the Profiting of the People do they not remain still in their Sins These Prophets spake Peace to the People when all manner of impieties were committed and told them that evil should not come upon them as other Prophets had denounced And this they spake not as their own private judgment but pretended to have received it from the Lord immediatly by Dreams and Visions and so incouraged them the more in their Wickedness Vers. 17. They say still unto them that despise me the Lord hath said ye shall have peace no evil shall come upon you Vers. 25. They Prophesie Lies in my Name saying I have Dreamed So in our Text I am against them that Prophesie false Dreams and cause my People to err by their Lies yet I sent them not So also Chap. 6.14 and 8.11 and 28.8 9. Now is this to speak the experience of the Saints true and sound Doctrine the very word of God And is God against us for so doing as he was against these false Prophets who both feigned a vision and also corrupted the truth speaking peace to the wicked Is he angry when we like honest men having no vision pretend none but as faithfully warn men of their Sins as if we had saying to the Rebellious they shall Die endeavour to turn every one from his evil ways preach the Truth as we have learned from his written Oracles If we should receive the word immediatly from his Mouth it would be but the very same Conscience where art thou blush for this accusation and for the abuse of sacred Scripture If we were Knaves we might pretend Inspiration as well as others It is an Argument of our Honesty and fear of God that we do not when we might gain admiration and a croud of Disciples as well as others if we did But see we whether you have not likewise erred as to the other words They shall not profit this People at all Which you understand thus they shall not edifie their Souls in Righteousness I thus Destruction shall fall upon this people though these Prophets say it shall not but Prophesie peace to them Their word which is concerning good shall not come to pass Vers. 19. Behold a Whirlwind is gone forth it shall fall upon the head of the Wicked Chap. 14.13.15.16 They Prophecy a false Vision and a thing of naught They say Sword and Famin shall not be in the Land By Sword and Famin shall those Prophets be consumed and the People to whom they Prophesie shall be cast out in the Streets of Jerusalem because of the Famin and the Sword Thus in many other places we read where also the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used As Chap. 7.8 Ye trust in words which cannot profit The meaning you have vers 14. I will do unto this People as I have done unto Shiloh Vide etiam Chap. 12.13 Isa. 30.5 and 44.9 and 47.12 and 57.12 But because you say no Preachers can profit the People unless they receive their word immediatly from God let me add as you have no proof in this place so I challenge you to produce any other Text for this assertion and admonish you that you make not the efficacy of the word to depend altogether upon the Persons that Minister For Paul Plants and Apollo Waters but God giveth the increase It is a rational word and carries conviction in its divine nature and what makes it more prevalent it bears the authority of God and is accompanied with the operation of his Spirit Moses and the Prophets were Dead when our Saviour spake those words If they hear not them neither will they be perswaded though one rose from the Dead So that he thought the hearing of their writings read in the Synagogues or the peoples reading of them themselves or their knowledge of them was sufficient for their repentance and if this prevailed not neither would Moses and the Prophets themselves if they should come again For alass what prevailed they when they did Preach upon obdurat and profligat Sinners And the persons which commonly Ministred among the Jews you know were not Prophets nor Inspired received not their word immediatly from the Lord but read the Book of Moses and the Prophets to the People Which also our Saviour did And St. Paul charged that his Epistle should be read unto the brethren in the Church Luk. 4.26 Act. 15.21 Col. 4.16 1 Thes. 5.27 1 Tim. 4.13 Farnsworth's Priest's ignorance p. 2. The Teachers of the World have the chief places in the Assemblies are called of men Masters stand praying in the Synagogues Jesus Christ forbad such things Mat. 6.5 and 23.6 So they shew themselves Antichrist Seducers and Dissemblers G. Fox Catechism p. 64. Are we to hold up such Teachers as stand praying in the Synagogue and have the chiefest place in the Assembly which Christ cried wo against Parker's Testimony p. 7. Their Man-made Churches their standing Praying in high places there and being called of men Master are contrary to the plain words of Christ Mat. 33. As for praying standing in the Synagogues Mat. 6.5 1 It is not Praying in those places because they were made by Men as you Interpret that is condemned For in the same the Law was read every Sabbath day without any reproof from Christ or his Apostles Act. 15.21 And Christ commonly Taught in them Joh. 18.20 Mat. 4.23 and 13.24 Luk. 4.16 And so his Apostles Act. 13.5.13 14 15 c. and 9.20 and 18.4 and 17.1 2. 2 Nor is standing in Prayer here forbidden For that was done both by the best Jews and by Christians also without fault 1 Kings 8.14.54 55. Neh. 9.4 5. Mar. 11.25 Luk. 18.13 And standing refers to Corners of Streets as well as to Synagogues 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if they had Kneeled in the Corners of Streets yet would they have been equally condemned and so likewise would they if they had Kneeled in the Synagogues It would be all one if it had been thus said standing being not expressed they love to Pray in the Synagogues and in the Corners of the Streets that they may be seen of Men. 3 Nor is Praying in High-places in the Synagogues as our Ministers do in Pulpits forbidden as you Interpret again For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth not so signifie of it self nor is their any thing in the Text which imports so much but rather the contrary For whereas they stood also in Corners of Streets it is altogether improbable that they had High-places built there for this purpose or that they climbed up upon the Walls of the Houses And if this were the thing reproved then if they had Prayed in a Low place they would have escaped the accusation which in no wise is to be believed Nor do I think you will acquit our Ministers when they pray in their Seat below True the Pharisees had High-places in the Synagogues But those do not necessarily signifie high from the Ground but high
cannot mean the Spirit of Prophecy because all have it not in themselves nor is it the Will of God they should for he dispences the gifts of the Spirit severally to one Wisdom to another Miracles to another Prophecy 1 Cor. 12. Let me hear you say all men Heathens as well as Christians have the Spirit of Prophecy in their Hearts which testifies of Jesus and Prophesies of him speaks of things to come of his Name his Servants his worship his Enemies his Kingdom and Church as it spake testified and prophesied in the Angel and the Apostle as appears by the whole Book G. F. Truth and Deceit p. 10. To all as stumble at the silent waiting upon the Lord. Hear what Isaiah saith Sit thou in silence get thou in darkness O Daughter of the Caldeans thou shalt no more be called Lady of Kingdoms Isa. 47.5 You must witness silence before you come to speak For when the Devil was cast forth the Dumb spake Let the Lips be put to silence that spake grievous and proud things contemptuously against the Righteous All you lying Lips that speak contemptuous things against the Righteous you are to be put to silence before you speak Ps. 31.18 Kir of Moab was brought to silence because he was in the Night Isa. 15.1 In all these places Destruction and Misery that which is to be dreaded is meant by silence and not waiting upon the Lord which is desireable and which we are exhorted unto In Isa. 47.5 it is manifest from the latter words Sit thou in silence get thee in darkness thou shalt no more be called Lady of Kingdoms And from vers 1. Come down and Sit in the Dust O Virgin Daughter of Babylon sit on the Ground there is no Throne O Daughter of the Caldeans for thou shalt no more be called tender and delicate In the other of Isaiah it is likewise manifest from the Text it self which if you had cited it fully would have discovered your abuse Chap. 15.1 The Burden of Moab because in the Night Kir of Moab is laid waste and brought to silence As clear is it in that of the Psalmist Let the Wicked be ashamed and let them be silent in the Grave Let the lying Lips be put to silence which speak grievous things and contemptuously against the Righteous Ps. 31.17 18. Doth this signifie they must wait on the Lord in the silence of their Souls before they speak Or doth it not signifie they shall be punished As Ps. 12.3 The Lord shall cut off all Flattering Lips and the Tongue that speaketh proud things Vers. 5. For the oppression of the Poor now will I arise saith the Lord I will set him in safety from him that puffeth at him And Ps. 52.4.5 Thou lovest all devouring words O thou deceitful Tongue God shall likewise destroy thee for ever He shall destroy thee for ever He shall take thee away and pluck thee out of thy dwelling place and root thee out of the land of the living Such is the silence before spoken of as when the Psalmist saith Vnless the Lord had been my help my Soul had almost dwelt in silence Psal. 94.17 G. F. General Epistle p. 10. The Apostle saith Tongues must cease Then that which makes as you say Orthodox Divines must cease And in the same place he saith Prophecies shall fail and knowledge shall vanish away 1 Cor. 13.8 And then that which you say makes Orthodox men and Divines must cease So that the Apostle speaks no more against Tongues than against Prophecy and knowledge Ibid. p. 10.11 The word which was in the beginning is called the word of Reconciliation by this word are men sanctified and made clean which is Christ whose name is called The Word of God True his Name is the Word of God but his name is not the Word of Christ and yet something is so called Say Christ is the Word of Christ and prove there is no incongruity in that saying Christ is manifestly distinguished from his word as every man is from what he speaks and teaches as the Philosopher is from his institutes For it is called his Word his Doctrine his sayings that which he spake with his lips and the people heard with their ears Joh. 15.20 14.23 24. 7.16 8.31 And the same is the Word through which the Text says men were made clean it being in the very terms clearly distinguished from himself Joh. 15.3 Now are ye clean through the word which I have spoken unto you Which is no more Himself than Blessed are the Merciful the poor in Spirit the pure in Heart Love your Enemies ask and you shall receive believe on me and whatsoever else he taught is himself For thus you read again Joh. 4.41.42 Many more believed because of his own word and said unto the woman Now we believe not because of thy saying for we have heard him our selves c. 8.30 As he spake these words many believed on him Jam. 1.18 Of his own will begat he us with the word of Truth Such also is the word of Reconciliation committed unto the Apostles viz. The doctrine of the Gospel which they had heard and learned of Christ and had also received by the inspiration of his Spirit and Preached unto the world as is likewise manifest from the Text 2 Cor. 5.18 God hath reconciled us unto himself by Jesus Christ and hath given to us the Ministry of Reconciliation Which is the same as He hath committed unto us the word of Reconciliation And what that is you may understand by this which follows We pray you in Christ's stead be ye reconciled to God for he hath made him to be sin for us who knew no sin that we might be made the righteousness of God in him Go said he Preach the Gospel to all Nations teach them to observe whatsoever I have commanded you He that Believeth and is Baptised shall be Saved And told them that Repentance and Remission of Sins should be Preached in his Name Accordingly they Preached Act. 13.38 39. Be it known unto you that through this man is Preached to you the forgiveness of Sins and by him all that believe are justified from all things from which they could not be justified by the Law of Moses Act. 2.38 Repent and be Baptised in the name of Jesus Christ for the remission of Sins They laboured in the Word and Doctrine and exhorted the Believers that the word of Christ should dwell in them richly By all this you may understand what is the word of Reconciliation committed to the Apostles the word of Christ the word which he spake through which his Disciples were made clean and may learn to distinguish it from himself Farnsw Priest's Ignorance p. 4.5 The Teachers of the world say that the Spirit is the Letter and they are inseparable when the Spirit saith The Letter killeth and is Death And thou who wouldest raise the Spirit out of the dead Letter art a Conjurer They say that Salvation
THE Spirit of Delusion REPROVED OR The Quakers Cause FAIRLY HEARD AND JUSTLY CONDEMNED Being an Answer To William Penn George Fox George Whitehead George Keith Edward Burroughs and several other the most leading Men amongst them Wherein their horrid Perversion and false and dangerous Interpretations of above 50 distinct Texts of Holy Scriptures are plainly Evinced By Thomas Wilson Rector of Arrow in Warwick-shire Imprimatur Guil. Jane Jan. 28. 1677. London Printed for B. Harris at the Stationers Arms in Sweetings-Rents in Cornhil near the Royal Exchange 1678. QUAKER'S FALSE INTERPRETATIONS OF SCRIPTURE ONly of this at present Hereafter perhaps I may Treat of their Doctrines and their Manners All that I desire of the Reader is that in the several Texts I shall instance he consult the Bible because words separated from the Discourse may seem even to a wise man to signifie what the Inspired Authors never intended and the like expressions and sometimes the same do mean different things as in all other Books so in holy Writ G. K. Immed Revelat. p. 21. We may not nor dare not make use of the Scripture but in the Life and Spirit as that opens and influences We dare not nor ought not to speak the Spirit 's words in our own Spirit We tie the words of Scripture unto the Spirit so as not to use them but in and by the Spirit G. K. Help in need p. 77. Away with that manner of interpreting Scripture and searching truth by drawing and knitting consequences by the fallible erring mind and natural understanding Keep close in all things to the determination of the Spirit of God and where that leads you to draw a consequence or frame an argument do it else forbear W. Duesbury's discovery p. 48. The word of the Lord came upon me in the common Gaol in Warwick 13. of 1. Moneth 1664. which constrained to be given forth from the Spirit of the Lord c. N. Love to Lost p. 1. The things following are not of Man nor did I receive them but by the Revelation of Jesus Christ. Atkinsons Standard of the Lord p. 30. Written from the Spirit of the Lord. Burrough's Trumpet p. 1. The Order and Authority given unto me by the Spirit of the Living God 31. of 10. Moneth in the Year 1655. about the 4 th hour in the Morning when my Meditations were of my God upon my Bed in Kilkenny City at that time the word of the Lord came unto me saying Write c. Given under my hand and Sealed with the Spirit of the eternal God Foster's Guide p. 59. Do you not Professors confess your selves to be fallible If then I can prove that you have Interpreted Scripture in a false Sense you must grant that you have not Interpreted only in and by the Spirit of God but in your own and by the natural understanding and fallible erring mind And I hope if it appear to you that you have thus done you will not lay the error how little soever it may be upon that Holy One but take it to your selves though it contradict your Glorious Pretence and abate your Credit and Shame you never so much And in the name of Christ I admonish you that you do so that God be not Dishonoured and his excellent Spirit Vilified The tryal follows G. K. Im. Revel p. 72. Out of Sion shall go forth the Law and the word of the Lord from Jerusalem And he The word for that is his name Rev. 19. shall judge among the Nations Isa. 2 3 4. 1 Your reason why the Word of the Lord must here signifie Christ for that is it you mean viz. Because his name is the Word is infirm unless you can prove it always so signifies which it doth not as you may see in many places of Scripture particularly in this Prophet's writings Chap. 39.5 Hear the word of the Lord of Hosts That is not Christ but this Sentence which follows Behold the day is come that all that is in thine House shall be carried to Babylon Chap. 28.14 Hear the word of the Lord Namely this Thus saith the Lord behold I lay c. vers 16. 2 As in these former words Come and let us go up to the house of the God of Jacob and he will teach us of his ways He refers to God and not to house So it is manifest that in these latter For out of Sion shall go forth the Law and the word of the Lord from Jerusalem and he shall judge among the Nations He refers to Lord and not to the Word For 3 it had been all one if it had been only said Out of Sion shall go forth the Law of the Lord and he shall judge The Law of the Lord and the Word of the Lord being here the same And then as the Law here is not Christ so neither is the Word 4 And thus was it fulfilled concerning the Gospel as that being distinct from Christ. For it was first Preached at Jerusalem and from thence proceeded to the Gentiles Luk. 24.47 Thus it is Written that Repentance and Remission of Sins should be Preached in Christ's Name among all Nations beginning at Jerusalem Thus Tertullian understands the Text. Adv. Marc. L. 3. C. 21. Ex Sion exibit lex sermo Domini ex Hierusalem Haec erit via sua novae Legis evangelium novi sermonis in Christo non in Moyse And Just. Mart. Apol. 2. p. 78 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For Out of Sion c. From Jerusalem went twelve men into the World who declared to all Mankind that they were sent of Christ to Preach the Word of God to all Ibid. p. 66. I desire the Reader to weigh what word it is David speaks so frequently of in Psal. 119. It is not any word writ any outward word or words But the eternal word which created the Heavens and Earth The word in the begining which taught him the Laws Judgments c. Jesus Christ P. 67.68 65. You may as well say Testimonies Statutes Judgments Commandements Law are not a written and outward word or words For they are all used promiscuously and what is spoken of the word is spoken of these As it is said I beheld the Transgressors and was grieved because they kept not thy word So Rivers of Waters ran down mine Eyes because they kept not thy Law As I rejoyce at thy word So Thy Testimonies are the rejoicing of my Heart As I have hoped in thy word So I have hoped in thy judgments As Thy word is very pure therefore thy Servant loveth it So Vpright are thy judgments I love thy Commandments As For ever thy word is settled in Heaven So Thy testimonies thou hast founded for ever The word then here spoken of being the same with Testimonies Statutes Judgments Commandments Law it is as much outward written and spoken as they are and you may as well say the Testimonies Statutes c. are Christ as that this word is and that
be called of men Rabbi Rabbi But be not ye called Rabbi for one is your Master 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ductor Guide Preceptor even Christ and all ye are Brethren Neither be ye called Masters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ductors for one is your Master even Christ. But he that is greatest among you shall be your servant and whosoever shall exalt himself shall be abased These latter words confirm my interpretation One part of which viz. that which concerns secular dominion I have also taken from our Saviour's words cap. 10.21.26 Grant that these my two Sons may sit the one on thy Right hand and the other on thy left in thy Kingdom And note ye that there was a strife among the Apostles which of them should be counted greatest Luk. 22.24 and moreover they expected Christ would rule as a secular King Luk. 19.11 24.21 Act. 1.6 But Jesus said ye know that the Princes of the Gentiles exercise Dominion over them and they that are great exercise authority upon them but it shall not be so among you But whosoever will be great among you let him be your Minister The other part of my interpretation which concerns Mastership over the faith of people I have from St. Paul's words 1 Cor. 3.4 5. While one saith I am of Paul and another I am of Apollos are ye not Carnal who then is Paul and who is Apollos but Ministers by whom ye believed even as the Lord gave to every Man The faith is not ours but the Lords we only Minister it in his Name and as we have received it we did not make it ver 9. VVe are Labourers together with God only such ye are God's building not ours 2 Cor. 4.5 VVe preach not our selves but Christ Jesus the Lord and our selves your servants for Jesus sake chap. 1.24 VVe have not dominion over your faith but are helpers of your joy 2 Another thing here forbidden is that as the Preachers should not assume this Authority so neither should the people give it them not look upon them as their Masters but only as God's Servants ministring to them not set them in the place of God and Christ not profess themselves their disciples nor their subjects servants and children vers 9. And call no man your Father upon earth And this interpretation I have likewise from St. Paul 1 Cor. 1.12.13 Every one of you saith I am of Paul and I of Apollos and I of Cephas and I of Christ. VVas Paul Crucified for you or were you Baptised into the Name of Paul Which is to say you are not to profess your selves any mans-disciples but his only who was Crucified for you and into whose name ye were Baptised that is Christ's c. 2.21 Let no man glory in Men whether Paul or Apollos or Cephas all are yours Ye are Christ's They are only appointed of God to Minister to you Christ is only your Master Father Head chap. 11.3 7.23 Heb. 3.6 Again chap. 4.1 Let a man account of us as the Ministers of Christ and Stewards of the Mysteries of God No more than such v. 6. And these things I have in a figure transferred to my self and Apollos for your sakes that ye might learn in us not to think of men above that which hath been written viz. That we are Ministers of Christ and dispensers of God's Mysteries and no more not your Masters nor Teachers of our own Doctrine Thus you may see how far wide of the true sense you have erred whilst you expound our Saviour's words as forbidding to call or to be called Master or Sir in civil respect And you may discern that they which would have their doctrine pass for Oracles without examination and their commands for Edicts without contradiction and they that yield up themselves to such are the offenders though they neither give nor receive this title I cannot but admonish you here to look into your Bibles and consider how the Texts stand which you cite and not to conclude every portion of Scripture which cometh into your mind to be infused by the Holy Ghost for you to make use of to the purpose which you intend and therefore not daring to examin it for the right sense lest you should disobey that Holy One and the work should smell a little of human study and care For certainly you have erred even where the words have no obscurity at all And if you will not make use of your eies to see and your understanding to consider and will take no more pains than to speak and write it is just that God suffer you to fall into mistakes that may justly shame you that you may be more vigilant G. Fox's Catechism p. 26. We have held up such Teachers as bear rule by their means which Jeremy saith was an horrible and filthy thing And such as seek for their gain from their Quarter G. F. Truth and Deceit p. 7. Jeremy cried against the Priests that bore rule for their mony Nayl Love to Lost. p. 74. The Ministers of Christ never sought to the people for means nor bore rule by it The words of Jeremy are these c. 5.31 The Prophets prophesie falsly and the Priests bare rule by their means I cannot but wonder that all of you should so grosly mistake as to understand by Means Tithes and Riches and that of the Priests for nothing is plainer than that the Priests bearing rule by means of the Prophets is spoken of and that that signifieth by their help power and authoriy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by their hand In which signification you find the word 1 King 10.29 2 Chron. 1.17 Mal. 1.9 G. F. Catechism p. 124 125. They tell me that Hebrew Greek and Latin is the Original by which I may know the Scriptures A. The Beast which killed the Saints had power over Tongues and the great Whore sits upon Tongues Rev. 17.15 13.7 G. F. Message to Parliam p. 7. The Teachers say Hebrew Greek and Latin are the Original Now with the light of Christ Jesus this Doctrine is seen to be contrary to the Scripture They that keep in many Languages keep from Christ for he redeems out of Languages Tongues Kindreds Nations and People All who are in Christ are one and all who are in Tongues Kindreds Nations Languages are in confusion Thus also Smith in his Lamentation p. 8. And 1 why not as well All that are in people are in confusion The palpable grosness of the absurdity would not permit this And yet it might as well have been so said as the other people signifying in the Text the same as Tongues Kindreds and Nations and Languages do 2 Who told you Latin is the Original You might with as much Truth have told the world the Teachers say the Scriptures were first written in English or Dutch Write next time Chaldee Hebrew and Greek 3 The Great Whore sits upon Tongues say you Upon Hebrew Greek and Latin you mean And I ask what this
Reader should think the Printer hath omitted the word of let him know that they frequently thus write Return to Priests about Beverly p. 10. You have put the Books Mathew Mark Luke John for the Gospel which are the carnal letter and part of the declaration of the Gospel which Gospel is Christ. G. F. Catech. p. 59. The Teachers of the World say To the Law and to the Testimonie and they call the Scripture so The Testimony of Jesus is the Spirit of prophecy and the Scriptures are not the Spirit and the Law is Light Rev. 19 10. Pro. 6.23 And the Testimony was put in the Ark and the pot of Manna was laid up before it unto it the Tribes went up unto Jerusalem and the Testimony Jehojada brought forth and gave it to Jehoash The Spirit of Prophecy was not put in the Ark nor the pot of Manna laid up before it nor to it went the Tribes unto Jerusalem nor did Jehojada bring forth the Spirit of Prophecy and give it unto Jehoash Again the Gentiles had not the Law we are not now under it we are delivered from it But the Gentiles had the Law within which is Light and we are still under this we are not delivered from it Again the Law is Light Then we may be sure that is so which Moses wrot forasmuch as that is the Law The just conclusion therefore is that there are more Laws and Lights and Testimonies than one Yes and more Testimonies of Jesus there are than the Spirit of Prophecy for the Scriptures testifie of him and you your selves say they are not the Spirit Well be it known unto you that as there is a Law within so there is a Law without and this is a greater and more perfect Light being added to that within since the corruption of it by the Fall for the better information of mankind insomuch that all that partake hereof are in a better condition than they that want it as partaking of a peculiar priviledge and special benefit This was the difference of the Jews and Gentiles they had the Law these not And what I pray you was this Law which the Jews enjoyed but that which was published by Moses and the Prophets for as for the internal that the Gentiles had as well as they Rom. 2.14 When the Gentiles which have not the Law do by nature the things conteined in the Law these having not the Law are a Law unto themselves Chap. 3.1 2. What advantage then hath the Jew much every way chiefly that unto them were committed the Oracles of God Chap. 9.4 To them was the giving of the Law and the Services of God and the Promises Now when God saith to the Jews 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 Let any man judge whether he sends them for the knowledge of his Will to the Law of the Gentiles or to that given by Moses which is peculiarly called their Law It is written in your Law Joh 8.17 and 10.34 Moses gave you the Law Chap. 7.19 whether to the Light of their own hearts or to his Oracles Statutes and Judgments as they were externally published Or when he says the same to us Christians whether he sends us to the Light in us that we may know whether this Doctrine or the other which Men Teach be the Truth or to the Scriptures the Light especially in every one to whom this is said being not perfect especially not so perfect as the Scriptures in which God hath declared all his Will every one being not like Moses and the Prophets Christ and his Apostles Let any man judge since God hath sent Prophets and by them hath published his Will and that in writing he yet sends us to the Light in us for the knowledg of his Will and for the determination of all controversies And whether if he had not externally published a Law and Testimony by his Servants the Prophets he would say to us To the Law and Testimony Let me know whether the Light in the Jews told them God would have them circumcise burn incense offer sacrifice and slay such and such Beasts and not others keep holy the seventh day abstein from several sorts of Meats from Blood and things strangled and if a controversie should arise about these whether they were to go to the written Law of Moses or to the unwritten Law of Light in every one of their own Hearts Let me know whether the Light within sufficiently tells us that the Messias is come or indeed that one was promised that Jesus Born of Mary is he or indeed that he was Born at all of a Woman and had real Flesh that he Died and by that Death redeemed us and through his Blood shed we are Saved upon our Repentance and an holy Life that our Spirits do not Die we shall be made Alive again and rise from the Grave the Wicked shall have endless Torment the Righteous endless Joy insomuch that if Christ and his Apostles had never spoken a word and we had never received the Scriptures nor had heard a syllable of all this Preached by Men we should have known it all and as firmly have believed it as now we do For it is said we are built upon the Foundation of the Prophets and Apostles And Jesus Christ hath brought Life and Immortality to light through the Gospel The Life was manifested and we have seen it and shew unto you the Eternal Life which was with the Father and was manifested unto us The mystery hid from Ages is now made manifest The things which God hath prepared for us have not entred into the heart of Man but God hath revealed them unto us by his Spirit And these things were Preached unto others that they might know them and believe and have Eternal Life Lastly the Spirit of Prophecy in the Text you cite Rev. 19.10 is not the Spirit as it is in every man as you understood it unless you will say contrary to St. Paul all are Prophets 1 Cor. 12.29 Eph. 4.11 for it is the Spirit as Prophesying and that in the strict signification of the word which is to praedict as the Angel and St. John did of whom it is here spoken For thus are the Words I fell at his Feet to worship and he said unto me see thou do it not I am thy Fellow-Servant and of thy Brethren which have the Testimony of Jesus worship God for the Testimony of Jesus is the Spirit of Prophecy Which is to say I am but as thy self thou hast the Spirit of Prophecy as well as I I am but a Prophet testifying of Jesus like thy self As Chap. 22.9 I am thy Fellow-Servant and of thy Brethren the Prophets So that when Isaiah saith to all to the Testimony exhorting them to keep close to that word and to enquire there whether that which any man shall spake be Truth he
Apostle Honour all men to signify that we love them and do good to them as if this were all common sense teacheth you that these are two distinct precepts and you might have learned so much from that very place which you cite where they are distinctly named 1 Pet. 2.17 Honour all men Love the Brotherhood So Rom. 12.10 Be kindly affectioned one to another with brotherly love in honour prefering one another 3 You miserably confound two sorts of respect that in judgment with that of civility And it is a wonderful thing that you cannot discern the difference when you cite the very Text which plainly shews it Lev. 19.15 Ye shall do no unrighteousness in judgment thou shalt not respect the person of the Poor nor honour the person of the Mighty but in righteousness shalt thou judge thy Neighbour Where you might have observed that respecting of the Poor is as well forbidden as of the Rich and that it is a peculiar injunction to Judges The true sense is this Let neither the Poor be favoured for his poverty nor the Mighty for his greatness but judge the Cause just as it is in it self without any regard to the persons Which is quite another thing than to put off the Hat Rise up or Bow or say Sir in our common discourse Which kind of respect you would prove our Saviour gave not from the testimony of his Enemies but with the like perverting of the Text which like the former speaks of giving faithful judgment and of declaring the Truth without favour to any person as the bare recital of the Text will shew Luk. 20.21.22 Master we know that thou sayest and teachest rightly neither acceptest thou the person of any but teachest the way of God truly Is it lawful to give Tribute to Caesar or no 4 As for St. James's words let us consider them diligently c. 2.1 Have not the Faith of our Lord Jesus Christ with respect of persons That St. James speaks this not against all respect but that the Poor as well as the Rich should be regarded and that they should not be contemned will appear by what follows For says he next For if there come into your Assembly a man with a gold Ring in goodly Apparel and there come in also a poor man in vile rayment and ye have respect to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 look upon him that weareth the gay cloathing and say unto him sit thou here in a good place and say to the poor stand thou there or sit here under my Footstool are ye not then partial in your selves and are become judges of evil thoughts Take away then this partiality and let the poor be respected and then the Apostle is satisfied Let them not be put under the Foot-stool but be put in a good place as the Rich are and he will not condemn us He speaks not against the respect of the Rich but the neglect and contempt of the Poor In favour of them he writes telling us withal that we judge amiss and not as Christianity hath instructed us if we think that there is any great matter in a few fine cloaths and in riches and that a poor man may be slighted meerly upon the account of his poverty for the Rich may be a very Enemy of God and all goodness and the Poor may be as much adorned with vertue which is the true Riches as the other is with gold As it follows Hearken my beloved Brethren hath not God chosen the poor of this world rich in Faith and heirs of the Kingdom which he hath promised to them that love him But ye have despised the poor These last words shew again whereunto the Apostles discourse tendeth viz. That the Poor be not contemned God says he hath considered them he hath not overlooked them in his distribution of divine things having made them rich in faith and so heirs of his own Kingdom and for this some of them you see are worthy to be regarded but however to despise any of them is to do contrary to God who hath chosen such Do not rich men oppress you and draw you before the Judgment-seats Do they not blaspheme that worthy name by which you are called Riches make not men better for some that have them are the greatest sinners and your Persecutors and therefore there is no reason to regulate your esteem of men altogether for their sake If ye fulfil the royal law according to the Scripture Thou shalt love thy neighbour as thy self ye do well It is well done be sure to observe the great Commandment of the Law which is also the Commandment of our Lord Christ in his Gospel love thy Neighbour as thy self And this requires love to all to the poor for he is equally thy Neighbour and if we must love him we know then that this cannot consist with the contempt of him And as we would not be despised if we were poor so should we love others as we do our selves and not despise them that are in that condition But if you have respect to persons ye commit sin and are convinced of the law as Transgressors But know you to respect persons is directly forbidden in the law As Deut. 1.17 Ye shall not respect persons in judgment but you shall hear the small as well as the great And to honour the Rich and not the Poor to look upon the one highly and to despise the other is just such another partiality as to hear the great and not the small to do justice to the one and not to the other and therefore if you do thus ye are alike convinced of the Law as Transgressors But now said the Law you shall not honour man not any man whatever We know the contrary for it is said Honour Father and Mother Honour the Face of the Old Man And therefore when it says Have no respect of persons it cannot mean in this sense Acceptation of persons and giving of honour to men are two very different things Wherefore St. James speaking of that respect of persons which the Law did condemn he cannot be understood of that which it did not condemn namely the honouring of men as if he absolutely prohibited it Which we may know further cannot be his meaning in that it is contrary to St. Peter who saith Honour all men And all that I can observe from his whole discourse which we have seen is that he pleads for the due observation of this Precept which is inconsistent with giving honour to the Rich and none to the Poor respecting those and despising these which is the thing he condemns If it had been said If you have respect to the Rich and your friends and kindred and bestow gifts upon them and do them courtesies and receive not the poor and enemies and unallied nor shew them any kindness are you not partial Would this signifie that no such thing ought to be done to our Kindred and Friends and the rich By no means so