Truth Prevailing And Detecting ERROR OR An ANSWER to a Book mis-called A Friendly Conference between a Minister and a Parishioner of his inclining to Quakerism c. By Thomas Ellwood Isa 54.17 No Weapon that is formed against thee shall prosper and every Tonguè that shall rise against thee in Iudgment thou shalt condemn This is the Heritage of the Servants of the Lord and their Righteousness is of me saith the Lord. Printed in the Year 1676. THE PREFACE Reader THere came lately to my Hand a little Book bearing the Title of A Friendly Conference c. which having turned over I found the Drift and Design of it was to infame the People called Quakers by representing their Principles absurd and heterodox mis-stating some and with sophistical Arguments perverting and opposing others This when I had observed I held my self concerned to vindicate those Truths which we believe and make Profession of from the Absurdities and Errors which the Author of that Book partly through Ignorance but principally through Envy hath endeavoured to fasten on them This is the Occasion and Subject of the following Discourse which I recommend to thy serious and impartial Perusal Who the Author of the Conference was I did not know when I wrâ—â— the Answer to it he not having so much Ingenuity 〈◊〉 to say 〈…〉 as to 〈◊〉 his Name to his Book But after the Answer had a good part passed the Press I received Information concerning the concealed Author both Who and What he is his Name Place c. which I forbear at preâ—ent to publish in Expectation that he himself should do it in his next If he persist a lurking Adversary let him nâ—t think much if after so fair a Warning I give the World his Name with such an 〈◊〉 as his unmanly Dealing with us deserves He writes himself A Lover of the Truth But seeing Truth seeks no Corners what should induce him to conceal his Name If he indeed believed that to be Truth which he undertook to maintain he needed not to have been either afraid or ashamed to have openly avouched it Although I do not think men strictly tyed in all Cases to affix their Names to whatsoever they write yet in Matters of Controversie especially wherein one man shall accuse or charge another Man or People I conceive the Opponent in point of Honesty obliged to give hâ—â— Name as a Caution or Security for making good hâ—â— Charge or giving Satisfaction to the Party injured in case he fail in his Proof Certainly this way of striking in the dark thâ—s skulking way of writing Controversâ—es is very disingenuoâ—â— unfair and unmanly fitter for Fâ—ux with hâ—s Dark-Lanthorn then for one that pretends to be a Minister of the Gospel But leaving the Author for this time to hug himself in the dark and delight in his own Obscurity I shall offer two or three short hints relating to the Book it self 1. Some of the more minute and less material Passages in the Conference I have purposely omitted that I might have more scope without swelling this Book into too great a Bulk more largely to insist on and freely handle those things which are indeed of greater Weight and Moment 2. In those Cases wherein I have had occasion to use the Testimonies of Ancient Authors I have been necessitated for want of some of the Books themselves which in the Country I knew not how to procure to take some few Quotations upon trust from others yet not without great Caution in the Choice of those Quotations for I assure thee Reader I would rather choose to lay them all wholely aside then knowingly to obtrude one wrong one upon thee 3. The first Chapter may peradventure seem not so much defensive as offensive relating more particularly to that Ministry whereof my Opponent professes himself a Member But let it be considered that the Suâ—ject wâ—s not of my choosing but his proposing whose Method and Matter I am in some sort obliged as a Respondent to observe THE CONTENTS Chap. I. OF the present Ministry The Cause of the Peoples not profiting inquired Some Reasons of it given page 1. Chap. II. Of using the Word Thou to a Single Person p. 27. Chap. III. Of Titles and Civil Respects as they are called p. 31. Chap. IV. Of Confession p. 50. Chap. V. Of Perfection p. 54. Chap. VI. Of Swearing p. 100. Chap. VII Of Taking Texts Studying Sermons and Selling them to the People p. 196. Chap. VIII Of Humane Learning Divine Inspiration and Revelation p. 205. Chap. IX Of Tythes p. 277. ERRATA THe Reader is desired before he reads the Book to correct with his Pen the following Mistakes of the Press Others of less moment as Mis-pointings Mis-placing of Letters and the like a friendly Eye it is hoped will overlook or excuse Page 20. line 16. for ever read even p. 24 l. 7. f. more r. move p. 28 l. 3. f spoken to r. spoke unto lin 12. f. answered r. as we read p. 33 l. 24. f mistake r. mis-state p 40. l. 10 f. same now r. same Now. p. 65. l. 3. f that e did r. that he did p 72 l. 20 f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 77. l. 1. afteâ— this add sense p. 86 l. 13. f wo r. who p. 111. l. 2 f. that r shot p. 114. l. 25 f to r. so p 115. l 25. f Ambassadour r. Ambassadours p. 116. l. 22. f. I for cannot r. for I cannot p. 130. l. 8. f. lib. 72 r lib 7. l. 13. f. takest r. takes it p. 131. l. 4. f. degenerate r derogate p. 132. l. 26. after saith r. my p. â—37 l 5. f. commanded r commended pag. 149. l. 26 f. Quakeos r. Quakers p. 154. l. 25. f margent r. margin p 158. l. 21. f. against r. upon p 164 l. 29. f aid r. said p. 179. l. 23. r. prohibition pag 202 l. 7. deâ—e and. p. 205. l. 2. r. inspiration p. 209. l. 7. f. pricipal r principal p. 218 l. 11. f. we are far r we are so far pag 237. l 3. f. discover r. discovered p. 240. l. 14 f. concerned r. concerning pag. 257. l. 10 f having r. have lin 21. f. for r from p. 259. l. 26. dele his p. 260. l. 8 9. f. ye speak r. yet spake CHAPTER I. Of the present Ministry The Cause of the Peoples not profiting inquired Some Reasons of it given THE Nameless Author of the ill-named Friendly Conference to lay a Foundation for his Discourse causes his Parishioner to report that At a Quakers Meeting a notable Speaker propounded this to the Consciences of the Heaâ—ers Whether any among them could affirm that he had received any Spiritual Advantage by his long frequenting of the Steeple-houses Whether this Question was ever really thus proposed in any of the Quakers Meetings is not my present Business to inquire But seeing it is now propounded after such a manner and that by one who terms himself a Minister I cannot but desire
the Conscience Their Teaching is but like that of the Scribes not having divine Authority whereas the Preaching of the true Ministers was in Demonstration of the Spirit and of Power that the Faith of the Hearers might not stand in the Wisdom of Men but in the Power of God But there is yet another Cause why the People are not profited by their Ministry namely the Evil Lives of the Ministers which this Priest gives his Parishioner leave to express perhaps more plainly then â—e shall have Thanks for at least from some of his Brethren for sayes the Parishioner Now that you have put me upon it I shall give you the true Câ—â—se of mens Non-proficiency and indeed Separation which is occasioned by the Scandalous Lives of sâ—me Ministers whose Behaviour is such that thâ—y have caused both themselves and Doctrines to stiâ—k in the Nostrils of the People This indeed is something to the Purpose and to this the Priest thus replyes That there are Scandalous Ministers in the World is too sad a Truth and which indeed ought to be lamâ—nted in the mâ—st Brinish Tears Let none think the Priest has herein over shot himself either in the Objection or Answer For like a wary man he probably considered that it was in vain for him either to conceal or deny that which every Body knows His Art therefore and Interest it is by a free Confession a little to paliate and what in him lâ—es to extenuate the Crime and therein to be sure he will not be wanting For sayes he It ought to be considered that in a setled National Ministry such as ours is consisting of great Numbers in holy Orders it cannot be expected to be otherwise but that some men for a Corrupt Interest will intrude themselves into these sacred Offices which is not to be charged upon our Function since there was a Judas amongst the chosen Twelve Answ. Here then as to matter of Fact Habemus confitentem reum we need not seek for Evidence the Priest himself pleads guilty acknowledging the scandalous Lives of Ministers but when in his endeavouring to mitigate the Fault he from their Number argues the unavoidableness of it and saith it cannot be â—â—pected to be otherwise but that some men for a corrupt-interest will intrude c. He is so far from mending the Matter that to my Understanding he makes it much worse then it was before for by this he renders them arrant Hyppocrites Cheats Imposters if not something worse by the Similitude of Iudas whom our Saviour Christ called a Devil Iohn 6.70 71. Besides it is much he should say these scandalous Ministers intrude themselves seeing all men that know any thing of them know that according to the Constitution of their Government none can intrude themselves into their Ministry but they must be admitted and have Letters of Induction as I think they term them from the Bishop now then the Question naturally rises Why would the Bishop admit such Hypocrites into such sacred Offices as they call them and the Answer as naturally follows why he did not know them to be such But then alas may the People well say we are now in worse case then before for how shall either we or he be assured that they are not most of them such here they are all at a loss If the People would judge them by their Fruits by which Christ said they should be known the Priest foreseeing the Danger that would ensue tells them by Fruits is not meant outward â—onversation though from what immediately follows viz. not every one that saith Lord Lord shall enter into the Kingdom of Heaven but he that doth the Will of my Father c. and again Many will say unto me in that day Lord Lord have we not prophesie in thy Name c â—nd then will I profess â—â—â—o them I never knew you depart from me ye that work Iâ—â—quâ—ty nothing can be more evident then that Life and outward Conversation are the Fruits intended there bâ— Christ. But sayes the Priest By Fruits are meant the ill â—onsequences of their Doctrines so that he would be sure to put the people upon that Way of Tryal by which they should be lâ—ast able to discern for if those wise and great learned men who admit these scandalous Prâ—achers cannot by the ill Consequences of their Doctrines discover those corrupt Inteâ—ests for which they intrude themselves how alas should the ignorant vulgar do it But how scandalous soever these Ministers are how corrupt soever the Interests for which they intrude the People it seems however mâ—st hear them must maintain them that 's the Drift of his Discourse and because the â—uakers think otherwise he reputes them worse then the very Papists the Reason's obvious the Papists â—nd he jump togethâ—r and as with one Voice endeavour to subject the People to the Clergy how corrupt how scandalous soever Alas poor People miserably enthralled to their own Servants whom good or bad they must keep how much harder is their Lot in this Case now then was that of the primitive Christians They were not permitted only but exhorted nay commanded to withdraw themselves from every Brother that walked disorderly 2 Thess 3.6 And to the Corinthians the Apostle is more particular I have written unto you saith he if any man that is called a Brother be a Fornicator or Covetous or an Idâ—later or a Railer or a Drunkard or an Extortioner not to keep Company with such an One no not to eat Had the Christians then so striâ—t a charge given them to separate from such disordâ—rly Walkers suâ—h corrupt and sâ—andalous Persons though they had but the Name of Brethren and to see their Converse their Company their Society as men not fit to be eaten with and must People now be tyed up fettered to such and constrained not only to seed with them but even to be fed by them Were such then thought not worthy to be converst with as Brethren and must they now be received and admired as Fathers as Teachers Unhappy change though I have great ground to suspect a man to be a Fornicator though I know him to be Covetous though I fear he is an Idolater though I hear him râ—â—l though I see him drunk ever and anon and feel â—â—s Extortion upon all Occasions must I notwithstanding acknowledge this man to be a Minister of Christ and have recourse to him for Teaching and Instruction in the divine Mysteries of the Heavenly Kingdom God forbid yet take notice how this Priest argues for it Page 15. The Scribes saith he and Pharisâ—â—s wâ—re got into Moses 's Chair our Saviour bids not the People pull them down but gives them an eternal mark the Epithet an eternal Document how to behave themselves when such Teachers fall to their Share viz. Whatsoever they bid them to observe that to observe and do c. Maâ— 23.3 Answ. Here first it may be worth our noting
is and thereupon he confidently inferâ— Then the Quakers are 〈◊〉 and highly to be blamed Why what are the Quakers concerned in the Parishioner What 's he to them or they to him Oh sayes the Priest He is inclinâ—ning to Quakerâ—â—m and more than than He approves of some Quakers p. 19. What then is that sufficient to intitle the Quakers to whatsoever 〈…〉 Priest has a mind to cast upon them Observe Reader the Injustice of this man who from a bare Supposition of his own suggesting to a Parishioner of his own making adventures to charge a Fault and Blame upon all the Quakers in general What Man or People after this way of writing might he not Abuse and Traduce But as he hath dealt dishonestly with us so has he also befool'd himself for he makes the Parishioner for nine or ten pages together contend with him against Respecting Persons forgetting that at their very first congress he brought in the very same Parishioner speaking to him thus Take it not for Flattery if I tell you that the Respects which I bear to your Person are most sincere and cordial What thinkest thou Reader Did the Priest remember his Decorum here Was this a fit Person to represent the whole Body of the Quakers and dispute against Respecting Persons Nay does it not look like a Design laid to mistake our Principles and misrepresent us to the World But our Confidence is in the Lord our God whose Truth we are engaged to defend Let us therefore go on and see what Strength our Adversary hath brought forth The Parishioner after his solemn Respect to the Priest's Person urges against Respect of Persons those words of the Apostle Iames My Brethren have not the Faith of our Lord Iesus Christ the Lord of Glory with Respect of Persons c. This sayes the Priest is not meant of Civil Respect but such sort of Respect only as did violate Iustice in their publick Consistories when the gaity and outward splendor of the Rich tempted them to partiality and to give such a Sentence as agreed not with the Merit of the Cause p. 21. Answ. That this was not the Apostle's Drift let it be considered to whom he writ namely to the Twelve Tribes that were â—â—attered abroad which cannot reasonably be supposed to be the whole People or Political Body of the Iews but such of them as had received the Christian Faith as theâ— Text in Controversie plainly shews My Brethren have not the Faith of our Lord Iesus Christ with Respect of Persons This also Bâ—za well observes in his Marginal Notes upon the place Fidelibus omnibus Iudaeis sayes he cujuscunque Tribus sint per terrarum Orbem dispersis i. e. To all the Faithful Iews of what Tribe soever they are dispersed throughout the World Which dispersion may not improbably relate to that great Persecution which upon Stephen's Death was raised against the Church at Ierusalem by means of which the Believers there were all scattered abroad through the Regions of Judea and Samaria Now this being premised consider Reader what Consistories or Courts of Judicature these poor scattered Believers could then have who being exiled as it were from their own travailed through other Countries to preach the Word But he sayes This Supposition for he maketh no more of it namely that by Assemblies the Apostle here means Places of Iudgment will appear to be well grounded when we consider that the Jews had a Law whereby it was provided that when a Rich Man and a Poor had a Suit together in their Courts of Iudicature either both must Sit or both stand in the same rank to avoid all Marks of Partiality To the Terms of which Law the Apostle here has reference p. 22. Answ. He had done but his part to have quoted his Authority for this Law If such a Law the Iews had whence had they it If it had been given them of God doubts less we should â—ave found it amongst those Laws which they received from him If it was not from God but an Invention and Tradition of their own it is altogether improâ—able that the Apostle of Jesus Christ would have any reference thereunto especially writing to those who were then coming off not only from the Traditions of the Iewish Elders but even from the whole Iewish Polity Besides If this Law was but a Sanction of their own which for ought I yet see it mâ—st be or be nothing The Iews were so superstitiously Zealous for the Traditions of their Fore Fathers that it is no way likely they would so positively violate a Law of their making He sayes The Law was that the Parties to the Cause must either both Sit or both Stand in the samâ— rank whereas here the one is said to sit and the other to stand and so not both sit or the one to sit in a good Place and the other under the Footstool and so not both in the same rank This had been directly to thwart their own Tradition if this Law he speaks of was a Tradition of theirs a thing they were seldom guilty of for they too often preferred their own Traditions even to the Law of God But sayes he The Apostle could not mean by Assemblies Civil Meetings because he then had contradicted what his Lord had plainly allowed Luke 14.8 9 10. When thou art bidden of any man to a Wedding sit not down in the highest Room lest a more honourable man then thou be bidden c. Where he sayes Difference and Degrees of Honour and Place are evidently allowed by our Saviour c. Answ. For the right Understanding of this Scripture it must be considered in what time and to whom these words were spoken For the time it was under the Law before the One Offering was actually offered up That was an Outward State the People of God was then an Outward National People their Religion and Worship was much outward and shadowy their Wars were outward their Ornaments were outward their Honours and Respects to one another were outward And in this State many things were indulged to the Iews many things permitted and connived at partly because of the Hardness of their Hearts and partly by reason of their Weakness But this State was to last but â—ill the Time of Reformation and when the Time of Reformation was fully come these things grew out of Use. Old things were done away all things became new That People were put away from being the People of God upon those former Considerations and He is the True Jew now which is one inwardly whose Praise is not of Men he regards not the Honour and Respect which men give but of God That Outward Worship is laid aside and now the true Worship is neither in the Mountain nor yet at Ierusalem but in Spirit and in Truth The outward Wars were ended as to Christians the Swords were beaten into Plow-shares and Spears into Pruning-hooks as
like But the Manner of Expressing these is not moral not eternal but â—utable variâ—blâ— transient To speak the Truth is an indâ—spensible Command a Command written in Man's Heart from the Beginning bâ—t the Manner of Performing this has been various Soâ—eâ—imes by a bare single Affirmation sometimes by an Additional Assâ—veration sometimes by calling God verbally to witness sometimes by an Imprecaâ—ion on the Party himself sometimes by putting the Hand under the Thigh sometimes by lifting it up to Heaven sometimes by laying it upon the Breast sometimes by laying it upon the Altar sometimes by laying it upon a Book sometimes by Kissing the Book c. Now all these out of which an Oath is made up are but the various Wayes and Manners of Expressing Truth The Oath is not the Truth it self but a Medium or Way contrived to gain Credit with the suspicious and incredulous who are easily perswaded that the Party giving Evidence will from the Apprehension of Danger and Punishment upon Perjury be more inclined to speak the Truth after this manner viz of an Oath then if his Testimony should be taken upon a single Affirmation An Oath therefore being the Manner not the Matter not the Substance but a Ceremony used only sometimes and by same Persons to gain Credit with the Suspicious and that variously according to Circumstancâ—s Occasions I conclude it cannot be an Act of Natural Religion it cannot be a Moral Eternal Precept And how far Iohâ— Gauden late Bishop of Exeter was of this Mind also let the Reader judge by his own words It were to be wisht sayes he in his Discourse concerning publick Oath that the Evils of Men's Hearts and Manners the Jealousies and Distrusts the Dissimulations and Frauds of many Châ—â—stiâ—ns their uncharitableness Unsatisfactions and Insecurities were not such as by their Diseases do make these Applications of Solemn Oaths Judicial Swearings necessary not ABSOLUTELY and MORALLY or Preceptiâ—â—â—y as the School-men note well but by way of Consequence and Remedy as good new Laws are necessary for the Curb or Cure of new Evils in Polities and Kingdoms Observe Reâ—der the Bishop here denyes that Solemn Oaths and Judicial Swearings are absolutely necessary morally necessary preceptively necessary and makes them necessary only by way of Consequence and Remedy as Applications to the Diseases of Iealousi Dâ—strusts Dissimulations Frauds and other Evils of Mens Hearts and Manneâ—s How then are they Acts of Natural Religion How are they a part of the Moral and Eternal Law Again the Bishop goes on thus Possibly as Christians truly such we should need no Swearings in publick or private c. Consider now I pray What Act of Natural Religion is that which the more truly-Christian men become the less need they have of it How is that a Part of the Moral and Eternal Law which as men become truly-Christian they shall have no Occasion to use But I need not have gone further then his own words to refute his Opinion of the Morality of an Oath as an Act of Natural Religion and a part of the Eternal Law since he himself sayes pag. 61. If there were that Truth in men that their bare Testimony were of sufficient Credit then there were no need at all of an Oath Which plainly shews that an Oath is nor an Act of Natural Religion as he calls it not a part of the Moral and Eternal Law which is never to be abolished For if it were an Act of Natural Religion an Increase of Truth in men would not render it needless if it were a part of the moral and eternal Law an Increase of Truth in men would be so far from making it needless that it would rather confirm strengthen and â—nforce it as we see in Love Mercy Iustice and the like I have now done with his first Proposition which proves defective in all its parts His second Proposition by which he undertakes to prove Swearing lawful is that An Oath is an Act of Nâ—câ—ssary Iustice and Charity towards Men. To prove which he sayes â—t at in order to the Ending of Strife Evidâ—â—ce is necessary Aâ—sw Evidence is indeed necessary But if he admits nothing for Evidence but what is given upon Oath he errs egregiously for that is as really Evidence and may be also as true and faithful which is delivered barely by a plain Affirmâ—ion as that which is given in the Form of an Oath This being granted which cannot reasonably be denyed an Oath is then superfluous and whatsoever is superfluous is not necessary And indeed amongst Good Men an Oath is needless as the Emperor Antonine well observes in his Description of a Good Man The Integrity of a truly Good Man sayes he is such that there is no need of an Oath for him Which single Sentence of a virtuous Heathen were enough one would think to put to Shame and Silence all those nominal Christians that from their Hypocrisie Malice and Interest infer as this Priest dâ—es a Necessity of Swearing But if he will still have Oathes to be necessary I will shew him from one of sufficient Authority with him at least I doubt not whence that Necessity came Iâ—r Tayler late Bishop of Down and Conner in his Course of Sermons lately printed speaking of Swearing saith thus But let us consider who it was that invented and made the Necessity of Oaths c These things sayes he were indeed found out by Man but the Necessity of them was from him that is the Father of all Lyes the Devil Here thâ—n the Priest may see First Whence that Nâ—cessiâ—y at first sprang which he labours so hard to continue and perpetuate 2. That Oaths were invented by men and therefore what he hath said of an Oath being an Act of Natural Religion and a part of the moral and eternal Law is indeed but a meer Fancy But he sayes If there were that Truth in Men that their bare Testimony were Infallâ—ble and of sufficient Credit then there were no need at all of an Oath pag 61. Answ. I say If Oaths were infallible that is that they that took them could not deceive could not chuse but speak true then there were more Reason for â—he taking of them But Oaths are Fâ—llâ—ble as well as bare Testimonies and that the too frequent Perjuries in all Ages wherein Oaths have been used are infallible Evidences of But is nothing of sufficient râ—dâ—t with him but what is infallible If so then neither are Oaths of sufficient Credit because not infallible But if he will grant that an Evidence may be of sufficient Credit although not infallible he must then either deny that there is in any man that Truth which may make his bare Testimony of sufficient Câ—edâ—t or yield that there are some men from whom there is no Need at all of an Oath But he sayes All men are Lyars Answ. I do not believe all men are Lyars whatever he may be and I would gladly hear in what
That the Inspirations which the Apostles had or the Teaching of the Spirit whereby the mind of God was communicated to them had no Dependency upon Miracles I have shewed before As for New Revelations it is a Phrase of his own not used by us and if by New he intend New as to Substance he doth not rightly represent us for we do not expect a Revelation of any other Gospel of any other Way of Salvation of any other Essâ—ntials in the Christian Religion then what were revealed to the primitive Christians and have been in all Ages revealed to the â—aints in 〈◊〉 Dâ—gree or other and which by the divinely inspired Penmen were committed to writing and are declared of in the holy Scriptures but as no Prophecy of old â—ime came by the will of man but holy men of God spake as they were moved by the holy Ghost so nâ—ither can the true Sense and Meaning of thoâ—e heavenly Doctrines contained in the holy â—criptures be comprehended or understood by the Wit and Wisdom of man in his highest Natural Attainments but only alone by the Openings and Discoveries of that holy Spirit by which they were at first revealed Those divine Mysteries are Mysteries indeed and remain so as a sealed Book which neither the unlearned nor yet the most learned in the wisdom of this World is able by that Learning to open until Christ the Lamb doth open them And these Heavenly things and divine Mysteries so opened by him who hath the Key of David wherewith he openeth and no man shutteth and shutteth and no man with all his humane Learning openeth are not New Revelations that is New things revealed but rather renewed Revelations that is Old things revealed anew The same Gospel the same Way of Salvation the same Essentials of Religion the same Principles and Doctrine in a word the same Good Old Truths which were revealed to the Saints of old and are recorded in the holy Scriptures revealed now anew And this Revelation is absolutely necessary for without it there is no true no certain no living Knowledge of God the Father or of Jesus Christ his Son This our Saviour told the Iews No man sayes he knoweth the Son but the Father neither knoweth any man the Father save the Son and he to whomsoever the Son will reveal him Humane Learning cannot do it Nor can the Doctrines of the Gospel or the Mysteries of God's Kingdom be known to man but by the Revâ—lation of the Holy Spirit Humane Learning cannot discover them for The things of God saith Paul knoweth no man but the Spirit of God Perhaps the Priest will say They are revealed in the Scriptures But I shall then tell him That Revelation is necessary yea of Necessity even to understand the Scriptures For he himself observes p. 96. that it is not the Letter but the Sense that is the Word of God If so it is not enough for any man to have and read the Letter only though he spend his Age therein but if he expect profit thereby he must come to the true Sense which how learned soever he be in the Wisdom of this World he never can attain unto until the holy Spirit reveal it to him And to this purpose must his own words serve if they will serve to any purpose at all namely We confess that the Spirit helpeth us to understand old Truths already revealâ—d iâ— Scripture and we pray for his Assistance therein pag. 103. In which words though he mistakes in saying they are revealed already to him that doth not understand them yet by confessing that the Spirit doth help to understand and praying for his Assistance therein he acknowledges that the Truths contained in the Scriptures are to be revealed by the Spirit Having promised this I hold my self the less concern'd to take notice of what he sayes concerned new Revelations because he speaks upâ—n a false Ground and shoots at random Yet some things scattered here and there in his Discourse I may speak briefly to to make him more sensible of his Mistakes 1 st He says These New Revelations highly disparage the Scriptures Answ. He that desires and waits to have the Truth 's Record in the Scriptures revealed to him by the same Spirit from which they were written doth not at all disparage the Scriptures but honours them But he sayes The Scripture if it be true and may be believed declares it self to be a perfect and sufficient Rule in order to Salvation 2 Tim. 3.17 Answ. The Scripture so far as it hath escaped Corruption from Mis-transcribing Mis-translating Mis-printing and the like is true and not only may but ought to be believed But I do not find it declares that of it self which he hath here declared of it from 2 Tim. 3.17 namely that it is a perfect and sufficient Rule in order to Salvation That place sayes thus Vers. 16. for the 17th Verse depends on that and is imperfect without it All Scripture is given by Inspiration of God and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness Vers. 17. That the Man of God may be perfect throughly furnisht unto all Good Works Now to let pass the Translation which is not altogether so well as it might be here is no mention of a Rule at â—ll The Scripture is here said to be profitable but I hope the Priest will not say every thing that is profitable is a perfect and sufficient Rule He sayes humane Learning is profitable and not only so but necâ—ssary yea of Necessity to the Understanding Preaching the Gospel will he therefore make humane Learning the Rule But how regardless is this man of speaking Truth who so confidently sayes the Scripture declares it self to be a perfect and sufficient Rule in order to Salvation whenaâ— that Scripture which he brings to prove this hath no such words in it But he adds That the Scripture accurses all that shall preach any other Doctrine Gal. 1.8 9. Answ. If he means any other Doctrine then this which he has preached concerning the Scripture being a perfect and sufficient Rule he errs and wrongs the Text. For the Apostle there sayes If any man preach any â—â—her Gâ—spel unto you then that we haâ—e preached and you have received let him be acursed And so say I He that preaches any other Gospel then what was then preached by the Apostle the Curse and Wo is to him But let me withal tell my Adversary he did unadvisedly to bring these two Scriptures together For in that to Timothy the Apostle saith That the Man of God may be perfect but that the Priest denyes it is possible for him to be So that he preaches not only another but a directly contrary Doctrine to what the Apostle preacht Let him look again then and consider whether he has not brought the Curse to his own Door Again he sayes pag. 104. Consider how contrary these new Revelations are to God's