in I. A. else he would not run into such needless and idle Tautologies But he thinks I have yeilded the cause to him because I grant all Doctrines that agree not with the Scriptures are to be rejected therefore the Scripture is a superior rule to all such false Doctrines I grant Therefore the Scripture is Superior to the Spirit of God and his Dictate in our Hearts I deny it And though we are to examine the inward Dictates of Gods Spirit by the Scriptures yet that proves not that the Scriptures are superior no more than that it proves that the words of the Prophets were superior to the words of Christ and the Apostles because the people examined the latter by the former His fourth Argument is built upon a Supposition that the Scriptures are the principal rule and consequently not the Spirit inwardly Dictating in our hearts But he hath not proved that the Scripture is a more principal rule then the Spirit Although in respect of all outward rules that can be named or conceived the Scripture is the most principal rule Nor is it any repugnancy to say the Scripâ—ure is the principal external rule by which all Doctrines and Principles of Religion are to be examined and what is contrary to Scripture is to be rejected and yet to say also that the Spirit himself perswading or assuring us of the Truth of the Scripture is the principal inward rule seeing these two principles are in differing kinds the one external or without us the other internal and within us which are very well consistent and mutually bear witness one of another even as Iohn bare witness to Christ and Christ bare witness to Iohn Although Christ needed not the Testimony of Iohn as for himself His fourth Argument concludeth only against a thing which we do no wise deny viz. That every Dictate within is not the Rule And I. A. might have spared his pains to dispute against that which no man holdeth For who is so absurd to think that every Dictate suppose it be of a mans own vain and foolish mind or of the Devil is to be received as his rule The Question is not concerning every Dictate nor indeed concerning any other then that alone Dictate of the Spirit of God and of Christ in men which hath a self evidence unto him who hath it as I. A. must needs acknowledge it had to the Prophets and Apostles But he objects That the Devil may present an Imposture unto a man with so much seeming evidence as with the concurrence of a deceitful heart will make it be received for a Divine Truth especially by that man that for the present time has no Divine Dictate To this I Answer That the person supposed by I. A. is either one that the Lord hath in his just judgment for some great unfaithfulness and abuse of Light formerly given delivered up to Satan's delusions such as these mentioned 2 Thess. 2. 11. And as for him and the like sort the Scripture cannot help him For certainly he that is given up by the Lord to the delusion of Satan as a punishment of his sinning against the Light he once had will misunderstand the Scripture and cannot otherwise do even as the Iews and Sadducees did of old But as for others that are not so given up by the Lord it ought not to be supposed that they can altogether want some Divine Dictate or witness of Gods Spirit to testifie against the strongest delusion of Satan And therefore he to whom Satan presents such a delusion if he hath a sincere love to the Truth by comparing the delusion with the true Dictate or Light of Christ that witnesseth against it may readily discover it to be a delusion and if the said delusion be contrary to any Doctrine expresly declared in the Scripture the Scripture will also be a secondary confirmation to him that what is so presented to him is but a delusion But many times Satan presents delusions to men to do or act things that are not simply in themselves unlawful or contrary to Scripture And then I Query by what rule shall these delusions be discovered But I confess I. A. hath a very short way but yet very false and unsound to resolve this question viz. Positively to conclude that all inward Dictates and suggestions whatsoever that any man finds in himself are utterlâ— to be rejected as being any Command of God or any Divine Testimony seeing there are none such in the hearts of men They are all according to him either a mans own thoughts or suggestions of Satan And therefore nothing that a man hath in him is to be relyed upon But it is strange Doctrine that Satan shall be so near always to Dictate evil even unto the Children of God immediately but God and Christ shall be at such a distance as not once in a mans whole life time to Dictate in him immediately that which is good The which Doctrine of I. A. is so favourable to the Devil and so advantagious to advance and uphold his Kingdom among men that this one consideration is enough to render it suspected that it is not of God but of the adversary CHAP. VII IN the Third Section of his Survey upon the Fourth Query I. A. pretends to Answer our Objections or Reasons That there is a Word or Dictate of God in our Hearts or Christ himself that doth Dictate or Teach in us and who is the principal Rule of Faith and Life All which Objections he brings them not either in matter or form as used by us but miserably perverts the most of them to a contrary sense and intent as if we did use those Reasons to oppose an outward Ministry or the use of outward Preaching Hearing Reading Praying none of which we oppose but on the contrary we own all these things as both needful to be done seeing they are commanded of God and as profitable to men yea to the most advanced and experienced Saints when duly practised And it is an exceeding great mistake in our Adversaries generally to suppose That our Principle of Immediate Revelation or the Immediate Teachings of the Spirit doth destroy or make null and void the use of the Scriptures or any other means For by Immediate we mean not Immediate in opposition to those things that are means truly appointed of God as Reading the Scriptures Preaching Praying Meditating Singing Waiting But on the contrary we say It is only by the help of the Spirits immediate Teachings and Leadings that those and the like means are made effectual and profitable to the People of God For if the Prophets and Apostles their having Immediate Revelation did not make void the use of the Scriptures unto them nor the use of Preaching Praying Reading Meditating Waiting and Watching no more doth our having it Again our Adversaries grant that God doth operate or work immediately by an immediate effective illumination of his Spirit in the hearts of all his People and that
men are infallible that therefore the Dictate and Light of Gods Spirit in men is fallible also Was not Peter fallible in some Cases Yea did he not fail sorely when he denyed his Master Doth it therefore follow that the Dictate or Light of Gods Spirit in him was fallible Indeed if I had said that when we follow the Dictate and Light of God within we are fallible he might have inferred such a consequence but I never said nor thought any such thing but on the contrary that the Dictates and Leadings of Gods Spirit in us are infallible and have a direct tendency to lead guide and move us infallibly as they are purely kept unto the which is possible for us to do Another Argument he bringeth against the Dictate 〈◊〉 Iâ—s being the rule to try Spirits because then it would be both Superior and Inferior which is Repugnant Superior when it tryes and examines and Inferior when it is tryed and examined To which I Answer 1. It is no Repugnancy that one and the same thing be Superior and Inferior in different respects and as it respecteth different Subjects But 2. There is no necessity to understand the Dictate and Light of Gods Spirit in divers men to be Superior and Inferior when it examines and is examined for one equal may be a measure or rule to another yea one thing may be said to be a rule unto it self according unto that common Maxim or principle Lineâ— recta est norma sui obliqui i. e. A right line is the rule of it self and also of that which is crooked Otherwise let I. A. Answer me How did Adam know the voice of God in his Heart and the Prophets before the Scriptures were writ how did they know it And in the close of his first Section he concludeth with a manifest Untruth That the Quakers are for a new Dispensation not only in manner but matter contrary to the Doctrine formerly Dictated by the Holy Ghost This I say is false which he neither doth nor can prove and the Dispensation we plead for is the same both for matter and manner which belonged to all true and good Christians in all Ages And as to what he saith Of our extream Infatuation and Brain-sickness and retaining the proportion and features of humane bodies having quite enervated our Rational Essence These and the like scoffing and disdainful expressions are no more to be regarded by us nor have any more weight than when some Epicureans at Athens called Paul a Babler We know it hath been the Lot of Gods people in former Generations to be reputed by Adversaries both Fools and Mad-men However we hope the sober Readers of our Books and Treatises and these also who have any Converse with us will find that we have neither abandoned nor lost the use of our Rational Faculties which we acknowledge to be good Gifts of God and for which he is to be praised nor doth our principle and belief of Divine Inspiration as being a more noble and excellent Gift of God than the highest Natural Faculty of Reason either weaken or render useless to us our Reason but both indeed both strengthen it and make it the more useful and comfortable whereof to Gods praise we are bold to say we have true experience notwithstanding of what I. A. or any of his insulting humour do or can say to the contrary There yet remains two other things in this first Section of I. A. which I think fit to notice One is That he alledgeth some of us understand by the more sure word of Prophecy the Scripture which is only to be taken heed unto until the day dawn and the day Star arise in the heart that is until the Holy Ghost be given and that consequently the Scriptures serve for nothing to belivers who are born with the Spirit and sealed therewith But seeing he has produced no Names of any among us understanding that more sure word of Prophecy to be the Scripture we are not concerned to Answer him It is possible that some in Discourse has only so argued with him ad hominem as they use to say and not as being their own judgment And as for the Scriptures we judge that they are profitable and ought to be Read by true Believers and renewed persons as well as others But when doth I. A. think that the day dawneth and the day Star ariseth in the hearts of believers Whether in this mortal State Yea or Nay and then whether the shining of Gods day and the day Star thereof be not a true immediate Revelation in the hearts of those who have it and whether it doth not more assure them who have it than the Letter of Scripture can do And seeing the Light of God in them when it shines in the heart but as in a dark place is a more sure Word than an audible voice from Heaven or than the Letter of the Scripture as to us what shall be said of that Light when it becometh not only as the day Star but as the day itself for clearness in the Soul Or can there be any greater or more principal rule than this The other thing I notice is That he inferreth the Scriptures to be a rule because Christ said to the Sadduces Ye erre not knowing the Scriptures Now if this Argument hold good seeing Christ said also Ye erre not knowing the Scriptures nor the Power of God It will as well follow That the Power of God is the Rule and that the rather because it was their being ignorant of the Power of God which quickens both Soul and Body that made them ignorant of the Scriptures for none know truly the Scriptures but they who know the Power of God and therefore that Power which is Life Light and Spirit is the more principal and original rule But I. A. in citing these words of Christ omitted the following words which are exceeding weighty viz. no the Power of God whether this was purposely done of him to ensuare his unwary Reader or not I shall not determine but leave to his consideration CHAP. V. J. A. in the beginning of his second Section concerning the Rule is pleased to call me an Arch-Quaker the which Title I no wise acknowledge and a man too Learned as I employ it To which I Answer That as to my Learning that is but very ordinary and a thing I neither can nor ought to glory in However in this I rejoyce that the Testimony of my Conscience beareth me Witness in the Holy Spirit that any small measure I have of that called Learning it hath been my sincere aim and endeavour to employ it to Gods Honour and serve the Truth therewith and not in the least to use it against the Truth so far as it was or is made manifest unto me Next he blames me that I affirm The Scriptures are only but a secondory Rule of Faith and Manners but that the Spirit or his Dictate within is the Principal
where he alledgeth their words saying All men ought first to wait until they receive the Spirit in Truth then in the same Truth to Worship God in Spirit who is a Spirit So we see by I. A. his own Confession the Quakers teach that all men ought to Worship God in the Spirit and that they may indeed Worship him they would have all men follow the Lords order which is to wait or watch unto Prayer and they would have men in the first place cease or depart from their wickedness and then by the help of the Spirit which is never wanting in the proper season of it to come and Pray unto God And that this is no new or invented way of the Quakers so called Read Isaiah 1. 16 17 18. where the Lord by the Prophet bids first That they wash and be clean and put away the evil of their doings c. And then said he Come now let us reason together Also Peter commanded Simon Magus to joyn Repentance with Prayer Repent said he and Pray that the Thoughts of thy heart may be forgiven thee And for the more clear understanding of this whole matter we are to consider that Prayer is either simply Mental and with the heart only or both Mental and Vocal to wit both with heart and Mouth Now as for Mental Prayer at least in respect of the bent or frame and inclination of the Heart God requireth it always of all men and it is possible for all men if they but receive that help of his Spirit which he giveth or offereth unto men always to perform it But as for Vocal Prayer he neither doth require it at all times nor doth he give the help at all times nor the utterance whereby to perform it And it is observable that under the Gospel no particular set or limited time is appointed for Vocal Prayer But every one is to wait to know the times of the Spirits call and moving thereunto which will be seasonably and frequently afforded to such as wait singly therefore especially when the people of God Assemble together for then it is that Vocal Prayer is of greatest use and service though it hath also its use and service in private or when one is apart But whereas I. A. alledgeth further That if wicked men are not to Pray viz. their Hypocritical Prayers because they sin when they Pray No man on earth should offer to Pray or Worship God seeing as he saith There is somewhat of sin â—leaving to the best Actions of the Saints here away To this I answer That there is somewhat of sin cleaving to the best Actions of the Saints here away is denyed seeing it is asserted by him without proof for the Scriptures cited by him viz. Prov. 20. 9. Gal. 5. 17. say no such thing and by consequence he hath not evinced it and for a proof to the contrary see Iob 16. 17. Malach. 1. 11. But secondly nor doth it follow that men who are not yet come to a perfect state but labour sincerely under the burden of their sins to be delivered from them may not Pray unto God because their Prayer as they put it up unto God by the help of his Spirit is pure and without all sin proceeding from the pure or renewed part of their hearts for it is only the pure or renewed part of the heart from which indeed the true Prayer doth proceed even as on the contrary the evil desires and affections arise and spring only from the impure and unrenewed part Therefore he that hath this unrenewed part in him ought to watch against it while he prayeth that he give it no liberty to move or stir as indeed he ought to watch against it at all other times And though he that prayeth sincerely being not attained to a sinless state pray not with that degree or measure of fervency wherewith another more perfect doth or can pray yet God regarding that mans sincerity he accepteth his Prayer in Christ and for Christs sake pardoneth him when at any time he committeth a weakness in his Prayer in not keeping purely to the Spirit Again Lastly Whereas I. A. objecteth That the Plowing Eating Sleeping c. of the wicked is sin Shall the wicked then do nothing at all because whatever they do they go about it in a sinful manner I answer This consequence doth no wise follow because there is a great difference betwixt a wicked mans Plowing Eating Drinking c. and his Praying as remaining wicked and alienated from the Spirit of God for his Plowing Eating Drinking or any other Corporal or Natural actions are really these actions and they are profitable and necessary in the Creation and when he performeth these actions he faileth not in the substance or matter of the action required but only in the manner for the substance or matter of a wicked mans Plowing Eating Travelling is not sin but the manner of it viz. That it is not in Faith but a wicked mans Prayer as he is a wicked man is no true Prayer at all it hath nothing of the true substance of true and real Prayer it is a meer picture or dead resemblance of Prayer and is rather a mocking God than praying unto him for it wants the life of true Prayer which alone the Spirit of God doth give and thus a plain difference is demonstrated betwixt the two cases and the Unvalidity of I. A. his consequences in this whole matter is evinced And if the Reader desire further satisfaction in this particular let him Read our Answer to the Students and R. B. his Apology where these Objections of I. A. are largely Answered for he has brought no new matter against us and it had been better he had both spared his own pains and not troubled the world with his repeating other mens Arguments long since answered As for his instance of our opposing the second Commandment by our rejecting wresting and abusing the Word of God and avowing of Error and Blasphemy seeing it is but a bare alledging without any shadow of proof it is enough as simply to deny it as he doth simply affirm it But another instance he giveth of our opposing the second Commandment By swallowing down our Meat and Drink as so many Beasts without any Prayer and Thansgiving without which if they will believe the Apostle 1 Tim. 4. 3 4 5. they are not sanctied But how unjustly he chargeth this upon us I can freely leave to the Judgment of all sober and true Christians For how doth he prove that we Eat or Drink or receive any Creatures of God without Prayer and Thanksgivings Because we do not always use Vocal and External Prayer when we Eat and Drink although at other times we use it as God is pleased to give utterance and are most glad either to do it or joyn with these who do it by the help of Gods Spirit But is I. A. so ignorant and unreasonable to think that theirs is no Prayer
Doctrine and Word of God but he who speaketh it by the Spirit of God and none Heareth the Word of God but he who Heareth it and into the Heart and inward Ears of his inward man receiveth it by the Spirit of God To these only I say the Doctrine is known and by these it is only received as it is indeed the Word of God and in this respect it was that Paul commended such as received the Truth by the same Spirit by which it was Preached unto them through him That they received it not as the word of Man but as the Word of God c. Now this commâ—ndation can be given to no unbeliever that what he receiveth in the Ministry of the true Servants of God he receiveth it as the Word of God for only the true Believers do so receive it according to Paul's Testimony as it is indeed the Word of God Moreover I would have the Reader to know that when we say by the Word is understood Christ we mean not Christ abstractly or seperately considered from the Divine Doctrine and Testimony of Life whether in the heart or Mouth that immediately proceedeth from him nor yet as divided or seperated from any Divine operation of his Spirit Power and Life in any of his Servants but we take both these conjoyned together to be the Word of God even as the Soul and Body is one Man and sometimes the Soul is called the man and sometimes the Body and both properly enough when the Soul is in the Body and united therewith but the Body alone without the Soul is not properly called the man and thus much I hope shall suffice to satisfie the sober Reader as concerning the Word of God how we understand it Now whereas I. A. citeth divers places of Scripture to prove That by the Word of God is not understood Christ but the outward Testimony or Writing of the Scriptures It is very evident and may plainly appear so to be unto any having the least measure of Spiritual understanding that by the Word of God in these Scriptures is not understood the Letter but Christ together with the Divine operation and Testimony of his Life in the Hearts and Mouthes of his Servants And among these places by him alledged I shall cite these following for it is needless to cite them all viz. Heb. 4. 12. Eph. 6. 17. Rev. 1. 16. Rev. 2. 12 16. Rev. 19. 15. And also he citeth divers Scriptures which mention the Word of Christ and the Word which he hath spoken And seeing that cannot be Christ himself it must needs ac-according to him be the Letter Now as to that Scripture Heb. 4. 12. For the Word of God is quick and powerful c. There are divers Protestants that expound it of Christ and not of the Letter and indeed the words themselves do plainly enough evince it seeing it is said in the next verse concerning the same Word That all things are bare and manifest to his sight and therefore that Word hath an Omniâ—cience which I suppose I. A. when he considers will not affirm of the Letter of the Scripture As for Eph. 6. 17. his reason is weak that by it cannot be understood Christ seeing it is called The Sword of the Spirit as to say an Instrument in the hand of the Spirit But this is only I. A. his gloss and not Paul's words For the Sword of the Spirit may very well be understood to be the Spirit it self As the shield of Faith is Faith that shield The Helmet of Hope is Hope that Helmet so the City of Rome is Rome that City and why not also the Sword of the Spirit that Spirit it self And this is further confirmed out of the Greek Article Englished by which that is in the Neuter Gender and therefore rendring this Sense The Sword of the Spirit which Spirit is the Word of God so that the Article which being in the Neuter Gender is Relative to Spirit which in the Greek Language is in the same gender Again as to those three places in the Revelation which mention the Word of God it s being the Sword of his Mouth and proceeding out of the Mouth of Christ Doth I. A. think that this only is the Letter of the Scripture Doth nothing but the Letter come out of his Mouth Doth not Spirit and Life and living vertue come out of his Mouth And did not Christ say The Words that I speak unto you they are Spirit and Life John 6. And is not this somewhat more than the Letter But lastly The Word of Christ and the Word that Christ speaks hath of the Life and Spirit of Christ in it and therefore it is still somewhat beside the External Writing or Letter and is not divided or seperated from Christ. And I have told I. A. already that not only Christ abstractly considered but the immediate Testimony and influence of his Life which can never be seperated from him no more than the Sun Beams can be seperated from the Son is also acknowledged by us to be the Word of God and to be Light and Life Bâ—t saith I. A. The whole Doctrine of the Prophets is the Word of the Lord To which I Answer I have granted and do still grant it so to be but as is already said that Doctrine is not the bare Letter nor hath every one that doctrine who hath the Letter for to have the true doctrine and sence of the Spirâ—t is not only to have the Letter but to have the Spirit by which only the true doctrine can be conveyed unto us although the true service and use of the Letter in subordination to the Spirit is not denied And whereas I. A. accuseth the Quakers That they call the Scriptures a dead Letter I no where remember that ever I read or heard any of them simply calling it so But only in so far as it is eventually such unto them who are spiritually dead themselves and are not turned to the quickning Spirit but alienated therefrom to such only the Scripture is a dead and killing Letter and this much divers Protestants have acknowledged as well as we and particularly Iohn Owen in his Treatise on the Scriptures That it is so to the Iews and other Vnbelievers But unto all those who are spiritually alive the Scripture is no dead nor killing Letter but a living Testimony as also unto all such whom it pleased God to quicken by his Spirit in the reading or hearing or meditating in the Scriptures Again that he saith A part of the Scripture to wit the Law considered as strictly legal is in respect of guilty sinners called a killing Letter but never the whole Scripture I Answer That not only the Old Testament but even the Writings or Letter of the New Testament may be called a killing Letter to those that remain alienated from the Spirit that quickens Lven as Origen hath formerly taught in his Commentary on Leviticus Not only saith he in the Old
Rule and like Proteus turning my self into all shapes sometimes I design Christ himself oftner the Spirit himself but oftnest the Dictate of the Spirit within to be that Rule But he might at that raâ—e have no less blamed the Apostle Paul that he turned himself into all shapes while he affirmeth sometimes That Christ spoke in him and sometimes that the Spirit spoke in him and certainly what Christ or the Spirit spoke in him was by a certain Word or dictate But to Answer directly when I say Christ is the Rule And again when I say the Spirit is the Rule there is no absurdness therein for if we mean by the Spirit the Holy Ghost Christ and the Holy Ghost are never separated or divided in what they Speak or Witness in the souls of men but their speech and Testimony is one and the same alwaies and also Christ himself in Scripture is called the second Adam the quickening Spirit and the Lord that Spirit and said Christ I am the way the Truth and the Life and certainly that Life is Spirit and also the Words or dictate of it is Spirit and Life as Christ said The words that I speak unto you are Spirit and Life So the Reader may see that my words are sound and according to Scripture and therefore whether I say Christ or the Spirit or the internal dictate and Word of the Spirit is the Rule it is to the same purpose And to say the dictate of the Spirit is the Rule is no other than to say the Spirit dictating or speaking is that Rule and do not some of your selves use a variety of Speech when ye speak of the Rule one time saying The Scripture is the Rule another time The Word of God contained in the Scriptures of the Old and New Testament is the only Rule c. as the Westminster Confession of Faith expresly hath it Another time The Spirit of God speaking in the Scriptures c. Now according to I. A. I may blame him and his Brethren in this case that Proteus like he and his Brethren turn themselves into all shapes when they speak of the Rule And whether these phrases used by them be not more unscriptural I leave unto sober men for to judge In the next place he argueth That Christ cannot be the Rule nor the Spirit because the Rule of Faith must be some complex Proposition Direction or Precept and the like To this I Answer First That the Rule of Faith must be a complex Proposition Direction or Precept formally understood in words formally conceived I altogether deny and I. A. hath not offered to prove it And although the Spâ—rit of Christ may and often doth speak express words in the souls of his people yet he doth not alwaies so do when yet he clearly enough signifieth his mind and will unto them for if among men a King may signifie his mind to his Subjects or a Master to his servants without any formal Proposition or direction of words but only by some motion of his hand or face How much more may the Lord God who is the King of Kings signifie his mind unto his servants by the motion of his Spirit without any formal or express words Again I ask I. A. if he hath not learned in the Schools that the reasonable nature of God is the first rule of Manners And certainly the reasonable Nature of God is not a complex Proposition consisting of many words And hath he not read in Boetius that excellent saying Quis legem det amantibus major lex amor est ipse sibi which the Author of a late Book called The Life of God in the soul of man doth use to prove that somewhat more than words is a Law or Rule to Christians and Englisheth thus For who shall give a Law to them that Love Love 's a more powerful Law that doth such persons move And I further Query I. A. seeing the Scripture saith God is Love he that knoweth God to be Love and hath the Love of God shed abroad in his Heart by the holy Spirit which in Scripture is called The Spirit of Love shall not this man be tyed to love God and his Brethren yea and all mankind even his very enemies Suppose it be not said to him in formal express words do so and so Again whether he that only readeth or heareth these outwardly Thou shalt love the Lord thy God with all thy Heart c. and thy Neighbour as thy self but his Heart is utterly void of the love of God or he that hath the love of God in his heart and feelleth the powerful constraint of it is under the most powerful Law Whether the words without or the Spirit and Nature of Divine Love within is the most powerful Law and Rule There may therefore be a Law or Rule which is not a complex Proposition of words either inward or outward to wit the Divine Love it self which hath a Voice and Language to the souls of men in the silence of all words many times and can be understood as well without words as with them And therefore when I say the dictate of the Spirit is the Rule I mean not that there is alwaies a dictate of express words but that which is either such a formal express dictate or equivalent thereunto which those who are acquainted with the experiences of the Saints do well understand although it may seem to I. A. a strange Riddle or Paradox And thus by what I have said in this particular the intelligent Reader I hope shall perceive that in saying The Spirit is the Rule I am not beside my self as I. A. doth alledge but speak the words of Truth and soberness And I further ask Whether I. A. thinks that Ignatius the Martyr was beside himself when he writ in one of his Epistles to the People 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Vsing the Holy Ghost for a Rule or Whether Paul was beside himself when he said The Law of the Spirit of Life in Christ Iesus had made him free from the law of Sin and Death And whether that Law was not the Spirit of Life even as the Law of sin was sin and the Law of death was death And whether the Law of the Mind mentioned by Paul was not a Divine Principle of Grace in his mind even as the Law of his Members was a principle of sin and corruption that sometime had place in him and not any complex Proposition of words And whether the Law that God writeth in the hearts of his people in the new Covenant be simply a form of words consisting of so many letters syllables and sentences or rather to speak properly is not that Law a new and Divine Nature or substantial Life of Holiness and Righteousness and Wisdom by which the Children of God are led and taught under the new Covenant naturally as it were to love God and all men even as the Law that God hath put in all
Teaching of God's own Spirit of Peoples Instruction in all Nations according to Rom. 16. 26. and those Nations that want the Scriptures are no doubt for most part in great darkness But why some Nations want the blessing of the Scriptures belongeth to the secret Judgments of God and as for us who have them let us be thankful to God and earnestly seek the holy Spirit that gave them forth without which they will be a Sealed Book unto us whether learned or unlearned as it is at this day unto the unbelieving Jews and also unto many thousands of unfaithful Professors of Christ who in works deny him And thus by what is said how and in what manner we own the Word of God in our Hearts immediately Speaking and Teaching as our principal Rule I. A. his Cavils and false Charges are sufficiently Answered which may serve to all his Third Section Yet to Answer to some things more particularly whereas I. A. alledgeth That the Word mentioned Deut. 30. 14. is not Christ but the Books or Writings of Moses To this I Answer But whether shall we rather believe I. A. or the Apostle Paul who Rom. 10. doth plainly expound it of Christ see Verse 4. compared with Verse 5 6 7 8. when he distinguisheth betwixt the Law and Christ as preferring Christ to the Law and he saith Christ is the end of the Law which he proveth out of Moses's words Deut. 30. 14. and therefore these words of Moses are to be understood of Christ and so did Clements Alexandrinus and others of the Fathers understand them But saith I. A. Moses tyes them straitly to the external written Word of the Scriptures But what then doth he so tye them as that they were not to regard God or Christ or the Holy Spirit in their Hearts How wild and unreasonable is this consequence Could the people understand the true Spiritual intent and signification of the Law without Christ and his Spirit and inward Teaching Was it not the fault of the people that they stuck so close to the bare outward performances of the Law and neglected Christ and his Spirit which could alone give the understanding of it And therefore when he came in the flesh they rejected him Secondly as to Ieremiah 31. v. 31 32. we do not bring this place to overthrow the external Rule of the Scripture or true outward Teaching as I. A. falsly doth alleadge but only to prove that God himself doth Teach his people under the New Covenant so that they hear God himself and learn of him which yet doth not hinder yet they both also may and ought to hear all those whom God sendeth And certainly that Scripture expression to be Taught of God is more or a further thing then to be Taught by the Letter of the Scripture or by Moses and the Prophets Writings otherwise it might be said that the people simply by the Old Covenant was as much Taught of God as under the New Thirdly Nor do we bring Luke 17. 20 21. where Christ saith The Kingdom of God is within you to exclude all External helps and means as I. A. doth again no less falsely alleadge But only to prove that there is an inward Principle of Christs Light Life and Grace in men whereby he ruleth in those that are obedient unto the same and even in them who are disobedient it hath its Rule and Kingdom so far as to judge and condemn them which yet it could not do without some inward Dictate or witness Fourthly As to Iohn 16. 13. where Christ Promises to send his Spirit to guide us into all Truth Nor do we bring this to oppose all outward Teaching Reading Learning c. But still we say seeing it was a promise made to the Apostles as well as unto us it implyeth a real inward Teaching of God and the Spirit that is somewhat further then the outward Teaching whatsomever which if it may and ought to be called immediate in the Apostles may and ought also to be called immediate in Gods people now and always to the end of the World seeing the promise is the same to both and therefore hath the same performance at least in kind if not in degree Fifthly The same false and absurd charge he is guilty of as to 1 Ioh. 2. 20 27. which mentioneth The Anointing which taught them all things so that they needed not any man to Teach them For we bring not this place to oppose all outward Preaching or Teaching of men of God truly sent and called by him But only the bare dead and dry Teaching of men who run and God hath not sent them And also the words may be understood in respect of an absolute necessity so as they who are come to that inward Anointing and that it abide in them they have not an absolute necessity of outward true Teachers so as they must need perish for want of them if so be at any time they could not be had as doth at times come to pass And thus also that of Ieremiah 31. 31 32 33 34. is to be understood importing likewise that all True Believers should have that experimental knowledge of God and acquaintance with him by the inward Teachings of his Spirit so as none should be wholly ignorant of God but all should know him in measure and therefore it should not be needful to say unto any of them know the Lord as if they were utterly ignorant of him in respect of Spiritual and experimental knowledge as indeed many or most of the people under the Law were Which yet hinders not but that still there will be both need and great use of True Teachers in the Church to the Worlds end though not to say know the Lord as if they did not in any measure know him yet to promote and advance them who know him already in more knowledge of him and of the great and deep Mysteries of his Kingdom Sixthly He saith That engrafted word mentioned Jam. 1. 21. which we are bid receive is the Scripture and not Christ or his Light For he saith We cannot in proper Speech be said to receive or hear a Dictate within which we have already and is not audible properly But how weak is this Argument Could not the Prophets and Apostles both hear and receive Christ whom they had already were they not still more and more to receive him And have we not the Scripture already and consequently according to I. A. we cannot receive it And that he saith A Dictate within is not audible properly But why not as properly as a Dictate without Seeing the Spiritual Hearing and Seeing are as proper in their kind as the Natural are in their kind And according to this reasoning of I. A. none of the Prophets nor Apostles were to hear God or the Spirit in them seeing nothing within is audible properly And as for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Englished Engrafted it doth most properly signifie innate and is
Spirit which we plead for as the common priviledge of all true Christians And was not the Spirit which the Apostles had the Infallible Spirit And if I. A. thinks he has the same Spirit either he must needs acknowledge that he has the Infallible Spirit and is so far infallible or then he must say that the Spirit of God is changed so that whereas it was Infallible in the Apostles and Primitive Christians it is become Fallâ—ble in I. A. and his Brethren And if he have the same Spirit which the Apostles had but in the least measure how is it â—hat he hath said above that the Dictate of the Spirit within is worthy of a thousand Deaths Let I. A. extricate himself of these contradictions if he can And further I ask I. A. whether the Psalms he and his Brethren Sing in their Meetings be these Spiritual Songs which the Primitive Christians did Sing and such as we Read of particularly in the Church of Corinth where Psalms are reckoned among the other peculiar Gifts of the Spirit such as Revelations and Interpretations where it is manifest that the whole Assembly did not all Sing the same words with their voice but every one did Sing as they received it from the Lord and as he did put it into their Hearts and such were the Songs of Zachariah Mary and Elizabeth who Sung and Blessed the Lord by the Holy Ghost And seeing I. A. saith That they cannot Sing unless what they Sing be turned into Meeter I ask him whether the Songs of Zachariah Mary and Elizabeth were Sung by them in Meeter or Rhyme and with Musical Dittyes and Tunes Artificially Composed or whether they had a Precentor or any that went before them And whether such kind of Officers were in the Church in the time of the Apostles as Precentors that went before the people And whom they were all to follow accordingly as he Sang after â—his or that Tune of Musick Artificially Composed Or rather have ye not Learned all this from the Papists And was it not Guido Aretinus â— Popish Monk that invented the Scale of Musick commonly called the Gamut according to which the Precentors are Learned to Raise the Psalms All which is but the bare Act of Man and such who plead for Vocal Musick in the Church from the example of David and the Law they may also on the same account plead for the use of Musical Instruments in the Church not only as lawful but as necessary which yet the Episcopal Church here wanteth and not only so but Dancing also as a part of Divine Worship which was used in time of the Law and especially by David And thus by I. A. his Argument both Instrumental Musick and Dancing shall be necessary parts of Gospel Worship And as concerning wicked mens Singing it is most clear that as they are not to Pray while remaining wicked so nor are they to Sing because all true Singing is a real part of Divine Worship which is to be done in Spirit and Truth but no wicked nor unrenewed person can so do And seeing all wicked persons professing Christianity are Captives in Spiritual Babylon how can they Sing any of the Songs of Zion in a strange Land Can they Sing that new Song which the Redeemed from the Earth Sing Rev. 14. was not the Lord displeased with their Singing even under the Law when the people did degenerate and become perverse And did he not threaten that he would turn the Songs of their Temple into Howlings And yet according to I. A. the most perverse and abominable corrupted persons may and ought to Sing Psalms But what Harmony can such Singing make in the Ears of the Lord while the Heart is so discordant to the Law of God And although I. A. hath his best and greatest Patrons for his Musical Singing with Artificial Dittyes and Tunes and Rhymes out of the Popish Church as also for his pleading that wicked persons may Sing David's words without making a Lye I shall here Cite a very fair acknowledgement out of a late Popish Writer to the Truth of what we alledge against I. A. The which Writer is Iohannes Bona in his Book called The Principles of the Christian Life Part 1. Sect. 44. They are â—yes saith he and empty words when any comâ—â—tteth wickedness and singeth in a Psalm unto God I have hated iniquity and abominated it Psal. 118. He that is altogether in his Dishes and saith I have forgot to Eat my Bread Psal. 101. 1. He Laugheth the whole day and exceedeth in vain joy and saith my Tears were my Bread day and night he obeyeth not the Commandments and he Singeth They are Cursed who decline from thy Commandments Psal. 118. Such Prayers saith he are Accursed provoking the wrath of God toward such and they deserve to be punished with severe Pains Now albeit this Testimony is from a Papist I hope no Sober person will call it a Popish Doctrine but rather a Christian Truth which the Evidence of Truth hath extorted from him And it is a shame that I. A. should be more blind who pretends to more knowledge CHAP. XII J. A. in his pretended Survey of the 9th 10 th and 11 th Queries doth ground his Discourse so much partly upon mistakes and partly upon barely supposed alledged principles which he doth not prove that I shall need to say very little directly in Answer to the whole from his pag. 119 to pag. 131. only some of his most considerable mistakes and bare Suppositions I shall take notice of the which being denyed and removed his whole Superstructure falls of it self First He blames the Queriest or Writer of the Queries For falsly accusing the or slâ—ndering the Church in Brittain as he calleth it as if they did hold their Ecclesiastical Constitutions formally as such for an Infallible Rule and their Catechisms and Confessions of Faith equal to the Scriptures But I Answer the Query maketh no mention of those terms formally as such But simply whether they hold their Directory Confession of Faith and Catechism to be an Infallible Rule and equal to the Scripture Again Secondly what is proposed in the Query is not positively concluded one way or another as the Nature of a Query doth plainly demonstrate And yet Thirdly he plainly affirmeth pag. 129. That the whole Articles and Difinitions contained in the Catechism and Confession of Faith materially considered are very Gospel Rule and Scripture Sentence either expresly and formally or materially implicitely and by good consequence taught therein How then can he have any face to accuse the Inquirer for asking such a thing which he doth openly acknowledge And here let the Reader take notice that the Catechism and Confession of Faith whereof I. A. giveth so great a Commendation is not that of the Episcopal Church but the Presbyterian viz. that made by the Assembly at Westminster which is expresly cited by him cap. 31. art 4. it is not then as seemeth the
Defence of the Episcopal Church and Faith that Ioh. Alexander undertaketh but the Presbyterian and yet I. A. is a Member of the Episcopal Church and Officiates therein under Iohn Hamilton an Episcopal Preacher who hath recommended his Book at the Order of the Bishop of Edenburgh But I suppose the Episcopal Church in Brittain will give Iohn Alexander or his Patriot Iohn Hamilton little Thanks for his Service seeing many Episcopal Teachers in Brittain differ widely in Doctrin from the said Westminster Confession And had I. A. no other Confession of Faith or Catechism to commend but that of the Presbyterians whom his Episcopal Brethren commonly call Fanaticks and is it turned to that that they commend their Confession of Faith as the only Confession of the Church in Brittain But I can find no mention in the said Confession that Episcopacy is Iure Divino However since I. A. has undertaken the defence of the Presbyterian Church and Faith in all its Articles and Definitions as very Gospel Rule and Scripture Sentence he must then acknowledge that all these Definitions and Articles of his Presbyterian Brethren are at left materially considered infallible Oracles â—nd seeing he confesseth they are not all expresly contained in Scripture but many of them only deduced by consequence therefrom by what infallible consequence can he convince any rational man that his and their consequences are just and right since he laies no claim to the least measure of that kind of direction of the Holy Spirit teaching him and his Brethren to draw those consequences which Christ and the Apostles had whereby they argued and did draw consequences from places of Scripture formerly writ And seeing not only Papists and Protestants but the Episcopal and Presbyterian draw contrary consequences from the Scriptures what evidence can I. A. give us why we should receive the consequences of the one more than the other Or can we think the Lord hath left his people so in the dark as to give no other knowledge of his Will in a great many things whiâ—h are Articles of Faith but what can be searched out by long and tedious consequences of the bare natural understanding of man as it is left to it self to fish and hunt in the dark after such consequences without any such special direction and conduct of the Holy Spirit in the least measure which Christ and the Prophets and Apostles had Nay I do not find that I. A. doth acknowledge so much as the least absolute necessity of any sort of operation or illumination of the Spirit so â—uch as that they call effective or subjective order to draw their consequences from the â—cripture But if this way of drawing consequences without the help of the Holy Spirit were so safe and sure how is it then that so many of all sorts draw contrary consequences from the same Scriptures Is not the great reason of all this because men are departed from that holy Spirit which gave forth the Scriptures and can only give the true understanding of them And therefore is it not plain and manifest as the Light at Noon-day that man's natural Spirit and Reason and Wisdom in its highest perfection is altogether unable to meddle with Divine Truths or to search after them as it remains alone hunting in the dark And certainly this is no small part of that cursed self-conceit and exaltation of mind that Rules in the degenerated nature of man that they think they can be wise enough without God's Spirit they need no direction or assistance or illumination to help them to search into the Scriptures they can do that well enough with their natural reason and a little School-craft of Artificial Logick and Grammar and Natural Philosophy but that blessed man David was of another mind when he prayed unto the Lord saying Open my Eyes that I may see the wonderful things of thy Law And as for consequences which men draw as they are directed and taught by the Spirit of God as Christ and the Apostles were when they drew any consequence from what was formerly writ we do own them and receive them and none else But yet as to the most weighty and necessary things to wit such as are the general principles of the Christian Faith and Doctrine and which as such are generally to be received by all Christians as well these of the meanest capacity as others of the greatest we see the Lord hath not left it to mans industry to search after them by consequences long or short but hath delivered them to us in plain express words and terms and that many times over and over again as in respect of many of them in the Holy Scriptures And why is it that the Scriptures are so full and large in their Testimony to the Doctrines and Principles of Religion but to let us understand that all the Principles and Doctrines of the Christian Faith which God requireth in common of all Christians are expresly their delivered and recorded and put as it were in a puplick Register And therefore for my part what I cannot find expresly delivered in Scripture I see no reason why I should receive or believe it as any common Article or principle of the Christian Faith or Life and for such to whom God hath given that Divine skill to â—ive or dip into the depth of the Scriptures 〈◊〉 out of the reach of other men who may â—e true Christians so as to collect or gather by just and true consequences other things that lie out of the view of their weaker Brethren they ought not to obtrude them upon any to be received as principles of Faith but in that case to have Faith to themselves and receive them as peculiar discoveries or Revelations of the Spirit to them and such others as God hath so enlightened the which by the Apostle Paul is called The Word of Wisdom to wit such a peculiar degree of Wisdom or Understanding in the depth of the Scriptures as others who yet were true Christians did not reach unto and concerning such a peculiar gift of Divine Wisdom he said We speak Wisdom among the perfect this certainly could be no common Article of Faith else he should have Preached it to all And this by the same Apostle is elsewhere called The knowledge of Mysteries as distinguished from the common Faith and knowledge of the whole Church Now if this were but received among those called Christians that nothing should be required by one sort from another as an Article of Faith or Doctrine or principle of the Christian Religion in common to be believed but what is expresly delivered in the Scriptures in plain express Scripture terms of how great an advantage might it be to bring a true reconcilement among them and beget true Christian Unity Peace Love and Concord And as for the consequential part of peculiar Doctrines whether true or false to leave every one a freedom or latitude without imposing upon them the affirmative or negative as
are Grace so an evil principle is sin I Answer there is a Principle of Grace in the Souls of Bad men which is Grace in it self and Truth and Righteousness yet it is not their Righteousness nor Grace because they joyn not with it and even so an evil Principle in a good man though evil and sin is not his sin when he doth not joyn with it 5. He Argueth That which inclineth men to sin must be sin But if this Argument hold then the Devil must be sin still because he inclines men to sin Again as to what he alledges that Paul said Sin did dwell in him from Rom. 7. I Answer I. A. hath not proved that Paul was at that time in that condition whereof he makes mention and although he speaks of the dwelling of sin in him viz. in respect of his former condition yet he telleth that not his mind but his flesh was the Subject where it did indwell And therefore when I. A. so insultingly inquireth at me What is the Subject of that evil thing or motion for seeing it is an accident it must have some subject without which it cannot exist I Answer him from the Apostle the Subject of it in good men is not the mind or more noble part which is immortal but the flesh And seeing it is not lodged in the mind of any righteous man it cannot defile it when it is not in any wise consented unto Nor doth it follow that because an evil motion may be in the flesh or mortal part the Devil is also lodged there too this is nothing but a foolish inference of I. A. his making and therefore let him take home his silly Jest to himself where he saith It is better to lodge sâ—n alone than it and the Devil too for two such Deviâ—s are worse together than any of them it self I say nothing of this can be inferred from our Principle but let I. A. take heed lest sin and the Devil too have not too great place in him which so leads him forth to foolish Jesting and reproaching the Blessed Spirit of Truth in its Holy Inspirations in the Hearts of Gods People But why is I. A. so offended with the Inquirer for asking if Sin be the Devil seeing he calleth sin Devil saying Sin and the Devil are two worse Devils than one alone To conclude this matter I. A. doth plainly acknowledge That by Christ his destroying the Devil is meant the destroying his Power and Kingdom in the World pag. 137. And not the Annihilating the Devils entity and being Is it not then clear that I. A. his own Confession the Devils Power and Kingdom is called Devil in Scripture and what is that but sin and thus we see hâ—w at last he is forced at least indirectly to acknowledge what he hath so earnestly opposed CHAP. XIV IN the pretended Survey of the thirteenth Query I. A. accuseth the Spirit in the Inquirer As being either an ignerant Blockhead or else a Captious Sophister and withal alledging That the Question as it is propounded cannot be Answered and that therefore it must be purged from a plurality of Interrogations But all this Accusation proceeds upon a wrong Supposition viz. That Christ hath not died for all men And therefore although I. A. cannot Answer the Question according to his own false Principle yet according to Scripture it can be well Answered viz. That Christ hath died for all the ungodly and sinners that they should live unto him In the next place he offereth to give some clear demonstrations from the Scriptures That Christ did not die for all men But in his whole Survey of this Question consisting of above 13 Pages he bringeth not one place of Scripture which saith expresly That Christ died not for all men And for my part I have Read the Scriptures all over several times but to this day I could never find any such place But on thâ— contrary I have found divers places of Scripture expresly affirming That Christ hath died for all as Isaiah 53. 6. 2 Cor. 5. 14 15. Heb. 2. 9. and 1 Tim. 2. 6. and 1 Ioh. 2. 2. And therefore his clear demonstrations are but his own consequences gathered not from Scripture but from his own mistakes and his absurd Interpretations of Scripture the which we are not bound to receive seeing he has renounced all claim to the Inspiration of that Spirit that gave forth the Scripture And because it would be too tedious and to little purpose to Answer particularly to every frivolous Objection he maketh against the Doctrine of the Scripture Concerning Christs dying for all men I shall lay down some general Heads or Propositions according to Scripture by which all his Objections shall be sufficiently Answered PROP. I. ALthough Christ died for all men and thereby gave a Testimony of Gods great Love and also of his own to all mankind according to 1 Ioh. 4. 9 10. and 1 Ioh. 3. 16. and Rom. 5. 8. Yet it doth not follow that Christ or God hath equally conferred upon all the Spiritual Blessings procured by his Death for the Love of God being free he might extend it in different measures or degrees to men as it pleased him according to his own infinite Counsel which we cannot comprehend And whereas Ioh. 15. 13. it is said Greater Love hath no man than this that a man lay down his Life for his Friends This doth not import as I. A. doth alledge That Christ died only for his Friends but it expresseth the superabundant Love of Christ above the Love of all other men in that whereas it is the greatest Testimony of the love among men a man to die for his Friend yet Christ hath given a far greater in that he died for his Enemies Rom. 5. 10. PROP. II. CHrist died in so far even for these who perish that by vertue of his Death all such have a day of Visitation wherein it is possible for them to be saved during which day Christ Jesus doth Enlighten them with his true Light to shew them their way unto God and also he breaths upon them in some measure sufficient unto their Conversion with his Spirit of Grace to draw and gather them whereby it is possible for them within the day of their Visitation to believe and so to be saved And this Grace of Illumination which hath a Sanctifying and renewing vertue in it comes upon them as the real effect and consequence of what Christ hath done and suffered for them God having so ordered it in his infinite Love and Wisdom that this Grace whereby he converteth Souls should flow and run forth unto us in that way and as it were through the Conduit of Christ his Blood so that the Sufferings of Christ were as the opening of a great Fountain out of which the abundant Grace of God that formerly as it were but droped on mankind is in the Latter days poured forth upon them as it was promised so to be for which
willingly and sincerely acknowledge that the Righteousness of Christ in what he did and suffered for us outwardly in his own person is imputed unto us for Justification and so much I did acknowledge in my Book already mentioned But we further say that all to whom that is imputed which Christ did and suffered for us outwardly must witness a real and true Conformity both to the Death of Christ and also to his Holy Life and walk without which all mens imputing it unto themselves is but an airy Dream and Imagination There is yet another gross perversion used by I. A. in his pretended Survey or Answer of the sixteenth Question as if the Quakers so called Seem to deny that there was any Spiritual Worship in the time of the Old Testament And thus because it is said in the Query that Christ set up the True Worship in Spirit and in Truth above 1600 years ago but nothing but great Ignorance or prejudice can from this inferr that there was not any degree of it in the World in former times And I. A. might as well argue against the Scriptures that because God saith in the last days He would make a New Covenant with the House of Israel and Write his Law in their Hearts That therefore nothing of this sort was formerly in the World And thus I have done with I. A. his long and tedious pretended Survey of this Question having omitted nothing that seemed unto me Material and having found in his whole Discourse consisting of about 19 pages scarce any thing but gross mistakes and perversions CHAP. XVIII HEre again I. A. in his pretended Survey to the 17th and last Question beginneth with a most gross perversion As if the Quakers because they would have men to cease from all their own works meerly acted in the strength of mans Will and natural Power without the supernatural and Spiritual aid and assistance of the Spirit of God would have men to be as senseless Trunks doing nothing the bare Rehearsal of which is sufficient Refutation Another charge little less gross is That the Quakers hold only Babylon to be within in mens hearts for which he citeth the aforesaid Book called The Principles of Truth in several pages To which I Answer Although the said Book saith That Babylon c. is â—ithin yet it doth not say it is only within but on the contrary it plainly affirmeth that all who are in outward Worships without the leading and enabling of the Spirit of God painted over with glorious Words but inwardly full of Abominations belong to the Kingdom of Babylon And well may that unclean and deceitful Spirit that acteth all such persons who are levened and governed therewith and thereby be called Babylon by a Figurative Speech even as the Soul of a man is commonly called the man which hinders not that the people in whatsoever Profession they may be who are acted by that evil and Antichristian Spirit are Babylon And as for the Pope and Popish Church as we do cordially joyn with the best and most sincere Proantests against them as being the great and principal Members of that Scarlet Whore Mystery Babylon in whom Antichrist or that Antichristian Spirit hath its chiefest or most principal residence and therefore in no respect can be said to favour the Pope or Popish Church on that or any consideration although we with the Salvation of the worst so we most freely declare that wherever we find any degree or measure of the same Spirit of Antichrist and Babylon as too much of it is to be found in I. A. and too many of his Brethren we cannot acquit them from being Members of the same Antichristian body although in this our upright and honest Testimony we expect neither the kindness of the Pope nor yet of I. A. far less the Popes Wages or reward for being so kind to him as I. A. doth most falsly and grosly alledge And divers of our Friends have suffered deeply under the Popish Power for bearing a Testimony against him and them which neither I. A. nor his Brethren have ever done but sit warmly at home without exposing themselves to any suffering on that account Having thus as briefly as I could given an Answer to I. A. his Book against us omitting nothing that seemed to be material I shall neither trouble the Readers nor my self with his two Postscripts to Answer them in particular The substance of the first Postscript against me being already Answered in the foregoing Sheets as to what is any wise material Or if he suppose any thing is omitted let him mind me of it in his next and withall Write an intire and thorough Answer to what is already said both here and in the Treatise called Quakerism no Popery which he hath only but here and there nibled at And I may possibly if God give me freedom and convenience return him a â—urther Answer 〈◊〉 at present I suppose he hath work enough to lye on his hand and needs no more As for his Postscript against or for Doctor Everards Ghost as he calleth it I find not my self concerned to Answer him therein nor defend every word or Opinion of his seeing he never went under that Name or Designation with us Albeit I must needs acknowledge both my Friends and I such of them I mean as have read his Book have a great love and respect to his memory which all I. A. his bitter Revilings against him shall never be able to defame And we believe the said Everard hath indeed had rare and singular gifts of Understanding and Openings of Scripture from God and withal a good measure of Integrity and zeal for the Truth according to the time and Dispensation he was in and in that respect doth truly deserve to be accounted among the Witnesses of Truth in his day whatever imperfections attended him otherwise or suppose some mistakes of Judgment in some things or not so warily cautioning some of his words as could have been wished Although I judge that I. A. doth seek to fix or fasten upon him divers errors of Judgment of which he is not guilty by reason of deep prejudice against him Partly whiles he takes the said Iohn Evrard's words too Literally and Superficially which are to be understood more Mystically and Figuratively and partly while he takes that as spoken absolutely which is but spoken comparative and by way of some Similitude and but in some respect But before I make a full close I shall only take notice of two gross and absurd Assertions waving others to another opportunity in his Postscript to me The one is that the Pope and his Clergy had the true Power and Authority of Ordination and calling Ministers before the Reformation neither as Christian nor as Antichristian Not as Christian or else all Christians would have it nor as Antichristian seeing these two terms are not contradictory but contrary for many things and persons too are neither Christian nor Antichristian To which