been among them It is easily answered that they did not ow this piety to the Presbyterian Church but to the Grace of God which is Vniversall For the Grace of God that bringeth Salvation hath shined in All so Beza translates it Tit 2 10 11. and this Grace teacheth to deny ungodlyness and worldly lusts and to live righteously and soberly and godlily in this present world And whoever in any age or place of the world joyned their hearts unto this Grace and did believe and obey its teachings it made them good and pious men so that they did excell others in many good things although by reason of the darkness and corruption of the ages and places where they lived the prejudice of education and custom prevailed so farr that they also were dark and ignorant in many things Yet the Lord regarding their sincerity winked at their ignorance in those things And thus the Apostle Paul takes notice of some among the Gentils in the time of Heathenism who were a Law unto themselvs and did by Natur to wit the Divine Nature of the Word ingrafted in them Iames 1. or by their own nature restored and repaired by the Grace of God as Augustin expounded that place the things contained in the Law such was Socrates among the Gracians whom Iustin Martyr in one of his Apologys did expressly call a Christian and classeth him with Abraham c. 2. Also all along the dark times of popery the Lord raised up some even in the very heart of the popish Church that excelled others in vertue and piety and were as Lights shining in a dark place and witnesses to the truth some in some things and some in others and yet even these men lived still in the Popish Church and in too many things were carryed away and tinctured with divers corruptions and superstitions Of this Illyricus in his Catologus â—estium veritatis giveth an account And the Author of Fasciculus temporum with divers other Historians And particularly our country-man Alexander Petry in his Church History from the year 600 unto the year 1600 as in the seventh Century Gregory called the Great and Isidorus in the eighth Century Iohn Damascen and Aponius in the ninth century Claudius Turinensis Bishop of Turin and Rabanus Maurus in the tenth Century a very dark age Theophilact Arch-bishop of Bulgaria and Smaragdus a Benedictin Abbot in the eleventh Century Berno and Fulbert Bishop of Carnatum in the twelfth Century Hugo de S. Victore and Bernard of Clarevall in the thirteenth age Gulielmus Bishop of Paris and Ioachim Abbot of Calabria in the fourteenth age or Century Dante 's Aligerius and Robertus Gallus this Robertus Gallus was a Franciscan Frier and had propheticall visions which were interpreted to him by the Spirit of God there is a Treatise under his name printed together with the Prophecyes of Hildegardis a Woman prophetesse in the Church of Rome of both whose Prophecyes Fox takes speciall notice in his Martyrology And in the fifteenth Century Vincentius a Venetian who also prophecyed against the Clergy and Theodorick Vrias There was also another Theodorick Bishop of Croatia that prophecyed in this same age that the Church of Rome should be brought to nought and that Iustice which hath been shut up in darkness shall come into Light and the true Church shall flourish in Godlyness more then she hath done In this age also lived Iohn Huss a pious and vertuous man whom the Papists burnt as an heretick and yet the same good Man retained divers Popish opinions Now in the sixteenth century the reformation from the grossness of Popery began by Luther in Germany and the Lord raised up divers other instruments in other nations as in France in England and also in Scotland and many worthy men dyed martyrs and seaâ—ed to the truth with their blood before the Presbyterian Reformation yea some that were Bishops in England dyed martyrs for the truth as Cranmer Ridly Latimâ—r Therefor albeit I grant that ther hath been divers pious men among the Presbyterians some who enjoyed communion with God in Spirit and some also who had a Prophetiâ—all Spirit and were accompanyed with the power of God in their ministry 40 years ago upwards and were made blessed instruments of God to many soules in that day to whom the Lord gave signall Testimonys of his love and of his admitting them at times unto near communion with him among whom were chiefly Iohn Welsh Robert Bruce Davidson and Patrick Simpson and divers others concerning whom the Author of the fullfilling of the Scripturs gives an account And I do verily believe they were pious men and had precious feelings of the life and power of God which did at times accompany them in their ministry whereby many soules were reached and converted unto God And as touching some things related by the Author concerning these men I may afterwards in its due place take notice which will not a little make for the present testimony of the people called Quakers But all this will not in the least prove that the Presbyterian Natioâ—all Church was the true Church of Christ and needeth no further Reformation from many thingâ— then it will prove that the Popish Church was the true Church of Christ which as I have already mentioned had pious and vertuous men and some of them indued with the Propheticall Spirit Also the Episcopall English Church in the dayes of Q. Maâ—â— had very excellent men that were Bishops and some of them were burned for the truth yet thiâ— proveth not that the English Church was sufficiently reformed or that those called Puritans who would not conforme to her did sin or were guilty of Schisme And I suppose the Presbyterians will noâ— deny but Luther for piety and zeal may be compared with any of these in Scotland and yet Luther was no Presbyterian and the Lutherans have had since Luther divers excellent men of whom I caâ— not forbear to mention Iohannes Arnd who hath writt a more Spirituall treatise of Spritual doctrin containing more spiritual and profitable Doctrin then any book that ever I could see writt by any Presbyterian and yet the Lutherâ—ns differr faâ—â— from Presbyterians Nor should the Presbyterians in Scotland so exalt themselves above all other Churches becaus some in their Church were indued with a Prophetical Spirit for as I have already mentioned divers in the Popish Church had the Spirit of Prophecy as Fox in his Martyrology doth bear witness â— I must needs say that as for Spiritual doctrin some Mysticks among the Papists hav exceeded any Pâ—esbyterian Writer that ever I could yet see And to speak freely that one little book De imitationâ— Christâ— said to be written by Thomas a Kempis a Popish Monck is really to me a more usefull book for spirituall doctrin then all the Presbyterian books in the world that ever I saw and I believe hath fewer errors in it I except the last book concerning the
Concerning Christ. 6. The second accusation a meere quible about the invented words of mans wisdom but the truth of the mystery is owned by the Quakers 7. Father Word or Sone and Hoâ—y Ghost are three otherwayes then in meere union operation or manifestion towards us onely but not three substances 8. Divers judged pious and learned men of the Ancients denyed and disputed against 3. hypostases and 3. persons as Jerom and Augustin 9. The third accusation a quible and false upon the matter 10. Christ is a singular man 11. Whatever excellency other men have the heavenly Man Christ Iesus hath the same and more also 12. The man Christ Iesus hath a substantiall dignity and excellency above all men in his manhood Nature 13. The Christian Quakers esteeme more highly of the man-hood of Christ Iesâ—â— then either Presbyterians or Papists PAg. 9. to wards the beginning And yet every Article of this that they may for ever destroy the foundations of salvation is by them oppugned and subverted They puting a false Christ in stead of the true Iesus the Son of David our onely saviour denying Christ to be the second person of the Trinity denying Christ to be a singular person denying Iesus the Sone of Mary to be the alone true Christ but affirming Christ to be a common sort of thing to be found in every man as it was in the Son of Mary even the common Light to be found in the mind of every man in the world affirming Iesus the true Christ the Sone of Mary to be onely an ordinary vessell which containeth this Light as the Spirit of eveâ—y other 〈◊〉 man doth and so not onely pulling down our exalted Prince from his throne of glory but putting their false Prophets in his place cloaâ—hing them with the glory of his proper titeles as being Christ as well as he becaus containing the some Light with his 1. Answer Because the Author of the Postscript layeth the whole streâ—s of all his accusations upon what he doth here lay down as the principls of the people called Quakers and for which as supposing all these to be truely alledged which yeâ— are extreamly false he goeth on at an high rate in divers whole pages both before and after these words of his already mentioned alledging that we deny all the Articles of the Christian â—aith strike at name thing of Christian religion thus robing us of the whole Gospell and turning us over into pure Heathenism shuts us out eternally from all access unto God and makes our salvation for ever simply impossible Therefore I have found it sit to sett down word by word these his particular charges which are the alone foundation of his whole discourse And allthough it may suffice to any sober man simply to deny these charges as applicable to us who are called Quakers and to informe the ignorant that they are a meere bundle of lyes and falshoods upon the matter and that this is enough 〈◊〉 overturn the foundation of his discourse and consequently the disâ—ours it self that is built on it seing he doth not bring the least proof for what he alledgeth against us from the words or writings of any of that people but meer blind suppositions and false consequences which doe no wayes follow from our principle yet for the further satisfaction of the sober inquirer â— intend God willing and assisting me by his grace to goe through every one of these particulars and in the simplicity and nakedness of truth to giveâ—â—â—ithfull accompt and declaration of our faith touching every particular which are eight in number The first whereof is that we put a false Christ in steâ—â— of the true Iesus the Sone of David one onely 〈◊〉 2. This is a false accusation for we acknowledâ— no other Christ but the one onely and true Chriâ—â— Iesus the Sone of David our onely saviour 3. And that the soundnes and truth of our faitâ— may appear in this particular let the reader knoâ— that we do most faithfully believe and acknowledâ— Jesus Christ to be true and perfect God and true and perfect man 4. And that the nature and substance of his Goâ—-hâ—ad is not the nature and substance of his Mâ—â—-hood his Man-hood is not his Godâ—head 〈◊〉 his God-head his Man-hood yet the Man 〈◊〉 God by reason oâ— that most wonderfull union 〈◊〉 the two naturs so that as the soule and body of a man are but one man by reason of 〈◊〉 union that is betwixt them although the soule be not the body nor the body the â—oule in like manner but in a more wonderfull sort the God-head and Man-hood of Christ are but one Christ without any confusion or transmutation of the God-head into the Man-hood or of the Man-hood into the God-head And the God-head of Christ is not any inferiour divinity or deity but the very same God-head of the Father so that Christ as God is equall with the Father and one and the same God with him of one nature and substance Again the Man-hood of Christ is a true and perfect Man-hood so that Christ as man hath a true and real soule distinct from the God-head yet forever united with the same in a most immediat and wonderfull manner of which union no other soul or Spirit of men or angels ever were or shall be partakers As also he hath a true and reall body so that whatever perâ—fection the Man-hood of any other man hath the Man Christ hath the same and that much greater and more excellent as may be afterwards shown 5. And thus the soundnes and truth of our faith may appear concerning the Lord Jesus Christ our â—lone faviour where wee agree with all that are 〈◊〉 and in the faith against the Socinians who deny 〈◊〉 true God-head of Christ and who also deny that Christ was before Mary whereas we believe that Christ was and is before all the First and the 〈◊〉 As also against them who deny the true and reall man-hood of Christ some denying him to have a true and real body of the Virgin Mary but onely â—antasticall as is said of the Manichees otâ—ers denying him to have a true reall soule affirming that the naked God-head tooke flesh and suffered in that flesh which is said to be the heresy of Apollinarius as also against them who affirme upon the matter thaâ— there are two Christs and two Sons of God as if the eternall Word or Logos were the one Christ and Son of God and the man Iesus borne of the Virgiâ— Mary the other Christ and Son of God which iâ— said to be the heresy of Nestorius whereas the eternall Word and Man Jesus are not two Christs noâ— two Sons of God but one and the same subsisting in two naturs as the soule and body are one man according to what is already said which example 〈◊〉 soule and body the Ancients have much used to explaine this great Mystery as also they have used another to wit of a red hot
iron the fire in the 〈◊〉 answering to the God-head or eternall Word anâ— the iron it self burning and shining by the vertue anâ— power of the fire in it answering to the Man-hood 〈◊〉 Christ both which examples I judge to be useful and pertinent yet falling exceeding short of thâ— Mystery it self which is so great that is passeth◠〈◊〉 understanding of men and Angels The second particular is that we deny Christ 〈◊〉 be the second person of the Trinity 6. This is a meer quible about the invented words of mans wisdom which we deny albeit the truth of the thing it self we deny not but faithfully believe to wit that Christ as God is the second of the Three that bear record in heaven which three are the Father the Word and the Spirit and these three are One as Iohn declared and we believe that these three that bear record in heaven are not three distinct natures and substances but the one in nature and substance not three Gods but One onely God not having three understadings three wills or three powers but one only understanding one only will and one only power 7. Yet they are three otherwise then in meer name operation or manifestation towards us onely being distinct in their relative modes or propertys so that the Father is not the Word nor is the Word or Son the Father allthough he be our Father nor is the Spirit that proceeds from the Father and the Son either the Father or the Son the Father is uncreated and unbegotten the Son or Word from everlasting is uncreated and yet begotten of the Father the Spirit is neither created nor begotten but proceedeth from the Father and the Son from everlasting the Father did not become flesh nor was born and crucified and rose but the Son or Word yet the Father is in the Son the Son in the Father the Spirit that proceedeth from them is was in them and with them from everlasting and is unto everlasting and whatever the Father doth the Word and Spirit do the same being one as in nature so in operation This Father doth all things by the Word and the Father and the word doe all things by the Spirit and yet as they are distinct in the manner or modes of being so also in the manner or modes of operation As the Father is first in the manner of his being so is he first in the manner of operation as the Son is second in the manner of his being so is he second in the manner of operation and as the Spirit is third in the manner of his being so is he third in the manner of operation Yet this priority is not a priority of time but of order for they were three before time even from everlasting and they all cooperat and work together And thus it may appear that we are sound in the faith as touching this great mystery and that we differr not in the matter or thing it self but onely as to the manner of expression which they themselvs grant is not by words divinely inspired as namely a Trinity of persons or three distinct persons Christ and the Apostles who declared of this mystery expressed it not in these termes of three distinct persons nor are these words recorded in Scriptures therefor we are not bound to expresse our faith in these unscripturall termes which the holy Ghost hath not taught nor indeed is there any need of those termes three distinct persons but rather they darken then explain the mystery which have occasioned not onely some of the vulgar but even some of them called the learned to erre grossely in their conceptions about the mystery it self as if the Father the Word and the Spirit were really three distinct substances each having a distinct understanding will and power and as if the word or Son were inferiour in nature to the Father and the Father greater then the Son as Origen is thought by some to have taught and as some do now teach and such although they affirme that the Word and the Spirit are diâ—tinct substances from the Father and that the Father is greater then they yet they do not acknowledg that the Word and Spirit are created or that they have their being from the Father by way of creation but only by way of emanation and they affirme that the Father is onely the most high God and the Word and Spirit inferiour unto him as being God onely by participation from and union with the Father and thus they think to defend themselvs as not being guilty of the Arian heresy whereas it was a branch of the Arian heresy to say that the Son or Word was not equall unto the Father But whither or not they be guilty of the Arian â—eresy sure I am they are in an error occasioned in great part by these unsound and unscriptural terms of three Persons in the Trinity for persons signify substances and not the modes or propertys of one Substance 8. And it is wel known that these words of Three Persons and 3 Hypostases have made great contention in former times and divers judged to be pious and learned men have denyed them and disputed against them as namely Ierome against three hypostases and Augustin disputeth solidely lib. 5. 7. de Trinitate that the words Three Persons are not properly applicable to the Mystery it self although he doth not know what other names to give them and surely it is too great presumption and curiosity in any men to dive further into this mystery then what God hath pleased to reveal or to give names unto it which the Lord hath not given And yet it is more presumption and smelleth rankly of a persecuting spirit to impose upon others these words which the Spirit of God hath not taught nor left upon record in the Scripture and yet becaus we do not own these words of mans wisdom and spirit to cry out against us as blasphemers and as denying the true Christ whereas we believe in and do own the true Christ according both to his God-head and Man-hood more according to the Truth and Testimony of the Scripture then our accusers do as I hope in its due place to shew The Third Particular whereof he accuseth us is that we deny Christ to be a singular Person 9. But this is another quible like unto the former for I ask him What doth he mean by the word Person whether the God-head or both united If he place the personality upon the Godhead it resolveth into the second particular already cleared but the Word or Godhead of Christ is not properly a person but an invisible Power and Life if he place it upon the Manhood as united with the Godhead this is contrary to their own doctrin who teach that the Word did assume the nature of Man but not the person otherwise he would be two persons and thus they distinguish the personality from the nature of man but this is a most
15. 22. If I had not come and spoken unto them they had not had sin but now they have nocloake for their sin But may expect to be numbred amongst the enemys of Gods Work It was the commendation of good Men in all ages that they walked sutably to the dispensation of the Lord in their day and this is the great duty the Lord calls for from his people to follow the Lamb whâ—thersoever he 〈◊〉 this will be their commendation before the Lord as Rev. 14. 4. When the life Light and power of God removeth from one dispensation to another to be alwayes a follower of that which is our duty for it is not to be expected that Moses or David if they were alive now would looke to find that life in their sacrifices and externall rites which they found when they were upon Earth no this is only to be waited for in the spirituall way of the Gospell worship And to come nearer if Cranmer Hooker and Ridly who were Martyrs for the Protestant faith in beareing witness against the Idolatry of the Masse thought it no small mercy to have the use of a common prayer booke in English no doubt in that day might feel life in it yet when the Light of reformation encreased it discovered that to be a limiting of the Spirit of God in Prayer and consequently had in it self a tendency to deaden the heart by remaining in that formality If they were living now the Lord would require of them to seek after a more Spirituall Way of worship where the pure life of Christ was more to be found and felt then in read prayers Even so now when the Lord is poynting forth a more spirituall way which is by following the pure motions of the Spirit of life in an immediat way upon the heart in all religious dutys the Lord will have all his people to owne that way both in practice and profession and they that will reject this or refuse or oppose it He will no less reckon them as his enemys now then these that have been refusers or opposers of his work in former generations A 3 Obstruction is Truth hath been for most part loaded by its opposers with many heavy slaunders calumnys and lyes and traduced with the nick-names of errour Heresy blasphemy and delusion yea called devilisme and what else malice can invent so Pauls religion was called heresy Acts. 24. 14. and Christians were a sect every where spoken against Acts 23. 22. Yea Christ himself was said to have a Devil Ioh. 8. 48 53. And what wonder then that the opposers of Truth in this day speake so of Truth as it is now manifested The Professors thereof are said to deny Jesus Christ that was borne of the virgin Mary where as they have often testifyed they owne no other Christ but him to be the Saviour of the world that was crucifyed at Ierusalem and this we can say in the uprightness of our hearts as in his sight that searches hearts Our opposers say wee deny the Scriptures of Truth whereas we owne all things therein being rightly translated to be the dictate of the Holy Spirit and that they containe all the substantialls of true religion and whatsoever is contrary to them to be but delusion yea we are content to have all poynts of controversy betwixt us and our opposers to be determined by the Scriptures of Truth We are said to deny the Ministry and ordinances of the Gospell whereas we owne all the true and faithfull Ministers that are called of God and that function and are not meerely men-made Ministers that are made to be Ministers in the meere will of men only endued with some measure of natural and acquired parts and feel not the power and vertue of the life of Jesus Christ dwelling in their hearts without any sense of which power and life they can pray and preach But we owne all Spirituall and living preaching and prayer As for the ordinances called Sacraments we own them only according to Scripture sense viz. that Baptisme which is by the Holy Ghost for Iohn Baptised with water but Christs Baptisme is with the Holy Ghost and with fire Math. 3. 11. Act. 1. 4. This is that one baptisme Eph. 4. 5. The Bread and Wine that is Elementary we deny as being but a carnal ordinance which are all repealed at the time of reformation under the Gospell Heb. 9. 10. as all rites are which stand in meats and drinks washings or Baptismes as the Greek hath it But we owne the Communion of Christs body and blood according to Luk. 6. 53. compared with verse 63. Our opposers say we lay the whole stresse of justification and remission of sins upon our own righteousness and we declare we owne no meritorious cause of the remission of sins but the righteousness blood and sufferings of Jesus Christ that was crucified at Ierusalem and as it was done and performed by the Man Christ born of the virgin Mary and yet we profess none are justified but such as are in a measure sanctified and actually cleansed from sin so as none are justified in their sins These and many more of the like slaunders asserted with boldness and impudence by malicious opposers are no small obstruction to many simple-hearted people who are but too ready to take things of this nature upon trust without tryall and proofe especially if the assertors be in any repute for a piece of seriousness as the Scribes and Pharisees high Priests who were in great authority and esteem with the people and thereby did influence their slender followers to preferre Barrabas a murderer and a robber to Christ Iesus A 4 Obstruction is that Truth when it comes first abroad is at severall great disadvantages in the eyes of the world as first it seldom hath the countenance of Civil authority but mostly is persecuted and laws and statutes made in opposition to it this is universally known in all ages and throughout these Nations where it first appeared Secondly it hath the opposition of the Nationall Clergy so called and of the most learned of that sort of men who have the greatest advantages of authority to influence the body of the Nation see Ioh. 9. 22. For the Iews had agreed already that if any men did confess that he was Christ he should he put out of the Synagogue Thirdly Truth being a witness against the abuse and superstitions which have through length of time and long custome been rooted and strengthned so in a Nation that it needs no less the the power of God to extirpate people can hardly admit to hearken to any testimony against these things whether they be personal or national customes see Mark 7. 9. and he said unto them full wel ye reject the commandement of God that ye may keepe your own tradition It 's not an easie thing to forsake old Customes this hath been a cause why men in all ages have stumbled at the simplicity of truth
committ himself unto them becaus he 〈◊〉 all men and needed not that any should testify 〈◊〉 Man for he knew what was in man And sureâ—â— John understood this of Christ as man for he 〈◊〉 here speaking of the Man Christ even Jesus 〈◊〉 was borne of Mary but to say that he knew 〈◊〉 thoughts not immediatly but by revelation 〈◊〉 to contradict the express words of this Scripturâ— which saith that he needed not that any should testifyâ—â— man so needed not divine revelation to know 〈◊〉 thoughts or hearts of men And Peter said unto 〈◊〉 Man Christ Jesus Lord thou that knowest all 〈◊〉 knowest that I love thee all which prove that 〈◊〉 Man Christ Iesus to wit his soul hath a reall 〈◊〉 and is really omnipercipient and 〈◊〉 of all things present and past if not of 〈◊〉 things to come for as things to come he may 〈◊〉 know them by divine revelation from his Father but he cannot properly be percipient of them 〈◊〉 sense perception require alwayes a present object 16. And if Christ as Man be omnipercipient he is also omnipresent not onely becaus omnipercipiency is as great or rather a greater propriety and priviledge but also becaus omnipercipiency doth really imply and involve in it omnipresence for how that which is so altogether absent from us can be sensible of our affairs and thoughts is altogether unconceiveable and puts our understanding as much upon the rack as the Popish doctrin of transubstantiation and the Lutheran of Consubstantiation whereas in the way as I have expressed it the thing â—s easy to be understood SECTION XI 1. An objection answered that I seeme to agree with the Lutheran doctrin of the ubiquity of the Man Christ. 2. That the externall Person and body of Christ is not every where nor his Soul wholly in every place by a certain multiplication of ubications as the Lutherans commonly but falsly teach 3. The Center Spring or Fountain of his Soul Life or Spirit as he is the Heavenly Man is onely in that body that was crucifyed outwardly at Jerusalem and is now glorifyed in the Heavens 4. And is extended unto us by way of emanation 5. Some examples given to illustrat this Truth 6. As we agree with Luther in the generall so we differ from him in the particular manner of the ubiquity of the Man Christ Iesus which in their way is inexplicable and repugnant to Scripture 〈◊〉 the certain instincts and dictats of Reason but 〈◊〉 our way most râ—tional and agreeable to Scripture 7. The great comfort of this Doctrin that we haâ—â— the Man Christ Iesus so near unto us in virtue of his Divine Life and Soul in his Divine Seed anâ— Body extended unto us 8. That the most glorâ—â—ous Angels can not see God but in the Man 〈◊〉 Iesus to wit in his Spirit Life and Light râ—vealed in them 9. How the words of Jameâ— concerning the Word Ingrafted are to be understood and the words of John concerning the Worâ— made Flesh. 10. That Scripture Heb. 9 1â— opened 11. A Saying of Hermes Trismegistâ—â— concerning God his being a Circle whose Center is every where and is no where circumâ—criâ—ed 12. The Man Christ Iesus a real aâ— proper middle betwixt God and us ANd if it be objected that I seeme to agreâ— with the Lutheran doctrin as concerninâ— the ubiquity of the Man Christ. 1. I answer that I do indeed agree witâ— them in the general but differ from them as to 〈◊〉 manner in great and weighty circumstances For they say the externall person body of Christ that suffered on the Cross is every where even the whole in every place 2. I say Nay his externall Person is arisen and ascended and is not here as the Angel said surâ—â—exit non est hîc he is risen he is not here meaning his outward body for that was it they were seeking and it is impossible that one and the same 〈◊〉 body can be in many places at once 2. They say the whole Soul of Christ is in every 〈◊〉 and in every thing not by an extention but a â—ertain multiplication of its ubication but this is as â—â—possible and unconceivable as the former 3. But I say The whole Soul or Spirit of Christ â—not in every place nor in every man for the â—enter and Spring or Fountain of it is onely in that â—ody that was crucified on the Cross at Jerusalem â—nd is now ascended and glorified in Heaven which â—emaineth the same in Substance that it was on â—arth although it be wonderfully changed as to the 〈◊〉 and manner of its being it being no more a â—ody of flesh blood and bones but a pure ethereal 〈◊〉 heavenly body like unto which the bodys of the â—aints are to be at the resurrection For Earthâ—â— and Heavenly are not so differing but that reâ—aining one in Substance they may be changed â—e into another so that as one and the same 〈◊〉 Soul may by the operation of the Mighty Power of God be changed so as to be made heavenly and pure even so one and the same Earthly body may by the same Power be made Heavenly and thus in different respects they are one and the same and yet not the same one in Substance and not one but another in the manner of being 4. And the Center or Spring of Christs Soul remaining in that glorifyed body it extends its precious Life Spirit and Light into the Saints and 〈◊〉 some manner into all men 5. Even as the Light of the Sun that is centraâ—â—â— in the body of the Sun and yet emanats and 〈◊〉 forth its Light in most abundant streams and raysâ—â— to all the world And as the Soul of any ordinâ—â—â— man hath its center in one principal part of the body as some think the Head but others the Heaâ— and sendeth forth its Life and vital Rays into 〈◊〉 whole body and therefore the Soul is sensibleâ— whatever affects any part or member in the whoâ—â— body Even thus our blessed Lord and Saviour â—â—sus Christ is sensible of whatever affects or moves 〈◊〉 Church which is also his body by the real 〈◊〉 of his Divine Life Soul and Spirit in the Diviâ—â— Seed extended into the same 6. And thus indeed as we agree with Luther anâ— his followers in the general so we differ from theâ— as to the particular manner and way of the real prâ—â—sence and ubiquity of the Manhood of Christ 〈◊〉 in their way is inexplicable and repugnant to the most certain instincts and dictats of Reason that God has indued us with as Rational creaturs Whereas the way as I have expressed it is most rational and will be found to be most true and solid by all that shall seriously ponder the matter and weigh the reasons and arguments I have given for it and may yet further give from Testimonys of Scripture and experience of the Saints that no reason can contradict but doth highly favour 7. And surely it is no lesse
doth clearly hold forth Ioh. 17. verse 23. I in them and thou in me that they may be made perfect in one Observe here an excellent order Christ in the Saints and God in Christ So that as in respect of union God is not immediately in us nor immediatly united with us nor we with him but God is in Christ and Christ is in us And so God through Christ is in us and thus Christ doth declare himself to be the Mediator betwixt God and Man as he is in them Thou in me and I in them here Christ is the midle-man or Mediator as being in the Saints which confuts the gross and most comfortless doctrin of the Prebyterians and others who affirme that Christ as Mediator is only without us in heaven and is not Mediator in us whereas he himself in this place hath declared the contrary thou in me and I in them that they may be made perfect in one So that of all things visible and invisible Christ is next unto God and most near unto him as in regard of union and communion and then the Saints by their union with Christ are united also unto God and he unto them And if Christ be mediator in the Saints then he is Man or the Word incarnate in them for the Word or Logos simply considered is not mediator becaushe is of a nature as remote from us as the Father being one essence or substance with him and indeed it is the Man Christ that spoke these words in prayer unto his Father for the Logos simply considered is God himself and cannot be supposed to pray unto God for that to which one prayeth is greater then he that doth pray and it is the Man Christ or Word incarnate who said my Father is greater then I so that Christ as Man is inferiour to God this is the same Spirit of Christ as Man that prayeth and maketh intercession unto God in the Saints Rom 8. and hath done so from the beginning and by whom the children of men in all ages have received grace from God 4. For the seed of Gods Grace which is the true â—â—â—d of regeneration that hath been sowne in all ages of the world as well before as since Christ did outwardly come in the flesh was sown by the Son of Man to wit the Man Christ Jesus as he hath expressly taught himself Math. 13. 37. He that soweth the good seed is the Son of Man who is the good and friendly Man and therefore he hath been in all ages and places of the world becaus he hath sown his seed in the world and not in some corner of it onely and the seed which he hath sowen is the iâ—grafted Word even a measure of the same divine and Heavenly Nature Light Life that is in himself as he is the Heavenly Man or Lord from Heaven 5. Whose nature as Man is Heavenly and Divine all though it be inferiour to the God head for he said my Father is greater then I nor will his â—mnipresence and omnipercipiency prove that as Man he is as great as the Father for the whole universe of created beings of Heaven and Earth visible and invisible are as the dust of the ballance and drop of the bucket in comparison of God 6. And therefore that the Heavenly Man Christ Jesus his Spirit Light and Life doth every where extend it self into all things will not prove that Christ as Man is equall unto God nor yet confound his God-head and Man-hood it only proveth that the Man Christ Jesus is a great and mighty and most excellent being farre above all and excelling all men and Angells and all other angelicall and heavenly powers and principallitys which is a most certain truth and therefore do all the Angels worship him as they are commanded 7. And this universall presence of his in all things he declared himself when Mary his Mother according to the flesh with her husband Ioseph did seek him among the multitude why did yee seek me said he did yee not know that I must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the things of my Father Luk 2. 49. and verse 50. They understood not that saing which he spake unto them and indeed many at this day do not understand it which place of Scripture Dionysius of Alexandria brought against Paulus Samosatenus to prove that Christ was before Mary and if Christ was before Mary he was not only God but Man for it is the Man or Word incarnate that is the Christ or Anointed of the Father and not the Word or God-head simply considered His 6 7 and 8 charges are that we affirme Iesus the true Christ the Son of Mary to be onley an ordinary vessell which containeth â—his Light as the Spirit of every other Holy Man doth and so not only pulling down our exalted Prince from his Throne of Glory but putting our false Prophets as he calls them in his place cloathing them with the glory of his proper titles as being Christ as wel as he becaus containing the same Light with his 8. Answ. That these charges are exceeding false and unjustly layd upon us will abundantly appear from what is already said in answer to the former and therefore I need say the lesse onely to let the Reader know that we are so farre from affirming Jesus the true Christ the Son of Mary to be onely an ordinary vessell c. that we both believe and affirme him to be a most Wonderfull and extraordinary Vessel and that both in respect of his Soul and body as having the Center and Spring of that Divine Light Life and Nature whereof we have but the ray and streame And though the Vessels of other men have the Light in them yet they contain it not but it rather contains them for the greater is not contained in the lesser but the lesser in the greatâ—r And thus we do not pull down our exalted Prince from his Throne of glory but acknowledge â—im more exalted then our adversarys do who â—ould confine and limit him to one place and â—â—ltogether exclude him as Man from having any â—â—rone in the hearts of his people whereas they do â—â—knowledge that the Devil is in all wicked men 〈◊〉 and good men also and yet they will not acâ—nowledge Christ to be in all nay not in any good â—en upon Earth 6. And thus they make the Devil greater then 〈◊〉 which is no small dishonour to our Blessed Saâ—iour and they who deny him to be in men even 〈◊〉 the Saints seing he is really in them conforme 〈◊〉 to the testimony of Scripture and the experience of them who know and witness him revealed in them are denyers of him as really as they who denyed him when he came in the flesh 10. Again that we put our Prophets whom he falsly calleth false Prophets in the place of Christ cloathing them with the glory of his proper titles as being Christ as wel as he becaus containing the same
people even perfectly for no imperfect thing can enter into heaven Again see 1 part Ep. 20. We are fools to be browden and fond of a pawn in the loof of our hand living on trust by faith may wel content us This he speaks as reproving such who seek after spirituall feelings and sensible enjoyments of Christ which is according to his brethrens doctrine that teach We should not seek to live by sense to wit spirituall sense but by faith a grosse and unsound doctrine as if faith and sense spirituall were opposite whereas faith doth always in some measure imply some one spirituall sense or other for unlesse we spiritually heare or feel Christ in some measure we can not believe in him faith cometh by hearing saith the Apostle and is not faith a laying hold on Christ with the hands of our Soul and how can we doe this without all sense or feeling of him in a spirituall way Surely the natural and outward senses are no more necessary for the preservation of the naturall life then the inward and spiritual senses are necessary for the preservation of the Spiritual Life of the Soul Also he hath frequently in his Epistles too airy and frothy expressions no wise beseeming the weight of the matter those expressions relate unto as 1 part Ep. 120. Christ seeâ—eth to leave heaven to say so and his Court and come down to laugh and play with a daft bairne Again 1 part Ep. 91. Will not a Father take his little dated Davie in his armes and carry him over a ditch or a mire Again 1 part Ep. 121. O if I could dote if I may make use of that word in this place as much upon himself as I do upon his love This is a hint of some of these many unworthy unsound and stumbling expressions which are to be â—ound in his Epistles which I had not medled with to discover but becaus many and especially the Publisher do so idolize this book of S. R. his Epistles as if there were none beyond it except the BIBLE 2. In my second Section I say that S. R. in his more pure times both experienced and declared of Immediate Revelation and the Spirits immediate teachings as his Epistles abundantly witnesse also that he plainly declareth he had the counsell and mind of God in some things not to be found in Scripture See for this besides the testimonys I have already cited in the answer these following 1 part Ep. 2. It was not without God 's special direction that the first sentence that ever my mouth uttered to you was that of John 9 39. Again 1 part Ep. 9. It is little to see Christ in a book as men do the World in a card 〈…〉 of Christ by the book and the tongue and no more but to come nigh Christ and hausse him and imbrace him is another thing Again 1 part Ep. 9. O his perfumed face his fair face his lovely and kindly kisses have made me a poor prisoner see there is more to be had of Christ in this Life then I believed we think all is but a little earnest a four-houres a small tasting we have or is to be had in this life which is true compared with the inheritance but yet I know it is more it is the kingdom of God within us Again 2 part Ep. 2. O blessed Soul that can leap over a man and look above a pulpit up to Christ who can preach home to the heart howbeit we are all dead and rotten Again 2 part Ep. 8. And sure I am it is better to be sick providing Christ come to the bed-side and draw by the curtains and say courage I am thy Salvation then to enioy health being lusty and strong and never to be visited of God Again 1 part Ep. 35. But at other times he will be messenger himself and I get the cup of Salvation out of his own hand Again O how sweet is a fresh â—isse from his holy mouth his breathing that goeth before a â—isse upon my poor Soul is sweâ—t and hath no fault but that it is too short But that he â—aith â—hat Christ drinketh to him is a froathy and unâ—avoury expression used by him in that same Epistle And 3 part Ep. 22. anent his transplanting he â—aith what God saith to me in the â—ussinesse I resolve 〈…〉 doe And 1 part Ep. 85. Now and then my silence burneth up my Spiâ—t but Christ hath said Thy stipend is running up with interest in heaven as if thou 〈◊〉 preaching and this from a Kings mouth rejoyceth my heart And 3 part Ep. 37. Christ hath said to me mercy Grace and peace for Marjon 〈◊〉 Again 1 part Ep. 154. We but stand beside Christ we goe not unto him to take our fill of him but if â—e should doe 〈◊〉 things 1. draw the curtains and make bare his holy face and then 2. clear our dim and bleared eyes to see his beauty and glory he should find many lovers This place is remarkable for it holdeth forth both immediat subjective and objective revelation according as the nationall teachers do themselvs define it and indeed his words in all these testimonyes import no less Again 1. part Ep. 201. O that â—e would strick out windowes and fair and great Lights in this old house this fallen down soul and then sett the soul near hand Christ that the rayes and beames of Light and the Soul delighting glances of the face fair God-head might shine in at the windowes and fill the house Again 1. part ep 32. now he is pleased to feast a poor prisoner and to refresh me with joy unspeakeable and glorious so as the Holy Spirit is witness that my sufferings are for Christs truth and God forbid I should deny the â—estimony of the Holy Spirit and make him a false witness Again 1. par ep 120. Lord let me never be a false witness to denâ— that I saw Christ take the pâ—n in his hand and subscribe my writs And part 3. ep 27. In privat on the 17 and 18 of August I got a full answer of my Lord to be a graced minister and chosen arrow hidden in his own quiver but know this assurance is not keaped but by watching and prayer These are but a small part of much more might be cited out of his Epistles as testimonys to immediate revelation and the immediat teachings of the Spirit yea to new revelations not to be found in Scripture and yet as I have above observed after all this he joyned with the assembly at Westminster to cry down all such immediat revelation and to affirme that God had committed his Counsell wholly to writing 3. And although many of those called Presbyterians cry up S. R. as a man of so great experience in the things of God yet I find himself ingenuously confess 1. part ep 46. that there is a gate yet of finding out Christ that he hath never lighted upon and saith he O if I could find it out
him in what perhaps was in his heart to speak and truely this is the very cause of our silence also for we know that no preaching nor praying can availe to quicken or reach the soules of men or profit either speaker or hearers but that which is in the immediat moving and assistance of the Spirit of God 19. 3. He telleth plainly pag. 431. that he had the Spirit of discerning in a great measure in so much that having heard a sermon preached by Robert Blair it being the first he had preached and he being desired by the said Robert Blair to give his judgment concerning the same did give it in these words I found said he your â—ermon very polished and disgested but there is one thing I did misse in it to vvit the Spirit of God I found not that This as the Author saith took a deep impression upon him and helped him to see it was something else to be a minister of Jesus Christ then to be a knowing and eloquent preacher Pag. 453. But the professors generally in this day deny any such Spirit of â—iscerning as whereby one knoweth supposing him to be never so spirituall when he heareth another preach whether he doth preach by the Spirit of God or no when we affirm that the Lord hath given such a discerning unto us they cry out many of them as if it were blasphemy to assert any such thing Again whereas this Author saith it is some vvhat else to be a minister of Iesus Christ then to be a knovving and eloquent preacher we say the same But how farr doth this contradict the Presbyterians doctrine that grace or piety is not essentiall or necessary to the being of a minister of Christ as Iames Durham expressly affirmeth in his book on the Revelation 21. 4. The Author telleth us that the said Robert Bruce was deeply affected with the naughtiness and profanity of many ministers then in the Church and the unsuitable carriage of others to so great a calling and did express much his fear that the Ministers of Scotland would prove the greatest persecuters that the Gospell had And so in this we have found his words to be true for the said Ministry of Scotland even Presbyterian as wel as Episcopall are the greatest persecuters of the Gospell in this day as formerly And their doctrine that Grace or piety is not essentiall to a Minister of Christ nor an inward call by the Spirit opens a door to such a naughty and profane Ministry 22. Pag. 432. 5. He tells that on a certain time when Robert Bruce was at prayer in his chamber in Edinburgh there was such an extraordinary motion on all present so sensible a down-pouring of the Spirit that they could hardly contain themselves yea which was most strange even some unusuall motion on those who were in other parts of the house not knowing the cause at that very instant and one being occasionally present when he went away said O how strange a man is this for he knocked down the Spirit of God upon us all this he said becaus R. B. did divers times knock with his fingers on the table And yet when such motions and effects are now witnessed when the Servants of the Lord pray in our meetings they will not believe but in the same Pharisaâ—call Anti-Christian spirit as the Jewes said of Christ they say of us that we have a devil for which I heartily wish that the Lord may forgive them and open their hearts to understand and receive the Truth Many more observable passages might be cited out of the same book to convince Professors how these men whom they have such an esteeme of did both in principle practice and experience in many things agree with us the People called Quakers against themselvs who boast to be their Successors and children as the Iewes boasted that they were the children of Abraham But surely seing the Professors of this day stop their ears at the inward voyce of Gods Spirit in their own consciences and also at so many plain and clear testimonys of the Holy Scripture that make so abundantly for the Testimony of Truth owned by us I little expect that the testimonys of these men will prevail with many of them yea although even they should come from the dead and witnesse for the Truth against them as Christ said in the 〈◊〉 If they will not believe Moses and the Prophets neither will they believe if one should be raised from the dead Yet for the sake of many others among them of whom I have hope that God will in due time effectually reach them and open their eyes I have found my heart moved and drawn by the Lord to be at this paines for the good of whose soules I could willingly by the Grace of God endure much labour suffering and affliction both inwardly and outwardly that they might see and owne the glorious work and appearance of God among us and be brought to enjoy the same with us 23. And here in the close of all I shall cite a passage of this Author himself which may be of service to some who are willing to understand how that the Presbyterians even the most knowing and experienced of them did not know all that was afterwards to be revealed Page 35. He saith We wait and believe the further accomplishment of this promise to wit the words Dan. last ver 4. Many shall runne to and fro and knowledg shall be increased to the Church beyond all we have yet seen that many Scripture truths now dark and abstruse shall be made so clear as shall even cause us to wonder at the grosse mâ—stakes we once had thereof yea that after generations shall have a discovery and uptaking of some prophecys now obâ—cure which shall as farr exceed us as this time goeth beyond former ages which comparatively we must say were very dark 24. Now I earnestly obtest and beseech such among them as have any measure of true tendernesse and ingenuity and do believe these words of this Author to consider in the cool of their minds if possibly these principles and doctrins among us which they have called grosse errours and delusions of Satan may not be these Scripture truths whereof the Author speaketh and that their condemning such principles were but their grosâ—e mistakes yea surely we know it to be so and many of us that were formerly Presbyterians are now made to wonder at our grosse mistakes which we then had But this I understand of such as are really owned by us not of those which they do falsly alledge and impose upon us I shall cite one or two passages more of this Author and then leave it to the impartial and ingenuous judge if they do not arrive upon the matter at the same which many of his Brethren reproach and nick-name with the Profane rabble under the termes of Enthusiasme and Quakerism 25. Pag. 112. He saith There is a demonstration within which goeth further then
becaus it was not decked with the trimmings and ornaments of the whore I need not enlarge on this the application is so plaine Fourthly education and breeding in wrong glosses and mistakes of Scripture proofes hath been none of the least hinderances of the progress of truth or of its reception and for this let the many divers reasonings of the Iewes against Christ in his descent doctrine and miracles be considered and men may then as in a glass see the image of that spirit that is in opposition to truth in this day and for this I referr the sober inquirer after Truth to Isaac Pennington his book called The outward Iew a looking glass for Professors this is such a person that none acquainted with his writings but will allow him a good character if he be not a prejudicated opposer 5. Another great Obstruction which keeps people from the search after Truth is a light and 〈◊〉 mind which predominats in the most of Men and Women in the world This hinders Truth in the very power and life of it and permits none to be serious in the search of it it is not the conviction of judgement in matters of truths that the Lord calls for only or that his faithfull servants endeavour as if it were satisfaction to them to see many owning it or professing the forme thereof these are but at best like the stony or thorny ground that receive the seed with joy and yet in a day of the heat of persecution turn from it and so may become a discredit to the Truth 't Is only these that labour not only to know the Truth and espouse it in their understandings but also endeavour to feel the power and life of it reach their hearts and this not only for a touch at a time but to live and feed upon that life power which flowes forth from the fountain spring of it I say these only it is that will be true witnesses of the Truth Hence Christ spake many parables to this purpose as that of the wise merchant that sold all bought the pearle the treasure that was hid in the ground c. Let all persons that are of this light and airy spirit consider their danger how uncapable they are not only to come to the knowledge of the Truth of God in their day and generation but also utterly unfitted for being heires of the kingdom when time shall be no more If they did mind the care of their precioussoules and consider their mortality how uncertaine their time is and of what concernment it is to them to be truely serious they would not make too light of the matters of God and of the Truth which concern their everlasting salvation but would find them of farre greater moment then these temporall pleasures profits and recreations wherewith they are so intentively taken up Wherefore my desire to all is that they would seriously consider these few obstructions mentioned and apply their mind to search after the wayes of the Lord and beware to take matters of so great concernment upon trust from any Man or company of men but impartially weigh and ponder by the Light of the Lord in their own hearts what is Truth and what is errour by what doctrine the free Grace of God will be most esteemed and the pride of Man most abased beware of an implicit faith for tâ—e just shall live by his faith Hab. 2. 4. And not by the faith of another They are most to be suspected as deceivers that do most hinder inquiry and triall as many Preachers at this time are doing It is a known Popish imposition to forbid searching and is now renounced and abominated by all sound Protestants therefore they are yet drunk with the Whores Cup that would obtrude their doctrine to be beleived without triall or to hinder from trying the Spirits and from trying all things that what is best may be kept to If any object that word Prov. 19. 27. Coase to heare the instruction that causeth to erre from the words of knowledge I answer this presupposeth a cleare and wel grounded faith of the Truth from an inward principle which few ordinary Professors can lay claime to otherwayes this might have excused the Iewes in not harkening to Christ and his Apostles in saying we know God â—pake to Moses but for this fellow we know not whence 〈◊〉 is Joh. 9. v. 26. Yea we and our predecessors should have remained in Popery without triall Wherefore friends if ye will truely joyne and be united to the power and life which the Lord is ready to reveal in your hearts it will not only help you to discerne Truth from errour but to overcome your lusts and get victory over your idols that stand up to make distance seperation betwixâ— Gods peace and favour and your soules That place is considerable Rom. 12. verse 2. be not conformed to this world but be ye transformed by the renewing of your mind that ye may prove what is that good and acceptable and perfect will of God and thereby ye shall come to get your hearts established in the love of God and get all these strayingâ— and wandrings in your hearts reformed by wâ—â—ch your best dutys are corrupted and defiled â—hich is the earnest desire and travell of my soul that all my beloved 〈◊〉 and acquaintances every where may truely and sensibly come unto A real lover of your eternall wel-fare and Peace ALEXANDER SKEIN From the Tolbooth of Aberdeen the 1 of the 5 Moneth 1676. where I am a prisoner for my testimony Printed in the Year 1677.