Inspiration of the Almighty And if by such Divine Inspirings it be that the Will of God comes to be understood then certainly must God's unerring Spirit be the Judge of what is God's Will from what is not and the Rule how and in what we ought to believe unto Salvation and that Guide which infallibly leads in the Way that is most acceptable with the Lord. Nothing can be more Natural then these Consequences Fourthly Psal 139. 7. Whither shall I go from thy Spirit or whither shall I flee from thy Presence If God's Unerring Spirit be so nigh and the sense of it so certain it must either be to reprove for Evil done or to inform uphold lead and preserve in reference to all Good Now in which of the two sences it shall be taken the Presence of God's Eternal Spirit and his being the Saints Instructor Judge Rule and Guide are evidently deduceable from the words Fifthly Psal 143. 10. Teach me to do thy Will for thou art my God thy Spirit is good lead me into the Land of Vprightness The Question will be Whether it was David's intent and the scope of his desire that God should teach and lead him by his good Spirit or some other thing but methinks it is resolvable in the affirmative in two respects 1. In that David is so very frequent in his desire to the Lord for the Assistance Strength Teaching and Guidance of God's unerring Spirit otherwise declaring how that the Word was hid in his Heart and largly speaking of the Force of that Internal Law Word and Spirit of God which plentifully shews how much he was an Enthusiast and Quaker in the sense this man esteems us most hetrodox 2. The very words imply the thing we urge them for and can import no other sence viz. That God would please to teach him to do his Will and lead him into the Land of Vprightness by his good Spirit else what did that Claws do there the Unerring Spirit being that by which God vouchsafes to discover his Divine Knowledge and convey his most Spiritual Succor and Consolation to his People and consequently his Saints have ever known but do more especially under the Gospel injoy an infallible Judge Rule and Guide in and about Faith and Worship Sixthly Isa 30. 1. Wo to the Rebellious Children saith the Lord that take Counsel but not of me and that cover with a Covering but not of my Spirit that they may add sin to sin From whence I plainly argue thus If they are Rebellious against God and add sin to sin who take not Counsel of him and are not covered with his Holy Unerring Spirit that leads into all Truth Innocence Patience Faith Hope Charity and every good Word and Work Then 1. God's Children have an Immediate Councellor and need not another and are covered or encompast about by the infallible Spirit of God to all Soundness of Mind and Holiness of Life And 2. They must be Heinous Offenders and obstinately Rebellious and Adders of sin to sin with a witness that not only neglect or refuse to be so counsel'd and cover'd but dispute fervently against it as a meer Whimsie and Effect of an Ignorant Erronious spirit for besides that such deprive themselves and others of the unspeakable benefit that comes thereby they are most ingrateful to God and do certainly incur his fierce Wrath in their so wicked requital of him for his Heavenly Gift Seventhly Isa 59. 21. As for me this is my Covenant with them saith the Lord My Spirit that is upon thee and my Words which I have put in thy Mouth shall not depart out of thy Mouth nor out of the Mouth of thy Seed nor out of the Mouth of thy Seed's Seed saith the Lord from henceforth and forever I think it is granted by all that own the Christian Religion that this remarkable place refers to Christ the true Seed and Heir of promise who bruiseth the Head of the Serpent in whom alone all Nations of them that believe come to obtain the Blessing But whether it will be allowed or another Interpretation allotted as that the Promise was to the Church to be sure here is enough to maintain our Position viz. That God in the dayes of the Gospel more particularly has given his good Spirit for an Instructer Judge Rule and Guide in all that concerns the Eternal Well-being of the Souls of Believers as I proceed to prove If that very same Eternal Holy and unerring Spirit which God poured out upon his only begotten Son be in a way of succession ordained to continue with and upon all the Faithful his Seed and Seed's Seed begotten unto a lively Hope by the raising of Christ Jesus from the dead and so become Members of his own Glorious Body then are not the Children of God destitute of his Vnerring Spirit not left to their own frail and fallible Judgments to determine of what is Right or Wrong what Men should believe and what not how they should walk and how not But so gratious is the Promise and so certain is the performance as we livingly witness against all the dry cavelling Letter-mâ—ngers in the World who Quarrel about the holy-mens words and are Strangers to the Convictions Judgments Tryals Tribulations Temptations and Travels they underwent in order to that knowledge they had and which frets their serpentine natures whose vulterous Eye would in its unregenerate state of Worldly Wisdom that knows not God fain without the Death of the Cross creep into the knowledge of the mystery of the Resurrection which state alone knows the things that are above at the Right-hand of God Therefore I conclude That God's Unerring Spirit under the Gospel does attend assist direct and finally establish his Children in the Way of Truth and that his so doing is but the Answer or Accomplishment of the most eminent Prophesies referring to the Transcendent Glory of the last Ages of the Church Eighthly Ezek. 36. 27. And I will put my Spirit within you and cause you to walk in my Statutes and ye shall keep my Judgments and do them Behold a most pregnant Instance in the express Language of the Holy Ghost brought to the proof of our Assertion that with reverence we would say it scarcely could it have been more exactly and emphatically worded as I proceed to shew 1. That this Passage has a relation to the Times of Reformation or Coming of the Messiah and Dayes of the Gospel Covenant read the whole Chapter I know not that it was ever doubted or otherwise taken by any no not the very Rabbies themselves who from such places have observed the coming of a Messiah and Glorious times that would ensue 2. That if it be granted then the Vnerring Spirit of God was to be placed within the Hearts and Consciences of his People and consequently they could not be properly and truly under the new Covenant and be without it since the having of that Eternal Spirit for the Ends and
Head then Flesh nay it can better dispâ—nse with the loss of much Flesh and many Bones then the Head for if that be absent the Body quickly dyes Christ is the Head Root and Life of his Church without which she can never live one Comfortable Day Besides it contradicts positive Scripture I will not leave you Comfortless I will come to you I will be with you to the End of the World because I live you live also He that is with you shall be in you c. Fifteenth G. F. and the Apostle said The deep Things of God was revealed by the Spirit of God But the Apostle saith our Adversary speaketh not so But God hath revealed them unto us by his Spirit for the Spirit searcheth all things yea the deep Things of God Let all Sober People judge whether this man does not groundlesly cavil at us For if God reveals his deep Things by his Spirit then does the Spirit give unto us the Revelation of the deep Things of God Could he blush he might be ashamed to shew himself such a frivolous Busi-body Sixteenth G. F. And so who is in Christ is a New Creature old things pass away Our Adversary The Apostle thus Therefore if any be in Christ he is a New Creature old things are passed away behold all things are become New 2 Cor. 15. 17. The Apostle speaks of the New Creation as done G. F. as a thing doing but with great Patience for a little would be tired I Answer Where old things are done away and all things become new there the New Creation is done But in such as he that believes the Church of Christ to be spotted wrinkled c all things are far from being made new since old things are not past away and in such there can be no New Creation as yet Seventeenth G. F. For it is the savour of Death to the Death and Life to the Life The Apostle saith our Adversary thus To the one the savour of Death unto Death to the other the savour of Life unto Life Thus that he may be true to his Way he undertakes the Confutation of G. F. and Proof of him to be an Impostor the Difference betwixt the Apostle's saying and G. F's citation is imputting the before Death and Life which is the same in Sence and Intention But again Eighteenth The Scripture quoted by our Adversary thus Of this sort are they which CREEP into Houses and lead captive silly Women laden with Sins and led away with divers Lusts ever learning but never able to come to the Knowledge of the Truth But G. F saith Of such as have got the words c. who are Reprohates concerning the Faith which crept into Houses before the Apostles decease which have kept alwayes learning and never able to come to the Knowledge of the Truth 〈◊〉 led away with divers Lusts Very well and what 's the Error or Perversion here Why the Apostle does not attribute to these False Teachers that they kept People alwayes learning but they led captive such as were so And what then therefore is it not true in the sence in which G. F. quotes it What wrong is there done to the Text or such Teachers either For who knows not that false Teachers do keep People alwayes learning but never bring them to the Knowledge of the Truth And certainly they cannot be false Teachers that are not led away of divers Lusts therefore they are both led away of divers Lusts and they lead others too But it is worth our notice That he who has so frequently and with such Derision reflected upon G. F's Syntax and false English is so far from being unblamable himself as to make that Elegant Apostle guilty for in the Epistle it is They which Creep in his Quotation They which CREEPS But we delight not to spend our time so unprofitably such are his Contests about the Hebrew Greek and Latine being set over Christ's Head by his Crucifiers for he would have it written as said in the Scriptures and G. F. sayes Set atop of Christ that is over His Head and true it is what he observes That all Languages have crucified Him and those that have been most Learned have been furthest from the Kingdom that is resembled to little Children I thank thee O Father Lord of Heaven and Earth that thou hast hid these things from the Wife and Prudent and revealed them unto Babes Nineteenth G. F. sayes the Gospel is preached in every Creature Our Adversary sayes was preacht to every Ceature and both are true for in time past it Was and now I hope he will not deny but it Is. In every Creature or To every Creature may be the same For when the Gospel of Repentance and Faith in God are by his Light and Spirit secretly revealed and declared in eveey Heart doubtless 't is also to the Heart as well as in it And though there may be outward Preaching of the Gospel yet that which is Effectual comes from the Spirit and Power of the Gospel and reacheth into the Innermost Parts and the same Spirit gives there the true Discerning and Sense and makes the Effectual Application thereof so that his Carping there is like all the rest Malicious and Troublesom But he hath something to the same Purpose XX. Again G. F. If Christ be not within People they are Reprobates The Apostle and Translators say Know you not your own selves that Christ is in you except ye be Reprobates 2 Cor. 15. 5. as if in you could admit of no other Sense but within you Let us see if the Words of Christ will alwayes admit that Sense Mat. 20. 26 27. But it shall not be so within you but whosoever will be Great within you let him be your Minister c. thus far our Adversary But certainly the Man can't think that because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may sometimes signifie among that therefore in all cases it must do so for let us read the verse cited so Know you not your own selves that Christ Jesus is among you except ye be Reprobates This in his Opinion of Christ's Residence would be most false Besides if it should be read within you it might be understood thus within your Precinct Company or Society and the Sense very good still However it shews he hath but little to do who shall employ his time in correcting within you for in you since whatever is in any thing is within that in which it is or else I know nothing But he tells us that G. F. is guilty of the like fault in relation to John 2. 27. where the Apostle speaketh of the Anointing which abides in you but he thus the Apostles brought the Saints to the Anointing within them To which I say that He is Guilty of the like Fault of Fooling as before For a School-Boy would be whipt for so much Ignorance and Ill-spent Time He might have learn't
But thou Bethlehem Ephratah though thou be little among the Thousands of Judah yet out of thee shall come forth unto me that is to be Ruler in Israel whose Goings forth have been from of Old from Everlasting the Hebrews phrase it from the dayes of Eternity Mich. 5. 2. Observ 4. Where we have and for but Ephratah not quoted though thou be little for thou art the least among the Princes for among the Thousands out forth and shall come a Governour that shall Râ—le my People Israel we have for shall he come unto me that is to be Ruler in Israel whose Going forth have been from of Old from Everlasting For it is written in the Law of Moses Thou shalt not muzzle the Mouth of the Ox that treadeth out the Corn 1 Cor. 9. 9. Thou shalt not muzzle the Ox when he treadeth out the Corn Deut. 25. 4. Observ 5. In this Passage we also have an addition and alteration the Mouth of the Ox for the Ox and that treadeth for when he treadeth c. which though all one in sence yet had been matter of Crime enough against G. F. had he but made the same alteration Of this man's Seed that is David the Son of Jesse hath God according to his Promise raised unto Israel a Saviour Jesus Acts 13. 22. And there shall come forth a Rod out of the Stem of Jesse and a Branch shall grow out of his Roots Isa 11. 1. Observ 6. The great Difference of which I mean as to expression one would think might sufficiently justifie G. F. and I believe will in the Judgment of all such as reverence the Scriptures of Truth for I don't see that there be four words alike yet the sence one Then shall be brought to pass the saying that is written Death is swallowed up in Victory Oh Death where is thy Sting Oh Gravâ— where is thy Victory 1 Cor. 15. He will swallow up Death in Victory Isa 25. 8. Oh Death I will be thy Plagues Oh Grave I will be thy Destruction Hos 13. 14. Observ 7. The alteration here is manifest also Death is swallowed up for He will swallow up Death and Oh Death where is thy sting for Oh Death I will be thy Plagues c. We shall conclude with one more out of the Epistle to the Hebrews But unto the Son he saith Thy Throne O God is forever and ever a Scepter of Righteousness is the Scepter of thy Kingdom Heb. 1. 8. Thy Throne O God is for forever and ever the Scepter of thy Kingdom is a Right Scepter thou lovest Righteousness Psal 45. 6 7. Observ 8. Here we have A Scepter of Righteousness iâ— the Scepter of thy Kingdom for The Scepter of thy Kingdom is a Right Scepter Thus beside many more places past over for brevity sake have I made it evidently appear that G. F. cannot be accused by any that would not accuse Christ Jesus and his Apostles themselves as to Mis-citation of Scriptures if their not Citing of these express words may be justly so reputed which though I utterly reject it yet since our Adversary hath made it a Crime so capital in G. F. it may not be â—â—seasonable to offer That he doth inevitably conclude Christ Jesus and his Apostles under the same Fault which how suitable soever it may be to his Religion we have more Godly Fear and Reverence upon our spirits then to so much as admit of any the least Detraction from them any where and least of all would our Understandings let us in this Occasion But what if we were unable to render those obvious Reasons already offered Would it follow that G. F. must necessarily be condemned as a Perverter of Scripture and as having censured others for that wherein he is as inexcusable himself By no means For it is granted on all hands that what most of all aggravates the Blame of any Dispuâ—â—nt is erring from or falling short of or contradicting his own avow'd Principles This was the Case of the Priests G. F. disputed against but not his They say That the Scriptures or Writings of the Holy Men of God as they are transmitted to us with every Point Iota or parcel of them are such a Sufficient Infallible Perspicuous and Constant Rule as that God hath not left or given unto men any thing more clear certain c. But G. F. and we who are called Quakers although we heartily acknowledge the Scripture so given forth to be a Declaration of the Mind of God so far as it pleased him to discover it and that men ought to believe read obey and fulfil them as the Ancients did yet that the Eternal Spirit is by way of Excellency the Rule and Guide of Christians who convinceth the World of Sin reproves for and redeems from it into the perfect Liberty of the Sons of God as received and obeyed And this only gives the Knowledge of the Truth of the Scriptures and brings into those States of which the Scriptures are but a Godly Narrative And that this Infallible Living Divine Spirit is therefore the most Certain and Unerring Rule above and beyond the meer Letter which hath been and is subject to any Miscarriages Wherefore G. F. had good Reason to put the Priests upon Scripture Proof and that so critically as that they might not foyst in any Doctrines upon Abstruse and disputable Consequences of their own drawing but grounded on express Texts of Scripture For if they defended the Scriptures in every Iota to be the very Word of God and only standing Rule of Faith Worship and Conversation under the Gospel it was but reasonable in him to tye them to their own Rule whilst on the contrary G. F. not believing them to be that alone most excellent standing Rule of Christians however he might otherwise esteem them as rightly believing That not a Law engraven on Tables of Stone much less writ on Paper but an invisible Spiritual Law of Life writ in the Hearts and Consciences of Men and Women was and is the Great Living Infallible and Perpetual Gospel-Rule he was not confined to the very express Words and Points thereof as his Rule So that there is not there cannot be the same Reason for reproving G. F. of what they are most deserving of severe censure Nay G. F. is very excusable in what they by their own Principle are condemnable And therefore he cannot be upon the same terms with them For it would be to say that because I obliege a man with strictness to his own Rule therefore I am an Impostor if I do not as precisely square my self by the same which is to beg more then becomes a Modest Man to ask or a Reasonable Man to grant for it is the very thing controverted Whether that Light Life Power and Spirit which gave forth the Scriptures at several times on several Occasions be that only Infallible Rule of Christians or the Letter so subject to variety of Corruptions Additions Diminutions c.
grateful is the lowest degree of Reason to us wheresoever we find it that we can no more deny it or occasionally refuse our selves the use of it then the greatest since its being so does not unreason it or render it no Reason in it self though confessedly a less degree of Reason nor is it possible that the meanest Appearance of Reason can withstand the greatest since Reason alwayes acknowledgeth and owneth her self in what Degree soever she meets It is not Stature that makes a Man nor Magnitude a Tree or Stone but the Nature and Property of each And truly we are well contented with our weak Reason as he is pleased to call it we know it to be God's Light Grace and Spirit of Truth that since we gave our Minds intirely to be governed and exercised by it We have found that Mortification of Sin and Corruption that Renewing of Heavenly Divine Life that holy Courage and Patience and it has brought us to so good an Vnderstanding of the Mysteries of God's Eternal Kingdom and Assurance as we are faithful to the same of Everlasting Blessedness that 't is beyond the power of the ratling of these Leaves of Charge and Reproach to scare us from our Standing or beget the least Question in us concerning the certainty of this Pure Unchangeable Way of God in which we walk but is invisible to his vulterous Eye who so disdainfully writes against it I had some hopes he had done with Personal Contest at least against the Body but I find him still in his Reflections For whilst you look upon your selves as led by an infallible Spirit though it be indeed nothing but the Fancy of G. Fox or some other of your Teachers you must needs reject the clearest Light that God hath given to Men 〈◊〉 Angels when it opposes your Sentments Though he could scarce say any thing of us more disingenious and scurrilous rendring us such deluded Sots and very Iddeots as to captivate our own Understandings if he can think we had ever any to the Dreams and Fancies of a few illiterate men under an Apprehension of being led not by them but an Infalible Spirit Yet since in this one Expression lies wrapt up if not his great undervalue of an Infallible Spirit at least his Disbelief of any such thing as the Guide of men and his unworthy Reflection upon us in crediting any such Doctrine I am more then ordinarily engag'd to state and vindicate that one most necessary Doctrine viz. Whether God's holy and Infallible Spirit be the proper Rule of Faith Judge of Controversies and Guide of a Christian Life or any other thing this I reckon as the main Hing on which all turns and I now make it my Post by which in God's Strength I am resolved to stand firm in its Defence and that by Scripture and Reason hoping whatever uncharitable Thoughts he entertains of us that he is not so devoid of all sense of either as that they may not be used with advantage to him under his present Ignorance and Presumption 'T is true this deserves an intire Discourse of it self as that which above all other Subjects disputed on in the whole World deserves mans most weighty Consideration and if the Lord make way it may be by some or other more distinctly and at large hanâ—llâ—d another time in a perticular Tract however I shall state and briefly defend the Question I hope to present satisfaction The Question Stated Whether God's Holy and Unerring Spirit for I am so Charitable as to think he believes God's Spirit to be so is or should be the proper Judge of Truth Rule of Faith and Guide of Life among men especially under the Administration of the Blessed Gospel of our Lord and Saviour Jesus Christ or not I affirm it and proceed to prove it both by Scripture and Reason First Gen. 6. 3. And the Lord said My Spirit shall not alwayes strive with man for that he also is Flesh yet his dayes shall be an Hundred and Twenty Years c. If God's Unerring Spirit has been wont to strive with men either to convince them of and convert them from the Evil of their Thoughts words and Deeds or else to provoke them yet more fully to do the Will of God so as to press on from one degree of Glory to another then Men have had an Unerring Spirit to be their Teacher and Judge and Rule and Guide of that Truth concerning that Faith and in that most holy Way which leads to Eternal Life But the Scripture proves the first Proposition That God's Spirit has frequently strove with men and for the Ends before-mentioned and consequently they have not been without an Holy Vnerring Spirit to Teach Judge Regulate and Guide them Secondly Neh. 9. 19 20. Yet thou in thy manifold Mercies forsookest them not in the Wilderness the Pillar of the Cloud departed not from them by Day to lead them in the Way neither the Pillar of Fire by Night to shew them Light and the Way wherein they should go Thou gavest also thy good Spirit to instruct them c. If under the Dispensation of the Law God gave his good Spirit to instruct his People which is to say that it should teach them rule them and guide them in whatever was necessary for them to know or do otherwise God's Spirit would have been lame and defective in his holy Instruction which far be it from any sober man to affirm then will it follow that much more should the same Eternal Spirit be poured out under the glorious Dispensation of the Gospel But all that acknowledge the Divine Authority of the Scriptures must confess to God's Goodness to his People in the outward Wilderness in the free Gift of his Eternal Spirit therefore the Eternal Spirit was and is the Teacher Judge Rule and Guide of his People now besides that state was but figurative of the Mystical Travel of the true Church in the dayes of the Gospel and how is God so propitious now as then if he be not as a Pillar of Cloud by Day and of Fire by Night I mean Spiritually and Invisibly so to illuminate his People concerning the way he would have them to walk in Thirdly Job 32. 8. Prov. 2. 6. But there is a Spirit in man and the Inspiration of the Almighty giveth them Vnderstanding For the Lord giveth Wisdom out of his Mouth cometh Knowledge and Vnderstanding If the Spirit in man be not of man as the foregoing words shew and therefore is that divine Spirit by and from which comes the Inspiration of the Almighty and if the Understanding he mostly intended be of Divine and Eternal Matters as the whole Subject treated on in the preceeding and following Chapters as well as that in which the words are manifests then is it not from the strength of mans Reason Memory or utmost Creaturely Ability that his Knowledge of Religious and Heavenly Things comes but from the Revelation and Discovery of the
from Falshood the Rule of what ought to be received and embraced and the Guide of Life be the Anointing which none denies that I know of to be the Spirit of God then both the only way to be taught all things necessary to be believed and performed is the Anointing and that Anointing is in Believers respectively but the Scripture so asserts And consequently the right Christian is not without that Infallible Spirit to teach and lead him into all Truth 1 John 3. 24. And he that keepeth his Commandments dwelleth in him and he in him and hereby we know that he abideth in us by the Spirit which he hath given us If the Union betwixt Christ and his Children be that they dwell in him and he in them and that they thereby know it by the Spirit that he hath given them which implies that they had the Unerring Spirit of Christ then true Believers are not without Christ and his Spirit dwelling in them to Guide Rule and Instruct them in all things necessary to Eternal Life and Salvation He that denyes the first denyes the Scripture and he that rejects the second Proposition had as good deny that Day is an Effect of Light Jude 19 20. These be they who separate themselves sensual having not the Spirit But ye beloved building up your selves on your most holy Faith praying in the Holy Ghost c. If such as have not the Spirit are sensual then because the true Children of God are not sensual it follows that they have the Spirit and that those who have it not are not the Children of God because such are sensual This the Apostle further manifests to be his mind because leaving the sensualists he addresses himself to the Sanctified of God exhorting them To build up one another on their most holy Faith Praying in the Holy Ghost which shews that they performed their Worship to God in the Motion of the Eternal Spirit and consequently they could not be destitute of an Unerring Spirit in what concerned them either towards God or Men. Thus have I briefly run through the Scriptures of Truth and doubt not but I have made it appear That God has afforded his People in all Ages such a measure of his Eternal Spirit as hath been sufficient to Inform Rule and Guide them infallibly in and about those things which are absolutely necessary to be known or done unto Eternal Life It remains That I evidence the Truth of my Assertion by Reason also which I shall endeavour with what convenient brevity I can That Christian Men have an Infallible Principle to Judge Rule and Guide them I prove by REASON First I Shall take it for granted That no man whom either Education or Conviction gives to believe there is a God can be so unreasonable as to tâ—ink That any man may be farther able to understand what this God is and his Divine Pleasure concerning him then the same is discovered to him by some external or internal Operation from the same infinite Beeing this then must either be by the visible Creation or that invisible Taste or Rellish the Soul has by vertue of the divine Touches Influences and Discoveries that the Almighty Invisible God is pleased to approach his Creatures by as the next clearest way to communicate unto them the knowledge of himself Secondly And as I know not any who professeth Religion that makes the least scruple of this so how is it possible that such Discoveries as God himself is pleased to make should be fallible or subject to any Defect in themselves for were that admitted as must be upon the Principles of our Adversary then must we conclude an Imperfect Knowledge nay an uncertain not to say Erronious Knowledge of and Faith in God to be from God's own defective Manifestations of himself which however truly deduced from his Positions is a most Vnworthy and False Reflection upon the Mercy and Goodness of God Thirdly There is an absolute necessity That what it is convenient for man to know should be certainly and infallibly discovered to him because of that great Corruption Idolatry and Superstition which through that misty and uncertain Prospect they say man has of the Divine Will he may be subject to fall into and like the vain Worshippers of old conceit an Ape Serpent or Crockedell to be a Deity or some other Beeings or Fancies though less gross yet too gross for a Christian man Fourthly Upon our Adversary's Principles there can be no assured Ground of Comfort for when a man shall think he hath workt out his Salvation in the Way he Conceives most acceptable with God perhaps he hath followed an Erronious Judgment and Unsubject Affection and when Repentance may be too late he is to be fob'd off with such an Award as this You had no Infallible Knowledge and having lived in an Erronious sense of your own you must inherit the Displeasure that follows thereby making well or ill believing or doing a meer Lottery or doing of things by Chance and not from any certain knowledge in themselves of what God required of them A Conceit worthy to be disdained by every sober man Fifthly And were I as our Adversary I would never beat my Brain about what is true or false since upon his Principles when Truth meets me I know her not from Error and after I should have writ Volums I am as certain of the Truth of what I oppose as of what I assert so that the Quakers may be in the right for ought he knows nor have they any certain grounds from him on which to alter or believe the contrary Sixthly Nor does this Opinion of our Adversary that there is no such thing as man's being now led by an infallible Spirit end there for it rendereth the Almighty more injust then the worst of men since first he seems to offer men the clearest Discoveries of so much of his Will as he requires them to live conformable unto yet means nothing less by leaving Mankind to labour under the perplexity of an uncertain Knowledge And secondly Concludes him notwithstanding under the greatest certainty of eternal Punishment Methinks then If these things seem unreasonable though the genuine Effects of a fallible Guide our Adversary should by this time think it fit to allow us 1. That God cannot be known but by the Discoveries he makes of himself through his Eternal Power and Spirit unto Mankind 2. That though such Discoveries may be imperfect in Degree yet not in kind 3. That such Revelation Discovery or Instruction is infallibly true and that there is nothing wanting on God's part to accommodate man with a Spiritual Certain Infallible Discovery and Knowledge of Almighty God his Creator and therefore man has to rectifie and assist his fallible Judgement an Vnerring Certain Infallible Spirit Power or Principle which as man listens unto it and follows it his Vnderstanding becomes illuminated his Reason purified and a sound Judgment restored and in all things is
he made a fit Tabernacle for the Glorious God to live in Thus is he King of Saints and will he be King of Nations who is God over all Heaven and Earth blessed forever Amen There be two Objections which I fore-see may be made by some to the way I have taken to prove That a Christians Judge Rule and Guide is the Unerring Spirit of God whom I shall endeavour to answer Obj. 1. Though you have said a great deal to prove that Christians should have an Infallible Spirit in general yet you prove nothing distinctly but confound a Judge Rule and Guide together To which I answer Answ 1. That to me there is no more difference then essentially there can be in the Wisdom Justice and Holiness of God which are but so many words that agree to express the Perfection of one and the same Beeing and so that as the one cannot be without the other but the same Eternal Godhead is all and that in all for he is truly Wise in being Just and both in being Holy and back again they are so interwoven that the one goes not without the other thus it is in being a Judge Rule and Guide for that which gives me a right Sense or Judgment of Truth from Error is as well to me a Rule what I should believe or dis-believe and a Guide what I should practice or not practice as at first it was my Judge of what was Truth from what was Error So that the same Informing Convincing Spirit is that Ruling and Guiding Spirit and not a dristinct Spirit or medium by which such as are convinced through the Illumination and Reproof of it are to be ruled and guided in all they believe and practice about Matters relating to God and his Worship Obj. 2. But at this rate you utterly contemn and seclude the Scriptures as having no Part nor Portion in being a Judge Rule or Guide to Christians Answ 2. By no means for though we acknowledge it to be our Principle That the Eternal Spirit who in several Generations hath revealed a great part of the things contained in the Scriptures to be superior to these Writings yet far be it from us forever to deny the absolute necessity of our Conformity to such weighty Christian Truths and Principles as are therein expressed and urged upon the Churches as what are indispensable to eternal Salvation So that we plead not that the Spirit of God should be a Judge Rule and Guide contrary to the Truth declared in Scripture nor yet exclusive of the Scripture but as the holy men of old time were ordered ruled and guided by that Eternal Spirit in reference to those weighty things which the Prophets and Apostles were moved to exhort those of that time to press after so that it is impossible for men now to come into a right Christian-frame and keep therein but by the Spirit 's being their Judge Rule and Guide as he was to the Ancients who trusted in God and obtained a good Report In short The Scripture is much like the shaddow of the true Rule which may give us some ground to guess what the Rule it self is as a Card or Map of a Country how it lies yet not be the very Place it self and in this respect it may be a kind of secondary Rule carrying with it a Testimonial Confirmation that what we are led by is the TRUE SPIRIT because the People of God in old time enjoyed the same as the Eternal Spirit first of all confirms the Divine Authority of the Scriptures unquestionably to us That they are a Declaration of the Will and Pleasure of Almighty God to the Sons of Men in several Ages of the World He that is so inward with a Prince as to know viva voce what his mind is heeds not so much the same when he meets it in Print because in Print as because he has received a more living Touch and sensible Impression from the Prince himself to whose Secrets he is privy And this the Scriptures teach us to believe is a right Christian's State and Priviledge for said the Apostle We have the Mind of Christ and the Secrets of God are with them that fear Him and guide me by thy Counsel and bring me to thy Glory To Conclude The Scriptures we own and the Divine Truths therein contained we reverence and esteem as the Mind and Will of God to men and we believe that they ought to be conformed to according to the true intent of the Holy Spirit therein and we know that all good People will respect them read them believe and endeavour to fulfil or obey them And those who trade neither Ministerially or Controversally with them and are out of that Cleansed Holy and Self-denying State they testifie of and believe it not attainable the Plagues therein declared of shall be their Portion forever I Know that AUTHORIâ—Iâ—â— are of no great force with him but since I writer more one of an expectation of benefit to others on whom this Libel has taken any hold perhaps it may not be unseasonable to subjoyn a few and the rather since we have not only the suffrage of some who are called Socinians whom he pretends to follow but thereby we may justly take occasion to detect him of contradiction to their Sentements whilst one of them 1. Then first Upon that remarkable Place in John where Christ promised to send his holy Spirit Howbeit when the Spirit of Truth is come he will guide you into all Truth c. Those two famous Commentators I mean so accounted by the Romanists Tolletus and Maldonatus and the last very frequently and with great Respect commemorated and quoted by Crellius one of the most redoubted of the Scoinian Party Tollet thus He shall when he is come manifest all those things which ye are not able to bear and to discover to you all that Doctrine that is fit for my Church to believe and practice He shall teach you the compleat Truth and to this end God gives it to the Faithful and to his Church that in Doctrine Life and Government she may inerrably be guided Maldonat Shall lead you into all Truth that is sayes he Discover unto them and to the Church of God all that Truth which is convenient or fit for them to know concerning Salvation Thus says Cyrill Theophil August and Beda too Beza tells us That Protestants believe God to have given his Spirit not only to his Apostles but to his Church that by her Testimony the World may be convinced of Sin that many Consciences may be compelled to confess that they have sinned in not believing on him c. Dr Hammond thus But when the Holy Ghost comes whose Title is the Spirit of Truth he shall instruct you what is to be done which he shall reveal to you And I will ask my Father and he shall send you the Holy Ghost to Interceed Exhort and Comfort and when he is come
he shall abide with you that is all that shall suceed you in the Faith forever As in his Comment on the 28th Chapter of Matthew upon these words I am with you alwayes even unto the end of the World And though I shall now shortly part with you yet I will by sending the Spirit upon you to lead you into all Truth and by my perpetual Presence and Assistance afforded you and by that Authority that I have received of my Father and now commit unto you John 20. 21 22. continue with you and your Successors unto the End of the World Now if we read that Scripture he quotes as an Interpretation of what he understands by Christ's being with them and their Successors to the end of the World we shall find it to be this Then said Jesus to them again Peace be unto you As my Father hath sent me even so send I you And when he had said this he breathed on them and saith unto them Receive ye the Holy Ghost What can be fuller then that in his apprehension not only the Apostles but their Successors in the Faith were to have continued unto them the perpetual Presence and Assistance of the Holy Ghost And sayes no mean Protestant upon the Place and very truly It is by the Spirit only that men who do not profit under outward means will be enabled to profit who when he cometh reveals Truths clearly and bears them in with Life and Power upon the Heart and doth renew mens spirits to embrace and submit to them And on the 14th Chapter thus The Spirit of God in Believers is not only a Comforter to apply and bear in the Consolations of God purchased by Christ upon their Hearts but is their Advocate also who pleads their Cause with God by furnishing them with Prayers and Groans that cannot be uttered I shall now produce the sense of several Persons so great in the Socinian way conformable to what has been asserted concerning the Holy Spirit that one would think our Adversary ought to be concluded by it And the first shall be Socinus himself who in his explication of the 1st verse of the 8th Chapter to the Romans speaks in short thus Neque enim jam carni sed spiritui obsequuntur spiritus namque vitalis imperium cui et ego omnes qui Christi sunt subduntur nos a jugo peccati mortis assernit For neither do they now follow or live after the Flesh but the Spirit for the Power of the living Spirit to which both I and all who are Christ's are subdued hath freed us from the Yoak of Sin and Death Slichtingius who in his Comment upon the Passage already mentioned especially that part He shall lead you into all Truth gives us his mind thus Quando autem veniet ille nempe Paracletus spiritus ille veritatis ducet vos nempe interna illuminatione in omnem veritatem nempe ad salutem aeternam pertinentem ita ut omnia sciatis intelligatis quae vera sunt ad salutem pertinent That is When the Paraclet to wit the Spirit of Truth shall come by his internal Illumination or inward Enlightening he will lead into all Truth and to the Knowledge and Vnderstanding of all those things which are true and necessary and do pertain to Eternal Life Now since all are concerned in the End namely Eternal Life methinks it is most reasonable that all should be in a share in the means to it I mean the Teachings and Guidings of that Vnerring Spirit Thus much for this place I will instance one place more and the thoughts of these men upon it I mean this last cited and one not less Famous in the same way Crellius in his Comment upon the Romans Chap. 8. vers 14 15. For as many as are led by the Spirit of God are Sons of God for ye have not received the spirit of Bondage c. sayes Etenim quotquot spiritui illi divino se regendos tradunt ejusque ductum sequuntur quemadmodum sane faciunt ij qui ejus ope carnis opera in se perimunt eque non admittunt illi Dei ipsius sunt Filij qui quemadmodum jam naturae ipsius sunt quodammodo participes ejusque similes Ita etiam vicissim a 〈◊〉 â—iliorum loco habentur ab eoque sunt adoptâ—ti in Filiorum jus adsâ—iti Eos autem qui a Deo instar Filiorum diliguntur vitae sempiternae fore participes quanquam per se unicuique videtur patere mox tamen planum faciam Certainly then our Adversary if he hath any regard for Crellius will not oppose himself to the necessity of Christians being accompanied by an infallible Spirit when this Author plainly tells us That without that Spirit of God and the Operation of it to a Regeneration of Soul there is no being a true Child of God and Heir to the possession of Glory as he further speaks upon the 17th verse Slichtingius gives us the same Interpretation differing only in the Expression sayes he Probant illos victuros esse si spiritu actiones corporis mortificent Again Spiritu Dei agi ferri impelli regi spiritu actiones corporis perimere They prove themselves to be Conquerors if by the Spirit they mortifie the Deeds of the Body Again To be acted led moved perswaded governed ruled and directed and to overthrow and destroy the Works of the Flesh by the Spirit of God this is to be a true Child of God Crellius is most express upon the 12th verse of the 2d chapter of Paul's first Epistle to the Corinthians Sed spiritum qui est ex Deo id est qui ex Deo proficiscitur seu derivatur in homines ideoque Dei Spiritus merito vocatur But the Spirit which is of God that is which proceedeth from God or is derived from God into men it is therefore deservedly called the Spirit of God Crellius upon that remarkable Passage of the same Apostle and in the same Chapter But the spiritual man judgeth all things c. speaks thus Opponit animali homini spiritualem Spiritualis autem homo ille est qui non soluâ— spiritu Dei praeditus est sed etiam ejus ductum sequitur a spiritu ipso totus pendet Sayes he The Apostle opposeth the Spiritual to the Natural man that is the spiritual man who is not only endued with God's Spirit but is also under the Spirit 's Conduct and wholy depends upon it What man speaks more pathetically for inspiration then Crellius doth in whom out Adversary pretends to believe Nor is Slichtingius much behind him who on the same place gives us his mind thus Spiritualis autem id est homo divino spiritu non tantum praeditus sed illi etiam totus deditus But the Spiritual man that is saith he not only the man who is adorned and over-seen as by his good Angel by the holy Spirit but who
Phesictha 2. 1. Testimonio sunt omnibus venientibus in mundum quod inter â—os 〈◊〉 Divinitas That is to say Every man coming into the World sayes he All coming into the World had been sufficient But he may he called Man before he comes into the World he comes into the World when he is born Therefore Man coming into the World is not simply a man but a man born But the Hebrew call all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is coming or being both into the World Lib. Musar c. 5. If all that come into the World should meet to make a Fles and to infuse a Soul they could not do it In Munere novo a Book so called All coming of the World that is into the World shall see 78. 2. and often elsewhere Phesictha 2. 1. All coming into the World have a testimony that there is a Deity among them Thus much concerning the sense of Learned men upon the place controverted which if it doth no good will I hope do no hurt though a man would think that so many able to teach him Greek might conclude him unless he has more to tell us then in his late Libel Overlooking then some other Authors I shall as I am able give my own reasons why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more properly belongs to man then Light First Iâ— Christ be that true Light by way of eminency which not only the Scriptures most plainly character him to be but all Criticks and Interpreters agree to be the import of the place then will it necessarily follow upon their â—â—tion who generally make coming the participle of Light rather then Man that true Light never saw the World or rather the World true Light till the Messiah's visible coming and that consequently all Antecedent Livers to his external appearance however good and holy men were destitute of the true or saving Light as having never rose upon them nor they been illuminated or refresht with the Divine Light and Heat thereof which as it is a most irreverent thought of God and uncharitable towards many deceased Generations so it is forever to be exploded foâ— false and inconsistant with the impressions incident to every man as well as the testimonies of the Scripture For who living â—an believe that before the Mâ—ssiah's coming there was not a sufficient Light given to those holy Patriarchs and Prophets which if true Christ as that true Light by way of eminency must have been before such manifestation We shall easily grant that in reference to the transcendency of its appearance as to what had been it might be said more eminently to come at that time but to exclude all lesser degrees of Illumination by the same saving Light antâ—cedent to its brighter Discoveries in that day we can never do but do and shall maintain the contrary knowing that it is not a distinct or other Light that saves now then formerly did but a more large Discovery of the same To which agrees that of Christ himself Joh. 8. 56 58. before Abraham was I am Abraham saw my Day and was glad And that of the Apostle 1 Cor. 10. 4. for they dranâ— of the Spiritual Rock that followed them and that Rock was Christ The Way of the Just is a shining Light 2. Besides what shall we say upon their Transposition of the words as to the time then present I mean when the Light after their sense was coming into the World for that the Scriptures will be most false methinks they themselves should see since it is notorious that neither whilst he was coming nor come one quarter of Mankind was any whit extraordinarily enlightned much less savingly by him but they remained Infidels as before 3. Nor is this all for at this rate We since his Departure are left as destitute as they before his coming and as they who heard not of him when he was come were wholly ignorant for how is it possible upon their Interpretation that we should have any saving Light Christ in whom was the excellent Light and Power is gone Say they the Scriptures in many points are left dubious as Peter testifies of Paul's Epistles Say I neither is there any unerring Interpreter or Guide to be obtained at this time a day Say they again Certainly then there can be but little true Knowledge sound Faith or well-grounded Comfort in so ill-founded a Religion whose Belief is a kind of Fiction and their Hope but a better sort of Despair To conclude 4. We therefore think it a wrong done to the Text because of the Participles unsuitableness to Light and its natural agreement to Man for men are continually coming into the World and at such enlightned which can not be said of Light in their sense The Messiah don 't visibly appear as formerly That Light is ecclipst as he himself said it was convenient to be or the Comforter would not come but that Divine intellectual Light which was most excellent he promised should endure with his to the End by a degree of which also the holy Patriarchs of old saw the Glory of his Day and Evangelical Dispensation though as to the then State of the World it was altogether unfit for it wherefore it is said that they desired to see his Day and saw it not How Did they not see it as to themselves By no means for many of them saw it but they never saw it break forth as Gods Dispensation to the World though they much desired it because of the Worlds incapacity to receive it What shall I further say If coming cannot so properly be said of Light in their sense as of Man in ours since so every man in all ages comes to have the benefit of that Light offer'd unto him which in the other sense must be lost to thousands or they loose the advantage of it being not then born in that Age in which that Sun though for a little season was pleased to visit the World then let it not be Light coming but Man coming into the World In short take it in their sense and one Age is hardly benefitted take it in ours and all mankind is illuminated As to the drift of our Adversary in his Transposition of the Participle viz. the Divestigating Christ of all Right to Eternal Divinity which is the Snake in the Grass I shall anon sufficiently I hope vindicate that great Truth though I cannot but wonder since we without dammage can allow him that the Words may be true both wayes as I have already and may yet further demonstrate that he would desire only to receive them in one as if on purpose he had a mind to dethrone him from the Seat of his Eternal Majesty For what if John had chiefly intended a Description of the Heavenly Structure of the New World and Christ to have been the Enlightner of all that come into it and further that the Messiahs then coming was Author of that most excellent Creation must it needs therefore follow
vere sayes he in the Person of the Apostle ego gaudeo de vestro profectu in Christo ita verum est me quotidie paratum mori As I truly rejoyce at your profitting in Christ so true it is that I am daily ready to dye for it is wanting but may be understood To this of Grotius a considerable but nameless English Annotator does agree And let me further add that the Various Lections have it by way of Correction propter not per for and not by And now it may be time for me to tell our Adversary in general and mine in particular that though I don't blush to read his Impertinencies perhaps I am not ingenious enough for such he sayes will he ought at least to be ashamed of writing them and I am truly in pain for him that he should both afflict himself for the poor man has an irksome way of telling his Tale and is fain to churm long before any thing comes and also disturb others with any thing so meanly inviting and little profitting the People To Conclude If any would in short know the plain and honest Reason of our refusing to Swear to omit the many Arguments that might be urged what Glosses might be given or Authorities produced 't is this That as Christ Jesus is the Author of so perfect a Religion that the least Affirmative or Negative be it but Yea or Nay is compleatly and unquestionably true so it is below his Evangelical Righteousness and such as are gathered not only to the belief but possession of it to so much as admit of an Oath as being fitter to be enjoyned equivocating Pharisees then Honest-Hearted Disciples with whom it is the same thing to Lye as to Forswear for an Oath having been made from the Distrust of Honesty in Him that was to take it where the Cause is removed Lyes Equivocations mental Reserves c. the Effects or that extraordinary scrupulous way of Evidence should cease And if any object the Law of the Land or the Ignorance of Magistrates of our Truth and Innocency I Answer The Law is either answered by Truth being spoken or satisfied by an infliction of the same Penalty upon the Lyar that is incurred by a perjured Person we need no Fines Racks nor heavy Imprecations to scare us into Truth-speaking who Believe in Fear and Worship the God of all Truth and that in Spirit and Truth The next abuse of us so far as concerns our Belief belongs to respecting of Persons he calls it our great Doctrine in a way of Reproach and often cavilling not without his wonted Folly at G. F's Wo unto them that are called of Men Master in which he only sayes what is certainly imply'd in Christ's Prohibition which he should have first confuted he undertakes the Refutation of it thus True indeed sayes Christ Be not ye called Rabbi for one is your Master even Christ and all ye are Brethren c. Now I will take the Liberty to argue a little because the Text seems to be so plain on your side first you do restrain it from extinding all Men from being called Master whilst you allow your Servants to call you our Masters because you are their Masters which Exception is not in the Text why may not another call you Masters because you have Servants and are Masters I Answer First then he has broke his word with us which in plainer English is he has told us a Lye in assuring us at the beginning He would deal with us neither from Scripture nor Reason and yet undertakes both Certainly he is ill able to maintain Right Swearing that is wanting in True Speaking or writing at least We may well suppose his Evidence so much boasted of has left him now that he betakes himself to Scripture and Reason for defence but considering how little they will prove friendly to his Cause he is no otherwise to be complained of for Breach of Word then that the Will may be accepted for the Deed. But next The Text also must be blamed Why may an honest-hearted man say Because upon our Adversaries Principles it seems to be against mens being called Rabbi and yet is not Strange â—rreverence to Holy Writ What make it say one thing in most express termes as much as Thou shalt not Steal and yet mean the quite contrary Who makes it their Rule now We or our Adversary But let 's examine his Meaning and he is so absurd that I am confident I have heard a better Argument out of Bedlam however let us once more repeat it If you call men Masters that are really your Masters why may you not call your very Servants Masters if they have Servants which is as much as to say If you call men Masters that are really your Masters why should not you call other men Masters though they are not really your Masters O I but they are other men's Masters are they Then let other men call them so For there is no more Reason that we should call other Men Masters that are not our Masters because they are really some bodies Masters then that 〈◊〉 should call other men Fathers and Servants and other Women Wâ—â—es that are not our Fathers Servants nor Wives because they are really Fathers Servants and Wives to other Persons We can call Him Master Father Servant or Her Wife who really is so to us but in doing it otherwise we believe we should Err. A Master and Father of old I confess to have signified a Religious as well as Civil Honour I mean Sect-Masters among the Jews but since both are as well repugnant to common Truth as the Christian Religion we renounce the Title and are the rather so to do because of that great Thirst which this Age as well as that in which our Lord so severely reproved it has after that very Vanity Deceit and Wickedness and this simple honest Practice and Zeal for it we are not ashamed to have weighed in the Ballance of God's Sanctuary against all the flattering cringing Customs of Personal Respect whether by Word or Gesture now practiced in the VVorld VVell But he is of the mind that the Scripture is not a little for him since the Apostle both in his Epistle to the Ephesians and in that to the Collossians exhorts Fathers not to provoke their Children and Masters to give what was equal to their Servants in which the poor man is as much besides himself at least the matter as in all the rest for he might as well argue against what he takes for granted viz. That we refuse not to call such Masters as really are our Masters as to suppose we deny that an Apostle or Minister of Christ might not exhort the Fathers of Children to be tender to them and Masters of Servants to be just to them Certainly none can be so stupid as to imagine that the Apostle called them Fathers and Masters in a way of Title or upon singular Respect We may as
Reader dost thou not think this a New Way of proving a Man an Impostor Lyar False Prophet and what not But I dare tell him that he will not grow over-Rich with the Spoils he is like to gain by such Conquests though his Fancy be strong which is the Disease that follows him Fourthly However he is resolved to proceed that what each Cavil wants of Strength in it self shall be supply'd by the lâ—â—d Suffrage of their Number G. F. sayes And the Angel said unto them that went to the Grave without Why seek ye the Living among the Dead He is risen which our Adversary corrects thus Now the Angels words runs thus Why seek ye the Living among the Dead He is not here but is risen So G. F. leaves out He is not here out of the middle of the Citation for that would have overthrown his Opinion of Christ within I still intreat the Reader to observe what Slight Grounds he hath to build his infamous Charge upon But what will not Envy do but he greatly errs if he thinks that the putting in or leaving out of those Words doth overthrow our Hearty Belief of Christ's manifesting of Himself within For what if the Angel chiefly intended the Resurrection of that Visible Body which was slain a few dayes before will it therefore follow that the place may not also be very aptly used to express the Mystical Resurrection of the Divine Life which for many Ages hath as well by Jews as Pilates Circumcision as Vncircumcision Professors as Prophane been crucified laid as in a Grave and a Stone rowl'd over it yea and guarded too by Bands of Souldiers lest that which is so destructive of the Pride Glory Pleasures and Religions of this World should rise again to testifie against them all which has been the Cause why Truth hath ever met with rugged entertainment from the men of the World 〈◊〉 it is evident that the Angel's Reproof imply'd an Instruâ—â—â—n of them concerning what Faith they ought to have had in the Promise of his Resurrection which did direct them to an inward Power whereby they might have had a more Heavenly Sense of a Resurrection and Life in themselves far more beneficial to them then coming thither in an affectionate haste after his Visible Appearance which it was expedient for them that it should be with-drawn Fifthly G. F. He is risen and the Saints sits with Him in Heavenly Places Our Adversary we must take no notice of the Failure in Syntax for that 's frequent Now Paul sayes Ephes 2. 6. And made us sit together in Heavenly Places in Christ Jesus Now there may be a different Sense of Sitting with Christ and Sitting in Him For the People of a State may be said to sit in their Ambassadour when he is seated but scarcely with him I answer First he wrongs G. F. in saying he has abused the Scripture by putting with for in since there is no Difference at all in what he would Fantastically have to be one for if the People are in the Ambassadour and the Ambassadour sit then the People sit or I don't understand Words for who can the Ambassadour represent but the People If then the Ambassadour sits certainly the People sit representatively Now though the Similitude be lame yet it plainly refutes him as to the use for which he brought it I conclude therefore that such as sit in the Heavenly Places in Christ Jesus can't be said to stand with Him if He be there seated and consequently they sit with him suitable to that expression of his Ye are they which have continued with me in my Temptations and I appoint unto you a Kingdom as my Father has appointed unto me that ye may eat and drink at my Table in my Kingdom and sit on Thrones judging the twelve Tribes of Israel Secondly He tells us a plain Lye for finding Fault with G. F's Syntax viz. Sits for Sit sayes he that he must take no notice of that which at the same time he flings in his Dish and almost continually 〈◊〉 with such Disdain of him as if he were the only Master of 〈◊〉 â—â—ntences Doctor of the Chair or Grand Critick of the Age who to speak Truth shews himself a Shollar much at the same Rate and by the same Figure that Pedlars are call'd Merchants Sixthly But now he thinks he has enough against G. F. and manages it not with a little Triumph And so to the Word Christ Jesus Him by whom the World was made before it was made This he thinks stabs our Cause to the very Heart and proves that good Man an Impostor Lyar False Prophet Deceitful Chapman and what else you will without controle But let not his frothy Spirit boast so much saying he despairs of Information c. since if so iâ— was foolishly done of him to solicit for an Answer and would not have been much wiser in us to have gratified him if a Benefit to others had not invited us to it But is there no allowance to be had for Curt Expressions Escapes of the Pen Oversight in Compositors and Errors in the Press Doth he deal candidly or as he would be dealt by But suppose the worst that may be for we would not indebt our selves to his Favour can we make no Sense of it Suppose a Comma at the first made and read it thus Christ Jesus Him by whom the World was made before it was made where and being understood explaineth the Sense was maketh it more clear And how frequent are such Words nay of more moment left to be understood Read the Scriptures and how many Words are there that have none in the Original and read but the other Words once without them and G. F's Expression will not seem absurd or paradoxal Besides it is allow'd by all if the Transposing of the Words will make out the Sense intended that it removes of right the Exception Now read the Words thus And so to the Word Christ Jesus before the World was made Him by whom it was made and then let our Adversary quarrel his fill However we have one Way of reading these Words yet and that by Figure he hath taught us viz. Christ Jesus Him by whom the World was made in Decree before it was actually made for so he sayes Christ had of his Fathers Glory before the World began not actually but by Decree only which if it seem Ridiculous I hope he may have a better understanding both of himself and the place But to proceed Seventhly G. F. answering a Priest that denies Conscience can justifie sayes which is contrary to plain Scripture where the Apostle saith their Consciences either accusing or excusing But hear our peevish Adversary who would think that G. F. should have either so little Wit or Conscience as to write in this manner For the Scripture words are these their Consciences also bearing witness and their thoughts the mean while accusing or excusing one another The
better his Greek Grammar but indeed I have cause to question his Proficiency ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayes Xenophon Intra duos vel tres dies within two or three dayes where ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used to express within XXI His Cavil at G. F's Calling the Kingdom of God the Kingdom of Heaven and then saying it is the grossest Forgery is as solvable as the rest For first the Kingdom of God and the Kingdom of Heaven are all one unless when men are in the Kingdom of Heaven they are not in the Kingdom of God and so contrary wise Thus John called that very Kingdom which in the Text is styl'd the Kingdom of God the Kingdom of Heaven The like may be read in the tenth of Mark. If then the Kingdom of God and Kingdom of Heaven be all one certainly if the Kingdom of God be confest to be within the Kingdom of Heaven must be there too If this be the grostest Forgery G. F. is far from an Impostor XXII He quotes Isaiah To the Law and to the Testimony if they speak not according to this Word it is because there is no Light in them Isa 8. 20. but G. F. thus For Isaiah bid them come to the Law and to the Testimony and you that come not to that Rule it is because you hate the Light in you where he is much displeased that it is hate the Light and not rather that they have no Light But this proceeds from that Ungodly Narrow Spirit that would not all should be Enlightened and would rather lay the Blame of not Living up to the Law and Testimony to God's not giving men Light then to his and other mens hating of it but every one has Light though every one hath not the benefit of it through their own Disobedience to it XXIII G. F. The Letter was dead and did not give Life but sayes he I am to seek for the Scripture I find indeed the Apostle Paul saith 2 Cor. 3. 6. The Letter killeth But here he is not just to his Promise as in several other places he finds G. F. using some Scripture Words mixt with the like matter and presently sayes he knows not to what place they do agree if not to such a saying of this or that Apostle making him to quote that which it may be was not in his mind to quote Next the Literal Knowledge does kill and not make alive and the Letter may also be called dead because it makes dead by killing as well as that in another sense there is no Life in it But We know the strict Sense of the place to relate to the Dispensation of the first Covenant XXIV But now he thinks he has unvail'd all and detected G. F. to the purpose G. F. in Answer to a Priest about the Resurrection of the Body he sayes answers thus Christ is the Resurrection and the Life and thy dead body shall live with my dead body This is Scripture but he calls it the greatest Vanity and Lightness besides Forgery that he has observed in citing of Scripture And behold his Refutation Is not this Man a strange Kind of Champion who besides his Abuse gives us no Knowledge that he takes any notice of G. F. in the matter For my part I think the Answer good for Christ is the Resurrection and We do confess to a Resurrection of the Dead out of the Graves in the Judgment Day by the Voice and Power of Christ Jesus our Lord that men may be fashion'd like unto his Glorious Body which is Spiritual and Glorious and Immortal XXV But he chargeth G. F. with wrong Citation and Paraphrase Mat. 5. 37 But let your Communication be yea yea nay nay for whatsoever is more then this cometh of evil G. F. thus He Christ sayes In all your Communication let your yea be yea and your nay nay for whatsoever is contrary is evil why not here as he has it afterwards whatsoever is more is evil charging us with calling God to Witness in Communication c. 'T is strange to me that one who not long ago was for Swearing should now think the Quakers that are against it go too far in calling God to witness But let the man know that by contrary G. F. understands the extraordinary wayes of Affirmations as Oaths and the like especially in Cases of Evidence wherein an Evangelical Righteousness is more then ordinarily concerned This he might have collected from those words he after cites but he wanted that Candor that Generous Adversaries shew XXVI He is very angry with G. F. for putting is for was God is in Christ reconciling the World unto himself 2 Corrinth 5. But methinks if he considers as he believes that all men are not actually reconcil'd then men are at most but a reconciling and that 's the time present wherefore if God in Christ only can reconcile the World unto himself then since there is the greatest part of the World irreconcil'd though the work be going on in some it will follow that either none now can be reconciled or else God is as well though not by so visible an appearance in Christ now reconciling the World to himself as formerly therefore is may be as proper as was XXVII But he brings in G. F. answering a Priest about the Saints enjoying the Divine Nature thus Doth not the Apostle say that the Divine Nature the Saints were made Partakers of but saith our Adversary Where doth any Apostle say so Peter saith 2 Pet. 1. 4. Whereby are given unto us exceeding great and precious Promises that by these you might be Pertakers of the Divine Nature in which I see no difference at all that would have given any sober Person the least Scruple for both import a participation of the Divine Nature Doubless it griev'd the man he had no more against Gods People partaking of the Divine Nature for he seems to desire to work out all himself and to be as little indebted to God as he can but poor man his works will be burnt XXVIII G. F. quotes this Scripture Hebr. 10. 26 27. And he that sinneth after he hath received the Truth there remaineth no more Sacrifice for Sin but a fearful looking for of Judgment But saith our Adversary The Scripture hath it For if we sin wilfully after that we have received the Knowledge of the Truth c. so that the difference as he confesseth lies in the word wilfully but as all men sin not of compulsion but wilfully so it was never our Principle to make God a hard Master or an unmerciful Judge as he well knows and methinks he should have had more respect to the just God and his own Soul then to insinuate what in his own Conscience he knows to be a plain falshood on purpose to bring us into suspition and disgrace But I wish him Repentance and Remission for this wilfull sin XXIX Here he does not
True Vnfeigned Repentance nor Living Faith by which to overcome the World and to live unspotted in it walking with God till the time of Dissolution comes Oâ— this is the Life of Christians indeed and Blessed are they forever who having found that Living Holy Light and Power abide with it certainly it will never fail them in any Time of Streight or Hour of Temptation but will alwayes reveal it self to their Defence and Protection as their Minds are circumspectly eyeing the same though whole Armies should besiege them both within and without to their utter Ruin and Destruction This is that Foundation which can never be moved and that durable Rock which the Gates of Hell could never shake nor prevail against them that built thereon in any Age for which the Holy Host of Heaven and we on Earth Magnifie the Name of God and return and ascribe to Him by Jesus Christ all Honour Glory Praise Wisdom Power Strength Majesty and Dominion who alone is worthy now and forever THus in the Fear of God and in a measure of good Understanding which I have received from him have I gone through what I promised in the beginning do believe the Lord will make my Labour effectual to the vindication of his Righteous Truth and Servants in the hearts of many which is the alone Mark I have in my Eye and not to gratifie their desire or as esteeming my self though they do the single man that was best able to encounter them which though fawning enough cannot but manifest the contradiction of that Person from whom it came who a little after that creeping Invitation to answer him sayes That if I do he shall ever after have a better opinion of the Popish Writers that defend Transubstantiation implying That I should be the absurdest of men by how much there is not a more ridiculous Position in any Religion then that but this Absurdity and Abuse I return upon himself since no such Writer could spend his time more unprofitably then our Adversary in his trivial Objections against G. F. and perhaps scarce so scurrcously I forgive him his small Essays at me for they pinch me not only I will tell him that the Eighteen pence Apology he would seem to lash both me and G. W. for contains that Truth Reason and Evidence as are not refutable by a greater man then himself and will stand over the Heads of those pee vish perverse Spirits concerned in it for ever And for the Excuse he makes why he seruples to tell us who he is I have already Answered it and therefore need not reiterate the same things only one Passage may be further considered and that is where he sayes If you had my name it must be considered what Party I am of whether Episcopal Presbyterian Independant c. and accordingly all that is odious either in the Doctrine or Practice of the whole Party or any Particular Person thereof must be reckoned up against me or if I should chance to be an old man as your Adversary Jenner that would help to render me doting at every turn or if I have been a Brasier or a Taylor the World must be told my name with Tinker and Taylor at the end on 't and if this won't do you have a way of suggesting as G. Whitehead against Mr Danson that he was given to Gaming Bowls and Nine-Pins and if it prove false you may come off as he by saying you did but query c. To all which I say First That he horribly belyes us for we never charged the Infirmities of a single Person farther then upon that guilty Person unless he were connived at or justified in his Wickedness by any whole Party I charge him to give us one Instance to prove his Reflection Secondly We know him to be neither Episcopal Presbyterian nor Independant but a Vizarded Socinian either ashamed or afraid of his Profession Thirdly In the worst sence he is an old man for Malice Slander Pride and Enmity reign in him the nature of the Old Man that is Accurst and if he be otherwise Young he is so much the more blameable that he should dote before he is old Fourthly We never told the World mens Trades in a way of Detraction or Reproach our Souls abhor it it is well known what we are our selves not of the great Tribes of the Earth and therefore ought the less to dispise others for being Mechanicks whilst we are mostly such our Selves though were we what we are not It were a token of Pride and Incivility as the other would be of Insolency to disdain either Poverty or Labour It may be indeed that the Trade of some man may more generally denote him then his Name because there may be many of the same Name but not of the same Calling as many Bunnions but not many Bunnions that are Tinkers and being generally so stiled not in reproach that we know of since that title neither adds nor diminishes but in a way of distinction perhaps we may have so distinguished him but certainly if our Adversary were either of an honest Calling or sought not after a reputation in the World above it he need not be ashamed of telling us who he is Lastly his base Suggestion of G. W. is manifest for who knows not that the Priests give themselves the Liberty of more then that what Game almost do they scruple to play at But indeed their religious Game they are most constant and expert in which they get most by for in other Sports they sometimes lose but in that Game they alwales win the poor People are the Losers And if G. W. to detect the Priest since others gave themselves that lose did therefore make that Query must it therefore be taken for granted that he concluded him such Would this malicious Adversary be so served in every Query that may be put by him But I appeal to all the reasonable men that shall ever read us if his apprehension of our calumniating him be a Good reason for him to refuse us his name â— whilst he takes his whole fill in abusing of us and that by name too thereby condemning that in others by way of anticipation which he is actually guilty of himself Well but the holy and just God will certainly one day avenge our Innocency upon the head of this malicious Slanderer and all such as wilfully take part with him to traduce it unto whom we recommend our selves in all our endeaours for the promotion of his holy Truth being freely resigned to do his Will in our Generation knowing that he is a plentifull Rewarder of those that truly fear him though the time hastens that he will also take vengance upon the Ungodly and I doubt not but in that day our Adversary will wish he had as well concealed his Book as his Name Postscript I Am to advise the Man if he intends any farther Controversie with us That he should not lose his time nor