try whether the Ground he holdeth forth be Saife or the Ground we build upon be not Sufficient CHAP. III. Of inward and immediat Revelations 1. The maine scope of his second Thesis which is concerning Inward and Immediat Revelations is to give us the true and genuine understanding of the right original and fundation of Knowledge So that this Thesis must point out unto us this Original and Ground of true and saving Knowledge and by the title which he hath prefixed unto this Thesis we learne that his opinion is that Inward and Immediat Revelation is the only right Original and Foundation of Knowledge and this Inward and Immediat Revelation is given us in place of the holy Scriptures as his adjoining the third Thesis concerning the Scriptures and what he saith of them therein make manifest 2. We should now come to the examination of what he saith of this Inward and Immediat Revelation but in the entry of his explication of this Thesis in his Apology Pag 4. we are staved off by a hudge Preoccupation and meet with a dangerous Dilemma for either we must give our assent unto what he saith in this Thesis or bear the stigma and blake mark of Carnal and Natural Christians ignorant of the motions and operations of the Spirit of God in our hearts But perceiving an open way of escapeing from betwixt the hornes of his dilemma and waving his uncharitable censure of such as oppose him as being not only strangers to these motions of the Spirit in their hearts but as accounting them no way necessary yea as mocking them as foolish and ridiculous and much more to this purpose wherein as he manifesteth what Spirit he is of and with what Spirit he is led so he bewrayeth much ignorance of the minde and assertions of his Opposites which would be both endless and unprofitable for me once to take any notice of let be to answere seing a simple contempt of his Calumnies is sufficient Waveing I say these his impertinencies as the native fruite of his imbittered Spirit against all that do not applaud his wilde Notions I shall tell him that I cordially give my assent unto that of Paul Rom. 8 9 14. now if any man have not the Spirit of Christ he is none of his For as many as are led by the Spirit of God they are the Sones of God And I know no Christian whether Private Person or Doctor Minister or Divine that will not homologate with me in this howbeit he flander us as not only denying this but also as contradicting it 3. But he would hence deduce that no Knowledge of God can be acquired without a Divine and Immediat Revelation and for this cause he distinguisheth betwixt a Certane and an Vncertane a Spiritual and a Literal a Saving and an Empty Aery and Brainy Knowledge of God and sayeth the One can be many wayes acquired but the Other not without an Inward and Immediate Manifestation of the Spirit of God shineing in the heart and enlightening the understanding By which we see what Darkness and Confusion occupieth this mans minde and how either through blinde Ignorance or wicked Prevarication he laboureth to pervert the true state of the Question and leadeth his Readers into the same ditch of Ignorance and Prejudice wherein himself is fallen If he cannot we know how to distinguish betwixt the Spirits Inward and Immediat Revealing and making known the minde of God as he did of old unto the Prophets and Apostles whether by Dreames Visions Vive voice or inward efficacious Inspirations and the Spirits gracious In-working and Impressing the Truthes other wayes revealed and made known mediatly upon the soul of a man giving him through the spiritual Illumination of his minde and the gracious and effectual Moving of his heart grace to See to Imbrace and to Close with and savingly Improve the Truths revealed These things which are most manifestly distinct clearly different he is pleased either out of meer Ignorance or our of Designe all alongs to jumble together and confound that he might the more darken the Reader and prejudge him both of the right state of the Question and at the orthodox truth which he maliciously misrepresenteth The difference betwixt these two Operations of the Spirit without running forth here into a tedious and unnecessary digression for the clear information of the Reader and for preventing our further labour afterward we shall thus make plaine and manifest The first Operation of the Spirit mentioned is that which he the rest of the Quakers endeavoure to assert plead for in prejudice of the Scriptures which now to us under the New Testam supplieth richly and with advantage the want of the Immediat and Extraordinary Revelations of the minde and will of God concerning duty whether as to Faith or Practice by which the Lord was pleased formerly after diverse manners and wayes to make the same known The other which we assert and maintaine is an Efficient and not Objective Revelation and confirmeth the authority and truth of the Objective Revelation of the minde of God both touching Faith and Manners and so reserveth to the Scriptures their due place as our compleet Objective Canon and Rule and confirmeth them therein bringing home with power and saving grace upon the heart the Truths therein revealed and casting the soul into the mould of these saving Truths The One which they plead for taketh away all the use of the letter of the Scriptures all the study thereof or all the paines to be used in Acquireing the knowledge of the Original tongues in Reading of Commentaries for attaining to the knowledge of the letter in Preaching and Hearing of preachings in Useing other meanes for reaching the knowledge of the Truths delivered in the Scriptures The Other which we maintaine presupposeth in ordinary this knowledge of the letter of the Scriptures and the use of means contributing thereunto as a meane appointed of God whereby we may come through his Grace cooperating on our Understandings Wils unto the saving soul-captivating knowledge of the same Truths As the saving and gracious beleeving and improving of the Truths of God revealed of old by his immediatly and extraordinarily inspired Prophets unto others did presuppose their hearing and understanding the letter of what these Prophets and extraordinary Messengers revealed as the minde of God and did not destroy and make useless that meane as the way of Quakers would necessarily have done for they alleidge
was hinted just now then it must be said that the Devil the Prince of the powers of the aire the God of this World the Prince of darkness and the Spirit that worketh in the Children of disobedience cannot deceive any with his false Lightnings nâ—y not even such as are judicially given up of God to strong delusions to believe a lie which yet the experience of all ages would confuâ—e the Scripture also tels us that Satan can transforme himself into an Angel of light 2 Cor. 11 14. that he hath his depths Rev. 2 24 his devices 2 Cor. 2 11. That he is the Ruler of the darkness of this world spiritual wickedness in celestials Ephes. 6 12. What meaneth I pray the working of Satan with all power and signes and lying wonders and with all deceivablness of unrighâ—ousnes in them that perish because they received not the love of the truth mentioned 2 Thes. 2 9 10 do we not hear Revel 12 9 that the great Dragon that old Serpent called the Devil and Satan deceived the whole world But not to insist on this which the many Energumeni persons obsessed with the devil and phanaticks with Enthusiasts and the like wherewith Histories of all ages abound will not suffer us once to call into question and whiâ—h the late relations of Iohn of Leidenâ— Thomas Muncer Iohn Battenburg Melchior Hophman David Georg Swenckfeldius Wâ—igelius in Germany and of Hacket Coppinger Arthington and the rest of the Grundletonians in England with the instances of Phanaticks among the Papists mentioned by D. Stillingfleet in his Idolatry of the Church of Rome Chap. 4. do put beyond all debate let us but consider how it was with the false Prophets of old in whom Satan was a Lying spirit to perswade Ahab 1 King 22 20 21 22. Were not they and the like deceived with false Impressions supposing they had the Spirit of the Lord when it was but a lying Spirit deceiving them 2 Chron. 18 23. 1 King 22 24 Is there not a Spirit of Error as well as a Spirit of truth 1 Ioh 4 6 22. But that we may put an end to this this Man 's own expression confirmeth what I say for he hath a restriction or qualification spoiling all his purpose while he saith that this divine Revelation moveth an understanding that is well disposed to an assent Whence we see that every Revelation pretending to be Divine is not to be submitted to as such but that Revelation only which proveth it self unto an intellect well disposed and discovereth thereunto its own proper Evidence and Perspicuity And therefore all Revelations even though supposed to be divine ought not to passe without examination But I had thought that all divine Revelations and Inspirations Extraordinary and Immediat for we speak not here of the Lords Mediat and Ordinary Illumination whereof all the children of God are made partakers in one degree or other did either finde or make the intellect well disposed for receiving the Impression of Light and Truth revealed so that a graceless Balaam could say Numb 24 4. Balaam the Son of Beor hath said and the man whose eyes are open hath said He hath said which heard the Words of God which saw the vision of the Almighty falling into a trance but having his eyes open Hence Elisha called for a minstrel that his Spirit might thereby be composed and he in case to receive the Revelations of God 2 King 3 15. So that while the Intellect was out of frame through one passion or other the man was not in case to receive the divine Illapses of Light and Revelations of God's minde Now while this man insinuateth that even divine Revelations may come into an understanding not well disposed it must be much more probable that other Revelations which are not truely Divine may affect a distempered understanding And yet I doubt if this Man can give such clear marks of distinction betwixt an Understanding that is Distempered and an Understanding that is Sound and well Disposed at the receiving of such Revelations whereby the Persons under these receipts of Illumination can certanely know whether their mindes and understanding were Well or ill disposed that thereby they may certanely know what to judge of these Revelations Yea I doubt if he can give instances of persons so immediatly Illuminated even by the Father of lies sensible and convinced of a distempered understanding while receiving these glances of new light So that even because of this and because it is possible that such Meteors of new Light may fall upon a distempered understanding and be received and entertained as Divine when nothing lesse it is certane that these Illuminations should passe under examination and tryal and there must be a Rule and Measure whereby they must be tryed and consequently that the Scriptures must be that Rule seing among Protestants nothing else can pretend to this umpireing Power 23. Having premised these things to facilitate our way in what followeth we return to the Examination of what he saith in his Apologie Upon the fourth and fift Propositions formerly mentioned His fourth Proposition is as we heard That these Revelations were of old the formal Object of the Faith of the Saints And by these Revelations he must meane Inward and Immediat Communications of the minde of God by Dreames Visions Vive Voice or the like such as these were which the Patriarchs and Prophets of old had or as we have shown he shall speak nothing to the purpose he would be at New let us see what way he proveth this He adduceth for this end the definition of faith given by the Apostle Heb. 11 1. saying that faith is the substance of things hoped for the evidence of things not seen But to what purpose I do not see seing it is a most certane Truth that all that have had and now have this faith have not had nor yet have these Inward and Immediat Revelations whereof we are speaking That the Object or ground of this Faith was the saying and promise of Iehovah is unquestionable but the thing that he should prove is this That this saying of God which saith gripped to and laid hold on was immediatly spoken by God to every individual beleever as for example that promise which was immediatly revealed to Adam That the seed of the woman should tread down the head of the Serpent or That immediatly revealed to Abraham That in his seed all the nations of the earth should be blessed c. and the like Doth he think that no man can beleeve a promise but he to whom this promise is immediatly spoken by God Let him prove this for I will not grant it He attempteth a proof from the Instances mentioned in that Chap. and adduceth only two Noah and Abraham And I willingly grant that not only these two but all others who had immediat Revelations from God whether touching matters of Faith or Duty had the Word and Authority
to the excluding of Christ and that in the New Test. there is a clearer Manifestation of Christ as the End of the Law and as Life than was under the Law and we know that Christ by his Spirit writteth his Law in the hearts of his children by giving them a Spiritual Principle of Obedience and this he did also to his owne under the Law and all this without annulling the Letter of the Law as a Rule as we have showne elsewhere abundantly against the Antinomians 6. will he say that all the Scripture is written in tables of stone and yet of that doth the Apostle speak 2 Cor. 3. v. 7. the place he hath in his eye But saith he Gracâ— and not the external law is Christians Rule Rom. 6 14. And yet the External Law taught him this otherwise he citeth this passage with an evil conscience but Grace there is not taken for a Rule but for that Spiritual Assistence whereby we are enabled to withstand Corruption and so to be more conformed Outwardly and Inwardly unto the Law and for the Gospel dispensation wherein grace is promised and secured in and through the Mediator to help in time of need to more Conformity unto the revealed will of God But by what authority can he take Grace here and Act. 20 32. for Immediat Revelations The grace of Christ and the power of his Spirit in regard of that Efficacy it hath to Restraine from sin and to Constraine sweetly unto duty is assimulated unto a Law the native End and Designe whereof is this Rom 8 2. for thereby his children are Effectually and Efficiently delivered from the Tyranny and Power of Sin and Death So that this man knoweth not what he saith when he would reason thus against the Scriptures as our Rule for the Apostle in that same Epistle Chap. 13.9 urgeth the very decalogue as a binding Law and in several other places of the same Epistle citeth passages out of the old Test. not only to Confirme his Doctrine but to Enforce Duty yea he expresly tels us that the very Scriptures of the Old Test. are of this use unto us Chap. 15 4. 25. Before we proceed and examine what he saith against the Perfection of the Scriptures in the following Pages we would first vindicate some Grounds of our owneing of it as our Rule which he mentioneth afterward and also in the first place clear it to be so from other Grounds which he taketh no notice of And in all this we have this Advantage that he hath already granted the Scriptures to be of divine Inspiration and of Immediat Revelation and to be the Scriptures of Truth and so without manifest Retracting of what he hath said and Contradicting of what he hath granted he cannot but assent to all which these Scriptures of truth say as truth and as unquestionable truth wherefore if they shall give testimony to their being our Rule above any thing that men may fancie as a Rule the testimony must be true and we must without further debate Acquiesce therein and while he doth dispute to the contrary he calleth in question their Truth and in effect controleth their Truth and Authority Let us see then what they say of themselves as to this That parable which Christ adduceth Luk. 16. speaketh faire for what we say for who would not think that one riseing from the dead should be hearkened to and beleeved above all who would doubt of the divine authority of his Message especially when calling for Repentance who could think that such an One so comeing and that with such a message were not to be received as cloathed with divine authority And yet we see by Abraham's answere in the parable that Moses and the Prophets are to be preferred so that if the testimony of Moses and the Prophets that is of the writings of Moses and the Prophets could not to bâ— Beleeved such a testimony with a miracle would be Ineffectual Shall we then think that this word preferable to such a testimony as every one would think were unquestionable should not be rested upon as our Supream Rule will any think it reasonable that we leave this and betake ourselves to private Inspirations and Revelations as a Superiour more Sure and Full Rule and Declaration of the Minde of God concerning Faith and Manners when all men must see that they come far short in point of Light and Certainty unto the testimony of One risen from the dead beside that we know not by any infallible toaken out of what airth they come Sure this should be Madness and Folly 26. Further when the Apostle is pressing Timothy 2 Tim. 3 16 c. to stedfastness in the truth and to a progress and continuance in the work of the Gospel he assureth him that the Scriptuâ—es which he had been acquanted with from his child hood and was the sure ground and rule of his doctrine would beare him thorow without mentioning any superiour yea or collateral Rule as requisite in this case saying they were able to make wise unto Salvation and to make the man of God perfect and further as a confirmation hereof he tels him that the whole Scripture was of divine Inspiration superiour to which as a Rule nothing is imaginable unless we blasphemously imagine some thing above God or some manner of Revelation of God's minde superiour and preferable unto that which is by his Immediat Speaking and Inspiration As also he tels him that the Scriptures are able to make the man of God perfect throughly fournished unto all good works and so he denyeth the Use and Necessity of the auxiliary supply of any other whether collateral or superiour Rule Sure had the Spirit been in his judgment a Superiour and more adequate Rule he had never attributed all this unto the Scriptures and that without all exeption of one thing or other So that place of Peter 2 Pet. 1 18 19 20 21. evinceth the matter beyond a contradiction for what can be more ceâ—taine as to its divine Authority than a voice from heaven and that from the excellent glory Dar this man his fellow-confidents Averre that their private Revelations whether Dreames Visions or Inspirations are to be preferred to such a Voice from heaven from the Excellent glory saying This is my beloved Son which Peter Iames and Iohn did hear If modesty will not suffer them to be so bold let them then forbeare to preferre their Fancies in point of Rule unto the Scriptures When Peter saith we have a more sure word of Prophecie a light that shineth in a dark place and what was this word of Prophecy even that which holy men of God spoke as they were moved by the Holy Ghost shall we not then look upon that as our supreame Rule which God hâ—th given out with more evidence as to us than a very Voice from heaven and a Voice which had full Certainty in its selfe And shall we be so sottish as to preferre to
and so he confirmeth what other Quakers mentioned above § 9. say viz. That there are no commands there for them because given to particular persons and Churches upon particular occasions And thus the very Law of the Ten Commandements which I have vindicated sufficiently elsewhere which Christ himself did interpret and confirme is laid aside as having no power over us Thus the Quakers join hands with the Antinomians that they may become a perfect Sinke of all errours I am sure the Church of Corinth might with greater shew of reason have rejected that Law which Paul urgeth them with 1 Cor. 9 9 10. and Timothy also 1 Tim. 5 18. what shall we say to these Old Testament Lawes and Scriptures pressed in the New Rom. 13 8 9.10 Ephes. 6 2. 2 Cor. 6 17. 1 Pet. 2 13 14. 1 Cor. 14 v. 34. What have we to do with all Christ's commands the Apostles their injunctions 2 Thess. 3 v. 4 6 10 12. 1 Tim. 4 v. 11. 1 Cor. 7 10. Mat. 28 20. 1 Thess. 4 11. Mat. 15 4. Ioh. 15 12. 1 Ioh. 3 23. Rom. 7 10 12. 16 26 1 Tim. 1 5. Tit. 1 3. 2 Pet. 2 21. 3 2. 1 Ioh. 2 7. 3 11. 2 Ioh. 4 6. Ioh. 13 34. 1 Ioh. 2 8. Ioh. 14 21. 1 Cor. 7 19. 14 37. Revel 22 14. Act. 17 30. Rom. 2 12 13 23 25 26 27. 3 31. 4 15. 7 14 16 18 22. 1 Tim. 1 8. Gal. 3 19 21. 5 14. 6 2. Iam. 1 25. 2 8 9 10 11 12. 4 11. 1 Ioh. 3 4. Rom. 1 5. 16 19 26. 2 Cor. 7 15. 10 5 6. 1 Pet. 1 vers 2 Ephes. 6 5. Tit. 2 9. 1 Pet. 1 14. 2 Cor. 2 9. Not to mention his Ordinances of which afterward and all the examples set downe to us for Imitation and Instruction By this argueing the whole Historical part of the Bible is laid aside Further by this Mans doctrine no man is a Man of God but they All others are Natural They are Spiritual and Holy and the Scriptures are only for such and some might think that others had as much need of them But the designe is That all others besides themselves may look upon them selves as not concerned in them and so may lay them aside as useless and when the Quakers are once become the sole keepers of these Oracles we shall quickly know what shall be come of them But blessed be God they are under another eye and under a surer key Beside that by the Apostles doctrine Rom. 15. Every one that is to please his Nieghbour for good to edification vers 2. is to look on the Scriptures as written for his use and learning vers 4. and 2 Tim. 3 15 16. every one that standeth in need of Salvation and hath need to be made wise thereunto must plye the Scriptures for this end We see also that the Scripturs have attained their full end in the Quakers and therefore they have no more do to with them but to observe to their Confirmation the samenes◠of Spirit speaking in them speaking in the Scripture so we must look upon them all as Perfected throughly furnished for every good work That which he addeth in end out of the Ap. Peter is with a witness verified in them 2 Pet. 3 16. 43. Thereafter § 6. He seemeth to grant much concerning the Scriptures when he saith They account them the most fit outward judge of controversies among Christians and what ever doctrine is contrary to them should be accounted heresie c. But howbeit we accept what is granted and are content to try their doctrine by this judge have done so hithertill accordingly must reject their doctrine as damnable heresie and will finde more cause hereafter to continue in this our judgment yet we cannot but take notice That they are driven to this necessity by urgency of their Adversaries and that they know of a refuge for themselves for they are perswaded as we may suppose the Spirit within them is the very same with the Spirit speaking in the Scriptures and he cannot in them contradict what he hath said in the Scriptures And if any discrepancy or contradiction be it is but in appearance and that unto the blinde Understanding of a Natural Man as he speaketh afterward that is it but seemeth so to all that are not Quakers and so notwithstanding of this it is no real contradiction let the appearance be never so great So that it is not possible to convince them of any mistake out of the Scriptures for the Spirit speaking within them cannot speak contrary thereto And further this is to be observed that for all this the Scriptures are no Rule no Law having any force upon our Consciences to Obedience No man is to learne any Truth or Doctrine out of them And thus they take away both Law and Gospel the Scriptures both of the Old and New Testament as a Law upon which we are to meditate day and night and which we are to make the men of our counsel and to propose to ourselves as a copy unto which we are to conforme our way and walk and this is to destroy their main end which is to make us wise unto Salvation to convert the soul and to hold forth to us the whole counsel of God concerning Faith and Manners 44. In end § 9. Pag 50. He frameth an Objection against his owne doctrine to this purpose If the Scriptures be not our chiefe only and adequate Rule it is no compleet canon and men who pretend to be acted by the Spirit may adde new Scriptures and so incurre the curse denunced against such they may introduce a new Gospel I should rather have framed the Objection thus If his doctrine be true the Scriptures are no Rule or canon at all and we are as much obliged to beleeve and Obey the dreames and dictats of phantastick Quakers as the Scriptures And how absurd this is every one may judge But let us see what he Replieth He granteth that all false Revelations which are contrary to the Scriptures are to be disclamed This is well and therefore we reject with his warrand his Revelations as false But he will deny that his Revelations are false because the Spirit within him which is the Spirit of Truth and the same Spirit that inspired the Prophets and Apostles saith they are true yea they cannot but be true because proceeding from that Spirit that can reveal nothing but truth and thus we are no more secured then we were yea as I said we are obliged to beleeve all that they say and rather to lay aside our Iudgment and all Sense of Scripture truths than once doubt or question the truth of what they deliver Next he saith The doctrine he hath delivered is true and therefore who adduce such consequences accuse Christ and his Apostles This is but a manifest declaration of his Pride
thing which we inferre is manifest viz. the originated sin or the corruption of nature which here David calleth Sin And if this Quaker think that this came from another Original than from Adam let him tell us what it is and not joyn in with the Manichees nor make God the Author and cause of sin if he can 21. Another of our Arguments is from that word of Paul's the wages of sin is death And seing infants die they must have sin as a procuring cause That death was and is a Punishment of sin we cleared above and the Apostle asserteth it here so manifestly calling it the Wages and due Desert that it must argue wonderful impudence in any to question it What sayeth this Quaker He granteth that death is a Consequence of the fall but denyeth that hence we can necessarily inferre iniquity to be in all those that are subject to death That is in plaine termes but the mans modesty dar not speak it out to say the Apostle speaketh not truth who ever imagined that wages were no more but a Consequent of the workmans labour If Death be the Wages and Reward and just Punishment of sin it can certanely be inflicted by the Righteous Judge of the world upon none but such as are guilty of sin How oft doth the Apostle speak of death as the just Desert and Punishment of sin Rom. 5 12 death entred by sin death passed on all for all had sinned suppose that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should not signifie in whom as it doth Marc. 2 vers 4. Luk. 5 vers 25.2 Cor. 5 vers 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being several times put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9 10 15 1â— but did only import the Cause as Socinians would have it it would sufficiently confirme this that death is inflicted because of sin so vers 15. through the offence of one many be dead and this is called vers 16. judgmnt to condemnation and vers 17. by one mans offence or by one offence death reigned And vers 21. sin reigned unto death And then againe Chap. 6 23. for the wages of sin is death So likewise 1 Cor. 15 21.22 by man came death for as in Adam all die He addeth as a reason of his denyal that it might appear he did not contradict the Apostle without reason For sath he all the outward creation suffered detriment and ruine in some respect by Adam's fall and yet the herbes and trees c. are not therefore sinners Ans. Is not this a valide reason wherefore to reject death as a punishment of sin Nay seing the vanity under which the world groaneth because of sin is a punishment to all Mankinde to Infants as well as to Adult persons it is hence manifest that all are guilty of sin that is all mankinde who are capable of sin as trees and herbes are not But yet more he addeth to Confront the Apostle and sayeth death is no wages of sin to the saints but is gaine Phil. 1 v. 21. Answ. Why is death called an enemy and the last enemy 1 Cor. 15 v. 26. wâ—at meaneth that that when corruptible hath put on incorruption and mortal hath put on immortality death shall be swallowed up in victory 1 Cor. 15 vers 54. Because the Lord by grace through Jesus Christ hath taken the sting of death away and made it a passage to glory unto his owne shall we therefore look upon it in it self as no punishment of sin or as not coming into the world because of sin This will tend as much to prove that Adult persons are not sinful as that Infants have no sin and that a womans paines in child birth or a Mans purchaseing his bread with the sweat of his face c. are no punishments of sin Original or Actual because all these Paines Troubles Afflictions c. worke together for good to such as love God Rom. 8 vers 28. And so the Godly have no Punishments Chastisements Visitations Corrections or the like for sin though the Scripture say so in hundereds of places Here this Quaker joineth with Antinomians 22. He mentioneth another argument which as he thinketh fools only make use of which is this If Infants have no sin they must all be saved Well what replyeth he to this argument We will rather saith he admit this supposed absurdity as a Consequent of our doctrine then say that innumerable Infants perish eternally not for their owne but only for Adams fault But though he should not value such Absurdities notwithstanding he therein run wilder than Papists and joine with Anabaptists and some Pelagians Yet me thinks he should take heed of contradicting his owne doctrine for afterward we will heare of his pleading for Christs dying for all Mankinde And sure if that be true he must say that he died also for Infants and yet here he granteth that they will be all saved without Christ for they have no sin they have no need of a Saviour to save them from their sinnes But how can they be all saved seing they have the Seed of sin â—n them and the Spring of all actual sinnes and that seed of sin which in Scripture is called death and the body of death the old man and the old Adam as he himself speaketh Pag. 62 When Paul speaketh of the body of death Rom. 7 24. he looks upon it as that from which Christ must deliver him How will this Quaker reconcile these things The old man must be put off or we cannot enter into glory and if Infants have the old man how can they enter into glory And beside All in glory must sing the song of the Redeemed and praise him that hath redeemed them by his blood Revel 5 9 10. How can Infants do this who have never been washen from their sinnes in the blood of the lamb as never having had sin And Pag. 55. he told us that none of Adam's posterity had any good in them which he had not from whom they descended Adam then being deprived of his Original Righteousness none of his Posterity no not Infants can lay claim to that Righteousness how I pray can Infants go to heaven who want a righteousness The heaven then which they go to must be a heaven wherein dwelleth no Righteousness and what can this be but some new Limbus But to be more plaine with him It is not enough for him to say he may grant such a Consequence from his doctrine for we must have sure Scripture grounds ere we beleeve that all Infants even of Turks and Heathens shall certanely go to heaven The Scripture giveth more ground of hope of those that are within the Covenant I am sure than of those who are without what thinks he of the Infants of Sodom See Iud. vers 7. and of Coreh and his company not to mention the Infants of the old world And why doth the Scripture call the children of such as are without the church 1 Cor. 7 14. unclean
terminus without all respect to sin because by it persons are appointed to punishment for their sins and whatever God doth in time execute He râ—solved and determined from eternity to do the same in the self same manner As for the Execution of this decree in time in reference to the denying or not giving of Faith Repentance Regeneration or Gâ—ace to recover out of the state of sin we say this act is Absolute as hâ—s giving of Grace and Regeneration upon the one hand is free as the Scripture richly declareth so thâ— withhoâ—ding of this Mercy Grace is an act of his Absolute Soveraignity and Free Will who hath mercy on whom he will and hardeneth whom he will As concerning the act of inflicting spiritual Iudgments the forerunners of hell this being an act of Iustice is not without respect to sin its procureing cause as the Scriptures lately cited evidence The same we say of adjudging impenitent and wicked persons unto hell for this is an act of justice conforme to the established Law of God 10. Though what we have said might suffice upon our part for clearing of the truth which we owne yet because this Quaker rageth so much against Absolute Reprobation by which he doth not meane the actual Execution of this act but the Act it self we shall in short propose somethings which will serve for confirmation of what we say And 1. There is a certane Analogy betwixt the decree of Election the decree of Reprobation so that the one giveth light unto the other the one cannot be conceived without the other for where there is an Election of some there must be a Rejection of others so the one is opposite to the other from this it is manifest that if Election be Free Absolute so must Reprobation be for the objects of both are supposed to be in the same state condition equally represented in the minde of God or considered when the act passeth upon them none deserving Election more than the rest nor none more meriting Reprobation than the rest If then Election be not upon the account of any good foreseen in the elected more than in others whether it be Faith or Obedience or Perseverance in both to the end or whatever else can be imagined as all our Divines have showne writing against the Arminians it is manifest cleare that Reprobation cannot be upon the account of the Foresight of the contrary Sin foreseen or considered in Iudas could not be a cause moving God to Reprobat him more than Peter because the same was to be seen in Peter And the Apostle cleareth confirmeth this when he saith Rom. 9 11 12 13. for the children being not yet born neither having done any good or evil it was said unto her the Elder shall serve the Younger as it is written Iacob have I loved but Esau have I hated Which place 2. Doth further confirme what we say for here is a Discrimination made one Loved the other Hated that is one Elected the other Reprobated Rejected without any consideration had of good in the one or evil in the other as a procureing cause of these Acts of Gods will for both Iacob Esau are considered as being in a like condition yet unborn neither having done either good or evil 3. The supream wheel moving all is here said to be that the purpose of God according to election might stand not of works but of him that calleth so there can be no procureing cause of this in man The one was preferred to the other that the purpose of God according to Election might stand the other consequently was made to serve that the purpose of God according to Reprobation might stand 4. Works both good evil are here in plaine termes excluded not of works there are no works excepted if Election be without foreseen works Reprobation must be so also or we must say that the Apostle argueth not acuratly that the Spirit of the Lord in the Apostle doth not cleare explaine the point 5 Vers. 17. from the instance of Pharaoh of whom it is said that God even for this same purpose had raised him up that He might shâ—w his power in him c. the Apostle inferreth that God hardneth whom he will as well as from the instance of Iacob preferred to his brother Esau he inferred vers 15. 18. that he hath mercy on whom he will have mercy and that he hath compassion on whom he will have compassion 6. The Objection which the Apostle preoccupieth Vers. 19. Thou wilt say then why doth he yet find fault for who hath resisted his will doth manifestly speak the truth we plead for for if Election Reprobation were not absolute but upon foreseen works what place could this Objection have Why would the Apostle speak to an Objection that were no way pertinent Should there be any colour for any to propose this scruple if the good evil works of man were the ground of all 7. The Apostles reply confirmeth this when he sayeth Nay but O man who art thou that repliest or dispurest or it may be rendered responsats or carps against God Importing that it is high arrogance in the Clay creature to call Jehovah to its barre to judge or quarrel with or disput against God whatever he do according to the purpose of his own will But what ground were there for such a Pride-laying Man-humbling Mouth-stopping Creature-abaseing felling answere if all this matter did run upon the wheels of justice or had its rise from man or were ultimatly founded upon something in him 8. The answere added putteth the matter beyond all further dispute Shall the thing formed say to him that formed it why hast thou made me thus Hath not the potter power over the clay of the same lump to make one vessel unto honour and another unto dishonour Where we see That man is but as a lump of clay in the hands of the great Potter as there is nothing in one part of the same lump of clay calling inviteing or moving the potter to make of it a vessel unto honour or a vessel unto dishonour so is there nothing in man calling or moving God to make this man a vessel unto honour the other a vessel unto dishonour And next we see That all is ultimatly resolved into the pleasure of God as the Potters mere pleasure is the cause of the discrimination of vessels which he frameth out of the same lump 9. These words vers 22. further confirme our point for saith the Apostle what if God willing to shew his wrath and to make his power known endured with much long suffering the vessels of wrath fitted or made up for destruction c. Importing that it is so and that man hath nothing to say against it So we see That as the vessels of mercy are afore prepared unto glory so the vessels of wrath are afore prepared and
others who performe not the condition and so obtaine nothing but to Ourselves only who make ourselves to differ and so may we sing praises to ourselve and put the crown upon our owne heads and give no song of praise to the Redeemer but what such as go to hell are bound to give contrary to all Christian Religion If Christ hath purchased this Condition then iâ— is done either Absolutly or Conditionally If Aâ—soâ—utely tâ—an all shall Absolutely have it if Conditionally we enquire what is the Condition And whatever it be we may move the same questions concerning it 5. By this meanes the act should creat â—ts owne object for Faith in the death of Christ is ordinarily given as the Condâ—tâ—on and this faith maketh the death of Christ valide which otherwayes would not be 6. This maketh all the vertue of Christs death to depend upon mans act so that if man will all shall be saved if not no man shall be saved notwithstanding that Christ died for them 7. This makes Christ but at most a half Mediator doing one part of the work and man coming in to compleete it must be the other half mediator and so at least must have the halfe of the Praise 8. where saith â—he Scripture that if we beleeve Christ died for us or that Christ died for all or for any Conditionally It is true some of the effects of Christ's death are bestowed conditionally â—aking the word conditionally not properly as it the performance of that condition did in proper law â—ense procure a right to these mercies for through the merites of Châ—ist's blood have we a right properly to alâ— but improperly as denoteing nothing but the Methode and way of Goâ—'s bestowing the blessings purchaâ—ed fiâ—st this and thâ—n upon the souls acting oâ— that another as for examâ—le fiâ—st faith then upon the souls acting oâ— Faith Iustâ—fication then Saâ—ctification c. and upon the souls acting of Sanctification Gloâ—ification but the deâ—th of Christ cannot therefore be called Conditional more than thâ— will or purpose of God can be called conditional because some of the things willed may depend â—pon other as upon a condition 9 Then by performing thâ— Condition man should â—rocure to himself a Legal Right and Title not only to the dâ—aâ—h of Christ buâ—â—o Iustification Adoption Sanctification yea and to Glorification yea and that a more near and effectual Title and right than what was had by Christ's death for the Title had by Christ's death if it can be called a Title was far Remote Common to such as shall never have any pâ—ofiâ—e by it but the other is Câ—rtain Particular Proxime and giveth possession jus in re 10. Then Christ's blood as shed upon the crosse was but a Potential thing hâ—ving no power or vertue in it self to redeem any it was but a poor Potential price and all its vertue of actual purchasing and procureing is from mans performing the Condition this and this only giveth it Power and Efficacy and so Christ is beholden to man for giving vertue unto his Blood and making it effectual which before was a dead ineffectual thing Then let any judge who should have the greatest share of the glory of Redemption Man or Christ 11. was Christ's death Absolute in no respect or was it as to some things I mean belonging to Grace and Glory Absolute if in nothing then Man must certanely have a great share of the glory if it was Absolute as to any thing what was that and why was it more Absolute as to that than as to other things And why should it then be simply and without limitation said that Christ died for all Conditionally 12. what will this Quaker say as to infants did Christ die for them Conditionally But he must say that Christ died not for them at all because they have no sin where is then his Universal Redemption Infants sure make a great part of mankinde and therefore the Redemption from whâ—ch they are excluded and of which they have no need can not be called Universal 32. For Further confirmation of our 19. Argument and confutation of our Adversaries position we adde 21 That Christ Iesus is heard of the Father in all that he asketh Psal. 2 8. Ioh. 11 41 42. and as an High Prist he entred into heaven Hâ—b 9 11.12 â—ow to appear in the presence of God for us vers 24 to prepare a plaâ—â— Iob. 14 2. to act the part of an Advocat inteâ—ceding with the Father in the behalfe of all such for whom he died 1 Ioh. 2 1 2 If then Christ whom his Father heareth alwayes intercedeth in the behalfe all these for whom he died either he did not die for all or all must certainly be saved That Christ's Intercession and Death are so the same persons will be and must be denyed by our Adversaries But to us it is most manifest from these grounds 1. To Inteâ—cede and pray are as Essential and Necessary Acts of the Priestly office as to offer sacrifice and the Apostle Heb. 9 cleareth up how Christ did in truth what the High priest among the Jewes did in the type for as the High priest alone went once every yeer into the second tabernacle or holy of holies notwithout blood which he offered for himself and the errours of the people vers 7. So Christ being come an High priest of good things to come by a greater and more perfect tabernacle by his owne blood he entered in once into the holy place having obtained eternal Redâ—mption vers 12. Hence he is said to Live for ever to make Intercession for us Heb. 7 25. and he is an Advocat with the Father 1 Ioh. 2 1 Hence then it is manifest that Christ must Intercede for such as he did Offer up himself for or he shall not be a Perfect and Compleet High Priest or not faithfull to performe all the Oâ—fices of the High Priest neither of which can be said 2. The ground of his Intercession is held forth to be his Oblation as the High Priest went into the holy of holies with the blood of the sacrifices which he had offered so Christ entered into the holy place having first obtained by the sacrifice of himself an Eternal Redemption Heb. 9 12. So he is an Advocate with the Father being first a Propitiation for sinnes 1 Ioh. 2 1 2 3. Both his Death Intercession make up one Compleet Medium and are intended and designed as one Medium for the end designed viz the bringing of many sones unto glory saving to the uttermost all that come to God through him c. 4. How unreasonable is it to think that Christ would refuise to Pray for such whom he loved so dearly as to lay down his life for yet he saith expresly thâ—t he prayeth not for the world but for others distinguished from the world Ioh. â—7 9. 5. As His Death was for such as the Father had given him as we saw above so his
glory though we must alwayes lament our shortcoming and run to the bloud of Iesus that the defilement cleaving to our best works may be purged away Nor do we think that this hyperbolick expression of the penitent church will warrant any to caâ—l all the work of the Spirit of God in his people sordide and filthy rags What is of God should be acknowledged good acceptable though the defilements that adhere to the best of God's works in us here because of our continueing corruption and because of the lustings of the flesh in us should be mourned over and keep us humble One thing I would further note here That if our Gospel-works be such why are we not Justified because of them as well as in them He further answereth pag. 149. § 12 That though it were granted that the best of men are imperfect Yet God can produce perfect works in them by his Spirit Ans. the qustion is not what God can do but what he doth God can make all his perfect Yet the supposition made saith he doth not so He hath thought it fit for his owne glory so to work in his Saints as they may have so long as they are here a body of death to wrestle with and occasion to pray dayly forgive us our sinnes and to run to the fountaine opened to the house of David and to the inhabitants of Ierusalem for sin and for uncleanness that they may be washen He proceedeth The Spirit of God is not capable of a blot and therefore all Christ's works wrought in his children are pure and perfect Ans. The Spirit it is true is not capable of pollution yet his works as received by us and as we are the formal actors of them are obnoxious to pollution And doth not the Scripture tell us that God first beginneth a good work in us and afterward perfecteth it Phil. 1 6. How can then all the works of Christ in us be perfect And if it were so his children here should be as holy as they will be in heaven for what is higher than perfection Thus we see this man will outstripe Bellarm. who confessed that our actual righteousness was imperfect because of the admixtion of venial faults and stood in need of dayly remission And will run the length of bold Vasques who thinketh that such have no need of remission in 1. 2. Disp. 204. c. 2. 3. He further argueth It would then follow that the miracles and works of the Apostles themselves as the conversion of the Gentiles gathering of Churches writting of Scripture and giving of themselves to the death for Christ were defiled with sin Ans. we must distinguish betwixt these works which were extraordinary I meane as to the manner of their performance and so peculiar to such extraordinary persons in which they were not in a manner formal actors but passive organs such as working of miracles and writting of Scripture in these the Apostles moved as they were immediatly Acted Inspired and Led of the Spirit so that these were not properly their formal acts And these which are of a more ordinary nature wherein they were more formal actors through the assistance of the Spirit whether in works belonging to their office as preaching and gathering of Churches or in works of Christianity as giving themselvs to the death and the like As to the first sort we may grant that they were undefiled as being pure acts of the Spirit wherein the Apostles were but organs used by the Spirit as he saw meet But as to others I see no absurdity to say that they needed to use that petition forgive us our sinnes The Apostle Paul had his infirmities and weakneses a body of death that made him cry out wo is me miserableman and was thereby made to do what he would not and hindered from doing what he would Rom. 7 The Apostle Iames saith in many things we offend all Iam. 3 2. and the Apostle Iohn saith 1 Ioh. 1 8. that if we say that we have no sin we deceive ourselves and the truth is not in us 43. Thereafter he giveth unto works an instrumental part in Iustification which is true of faith laying hold on the righteousness of Christ the only Objective Formal cause of Justification but cannot agree to works But he citeth some Protestants assenting to this as Polanus Symphon c. 27. whose words if understood of after pardon that is of sinnes committed after Justification as they may containe nothing but truth and that truth which we question not acknowledging that even iustified persons before remission of after sins must repent confesse and mourne for their sinnes and act faith on Christ. Zanchius in the words he citeth is expresly speaking of salvation not of Justification and to this end he might cite all the Protestants that I know of Amesius is speaking of the same As for Mr Baxter I have told already that his notions about Justification are not acceptable to all As for what he addeth about the word merite I shall not contend only I would say that seing it sounds so ill because of the common and known abuse thereof by Papists the less we use it the better seing Verba valent usu 44. Nor shall I say much against his conclusion of this mater Only while he tels us that such may confidently appear before God who sensible of their owne unworthiness and of the unprofitableness of all their works and endeavours c. did apply themselves unto the light within and suffered that grace to work in them and thereby are renewed quickened and have Christ risen in them and working in them to will to do having thus put on Christ and being clothed with him and made partakers of his righteousness When I say he speaketh thus he but cheateth his Reader giving him faire words and no more for as we have formerly seen in the examination of his Principles This light is but a Pelagian Grace if not worse common to all men Scythian and Barbarian And by vertue of this light without the least help of the grace of God for of grace assisting far lesse regenerating such as are in nature and so beginning every good work there is not in his writings the least mention if the man will but yeeld and of power and full ability to do this he maketh no question he becometh regenerated begotten of God partaker of the divine nature and what not And this is this Mans Sanctification and foundation of Justification whereof Pagans and Barbarians who never did nor never shall hear of Câ—rist are as capable as such who live within the visible Church and that without any new grace communicated by that which is borne with them Let the Reader now Judge what a Regeneration and Sanctification can flow from this which is in every man and what Justification that can be which is founded hereupon And whether or not this be a sure bottom to stand upon and with confidence to rest upon
him is the love of God truely and really and not feignedly or by mere profession See Beza on the place As also 1 Ioh. 4 12. where the word hath the same import And the ground is clear because obedience to God's command must flow from love and love to God and our neighbours is the summe of all the commands Hence love is the fulfilling of the Law Rom. 13 10. So Iames 3 2. the same is a perfect man who showeth by bridling his tongue that he offends not in word that he is a real Christian For the Apostle is here in the first verse meaning men like our Quakers of a supercilious spirit masterly quarreling with and superciliously inveighing against all though it be a certain truth that we offend all in many things And therefore he saith to such that if they would shew themselves good and excellent Christians who are so ready to be masters in their reprehensions of others they would first bridle their owne tongues I wish Quakers would learne this See Calv. on the place 3. They may be called Perfect in regard of the Uprightness Sincerity Honesty godly Simplicity and Singleness that is in their way thus the word frequently signifieth as we saw above and is rendered bâ— the Dutch and in the margine of our Bibles Vpright Gen. 6 9. 17 1 Deut. 18 13. Iob 2 3. and in several places it is rendered so in the text Ps. 18 23 25. 2 Sam. 22 vers 24 26. Iob 1 vers 1 8. 12 4. Psal. 19 v. 13. 37 18 37 and elsewhere Hence oft Perfect and upright are joined together as Iob 1 1 8. 2 2. 4 They may be and are called Perfect in regaird of Perfection of Parts as being compleet and wanting nothing of the integral parts of Christianity thus a childe may be called a perfect man as having all the Essential and Integral parts of a man though but in their infant and tender grouth The saints are thus perfect as having the Spirit and thereby the seeds and beginnings of all grace In regeneration the whole man is changed so that he is new borne a new creature sanctified wholly in Minde Heart Spirit Affections Conscience Memory and Body though but in a small degree and measure See 1 Thes. 5 23. 5. They may be called Perfect because Respecting all the commands of God Ps. 119 6. and yeelding impartial obedience through the grace of God unto all God's precepts waving none 6. In that their good works have all the Essential Parts requisite as proceeding from a right principle done for a right end c. though not in the degree called for by the Law 7. They may be called Perfect in regard that the state whereinto they are is a state that certainly tendeth to perfection they are advancing thereunto and shall certainly reach that top of perfection in end which they look for and strive to attaine Ephes. 4 13. Phil 3 15. For as the several lusts of the body of death are more more weakened and mortified dayly so they are more and more quickened and strengthened in all saving graces Rom. 6 6 14. Gal. 5 14. Rom. 8 13. Ephes. 3 16 17 18 19. And so are perfecting holiness in the fear of God 2 Cor. 7 1. and advanceing Phil. 3 12 13 14. 8. They may be called Perfect Comparatively in respect of others who are yet lying in nature And they may be so called in comparison of what sometimes they were themselves while Blinde Ignorant Dead and Lifeless lying in the state of nature which is indeed a fearful state of imperfection misery and woe 9. So in respect of young believers weak in knowledge and babes in Christ Others who are further avanced may be and are called Perfect as having attained an higher degree and measure of grouth in grace Thus Beza thinketh the word is taken Phil. 3 15. 1 Cor. 2 6. And it is clearly so taken 1 Cor. 14 20. Heb. 5 14. Ephes. 4 13. where each hath his owne stature according to the measure of the gift of Christ vers 7. Rom. 12 3 6. and its meaning and import we may see 1 Cor. 3 1. where such an one is only called spiritual 1 Cor. 13 11. where such is called a man 10. Why may they not also be called perfect in regard of Justification seing the Righteousness wherewith they are cloathed which is imputed unto them upon the account of which thâ—y are justified is a Perfect Righteousness being the Rghteousness of Jesus Christ And seing the sentence pronunced upon them to wit of Absolution in their Justification shall never be recalled they brought againe into Condemnation Rom 8 1. As also seing the state they are brought into thereby is an unchangeable state so that once in a justified state alwayes in a justified state 7. But all this will not satisfie our Quakers who with Familists Antinomians and Libertines will have this to be the privilege of all Christians after their Mode that they be as Perfect as Adam was in the state of innocency free of all sin and from yeelding to Temptation or Corruption and this taketh-in much if not a Perfection of parts and degrees Now to assert this Perfection which even Papists are ashamed of and to assert this as common to all them in whom this new birth is fully produced as it must be in all Justified and Sanctified Persons according to his owne principles is false and dangerous For 1. There are in Christ's house diverse syzes and degrees of persons some babes 1 Cor. 3 1. Heb. 5 13. or children or little children 1 Ioh. 2 12 13. and others young men and old men or Fathers 1 Ioh. 2 13 14. 2. Christians are exhorted to grow in grace and in the knowledge of Iesus Christ 2 Pet. 3. last and to put off the old man which is corrupt according to deceitful lusts and to put on the new man Epes 4 22 23 24. And to mortifie their members which are upon the earth Col. 3 5. But to cry up this perfection is to render all Gospel commanâ—s useless whereof we have abundance in the Epistles 3. This takes away the exercise of Repentance for where there is no sin there can be no sense of nor sorrow for sin and the exercise of Faith in running to the fountain for washing and the exercise of Prayer in seeking grace to withstand Temptations to strive against Corruption in seeking for pardon in the bloud of Christ. And 4. So this maketh these petitions in the Lords prayer useless forgive us our sins and lead us not into temptation but deliver us from evil 5. This saith that either beleevers are fully freed from an indwelling body of death contrary to Rom. 7 11 17 18 23 24. or that the motions of this body of death are not sin or sinful contrary to Rom. 7 5 7 8 15. Gal. 5 v. 17. Iam. 1 ver 14 15. 6 This tendeth to foment Pride and Security
it but in a wrong thought or in coming short in the least measure of the right manner of doing a duty is inconsistent with regeneration say our Quaker and yet he saith within a line or two that every sin doth not destroy a spiritual condition These things cannot hang together a person wanting a leg or an arme cannot be called a perfect man as to his integral parts gold having drosse admixed cannot be called pure 11. His last Position is That he will not affirme that such a state is not attaineable here in which to do righteousness becometh natural unto the regenerat soul that in the stability of that state they cannot sin Answ. This is an higher degree of Perfection than what he mentioned before for the former was such a state in which one was able not to sin though he might also sin possit non peccare Item possit But this is such in which he cannot sin peccare non possit And as to this he ingenuously confesseth he himself hath not yet attained it in which his modesty and ingenuity is commendable But he dar not deny but there may be such a state seing it seemeth to be expresly affirmed by the Apostle 1 Ioh. 3 9. Answ. But if he so interpret the words of the Apostle Iohn as importing this highest degree of perfection he must also grant that this highest perfection is not only attainable in this life but that it is common to all renewed persons for Iohn speaketh this as a truth of all that are borne of God and of all that have this seed in them and this is true of all that are truely Regenerated all such are borne of God and Gods seed is in them What will the man now say Though he will say that he is in such a state wherein he is able not to sin possit non peccare yet if he dar not say that he cannot sinne non possit peccare he must acknowledge himself not to be yet borne of God and to be void of the seed of God This passage if it prove any thing for perfection will utterly destroy this Quakers first kinde of Perfection which is a possibility of not sinning and that as common to all Regenerat persons But neither the one nor the other is asserted hereby the Apostle who only saith that he that is borne of God cannot make a trade of sinne and be wholly taken up therein as his constant work and exercise wherein he is delighted and findeth pleasure and full satisfaction as a man doth in his daily trade and employment He doth not say that such have no sin for he had said the contrare Chap. 1 8. but that they do not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trade in sin and this is opposite to that which is their trade and occupation 1 Ioh. 2 29 they do worke or trade in righteousness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This doing working or tradeing in sin is peculiar to such as are of the Devil as the doing working and tradeing in righteousness is peculiar to Gods people 1 Ioh. 3 7 8 9. He that committeth sin is of the devil whosoever is borne of God doth not commit sin so that such as are borne of God do not commit sin as do such as are of the Devil and do the works of the Devil And this committing of sin is opposed to the work of purifying or studying of sanctification which lively hope setteth the beleever upon vers 3.4 and importeth a fixed set purpose and resolution to work in sin with full purpose of heart and to give up themselves to the trade of sin as delighting therein and as devouted thereunto adde that such sinne not so as to fall away and lose the seed nor unto death See Chap. 5 16 17. 12. Thus we have seen his Opinion which in short is this That all the Regenerat are in such a state as that they are able noâ— to sin or transgress any of the commands of God but to keep them in all points and walk up to full conformity to the Law yet they may also sin through their own fault and unwatchfulnâ—ss for it is not impossible But some may come unto that hight of perfection as that it is impossible for them to sin they cannot sin Let us now see ere we examine his grounds what affinity this opinion of his hath with the Old Pelagians with the late Socinians and Others as to the first Vossius his Historia Pelagiamsmi Lib. 5. Part. prior Thesi prima Pag. 460. giveth us their opinion thus They said the Saints led their life without sin which they laboured to prove from the instances of those who in Scripture are said to have keeped the Law perfectly Yet they distinguished betwixt such as never sinned all their dayes and such as at first were sinners but afterward left off to sin The first they gave to Abel the last unto Paul See what he citeth to verifie this He sets downe the Antithesis of the orthodox Pag. 462. thus That none by the power of nature could fulfill the Law That none by strength of grace did live all their dayes without sin That none attained that measure of holiness in this life that he could live any long time without sin The perfection ascribed to some in the Scripture was not from nature but from grace Nor for all their dayes Nor at any time full and absolute but which might increase and was mixed with evil deeds and so was a perfection of parts only not of degrees And this he cleareth out of Hierom Iustin Martyr Ambrose Gennadius Chrysost. Beda Origen Cyprian Macarius Optatus Augustin Ivo Carnatens Lombard He tels us moreover Pag. 4â—8 That unto these instances out of Scripture urged by the Pâ—lagians They answered that by perfection was meaned Sincerity or a true not feigned study of obeying all God's Lawes and actual obedience according to the measure attained in this life and in comparison with others but not any full or absolute perfection As an house is said to be perfect which is yet but in building in respect of the beginnings by a synecdoche of parts or of desire by a metonymie of the end 2. In comparison with rubbish or with an house not so far advanced 3. In respect of promise when the builder undertaketh to compleat it And so the righteousness here was perfect 1. Inchoatively in respect of the beginnings and desires 2. Comparatively in respect both of the ungodly and of the godly who are more imperfect 3. Evangelically whereby all is said to be done when that which was not done is pardoned And this to have been the Judgment of the orthodox he proveâ—h out of their writtings as of Hierom Orosius August Gelasius Bernard The Reader may see more in his 2. Antithesis Pag. 473. c. out of Nazianzen Tertullian Optatus Millevit Hierom c. For the better maintaining of this Perfection the Pelagians said that sinnes of ignorance were no sinnes I
this mans doctrine who seemeth to be one of the most sober among them all have we found any thing hithertil but Pelagianisme Secinianisme Arminianisme Enthusiasme Antiscripturisme Yea and Paganisme c have we seen any thing that doth not directly enough tend to overthrow the whole Gospel And what further we are to hear a little patience will help us to see He talks that they teach no new doctrine But doctrine more diametrically opposite yea contradictory to the whole Gospel of the grace of God a man shall finde no where else in such an heape So that albeit they should pretend to Miracles as they do to Immediat Revelations of the Spirit of God should do somethings more then ordinary like wonders I should account them but lying wonders their coming to be after the working of Satan according to 2 Thes. 2 3. Yea though an angel from heaven should come to head them and preach the doctrine which they preach I should remember that word of Paul's Gal. 1 vers 8 9. And therefore must account these Quakers no more Christians but an Antichristian Antievangelick brood of men acted and led by an evil Spirit designing the destruction of the Gospel and the setting up of Paganisme What he saith § 13. about the Independants and their gifted Brethren is not worth the noticeing for as to the matter he referreth us to what he had said before upon the Scriptures and we have eâ—amined Chap. IV. Only I would enquire If as he saith no man can know by the Scriptures that he in particular is called to be a Minister and therefore must recurre to an Inward and Immediat Testimony of the Spirit he must also say that no man can know that another is a Minister but by the Inward and Immediat Testimony of the Spirit and therefore he cannot be offended at us that we do not beleeve that he and the rest of the Quakers are sent of God because we have no Inward and Immediat Testimony of the Spirit concerning this and we are confident never shall have from the Spirit of God And though the Scriptures do not particularly and expresly tell us that Robert Barclay is a false Teacher and ought to be shuned as a false Teacher it saith that which is enough to us concerning him and his complices when it saith that all that bring another Gospel are to be accounted accursed and the whole Scripture that pointeth forth and declareth the Truth and condemneth their Errours as we have seen and shall see is as good to us as an Immediat Testimony saying the Quakers and particularly Robert Barclay are deceivers yea better more sure for some men can take the dreams of their owne head the impressions of Satan upon their phantasie for immediat testimonies of the Spirit of God but enough of this above Chap. III. 15. But he hath something Pag. 190. § 14. that would seem to answere that question we just now proposed for after hee hath againe nakedly told us that this extraordinary call for he nameth it so here is as well necessary when the Church is setled as when it is under a general Apostacy he saith that such as are thus called are made manifest in the mindes of their brethren and their call is verified in them who by the sensation of that life and virtue that floweth out by them are dâ—yly edified in their most holy faith and become the signes of their Apostleshipe according to 2 Cor. 13 v. 3. Ans. 1. But as yet there is no Inward Testimony of the Spirit directly saying that such men are truely called and without this in his judgment they cannot be said to be taught and led of the Spirit nor can they beleeve without this 2. Is this manifestation alwayes at every discourse or sometimes only Is it upon all their hearts or upon some only It may be there lyeth an answere in these words their brethren But the signes of the Apostleshipe of Paul were among strangers whom he converted and brought in to the faith And if this manifestation be alwayes and upon all present he layeth down a ground to question Christs Apostleshipe and Call for his preaching had not alwayes this effect as is notoure Nor Pauls and Barnabas theirs among the Jewes as the book of the Acts sheweth and 2 Thes. 2. Nay let that word be considered 2 Cor. 2 15 16. for we are unto God a sweet savour in Christ in them that are saved and in them that perish to the one the savour of death unto death and to the other the savour of life unto life And that Esai 49 4. Then said I I have laboured in vaine I have spent my strength for nought and in vaine surely my judgment is with the Lord and my work with my God and that Esai 53 Who hath believed our report And to whom is the arme of the Lord revealed if he think it enough that this manifestation be made sometimes upon the the mindes of some Alas Poor man thinks he that there are none of all the servants of Christ who dar not be so bold as he is to pretend a Divine Immediat Call through an Extraordinary and Immediat Revelation that can say the same and that upon a more just account As for his brethren they are under the same delusion with their Teachers and the sensation they have of life and vertue is but the sensation of the workings of delusion and no edification or building up in the holy faith but in opposition to that faith which was once delivered to the saints as is manifest to all that heare them and read their books and as this book which is now under examination hath made more manifest to me than all that ever I heard or read of them before 15. He addeth This is that which giveth the true and substantial call and title unto the Minister whereby he is a real successour of the vertue and power that was in the Apostles Ans. 1. Then the extraordinary call was no true and substantial call or title Then Ezechiel who was sent to a rebellious house that would not heare had no true and substantial call nor Moses when he was sent unto Pharaoh 2. They who are a savour of death unto death to some may yet for all that be successours to the Apostles 3. But I see what this man would be at The Quaker-Preachers though as we have manifested above nothing in truth but Pagan preachers must be the only successours of the Apostles and Possessours of the power and vertue that was in them What more Such Ministers stand not in need of the ceremony of Ordination and Imposition of hands Ans. Why then were hands laid upon Paul Barnabas Act. 13 3. And why had Timothy the laying on of the hands of the Presbytery 1 Tim. 4 14. If such made use of this ceremony shall any Minister now a dayes think it below him to do the like But sayes he Our adversaries
he is hungry Prov. 6 30. would not this Quaker pity a Minister if he were driven to this straite to take something to satisfie his hunger though it were not formally given him and will he allow no more then that he take what is given for the supply of his necessities which may be very pinching before some ill-willers like our Quakers will let them passe for necessities He tels us therefore that he will not oppugne a necessary aliment Wherein he is wise for it may be the Quakers themselves both get and take more What will he then oppugne an aliment that is limited and compelled and then what is superfluous and sumptuous But what if that which some shall account superfluous and sumptuous be in it self all things considered nothing else then necessary who shall be judge in this case must the Quakers only sit on the bench as judges here If so some might possibly suspect them of partiality and accuse them of cruelty If the Supreme Magistrates of the land be judges herein who can reasonably refuse their umpirage and determination Will it not satisfie him if Ministers rest satisfied with their decision No it will not satisfie him for against this he rageth as thinking it superfluous and sumptuous and I shall not deny but as to soâ—e it may be so and therefore shall plead rather for others who have but whereupon to live honestly as becometh Men of such a function and it may be scarce that But be it what it will be he will not have it limited And yet some way or other it must be limited that it may answere the case of necessity by a geometrical proportion for an arithmetical proportion will not so well answere the necessity which cannot be supposed to be alike in all Who then shall make this limitation Shall the givers only do it But what if their allowance be too scanty must the honest minister perish for want Shall the Magistrates He will not yeeld to this for then that would bring in a compelled maintainance which he will also oppugne But if there be not some legal compulsion I owne no illegal unjust and iniquous compulsion what shall some Ministers do who have to do with such hard hearted persons as would rather suffer the Minister and all his houshold perish with hunger before they would give what is just yea or what is necessary if they were not compelled by law How shall they get their necessities supplied These things we see can not well hang together 3. He tels us that only this that is a necessary aliment and no more is included in these passages of Scripture Gal. 6 6 1 Cor. 9 11 12 13 14. 1 Tim. 5 16. We must then alittle consider these passages that we may come to some clearness herein The first is Gal. 6 6. Let him that is taught in the word communicate unto him that teacheth in all good things But let us read the following verses too where this matter is pressed Be not deceived God is not mâ—cked for whatsoever a man soweth that shall he also reap For he that soweth to his flesh shall of the flesh reap corruption but he that soweth to the Spirit shall of the Spirit reap life everlasting And let us not be weary in well doing for in due season we shall reap if we faint not As we have therefore opportunity let us do good unto all men especially unto them who are of the houshold of faith Gal. 6 7 8 9 10. It is like there were some of our Quakers principles even in these dayes who dealt unworthily with the Ministers of the Gospel And it hath been Satans way in all ages to have men superfluously large in their allowance to superstitious courses and to Idolatry but niggardly spareing in the maintainance of truth But Paul considering what an open door this was to let-in ignorance if the labourers in the word were thus dealt with sets himself against this evil and will have every one whom the Minister catechizeth and instructeth to communicate unto the Minister in all good things this is not to contribute with others to a bare supply of his necessities but it is questionless a larger allowance and that not in this or that particular good thing but in all good things And because many might and possibly did pretend that there was no great necessity the Minister had enough and more and they had little enough for themselves and their owne families as worlds wretches who love the mammon of this world better than durable riches in heaven can devise many such things therefore the Apostle addeth Be not deceived God will not be mocked It was with Him and not with man only they had to do and he knew the truth of all as he knoweth what really prompteth the Quakers to this opposition whatever plausible pretexts they may alledge And further he saith whatsoever a man soweth that shall he also reap To tell us that this communication should not be with a niggardly and spareing hand as we say men must not hunger tâ—e ground they must sow liberally that their harvest may be the richer and they would sow as expâ—cting an harvest upon their sowing and not suppose that all that is given away to Ministers is cast in the winde seing it will have an harvest following it Moreover he tels us that the communicating of their good things after this manner is a sowing to the Spirit which shall be followed with a reaping of life everlasting not that this did exhaust the whole import of the expression which the Apostle doth here thus accommodate nor as if all such as are thus liberal unto Ministers shall have ground to expect life but that the honest and conscientious liberal dealing of such as are thus beneficial upon a good account for maintaining of truth and of the preaching of the Gospel the meanes of propagating the Kingdome of Christ and of the great designe of the Spirit is in it self a sowing to the Spirit and if their hearts be upright in the maine and if they thus sow to the Spirit they shall certainly of the Spirit reap life everlasting But on the other hand what is keeped-up to the defrauding of labourers of what they should have is in God's account a sowing to the flesh and the harvest thereof shall be corruption and thus their very niggardliness shall destroy their substance And lest some might think that too oft giving might tend to poverty He addeth vers 9. and let us not be weary in well doing for in due season we shall reap if we faint not To shew that there should be no sitting up here and that folks fainting and drawing back their hand prejudgeth themselves of the harvest that would follow in due season Upon which consideration he presseth a more universal beneficence not only to dispensers of the word but to all persons especially to the houshold of faith and that when ever opportunity is offered What liberality
remembrance that thou stir up the gift of God which is in thee seing gifts were of no use and the stirring up of gifts were in vaine because all without gifts or stirring up of gifts was to be done by the immediat impulses and motions of the Spirit 12. in vaine also should he have said as 2 Tim. 1 13 14. Hold fast the forme of sound words which thou hast heard of me That good thing which was committed unto thee keep by the Holy Ghost For he was to regard no forme of sound words nor take any notice of that gooâ— thing which was committed to him but do and say as he was acted and inspired 13. what roome is left by this opinion to that word 2 Tim 2 14. Of these things put them in remembrance charging them before the Lord that they strive not about words For he could remember them of nothing nor lay any charge upon them if they were to do all as the Spirit moved them 14. The following injunction vers 15. is made also useâ—ess by this way Study to show thyself approved unto God a workman that needeth not be ashamed rightly divideing the word of truth For it taketh away all care and study in this matter and the preacher can make no other division of the word of truth than what is of and by the Spirit and that must alwayes be right 15 All that the Apostle sayeth 2 Tim. 3 14 15. should also be in vaine and to no purpose 16. If this way be the truth why did the Apostle say 2 Tim. 4 1 2. I charge thee therefore before God and the Lord Iesus Christ who shall judge the quick and the dead at his appearing and his kingdom Preach the word be instant in season out of season reprove rebuke exhort with all long suffering and doctrine might not Timothy have replied I have nothing to do with that charge I cannot I may not preach either in season or out of season nor can I Reprove Rebuke nor Exhort nor have I Doctrine wherewith to do it The Spirit doth all must move me and inspire me to every Doctrine Preaching Rebuke and Exhortation and that at every time and season 17. Hâ—reby that should be also rendered useless which is said 2 Tim 4 5. But watch thou in all things endure afflictions do the work of an Evangelist make full proof of thy ministry 18. If this be the way why did Paul say to Titus Chap. 1 17 wherefore rebuke them sharply that they may be sound in the faith seing Titus could have said againe I shall do as the Spirit moveth and more I cannot I may not 19. So it taketh away the force of Paulâ—s injunctions Tit. 2 1 2 3 4 5 6 7 8 9 10 15. For Titus was to have his eye upon no Doctrine but speake what the Spirit moved him to speak nor was he to speak to either one or other age or sex or quality but as the Spirit acted him and what Uncorruptness Gravity Sincerity was requisite in his doctrine he was not to be anxious there about all would be so because dictated and inspired immediatly by the Spirit And what sounâ—ness of speach was requisite the Spirit would see to that and therefore he was not to regard what the Apostle enjoyned vers 15. These things speak and exhort and rebuke with all authority 20. The command Tit. 3 1 2. Put them in minde to be subject to Principalities c. must hereby be laid aside as not obligeing Titus who was purely to follow the Motions of the Spirit 21. How opposite unto this opinion is that word Tit. 3 8. This is a faithful saying and these things I will that thou affirme constantly What was not Titus to waite upon the motions of the Spirit 22. If matters be thus how could the Collossians say to Archippus take heed to the ministrie which thou haâ—t received in the Lord that thou fulfil it seing Archippus was to follow the free and arbitrary motions of the Spirit 2â— This opinion rendereth that injunction of Paul's unto the ministers of Thessalonica 1 Thes. 5 14. useless Now we beseech you brethren warne them that are unruly comfort the feble minded support the weak c. as to preaching 24. It would hence follow that all that such ministers spoke were infallibly true for what the Spirit speaketh through men or by men as his meer organs must of necessity be truth and nothing but truth and that certainly and infallibly and so must be esteemed of and regarded as Scripture 25. If the matter be thus it is all one thing whether the preacher be Young or Old a Childe or a Mâ—n of experience for it is not he that speaketh but the Spirit in him yet Paul requireth that he that is put into the Ministrie be not a novice 1 Tim. 3 6. 26. Thus did the Prophets and Apostles preachâ— and declare their visions as undâ—r moral commands though they were under no such commanâ—s to receive the visions where they had no election Ier. 1 v. 17. 26 15. Esa. 6 8 9. Ier 15 19 20. 1 Cor. 9 16. 9. More might be said upon this head but this may suffice and I have said the more of it because they use to make it one of their common theames while they would in their popular discourses inveigh against the Ministrie seek to make it contemptible with people Let us now come and consider what he saith And first he beginneth to speak against the methode Pag. 249. And what is this methode Ministers are free to follow what method they think most edifying and are not bound to one certain prescribeâ— methoâ—e But sayes he when Christ sent his disciples to preach he told them they should not premeditate what to say nor speak of themselves but the Spirit should in the same houre teach them Mat. 10 20. Mark 13 11. Luk. â—2 vers 12. Ans. Knoweth he not that at that time Christ gave them their preaching with them telling them what they should say saying And as â—e go preach saying the Kingdom of heaven is at hand Mat. 10 7. Knoweth he not that in these places by him cited our Lord is speaking of their appearing before Magistrates and Higher powers where they might through fear and anxiety be so discomposed as not to know well how to speak in their owne defence and that our Lord addeth these words to free them of all anxiety about the matter But sayes he if it was so with them when standing before men much more in preaching when they stand before God Ans. This consequence is weak and contradicted by the Text it self where we see they had their sermon taught them before hand and beside when they were sent out to preach they knew what they were to say but when called before Magistrates they could not know before hand what questions might be proposed unto them and upon that account might be anxious and troubled which to prevent this promise is made
bestowed upon beleevers is called circumcision as where mention is made of circumcision of the heart Deut. 30 6. And because the Apostle saith Rom. 2 28 29. neither is that circumcision which is outward in tâ—e flesh but circumcision is that of the heart in the Spirit and not in the letter whose praise is not of men but of God And Col. 2 11. In whom also ye are circumcised with the circumsicion made without hands in putting off the body of the sinnes of the flesh But who would not smile at this The Apostle saith here also there is one faith And upon the same ground our Quaker might argue that the doctrine of the Gospel which is the object of faith is not faith though the same Apostle calleth it so Gal. 1 23. and elsewhere and that the outward Profession of the truth is not faith though it be so called Act 8 13. 1 Tim. 1 ver 19. 3 9. 4 1. hence the historical and temporary faith and the faith of miracles should be no faith because not the faith here meaned As also because the Apostle saith here there is one body he might thus reason Either the mystical body of beleevers is not the body or the universal company of Professours is not the body But as the body here comprehendeth both and the Faith taketh in both the outward profession and the inward grace so the Baptisme comprehendeth both that which is inward and outward not the one with the exclusion of the other as making up that one Ordinance of Baptisme the consideration of which is a strong motive to union among Church-members made partakers thereof But he thinks that he is confirmed in his opinion if we say that the water is one part of Baptisme as being the signe and the Spirit is the other as being the thing signified But we take the thing signified to be Christ and his benefites for it sealeth to the believer an interest in him and all the promises of the new Covenant whereof the promise of the Spirit is a grand and comprehensive one Let us hear his reason For saith he if water be the signe it is not the mater of the one Baptisme and the one Baptisme is to be taken for the mater and not for the figure type or signe Answ. Whether he call it mater or signe as a figure or type we owne it not this is certain that the outward element administred according to appointment is the outward visible part of that Baptisme which comprehendeth both the outward and inward part But he supposeth we say it is a part of the inward grace which is his dream and he speaketh of the inward grace as separated and considered wholly as distinct from the outward part and will have it only called Christ's Baptisme which may be true in some sense because it is it which he doth and worketh by his Spirit but it is not that baptisme whereof the Apostle speaketh Ephes. 4. that so abstractly and separatly considered having no force of an argument or motive in it to press Visible Professours to an endeavouring of unity but as conjoined with this outward administration wherein all were solemnely dedicate to God and whereby they were solemnely admitted as members of one visible body and visibly separated and differenced from all the rest of the world and so engadged to be wholly and only the Lords and to lay out themselves for the good one of another and to seek by all lawful meanes possible the welfare and felicity of the whole body and to demeane themselves as members one of another for the glory of their one Head Christ. This is plaine and obvious to every one that will but open his eyes See 1 Cor. 12 12 13 14 25 26 27. 6. Having laid this sandy foundation in his mistake of that one baptism mentioned by Paul Ephes. 4 vers 5. he proceeâ—eth to his second Proposition Pag. 267. which is this That this one baptisme which is Christ's Baptisme is not the washing of water Mat. 3 vers 11. Hence he argueth Pag. 268. If they who were baptized by the baptisme of water were not therefore baptized by the baptisme of Christ then the baptisme of water is not the baptisme of Christ. But the first is true Therefore c. Againe If they who did truely and really administrate the baptisme of water did nevertheless declare that they neither did nor could baptize with the baptisme of Christ then the baptisme of water is not the baptisme of Christ But c. Ans. This man's trumph though he stand upon the shoulders of his friend Socinus who spoke thus before him is a meer glorying in a thing of nought and both his arguments may be blowne away with one distinction thus if those who were baptized with the baptisme of water were not therefore baptized with that baptisme which Christ himself by his Spirit and not by the ministrie of men was to administrate than the baptisme of water is not this baptisme which Christ was to performe by his Spirit without the ministrie of men true then the baptisme of water is not the baptisme which Christ hath instituted this is false The Assumption is only true in the first sense and not in the last And so his Conclusion proveth nothing The baptisme of water and this baptisme of the Spirit are different we confesse and the baptisme by water is not the external part of this baptisme of the Holy Ghost nor a signe far lesse a type or figure nor is this baptisme of the holy Ghost the baptisme whereof the Apostle speaketh Ephes. 4 5. Nor is this baptisme that which Christ did institute and whereof we speak He citeth further Act. 1 4 5. but to no purpose for we confess this baptisme where with Christ was to baptize the Apostles was far different from that which Iohn did administrate and from what Christs owne disciples did and were after his resurrection according to his injunction to administer and which is it we speak of To the same purpose he citeth Pag. 269. Act. 11 16 whereby every one may see what that baptisme was which is mentioned as differing from Iohns But what is there here to prove that only this baptisme with the holy Ghost is to be called Christ's baptisme and none else or that there is no other baptisme now to be administred And who I pray shall be the administrators thereof But saith he if there be now but one Baptisme as is proved this baptisme must be the baptisme of the Spirit But where readeth he of but one baptisme And as to the consequent how doth it follow Rather the contrary seing that baptisme of the holy Ghost and with fire is ceased on whom I pray doth the holy Ghost now fall as it did on the Apostles Act. 2 vers 4. and on those Act. 11 who are thereby enabled to speak now with strange tongues Are the Quakers thus baptized why do they not evidence it by their
extraordinary gifts if not why do they not hold one baptisme till they get another But then sayes he Iâ— should not be Christs baptisme that remaineth Answ. It should not be that baptisme by the â—oly Ghost which he promised to his disciples it is true but it is false to say it should not be that baptisme which Christ did institute appoint his Apostles to administer Read we not of some baptized in the name of Christ who yet had received none of these gifts Act. 8 16. and yet sure that baptisme was Christs His following words I have nothing to do with for I say not that Iohns Baptisme was a figure of this extraordinary baptisme by the holy Ghost and by fiâ—e I observe moreover another piece of this mans ignorance or deceite whereupon he would found his discourse here he imagineth that these extraordiry gifts of the holy Ghost are the same with the Spiritual things signified conferred and sealed in baptisme And when the man doth shut his eyes and then run on furiously in his blindness what can we do but stand by and be sorry at his folly and madness Hence he will have none said to be baptized in the Spirit but such as are baptized and endued with these extraordinary gifts of the Spirit and because we admit not now such a baptisme of the Spirit he inferreth that we are only for the bare forme and shadow of baptisme and he is for the substance Who would not pity such a man that taketh upon him to condemne as the Manichees did of old and a Seck called the Whippers that arose in the 13. Century our baptisme and therein to condemne all the Churches of Christ when he hath need to goe in among the Catechumens and be catechized I say agaâ—ne if he and his fraternity be thus baptized with the Holy Ghost as the Apostles were and these mentioned Act. 11. Why do they not shew it The fire in the Apostles could not be hid they spoke with tongues but our Quakers do no such thing except by a new kinde of non-sense he would have us understand their speaking with tongues And indeed they are all baptized with this baptisme These were extraordinarily endued with learning and all abilities to set forward the Kingdom of Christ but our Quakers are ignorant and yet they imagine they are learned and with what they have they destroy so far as they can this kingdom and therefore if they be extraordinarily baptized with a Sâ—irit it must be with a blake Spirit Christ's enemy And further the baptisme of the holy Ghost with which the Apostles were baptized made them not enraged against the baptisme of water but more careful to observe it and administrate it according to Christ's appointment and that even to such as had also received that extraordinary baptisme As Act. 11. these same persons on whom the holy Ghost fell were baptized with water But it is otherwise with our Quakers the Ghost which they suppose themselves baptized with is a Ghost opposite to all Christ's Appointments Let them then consider whence he came and whether he leadeth them 7. He citeth further Pag. 270. 1 Pet. 3 21. plowing with Socinus's hifer and supposeth that there is here given a definition of Baptisme and it is true the Apostle sheweth what that baptisme was which he was speaking of to wit not the bare outward element and the application thereof which alone cannot be effectual to salvation but the principal thing here requisite is the answer of a good conscience which all must have who shall expect any good of Baptisme And thus the Apostle doth plainly establish this Ordinance as a like figure unto that whereunto Noahs Ark was a figure which proved a mean of saving none but faithful Noah and his family And this truth we owne to wit that the outward washing of water can save none where there is not the stipulation of a good conscience toward God Shall we hence with Swenkfeldus whom Calvin on the place confuteth say that the outward Ordinance is null Or shall we with Papists stick in the outward element No Christs way is the best we owne both what is inward and what is outward and give each its due place What would our Quaker now say He sideth with Schwenckfeldus and Saltmarsh and would have the outward part wholly laid aside and why Because Peter sayes Baptisme is not the putting away the filth of the Flesh. Ans. Peter sayes not that there is no putting away of the filth of the Flesh in Baptisme but that the baptisme which will save must have some other thing then outward washing to wit the answere of a good conscience toward God Againe he joyneth with Papists and will have baptisme to be that which was really typified by the Ark while as it is but a corresponding exemplar carrying some analogy or proportion therewith let him Read Calvin Beza on the place But saith he As all in the Arkwere saved by water so all should be saved by outward washing if that were baptisme Answ. If we made the outward washing as separated from the inward grace the whole of Baptisme the Quaker had some colour to speak thus but when we speak of Baptisme as saving we comprehend both the outward washing and the inward grace the answere of a good conscience for where this is not the outward washing in baptisme is ineffectual One thing more How will this Quaker prove that this answere of a good conscience is the extraordinary gifts of the Spirit which were poured forth upon the Apostles Or is that baptisme by the holy Ghost and by fire whereof Christ speaketh Act. 1 4 His saying Pag. 270. that none can give this answere but they whose soul the Spirit of God hath purified and whose corrupt nature the fire of his judgments hath consumed is but to show his profane dexterity in allegorizeinâ— and playing with the word of truth let him plainly tell us if he thinketh the Apostles had no grace no corruption purified until the day of Pentecost came and so that the thing which Christ had promised and which then was fulfilled was this Spirit of Sanctification and nothing else And if he dar not say this let him consider to how little purpose all this is said 8. He citeth also but to the same purpose stealing from Socinus Rom. 6 3 4. Gal. 3 27. Col. 2 12. for the Apostle is not speaking of the outward washing abstracted from the inward grace but is speaking of whole baptisme that as aâ—ministred to such as he supposed beleevers and speaketh unto as such pressing duties and mentioning privileges that agree to them only And thus all which our Quaker saith is obviated for we say not that the things there mentioned are to be understood of bare outward washing but of the Ordinance which includeth the inward grace in order to these privileges and benefites We do not say that all who are only outwardly washen in baptisme are
therefore crucified with Christ or have put him on but that baptisme sealeth this to such as do really beleeve But let us hear his arguments If the baptisme of water was that one baptisme that is the baptisme of Christ then as many as were baptized with water did put on Christ. But this is false Therefore c. Againe If so many as are baptized into Christ that is with that one Baptisme which is Christ's baptisme have put on Christ then the baptisme of water is not the one baptisme the baptisme of Christ. But the former is true Therefore c. Ans. Not to trouble him with that distinction which yet enervateth both his arguments viz. That such as are baptized with water and have no more though they have not put on Christ in truth and reality Yet they have put on Christ in profession and thereby have publickly declared their engadgment to the duties pressed Conforme to what was said I Answere to his first argument thus If the baptisme of water abstracted and separated from the answere of a good conscience was the baptisme of Christ then his Minor is true But if baptisme of water and the answere of a good conscience therein required be Christ's baptisme then it is true that as many as are thus baptized have put on Christ and so his Minor is false and his Conclusion is vaine So as to his second arg I Answere thus if so many as are baptized into Christ have put on Christ then the baptisme of water without the answer of a good conscience is not that one baptisme true then the baptisme of water including the answer of a good conscience is not that one baptisme It is false The Minor is true of this last but not of the former and so againe his conclusion is a non-sequitur Thus he may see his folly in disioyning and separating what should be conjunctly considered In all this what hath he said to Prove that the baptisme whereof the Apostle speaketh in the places cited is nothing else then the very baptisme of the holy Ghost and of fire wherewith the Apostles were baptized in the day of Pentecost One might admire at this mans folly in all this discourse but we cannot expect better from the Quakers 9. After this he giveth us Pag. 272. § 5. his Third Proposition which he hath learned belike of Saltmarsh the Antinomian or Familist and it is thâ—s That Iohns Baptisme was a figure of Christ's and when Christ's baptisme is come the figure must cease That is Iohns baptisme was a figure of that baptisme with the holy Ghost and with fire with which the Apostles were baptized on the day of Pentecost And thus we see that no part of this proposition is true It is not true how confident so ever he be of the truth of it that Iohns baptisme was a type of this nor is it true that when this came the baptisme of water which he meaneth by Iohns baptisme ceased but rather encreased for that very same day there were three thousand persons baptized Act. 2 41. He proveth that Johns baptisme was a type of this because the baptisme of water is a figure of the baptisme of the Spirit Which is also denyed and is but a fiction of his own braine But he proveth his Proposition thus No baptisme is now to be continued but the one Baptisme of Christ Therefore the Baptisme of water is not to be continued for that is not Christ's baptisme Ans. If by the one baptisme of Christ he meane the baptisme with the holy Ghost and with fire the Anteced is false if he meane the baptisme which Christ hath instituted it is true and his consequence is null For baptisme with water is institute by Christ and therefore is his and is only that one baptisme mentioned by Paul Ephes. 4 5. which the Quaker might see if he would for he dar not say that all the members of the primitive Church and of Ephesus were baptized with the Baptisme wherewith the Apostles were baptized on pentecost day and some few others afterward But he will prove that Iohn's baptisme is wholly ceased from Iohn 3 30. where Iohn speaking of Christ saith he must increase and I must decrease As if Iohn and baptisme with water were all one and Christ one the same with the baptisme of the holy Ghost 10. When this will not do he trieth another way and goeth about to prove that baptisme by water is ceased by this argument If baptisme by water be an ordinance that was to continue then Christ would either have used it himself baptizing some contrare to Ioh. 4 2. or would have commanded his Apostles to have used it But this I could never finde writen sayes he Answ. Though Christ did it not himself Yet his disciples did it with his warrand and approbation at least if not an expresse command For though we read not of an express command given before his resurrection Yet the usual and constant practice of the disciples in his presence saith they wanted not his warrand Neither were they â—o rash as to take up a practice in the worshipe of God at their owne hand and continue it without all divine warrand And though they had been so rash yet we may not think that Christ was so untender in the matters of worshipe and so little careful of the Christian deportment of his disciples as not to rebuke them for will worshipe or to suffer them to continue so long in that sin without once challenging them and rebuking them for it We inferre from their continued practice a divine warrand till he let us see an express or a virtual prohibition He may thank the Socinians for this We finde also an express command given to his Apostles Mat. 28 18. And we finde a constant practice of this through the Acts of the Apostles and their practice after they were endued with an infallible Spirit and authorized with power to establish Gospel ordinances is warrand enough for us though there were no more So that this argument of his is every way weak 11. He addeth another Socinian argument § 6. Pag. 273. saying that it is contrary to the nature of Christian Religion which is pure and spiritual And why so This washing with water sayes he was a legal rite Heb. 9 10. Answ. That under the Law there were several ritual and typical washings is true but that the baptisme of water unto repentance and in the name of the Father Son and holy Ghost was of the same nature is not only false but the asserting of it is a manifest condemnation of Iohn Baptist of Christ himself and of his Apostles Iohn Baptist had an express command for it which needed not if it had been of the same nature with the legal ritual washings It is called the baptisme of repentance Mark. 1 4. Luk. 3 3. Act. 19 4. which we read not said of the ritual washings under the Law It had a strick connection with
because they were children far lesse to bring them off the useing of Heathens Oaths the place Ier. 12 16. evinceth the contrary viz. That God would have the heathens learning to swear by the Name of the true God 9. A Sixt Argument of ours he proposeth Pag. 357. thus God hath sworne therefore to swear is good And indeed this doth manifestly evince that to swear is not intrinsecally evil nor floweth not from the work of the Devil nor was principally invented by Man and the Scripture bringeth God frequently in swearing Gen. 50 24. Exod. 13 5 11. 33 1. Numb 14.16 23 30. 32 10 11. Deut. 1 8. 8 35. Iosh. 5 6. Psal. 95 11. 110 4. Heb. 6 17. 7 21 22. For answere he tels us out of Athanasius That God cannot swear properly because he sweareth not by another but by himself Answ. And this is very true But yet the Scripture saying that he sweareth and expressing his Counsels and determinations as confirmed by an Oath to assure us of the Truth and Immutability thereof confirmeth what we say to wit that it is not simply unlawful and to be condemned God cannot properly Repent and yet he is said to Repent and this hath a moral instruction to us God hath not properly bowels of pity and commiseration and yet what is spoken of the moving of his bowels sheweth that our pity and commiseration is not simply sinful but good and lawful in some cases A Seventh Argum. is this Christ did swear Out of what Author he hath this I know not of Christs swearing I read not but of that earnest asseveration Verily Verily I read often And if our Quaker will so strickly interpret these words of Christ whatsoever is more then these to wit then yea and nay cometh of evil as he doth he must also condemne these asseverations for they are more then yea and no And that same asseveration may be construed for an Oath if we consider Heb. 6.13 14 But he answereth That though Christ did swear yet it will not follow that we may because he was under the Law wâ— under the Gospel Answ. 1 It is not proven that this belongeth to or is any part of the Ceremonial Law 2. Christ did abrogate that Ceremonial Law as our Quaker thinketh in that sermon of his upon the mount and if it was then abrogate it could not oblige him thereafer 3. This agreeth not with Hierom's answere which he addeth but rather contradicteth it for Hierom draweth his answer from his being Lord and under no Law 10. An Eight Argument we use which is better founded and that is taken from the practice of the Apostle Paul who several times in weighty maters and at necessary occasions did use solemne Oaths and Attestations Rom. 1 v. 9. God is my witness 9 1. I say the truth in Christ I lie not my conscience also bearing me witness in the holy Ghost 2 Cor. 1 23. moreover I call God for a record on my soul. 11 10. as the truth of Christ is in me Gal. 1 20. Now the things which I write unto you behold before God I lie not Phil. 1 8. for God is my record 1 Thes. 2 10. ye are witnesses God also To all which he answereth three things 1 That these are not Oaths that they refused not to give such Attestations themselves but were urged to give more sais he an Oath with the ceremony of laying the hand upon or kissing the book of lifting up the hand or the fingers and adding this forme so help me God Answ. To these agreeth the definition of an Oath to wit a solemne callinâ— of God to witness and to judge according to the truth or falshood of what is said And whereas he saith that they would not refuse this but oft used such but would not adde the outward ceremony required he sheweth how easily they can straine at a gnat and swallow a camel as the Scribes and Pharisees did Mat. 23 v. 24. As if Abrahams servant would have sworne willingly by the Lord the God of heaven and the God of the earth but would have scrupled at the putting of his hand under Abrahams thigh Gen. 24 2 3. who seeth not what a childish vanity this is Yet I will not plead for any ceremony that may justly give offence But 2. Must he not grant that even this much is more then yea and nay and consequently cometh of evil Was this much from the beginning Was it of any use in the beginning Was it not caused of the evil of infidelity c And was it not therefore the work of the Devil and was it not invented of men for a cure of infidelity and deceite How then can he defend it according to his own principles It seemeth the Quakers may do what we may not He answereth 2. That this contradicteth our opinion for Paul was not here swearing before a Magistrat Answ. Nor do we adduce this instance to prove that but only to prove that all swearing under the New Testam is not unlawful will he say that Christ Mat. 5. speaketh only of Oaths taken before Magistrates Or that such only were a part of the Ceremonial Law He must then restrick these words of Christ and of Iames sweare not at all to Oaths imposed by Magistrates contrare to his own fore-mentioned glosses What difference is there betwixt our solemne calling God to witness to a particular of our own accord when necessity and the urgency of the matter presseth to it and doing this at the command or desire of the Magistrate for ending of a controversie I should think that if I may do it of my owne accord I may much more do it when called thereto by a Magistrate But his 3. Answer will cut the knot The question is not what Paul or Peter did but what their and our Lord taught saith he Answere Then Paul must be a transgressour and that oftener then once or twice But I suppose in writing of his Epistles he was acted immediatly by the Spirit of God and I shall not readily think that the Spirit would have acted him so frequently to have transgressed Christs express command swear not at all if our Quakers exposition be genuine Augustine Lib. de mendacio ad Consentium Chap. 15. learneth from this practice of Paul how to interpret Christs Words Iuravit ipse Apostolus in Epistolis suis sic ostendit quomodo accipiendum esset quod dictum est dico vobis non jurate omvino sed quia praecepti violati reum Paulum praesertim in Epistolis conscriptis atque editis ad spiritualem vitam salutemque populorum nofas est dicere Intelligendum est illud quod positum est omnino ad hoc positum ut quantum in te est nox affectes non ames non quasi pro bono cum aliqua delectatione appetas jusjurandum 11. To that Prophecy of the dayes of the New Test. Esai 65 16. he that sweareth in
the earth shall swear by the God of truth he answereth That it was usual with the Prophets to express the great duties of the Gospel times in Mosaick termes as Ier. 31 38 39 40. Ezech. 36 25. 40. Esa. 45 23. And what the Prophet here speaketh of swearing Paul interpreteth it of confessing Rom. 14 11. Answ. That the Prophets use this way I confess But see no ground for this from Ier. 31 38. c. where the Prophet is foretelling the rebuilding of Iâ—rusalem which was accomplished in the dayes of Nehemiah And that Ezech. 36 25. is but a poor ground Nor doth that place Esai 45 23. give any countenance unto this though the Apostle Rom. 14 11. useth another word for swearing which is but exegitical thereof and the same upon the mater The only doubt remaineth whether swearing was properly ceremonial or not which the Apostles frequent practice mentioned in the preceeding argument and other arguments mentioned and to be mentioned evince not to have been ceremonial And there is more ground to make the bowing of the knee ceremonial then swearing by the name of the Lord. 12. In the tenth place he mentioneth that argument taken from Heb. 6 16. For men verily swear by the greater and an oath for confirmation is to them an end of all strife he answereth Pag. 359. That Paul only sheweth what men in those dayes of controversie were wont to do but not what they should have done nor what the Saints did Answ. This being a practice not of any one age or people but of all ages and people whereby a principal end of swearing to wit the ending of a controversie and the right manner of going about it to wit in swearing by the greater is held forth and this being brought-in hereas an argument from the less to the more as if the Apostle had said if we believe a man who by nature is a liar when he sweareth and confirmeth what he saith by attesting God how much more ought we to believe God who is truth it self when he sweareth by himself having no greater to swear by sheweth the lawfulness and usefulness of this practice So that if this had been or were in it self a thing â—imply evil the Apostles argument would want its due force and cause men question if ever Gâ—d did or would swear it being such a sinful and an abominable thing â—roceeding from the Devil And so the whole argument and conclusion of the Apostle should be annulled and the maine pillar of our assurance and hope sâ—aken And though this differeth from these instances 1 Cor. 9 ver 24. and Luk. 14 vers 31. which he adduceth to invalidate this Yet neither can he prove that these are simply sinful and unlawful in all cases 13. As for the argument he proposeth next I owne it not and so am less concerned in his answere Only I would know what he meaneth by that expression a Christian whom God hath called unto his essential verity may no way swear What meaneth he by this essential verity And was not Paul called thereunto whatever it be How came it then that he did swear some way Were not the holy men of old called unto this essential verity how came it then that they did also sweare Such as Abraham Gen. 21 24. Iacob Gen 31 53. Ioseph Gen 47 35. Moses Iosh. 14 9. David 1 Sam. 20 3. 24 22 Ionathan 1 Sam. 20 16. Eliah 1 King 17 1. Gedaliah 2 King 25 24. Asa. 2 Chron. 15 14. Obadiah 1 King 18 10. Elisha 2 King 2 6 Are not Angels called unto this essential verity How came it then that they did swear Dan. 12 17. Revel 10 5 6 He citeth some passages of some heathens Pag. 360. who would not swear And what can this prove And what will Pythagoras prohibition evince Or Socrates his requireing that mens words should be firmer than oaths Or Plato's appearing against it These and the like may be good arguments for him whose Religion is but Paganish but have no force with us though I grant these and the like may shame Christians who regard even oathes so little He hath Pag. 361. a number of bare citations of places of some Fathers and Others without giving us their words any who hath these books may peruse them and see what they say All that I shall say is this Though it be true that many of the Fathers did in this assent to Pelagius yet the more common opinion was that Christians might in some cases lawfully sweare which they grounded upon the practice of Paul See Vossius Hist. Pelag. lib. 5. par 2. Antith 1. Pag. 513. c. And let the Reader peruse the citations he hath there adduced and he will see that some of this Quakers citations and Authors are against himself such as Cyprian Tertullian Augustine Polycarp and others The primitive Christians would not swear it is true neither by the Genius nor by the fortune of the Emperious See Tertul. Apol. Cap. 31. and from this some might gather that they would not swear at all which was certainly a mistake And we read that the Primitive Christians did sweare to be faithful to the Emperour as Vossius sheweth out of Vegetius lib 2. Cap. 5. Arnobius lib. 4. see also Dio in M. Antonino Tertul. de Cor. mil. c. 1. Eusebii histor lib 5. c. 5. He sheweth also how they used to sweare by the Eucharist out of Eusebii Histor. lib. 6. Chap. 35 The last argument which he mentioneth is not worth the naming and so I leave it 14. For a Conclusion to this let us take notice that Augustine was only labouring to keep oft unnecessary oathes and would have one and other shuning what they could the giving of oathes But would not simply condemne the taking or giving of oathes in weighty maters even under the Gospel And therefore speaking upon that sermon of Christ on the mount and having mentioned the expressions of Paul formerly spoken of he addeth Ita intelligitur praecepisse Deum ne Iuretur ne quisquam sicut bonum appetat jusjurandum assiduitate jurandi ad perjurium per consuetudinem delabatur Quapropter qui intelligit non in bonis sed necessariis jurationem habendam refrenet se quantum potest ut non eâ uâ—atur nisi necessitate cum videt pigros esse homines ad credendum quod ets utile est credere nisi juratione firmetur CHAP. XXXI Of Civil Honour 1. BEside what belongeth properly to Civil Honour of which we are now to speak there are other two particulars which he is pleased to speak something to in his Vindication of his last Thesis to wit against Vanity Prodigality in apparel and against Comoedies and such Playes concerning which I minde to be no adversary unto him only I must say he must be very affronted and shameless to suppose let be to say That all his Adversaries contenâ— for these as lawful and as no way contrary to Christian Religion