prisoner oâ— that Truth of God which the Law and Light of Nature did reveal If not what meaneth all the following discourse of the Apostle in that Chapter and Act. 14 vers 15 16 17. 17 v. 23 24 25 26 27 28 29 This man is a stout advocat for Paganisme 38. Then he citeth Rom. 10. where the Apostle saith that the word that he preached was not far off but near in their mouth and in their heart And thereafter vers 18. he saith that this divine preacher did sound in all mens ears and hearts Ans. The Apostle out of Moses Deut. 30 14. is clearing the righteousness which is of Faith and is differenceing it from the righteousness which is of the Law Now that righteousness of faith whereof Moses spoke Deut. 30. was not revealed to all Nations at that time but to that select and peculiar people to whom Moses was sent the posterity of Abraham Isaac and Iacob See Deut. 4 5 6 7 8. and 7 6 7 8. So that all the world had not that doctrine which Moses taught these Israelites revealed and declared unto them but they must have gone over seas and countreyes and adjoined themselves unto the Common wealth of Israel as proselytes before they could have reaped that benefite so though this word and doctrine was brought near to the Israelites in their mouth by profession and in the heart by faith of as many as had their hearts circumcised to beleeve it will say nothing for the Universal Grace and Light which Quakers plead for 2. This doctrine of faith which Moses declared was the same upon the matter with that which Paul preached and that which Paul preached was not in the heart of heathens or of all men borne of Adam but was a mystery hid from ages and generations and spareingly revealed even to the Church untill the last dispensation came Nay the Apostle tels us plainely what that is vers 9. that if thou shall confess with thy mouth the Lord Iesus and shalt beleeve in thine heart that God hath raised him from the dead thou shalt be saved Now will this Quaker say that Heathens and such as never heard of Christ do or can confess with their mouth the Loâ—d Iesus or beleeve with their heart that he was raised from the dead See also what followeth vers 10 11. for with the heart man beleeveth unto righteousnes and with the mouth confession is made unto salvation for the Scripture saith whosoever beleeveth on him shall not be ashamed 3. The following words confirme this where the Apostle vers 14 15. sheweth the necessity of hearing and of preaching and of sending for the begetting of faith saying how shall they call on him in whom they have not beleeved And how shall they beleeve in him of whom they have not heard And how shall they hear without a preacher And how shall they preach except they be sent as it is written c. then vers 17. he concludeth that faith cometh by hearing and hearing by the word of God This cannot then be meant of any inward thing that lyeth in the heart of every man but is the outward call of the Gospel which soundeth in the eares 4. As for that vers 18. It is to stop the mouthes of both Iewes and Gentiles especially the Iewes who whould pretend ignorance of this preached Gospel say that they had never heard thereof therefore saith the Apostle Have they not heard Yes would he say That is unquestionable for their sound went into all the earth c. What sound is this Is this a sound of something that is lodged in Heathens who never heard of the Gospel None can fancie this but a Quaker Or will this Quaker say that the sound of the Gospel preached came unto the eares of all and every man breathing No he saith expresly the contrary What can he then make out of this Hath the Light within such a sound and words as that Gospel which the Apostles preached or as the preaching of the Apostles which went far and neer into all the earth and to the ends of the world in a manner for the Apostle is alludeing unto the expressions which the Psalmist useth Psal. 19. speaking of the Sun and heavens these great and universal preachers of the glory of God but not of the Gospel And sure even these preachers were outward preachers and not any thing within the man not any Light or Grace or Seed or what they will call it that is within the heart of any man or of all men 39. Then he citeth Heb. 4 12 13. As bearing witness to his fancie But though many take the Word of God there mentioned to be understood of the outward word of the Gospel preached and declared in which sense it perfectly contradicteth this mans dream yet beside what is spoken hereof vers 12. that which is said vers 13. can agree only to a person and so it is most probable that this Word of God is Christ as the learned D. Own hath lately cleared in his Comment on the place But whether of these wayes we take it it can no wayes favoure this mans dream for there is nothing giving ground to imagine that this word of God is any thing abiding and remaining in the hearts of Heathens and meer natural persons which is the Quakers Universal Grace Who would not wonder to hear men say that there is that in every man Turk and Pagan which is quick and powerfull and sharper than any two edged sword piercing even to the dividing asunder of Soul and Spirit and of the joynts and marrow and is a discerner of thâ— thoughts and intents of the heart neither is there any creature that is not manifest in the fight of it but all things are naked and open unto the eyes of it and with it have we to do We heard before that they called this seed the Vehicle of God and here he ascribeth to it the very property of God to know all things even the Intents of the heart doubtless Quakers that are sensible of this Light can know our very thoughts and designes But we hear blasphemy too much out of the mouthes of these men and yet we must hear more for he saith that in and by this word God seeth the thoughts of men as if he did not see them immediatly but mediatly by the spectacles of this that is within every man Doth this man beleeve verily that there is a God And dar he say that he is beholden to this Light within for discerning the Thoughts and Intents of the heart What a God must these Quakers dream of Will they exalt this Light within above God O horrid blasphemers Nay this Quaker hath not yet done with his blasphemy for he ascribeth to this light that which is said Esai 55 4. and so David was a Type of this light and the new everlasting Covenant containeth and holdeth forth the mercies of this Light that are purchased procured and
â—onveyed to beleevers by this Light and it is this light that is given for a witness to the people for a leader and a commander and so this â—ight is our prophet priest and king and then we have nothing to do with that Iesus of Nazareth of whom the Gospel speaketh whom the Apostles preached Thus the whole Gospel is overturned at one blow and all the New Testament is to be looked upon as a cunningly devised fable or must all be understood allegorically as speaking of this Light within which is Gospel Bible Saviour and all to the Quakers and of no other Christ of no other Saviour and Redeemer What a fundamental and antievangelick errour this of the Quakers is no man needeth now to doubt nor fear to call them pagan Preachers 40. Faith cometh by hearing saith he and hearing by the Word of God which is placed in every mans heart to be a witness for God and à medium by which they may be brought unto God through Faith and Repentance And because mans heart is naturally hard as yron God hath put this word in it to be as a fire and as an hammer Ier. 23 29. by whose strength and vertue if it be not resisted the cold and hard heart of man is warmed and made soft and receiveth an heavenly image and impression Ans. Here is a further confirmation of the desperate designe of these Quakers to overturne the foundations of Christian Religion for 1. The word of God by which Faith is wrought in souls is not with them the word of God which is preached or the Gospel which Christ his Apostles preached but a thing in every mans heart Heathen as well as Christian which they nickname blasphemously call the word of God Did Paul preach this word which is in every mans heart Or did any of the Apostles make this their theme text Did they ever say that by this word Faith was wrought in the heart Was this the Christ crucified that Paul spoke so much of Sure faith cometh by the hearing of that word which is outwardly preached by such as are sent and whose feet are bautiful upon the mountains bringing glade tideings Rom. 10 15. Esai 52 7. Nah. 1 15. and by such as was Esaias whose report was not beleeved Rom. 10 16. Esai 53 1. Hear what Peter said Act. 15 7. Men and brethrâ—n Ye know how that a good while agoe God made choise among us that the Gentiles by my mouth should hear the Word of the Gospel and beleeve And what that word of the Gospel was which Peter preached to Cornelius to which passage this relateth see Act. 10 34. to 43. What meaneth Paul by the foolishness of preaching whereby such as beleeve are saved 1 Cor. 1 21. was that the preaching of a Light within Why doth he then call it the crosse vers 18. and Christ crucified vers 23 would the crying up of the light within be a stumbling block to the Jewes and foolishness to the Greeks No certainly But because the Apostles doctrine did lye so crosse hereunto neither Iewes nor Greeks could relish it except those who were the called and they indeed and they only saw Christ the power of God and the wisdome of God vers 24. What need is there that we should insist in disproving of this which overturneth the whole doctrine of the Gospel and rendereth all the administrations thereof useless and ridiculous 2. What Faith I wonder can be produced by this Light within It cannot be the Faith of God's elect for the mighty operation of the Spirit is required thereunto and as an external mean the out ward preaching of the Gospel which is called the word of Faith Rom. 10 8. and the hearing of faith Gal. 3 2. And Paul tels us Rom. 1 5. That he and others received grace and Apostleshipe for obedience to the Faith among all nations The Gospel and the preaching of Iesus Christ according to the revelation of the mystery which was keept secret since the world began but now is made manifest and by the Scriptures of â—he Prophets according to the commandement of the everlasting God made known to all nations for the obedience of faith Rom. 16 25 26. Through the Gospel did the Apostle beget the Corinthians 1 Cor. 4 15. The Thessalonians were called to the beleefe of the truth by the Gospel 2 Thes. 2 14. It must thâ—n be the faith of Heathens or rather the faith of Devils for they beleeve and tremble and Nature can produce no other faith but a natural faith founded upon nature which is of the same kinde with the faith of devils Is not the Quakers Religion a noble Religion which would bring us the length of Devils 3. That which is left in every man to be a witness for God is nothing but a Natural Conscience witnessing according to the Law of Nature and the dim light thereof that is not yet extinct and will this Natural Conscience produce saving faith in a heathen Sure the devil hath a conscience as an intellectual creature witnessing that there is a God and so witnessing for God Shall we call this conscience the word of God the hearing of which will produce faith Then the Quakers Gospel is a Gospel for the Devils giving them ground of hope of Faith and Repentance if they will but obey that Gospel which is preached within them 4. What a bold and manifest perversion of Scripture is it to apply that Word Ier. 23 29. which is express of the word spoken by the true and faithful Prophets of God unto this dumb preacher in every mans bosome 5 We see then that the softening and warming Spirit of God who by his power and efficacy melteth the heart is in every man by nature in every Turk Tartar Barbarian c. And whatever the Scripture speaketh of this work of the mighty Spirit of God must all be understood of this Light within every man O desperat souls O wretched errour Will not the Lords hand be seen against these impudent audacious perverters of the right wayes of the Lord 6. This fire and hammer will do wonders if it be not resisted But when fire worketh upon water and a hammer beateth upon hard yron or stone can it but meet with resistence At length we see all the operation of grace which he talketh of is the sufficient grace that Pelagians Iesuites Arminians plead for which must have no more efficacy anâ— power ascribed to it whatever great names it get than may salve the honour and consist with the glory of Free will which must weare the crowne and have all the praise for this grace must not entrench upon the Lordly liberty of mans will but must stand off and petition Lord Free will to consent and yeeld if it will but if not it can do no more And so it shall be of him that willeth and runneth and not of God that sheweth mercy contrare to Rom. 9 16. And it is not
it is not a mans bare saying or signifying this or that to us which is the Formal Ground of our giving credite thereto but the Truth and Honesty of the Person speaking these words nor is the simple Reading or Making known such or such a Command to us the Formal Ground of our receiving it and of yeelding Obedience thereto as a Law but the Legislative Authority of the Person giving out that Law in such a manner So it was not the Prophets their simple declaration or revelation that did solely ground the peoples Obediential beliefe of what they spoke But the Veracity and Authority of God speaking in and by them Revelation whether to the Immediatly Inspired Holy men of God or by them Mediatly to others was a necessary meane to hold forth the particulars to be believed and obeyed but not the total formal Ground upon which the particulars revealed were to believed and obeyed But this Thus faith Iehovah which was also conveyed unto the people and made known unto them by the Sent Prophets As a mans speaking is a necessary meane to make us know both what he asserts as truth and what he would have us believe upon his report And as Promulgation of lawes is a necessary meane to convey the knowledge of the particular Lawes together with the authority enjoyning them unto the Subjects concerned and cannot be the whole but at most a part of the formal object of faith and Obedience or a natural meanes of the Production of the material Object for whether the Revelation be to be looked upon only as such a means as some or as a part of the formal object as others it is all one against the Quakers and we need not fall upon that debate here But if he understand Both together Then neither can that be the Formal Object of Faith divine as is cleare from what is said It is not from the Revelation simply that such or such a Proposition is true but from the Veracity and Truth of him that maketh the proposition Nor is it from the Promulgation that such or such Words framed into the forme of a Command or Law have the force of a Law but from the legislative Authority of him who giveth forth the command Hence we see That it is all one as to the Formal Object or Ground of Faith and Obedience whether the Revelation be Mediat or Immediat One way or Other providing it hold forth the Proposition to be Believed the Law to be Obeyed as coming from Him who is Truth the undoubted supreame Legislator So that our believing of such or such a Proposition with divine Faith is resolved into this Thus saith Iehovah to us who is Truth it self and cannot lie and our divine Obedience to such or such a Command resolveth into this Thus saith to us and thus commandeth us the Supream Lord and Lawgiver Iehovah here the outward testification or declaration of God is not excluded but included rather 16. That we may not walk in the dark with our confused and confounding Author When he calleth Revelation the Formal Object of Faith I would gladly understand whether by this Revelation he meaneth the Lord's making his minde known unto the Patriarchs or Prophets themselves by Voices Visions Dreames c. Or the Revelation made known by these Prophets or Patriarchs unto the people by vive voice or by writing c or doth he meane Both If he understand the first then he speaketh only of the Formal Object of the Faith of these Patriarchs and Prophets who received these Immediat Revelations from God But I would faine know of him what was the Formal Object of the faith of the people to whom these divinely inspired Patriarchs and Prophets made known these Revelations with a Thus saith the Lord The Revelation made to the Prophets could not be the Formal Object of the Peoples faith because it was a Revelation Immediatly made only unto the Prophets and revealed to the people not Inwardly and Immediatly by Vision or Representation to their mindes or God's Vive Voice to their ears but Mediatly by way of Declaration or Preaching outwardly to their senses by the Prophets If he understand the Second then the Immediat Revelation is not the Formal Object of Faith for the Revelation which they had was Mediat If he mean Both. Then his Thesis is defective and this should also have been mentioned for a Divine Revelation coming to us Mediatly by the ministry of Men divinely inspired may hold forth the Formal Object of faith to us as the Scriptures penned by men immediatly Inspired do now hold forth to us the Formal Object of our Faith for we believe with a Divine Faith what is asserted in them because spoken and delivered to us by the Lord Jehovah who is the God of Truth not Immediatly but Mediatly 17. Upon this ground we see what way to Interpret that word in his Thesis Divine inward revelations are absolutely necessary for Founding of true Faith For it is true Nothing can be received by a true divine Faith but what is delivered by God or revealed by the First and Prime Verity who is Veracity it self yet it is not necessary that this First and Prime Verity reveal his minde Immediatly to every person as if none could be or were obliged to beleeve with a true and divine Faith what God saith but only such as are Immediatly inspired Becâ—uâ—e 1. Then the People of old to whom the Prophets were sent with a thus saith Iehovah might have refuised Faith and Obedience and alleiged that these Revelations were not made to them Immediatly and therefore they were not bound to Believe and Obey them But we finde that the Lord spoke even to the Fathers by the Prophets Heb. 1 1. 2. If this were true then the people of Israel that heard not God speaking from Mount Sinay being borne after that time were not obleiged to receive the Law delivered on Mount Sinay with a divine Faith and yet the word spoken by Angels was stedfast and every transgression disobedience received a just recompence of reward Heb. 2 2. And he that despised Moses's Law though Moses only had that law from God by Immediat Revelation except the Ten words died without mercy Heb. 10 28. 3. Then the Prophets Patriarchs or such as had the Inward and Immediat Revelations could only be guilty of Unbeliefe and Disobedience and not the People to whom they spoke contrare to the wole tenor of the book of the Prophets How then I pray could Sauls disobedience to the command of God by Samuel be as the sin of witch craft 1 Sam. 15 19 23. See Ier. 7 23. and 11 4 7. and 26 13. and 38 20. and 42 13. and innumerable moe places 4. How then could this aggravate their sin that God himself spoke unto them and called upon them by his Prophets Hos. 6 ver 5. Ier. 7 ver 13 25. and 25 ver 3 4. and 35 ver 14 15. and
light for this effect which consideration moderateth our astonishment at the Boldness and Confidence of the Qâ—akers and particularly of this their Patron in this matter 4. When he cometh to explaine this proposition Pag. 82. § 12. he tels us what he meaneth by this day and time of visitation that God hath granted unto all men And negatively he sayes he doth not mean every man's tearme of life though as to some as for example the penitent thiefe it may extend so far But wherein consisteth this visitation This was the chiefe thing that was here to be explained we must it seems waite for his meaning till a fitter season afterward A day of gracious visitation and invitation in the Gospel offer we acknowledge But what it is which is granted to the Heathens that can go under this name I am yet to learne knowing no dispensation of God that can be called a day of Visitation in reference to Salvation but what it is in and through the preaching of the Gospel which bringeth life and immortality to light and which therefore cannot be said to be granted to such as never heard of it 5. Then he tels us positively that it is only such a time in which God is sufficiently exonered of the condemnation of every man which may be longer to some and shorter to others as it seemeth good unto God according to his wisdom That no flesh shall have any ground of quarrelling with God I am past all doubt But if this man think that in some cases God is in hazard to be impanneled by man it concernes him to make this matter more plaine to us who see no such hazard and can apprehend no such danger If he learne any thing of this out of the Scriptures he would do well to acquaint us therewith if he have it only by Revelation I am not like to bottome my faith upon his said or supposed Revelations Sure I think he should have given us some other ground for all this difference that God maketh among men granting to some a longer day and to others a shorter day of Visitation than is the good pleasure of God for he cannot but know that we lay this down for a ground why some get no such day of Visitation I mean as to the preaching of the Gospel and yet this will not satisfy him and others of his kinde who take upon them with no small boldness to tell us of Rules of Justice of their owne imagining which God must not transgress What if some say That God is not Iust and Righteous enough if he grant not to all an equally long day of Visitation Will he think to satisfy them with saying So it seemeth good to God according to his Wisdom If so he must be very partial who will not accept of this answere out of our mouth when sure it may sufficiently serve to stop his mouth seing it can not helpe him to say that in the other case God should be less Unjust for in no degree how small so ever can God be Unjust But all this is but what some Papists say who will not have this sufficient grace alwayes at hand but say that some sinne it away as may be seen in Bellarmin Lib. 2. de Grat. Lib. Arb. 6. What becometh of them after this day He saith they may live after it but there is no Possibility of salvation for them and God suffereth them to be obdured as a just judgment for their infidelity and then he raiseth up such as instruments of his wrath and maketh them his rod against others But 1. May it not come to passe that such after that day may heare the Gospel preached no doubt he will say yea is not then the Lord mocking them when he inviteth them to Repentance Salvation after it is Impossible for them to Repent be saved If not why objected he this against our doctrine of Reprobation 2. Why is there no Possibility of Salvation Is it impossible for God to give them grace or hath their Free will gote such a crake or such a byasse as that it is impossible for them to run right Then they have in that case lost all Free will for his masters the Iesuites Arminians tell us that it is not Free will which cannot either will or nill as it pleaseâ—h even all things requisite being present And if there be not Free will there can be nothing as they say but Necessity necessity taketh away all sin all conscience of sin 3. He saith God suffereth them to be obdured And is this all The Scripture speaketh more actively of the matter telling us that frequently too that Goâ— hardened the heart of Pharaoh See Exod. 7. 8. 9. 10. that he hardeneth whom he will Rom. 9 18. 4. But whether are they obdured before the day of Visitation be at an end or after if before then while they are Obdured salvation is possible If after then their day of Visitation ended before they were abdured then I would ask if sin procure this finishing of the day of their visitation or not and what sin it is seing it is not Hardness of heart Is it the sin of Infidelity but then seing persons are guilty of that at the first hearing of the Gospel not obeying beleeving eitâ—er this day endeth with the first proclamation of peace in the Gospel which is false seing many are and may be long Unbeleevers under the drop of the Gospel and after many yeers get grace to beleeve or not and then we would faine know when 5. By his mentioning of Infidelityâ—ere â—ere as the sin procureing God's permission of Obduration he seemeth to import that the day of Visitation calleth for faith anâ— I wish he had explained to us what he understandeth by faith and what is the Object and what are the Acts of this faith for hithertil I could observe nothing said by him that might informe me 6. But how can Infidelity be charged upon such as never heard the Gospel Doth the Scripture any where charge Infidelity upon such as lived without the pale of the Câ—urch 7. When the Lord gave up the Gentiles to uncleanness to vile affections and to a reprobat minde Rom. 1 24 26 28. Which I suppose he will think to be equivalent unto the Lords suffering them to be Obdured as he speaketh we hear that it is for other sins than want of Faith or for not improving the day of Visitation 8. what the last clause can import or for what end it is adduced I cannot well imagine Only I gather out of it and the preceding words That he cannot but say that God punisheth sin with sin and useth sinful men acting sin as his instruments as a rode in his hand and so must will that sin be in the world by his permission which is what our Divines say though on all occasions and without occasion offered he falleth soule upon them upon this
of his grace the soul lay hold on the offered salvation and accept of the alsufficient offered Mediator we utterly deny it affirming faith to be the pure gift of God wrought by the exceeding greatness of his power according to the working of his mighty power or according to the working of the might of his power Ephes. 1 19. 2 8. And that this faith cometh by hearing and hearing by the word of God Rom 10 17. So that we see nor how any without the Church or the hearing of the word of God and of the word of the Gospel revealing Christ the power of God and the wisdom of God can beleeve not how any wâ—thin the Church and who hear the sound of the Gospel daily can beleeve without the grace of God working Faith by the Operation of his Spirit and thus concurring with the word And therefore we deny Salvation to be Possible in this Quakers sense to any yea even to the Elect otherwayes we must reject the Scriptures of truth and embrace the Pelagian Errour and lay aside all prayer for the Spirit of grace to work faith and only make our supplications to Lord Free will and think to batter the wals of Freewill with meer Moral Swasion as Iesuites Arminians and Socinians with the old Pelagians imagine and sacrifice to our own net and burn incense to our own drag Free will because by it our portion is fat and our meat plenteous And so give thanks with the damned to God that hath made salvation onely Possible but to ourselves alone for making it Actual and for obtaining the crown and prize 12. Having thus in short proposed our Judgment after hearing of his Opinion we come now to examine the proofs of his Proposition which he layeth down Pag. 93. c. § 19. And first in general he saith That it is manifest from the complaints which the Spirit of God useth in the Scriptures against such as perish chideing and reproving them for rejecting Gods visitation and love and refuseing his mercy Ans. 1. His Proposition is Universal and these Complaints anâ— Reproofs are only Particular viz. against such as were within the Church so they can prove nothing 2. Neither will these Reproofs c. prove that such had power and ability to embrace mercy and love offered unto them without the grace of God as say Iesuites and Arminians for the Scripture tels us that God must give the new heart Ier. 31 33 34. 32 39 40. Ezech. 11 19 20. 36 26 27 Heb. 8 10. and that none cometh to the Son but whom the Father draweth Ioh. 6 44 45. and that it is God that worketh in us both to will and to do Phil. 2 13. And to gather our Power and Ability out of the Commands and measure the one by the other is the very core of Pelagianisme and Arminianisme for upon this ground did Pelagius conclude that we could keep the whole Law perfectly as this man also saith Heare Pelagius himself ad Demetriadem cited by Vossius Histor. Pelag. lib. 5. part 1. Thes. 6. Duplici ignorantia accusamus Deum Inscientiae ut videatur nescire quod fecit nescire quod iussit quasi oblitus fragilitatis humanae cujus Author ipse est imposuerit homini mandata quae ferre non possit Simulque prô-nefas adscribimus Iniquitatem Iusto Pio Crudelitatem dum aliquid impossibile praecepisse conquerimur deinde pro his damnandum esse hominen ob ea quae vitare non potuit ut quod etiam suspicari Sacrilegium est videatur Deus non tam salutem nostram quaesisse quam poenam Itaque Apostolus sciens a Domino justitiae ac majestatis nihil impossibile esse praeceptum aufert a nobis vitium murmurandi quod tunc utique nascisolet cum aut iniqua sunt quae jubentur aut jubentis minus digna persona est Quid tergiversamur incassum Nemo magis novit mensuram virium nostrarum quam qui ipsas vires nobis dedit Nec quisquam melius quantum possimus intelligit quam qui ipsam virtutem nobis posse donavit nec impossibile aliquid voluit imperare qui justus est nec damnaturus hominem fuit pro eo quod vitare non potuit qui pius est Which in short is this That to say that God should command any thing which is not in our power to do were to accuse God of Ignorance as not knowing mans power and of Iniquity Cruelty and Sacrilege commanding that which he knew we could not do and thereafter condemning us for not doing of it This Quaker may see his owne face in this glass 13. He citeth further the words of God to Cain Gen. 4 6 7. and saith that this timeous admonition and promise of pardon upon condition he did well saith that he bad a day of visitation wherein it was possible for him to be saved That it was possible for Cain through the grace of God to have done well and obtained the excellency we affirme but that he had power without this grace all this admontion cannot prove so that as is said it is pure Pelagianisme for him to adde God could not propose that condition to do well to him if he had not given him sufficient strength to do well Had Pharaoh sufficiency of strength moral to let the people of Israel go when God had hardened his heart so as he should not let them go If not how could God send Moses to him with a word of command This man told us Thesis 4. That man in his Natural state could know nothing aright and that all his Imaginations Words and Actions were evil and only evil continually Now I enquire if such a man can be said to have sufficiency of strength to know God and things divine and to do well If not then it seemeth by this mans doctrine here that God can impose no command upon such to know God and to do well We know that God giveth the heart to perceive eyes to see and eares to hear Deut. 29 4. and that the carnal minde is enmity against God for it is not subject to the Law of God neither indeed can be Rom. 8 7. And that the natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them becauss they are spiritually discerned 1 Cor. 2 14. He citeth to the same purpose Gen. 6 3. And we deny not that the Spirit speaking after the manner of men for such expressions cannot bâ— understood properly of God is said to contend with men to wit by his Word and Servants whom he sendeth forth to deal with men in his name So did he thus strive long with this old world by his messengers the Patriarches particularly by Noah called a preacher of righteousness 2 Pet. 2 5. But what of this This day of Visitation saith he which he granteth to every one is such as therein the Lord is said to waite and be
with such dottages Either sure these men are meer mockers or they are under a judicial stroke of blindness and infatuation But sayes he This word is really sowne in the stonny and thorny ground as well as in the good Alas poor man thinks he that every word in a parable must be pressed thus till it bleed Who ever heard rational men speak thus And though it were so this will not speak for all the world a great part whereof heare nothing of this word Nay nor for all within the Church or that heare the word for open mockers contemners and persecuters of the word belong neither to the rocky nor thorny ground nor to the way side What he citeth out of Victor Antiochemis from Vossius Hist. Pelag. is utterly impertinent for it speaketh nothing of all the world but of such only as hear the word preached and to this end only Vossius himsef adduceth it as may be seen by his Thesis And any that read Victor's words may see that he speaketh of the preached word and not of the Quakers substance and vehicle a fanciful dream 34. He urgeth next Pag. 102. the Parable of the Talents Mat. 25. saying he that had but two talents and had improved them for his masters advantage was accepted as well as he who had five and he that had but one might have done the same And hence he inferreth that though every one hath not the same measure of grace yet every one hath that measure which is sufficient Ans. The maine thing is not here confirmed viz. That this Talent is a substantial thing and not that grace which is but an accident I beleeve he saw that what is spoken of improving these talents could not well agree to his substantial Seed and Light and far less the hideing of the one talent Nor 2. Hath he proved that these talents signifie saving grace and not meer gifts of the Spirit which are given for the good of the Church Nor 3. Hath he said any thing to cleare that by these servants are meant all the men and women in the world and not the officers of the Church or others that are gifted living within the Church These things he must clear and demonstrate before he can make any use of this Parable and till he finde himself in case to do this we proceed 35. In the third place he saith § 23. This saving seed is the Gospel which the Apostle saith Col. 1 23. was preached in every creature And the Gospel is not a bare declaration of good things but the power of God Rom. 1 16. for though the word figuratively and by a metonimy signifie the outward declaration yet properly it is that inward power vertue and life whereby the Annunciation of good things is preached in the hearts of all offering salvation unto them and willing to redeem them from their sinnes and therefore it is said to be preached in every creature when many hear not the external Gospel Ans. 1. The Gospel which was preached was the doctrine delivered by men whereof Paul himself was a Minister But that seed which he talketh of which he saith is abideing as a substance in every man is not that which Paul anâ— others whose feet were beautiful did preach That needeth no preacher for it is its owne preacher and requireth no more but hearing and obedience 2. Thus also the vanity of that criticisme upon the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which before we had occasion to shew to have various significations is manifest for how could that which was already in every creature be said to be preached in every creature And when was this preached in every creature Was it from the beginning of the world This he must say or he saith nothing And doth this place prove that 3. The Gospel which was preached in every creature to follow the Quakers interpretation was the same Gospel which the Colossians had heard of their faithful Ministers and that was not a substance within them that belonged neither to soul nor body 4. The terme every creature is but an hyperbolick expression as the words following under heaven are a Pleonasmus shewing the large and illimited spreading of the newes of salvation to all Nations indifferently without Restriction or Exception whereby the New Testament is differenced from the Old Test. as we fully manifested Chap. VIII and is sufficiently explained vers 28. where every man must not betaken in its full extent as if Paul and the rest of the Apostles had spoken in the hearing of every man then breathing far less can it be meaned of every man that died before they were borne and are borne since their death Here also we hear of all wisdom yet we must not think that Paul and the rest taught Physicks Metaphysickes or Politicks c. 5. The Gospel which was preached to every Creature is explained vers 25. and called the word of God and vers 26. it is called the mystery which hath bin hid from ages and from generations but was now made manifest to his Saints But according to the Quakers Principles their Gospel light and seed was neveâ— hid but in all ages was in all and every one and alike manifest and clear in it self 6. The Gospel which Paul preached and whereof he was not ashamed Rom. 1 16. is that meane which God is pleased to make use of whereby to exert his power in the conversion of souls and upon this account is called the power of God So that the very preaching of the Gospel when blessed of God is a powerful meane of salvation being accompanied with faith in the hearers is a meane of begetting faith as Paul tels us Rom. 10. when he saith that faith cometh by hearing 7. He should have told us in what place of Scripture the word Gospel is taken properly in his sense for that inward Strength Power Life which is common to all Men for till he do this we shall account him but a babler 8. We deny all such thing within every man be it a substance or an accidens that offereth salvation and redemption from sins to every man And account it a greater Antichristian expression and assertion than ever Pelagius had the confidence to maintaine And beyond what any Socinian ever durst vent Yea I look upon it as a real and substantial overturning of the whole Gospel of the Grace of God and of our Salvation being nothing but pure paganisme and this Man doth hereby sufficiently declare himself to be a Pagan preacher 36. He addeth Pag. 105. That Paul saith Rom. 1. that in the Gospel was revealed not only the righteousness of God from faith to faith but the wrath of God also against all such as detain the truth of God in unrighteousness Ans. The Apostle saith no such thing but to confirme the absolute necessity of the Gospel and that there is no salvation to any â—ew or Gentile but by the Gospel he beginneth with the
more harden them as clay c. But the Sun can never make a thistle bring forth grapes or a carcasse to smell as a rose so neither can the Sun of righteousness by this Man's opinion cause a dead man live or a rotten withered branch bring forth fruit And the change of the corrupt nature of man is not from the Sun of righteousness but from himself and it lyeth at the mans own door and is in his option whether he will bring forth fruite or not let the sun shine as it will And further let him explaine to me How grace can properly harden a man I know that by accident of mans corruption abusing it the man may thereby grow worse but this is not the proper work of grace as the heat of the sun hardeneth the clay as natively and properly as it causeth the flower to smell fragrantly However we see clearly what are this mans thoughts of grace and let any tell me if ever a Pelagian Semipelagian Socinian Arminian or Iesuite spoke more to the undervalueing and disparagment of the grace of God 10. Finally he tels us § 18. that he acknowledgeth that God doth operat in some in a certain special manner in whom grace so far prevaileth that salvation necessarily followeth and God suffereth them not to resist This I confess is the expression that seemeth most orthodox of any he hath yet had in this matter and yet Arminians will say the same But is it not thus with all whom God effectually Draweth and Converteth Or are there any really converted and saved without this special operation of grace If it be not thus with all then all are not alike beholden to God and his free grace for Conversion and out of what Scripture can we learne this If it be thus with all and it must be so with all who are truely converted why doth he trouble us with his Sufficient Grace which alone without this special manner of operation never brought a soul to heaven Was ever or will ever a man that is born in sin be converted till grace take away that resistence which is in him naturally And did ever that sufficient grace alone do it Yet saith he in that none did want that measure of grace whereby they might be saved they are made justly inexcusable and they that perish while they remember the dayes of Visitation wherein God by his Spirit and light did strive with them are forced to câ—nfesse that tâ—ere was a time wherein the door of mercy stood open and that they are justly condemned Ans. 1. We see no ground for such a day of Visitation as he dreameth of granted to all and every son of Adam as appeareth from what was said above upon that hâ—ad 2. That no man shall have anâ— just ground of pleading his excuse before God when condemned we nothing doubt though we feigne no devices of our owne to this end 3. what sense or remembrance of a day of Visitation wherein mercies door stood open Heathens and such as never heard of Christ can have we are yet to learne 4. Nor do we understand how that grace can absolutely be called Sufficient which removeth not the greatest of impediments that is to say Mans Reluctancy But Quakers their brethren the Arminians Iesuites can imagine strange things 11. We come now to see what way he proveth the necessity of this light unto salvation or how such as hear the Gospel are saved by the operations of this Light Pag 107. c. He citeth that Ioh. 3 3. except a man be born againe or from above he cannot see the Kingdom of God And what can this evince That the outward preaching of the Gospel alone the literal knowledge of Christ historical faith in him doth or can save a soul we never said though he falsly insinuateth so much in the following words Yet we see here the mans wicked designe to wit to cry up this grace to the end he may destroy all the Ordinances of Christ which he hath appointed as meanes whereby he is pleased to bring about this effect We never said that the external preaching of the Gospel alone could save any yet we know that by the foolishness of preaching the Lord saveth such as beleeve 1 Cor. 1 21. And Paul tels us that he begote the Corinthians through the Gospel 1 Cor. 4 15. And he begote Philem. 10. Onesimus in his bonds The word becoming ingraffed is able to save souls Iam. 1 21. But the maine thing here to be noticed is that this can make nothing for his point we grant that a man must be regenerated by the Grace and Spirit of God but we deny that any thing call it as he will that is common to all the Heathen is the Seed or Cause of this new birth It is wholly from above and of the Spirit who is not given to all persons only such as were foreknown are predestinate to be conforme to the image of Christ and they who are thus predestinated are effectually called Rom. 8 29 30. Se also Ephes. 1 4 5. It is they only who are given of the Father to Christ who will come to him Ioh. 6 37. 17 19 20 For they only partake of that which is obtained by Regeneration viz. the New Creature Gal. 6 15. the New Man Ephes 4 24. the Image of God Col. 3 10. the Divine Nature 2 Pet 1 4. the Spirit Gal 5 17. the Inner man Rom 7 2â— the Law of the minde vers 24. When he hath proven that this Common and Sufficient Grace is able to effectuate this new birth then he shall speak something to the purpose But neither he nor his Masters the Pelagians Iesuites nor Arminians shall ever be able to do this 12. What he saith of the necessity of this New birth and its preferableness to any external knowledge of Christ from 2 Cor. 5 16 17. we shall not oppose only we must say that it is wilde and unreasonable from that place to inferre that the knowledge of Christ is but like the Rudiments that children use which must be laid aside when they attaine to more perfection seing the knowledge of Christ is our life Ioh. 17 3. and he who knoweth him knoweth the Father Ioh. 10 â—8 14 9 10 11 17 21. His granting that every similitude halteth doth not much alleviate the mater for he addeth that such as do not advance above the outward knowledge of Christ shall never inherite the kingdom of heaven Unless by the outward knowledge of Christ he understand a meer literal superficial book-knowledge which inded will nor availe unto salvation and yet the want of which maketh the case of Heathens and such as are without the Church desperate 13. He tels us afterward Pag. 108. that the new creation whereof the Apostle speaketh 2 Cor. 5 16 17. proceedeth from the operation of this Light and Grace And this is the thing which he should prove for we deny it of the
beleeve on him of whom they have not heard And how shall they hear without a preacher v. 17. So then faith cometh by hearing and hearing by the word of God And though he tell us Ephes. 2 12. that the Gentiles in the flesh who are called uncircumcision were at that time without Christ being aliens from the Common wealth of Israel strangers from the Covenants of promise having no hope and without God in the world And 1 Cor. 1 20 21 22 23. That God mad foolish the wisdome of this world for after that in the wisdom of God the world by wisdom knew not God it pleased God by the foolishness of preaching to save them that beleeve For the Iewes require a signe and the Greeks seek after wisdom but we preach Christ crucified unto the Iewes a stumbling block and to the Greeks foolishness And though Peter tell us Act. 4 12 That there is not salvation in any other for there is none other name under heaven given among men whereby we must be saved 2. The first Argument whereby he would prove this is deduced from some things formerly asserted by him and is thus set down Pag. 112. They to whom the Gospel which is the power of God unto Salvation is made manifest may be saved what ever external knowledge they want But this Gospel is preached in every creature under whom are comprehended even they who want the outward knowledge Therefore c. Answ. 1. This doth not conclude that any such have been or shall be saved a may be will not evince a shall be 2. The Major in his sense is false non-sense for it is made up of inconsistencies to wit that â—he Gospel which is the power of God can be made manifest and yet such to whom it is made manifest may not hear of it And the man it seemeth was aware of this and therefore used these sophistical and ambiguous words quacunque externâ scientiâ careant whatever outward knowledge they want 3. The minor is false as we cleared above and vindicated that abused place of Paul Col 1 23. And the Gospel whereof he speaketh there is a Gospel which was heard and whereof Paul was a Minister vers 23. and was the word of God which he was commissionated to preach vers 25. the mystery which was formerly hid from ages and generations vers 26. and which he preached by warning and teaching vers 28. And as this could not be without the knowledge of Christ so it is certain that Paul did not preach this to every creature for Chap. 2 1. he speaketh of some that had not yet seen his face in the flesh See Beza on the place 3. A maine argument he bringeth from Tit. 2 11. for the grace of God that bringeth salvation hath appeared unto all men But that particle all doth not always cary an universal sense as we manifested above Chap. VIII And until he prove that it is thus universally to be taken here he can prove nothing And whatever he think who is not it seemeth very well acquanted with the laws of disput a negation is sufficient to elide a naked affirmation and he that affirmeth must prove Nor regard we his saying that the interpreting of this particle as importing genera singulorum is abusing of the Scripture or that this universal particle cannot be taken for an indefinite Seing there are so many instances thereof in the N. T. as Mat. 4 33. and others formerly cited And his grounding his opinion upon mistaken and thus misinterpreted words and sentences is not a founding of it upon express Scripture but upon abused and perverted Scripture Let him consider what Beza a man better acquanted with the Greek tongue than he is saith in his Annot. on 1 Tim. 2 1. where he tels us that he hath observed almost in every page that the universal particle is taken for an indefinite and is used to take away a difference as Rom. 1 16. it is used to take away the difference that was betwixt Jew and Gentile and 1 Cor. 6 12. where it removeth the Jewish distinction of meats And he tels us moreover that this manner of speaking is used among the Latines as well as among the Greeks as by Cicero in orat pro Roscio Amerino Non omnem frâ—gem neque omnem arborem in omni agro reperire possis And by Virgil. Non oâ—nis fert omnia tellus And as for this passage of Paul to Titus the context cleareth that the universal is to be here taken for an indefinite For he was before speaking of Servants and here he sheweth that the Gospel is revealed unto them as well as to others to the end they should know how to carry themselves so as to adorne the doctrine of God our Saviour in all things And if he read that Epistle he will finde the universal particle oftener than once taken for an indefinite as Tit. 1 16. 2 15. 3 1 2. And beside what will all this make for his point He must prove that it was thus as well under the Law as now it is under the Gospel and sure no such thing can hence be made to appear for these universal particles in this matter do denote the largeness of the extent of the Gospel administration beyond what was under the Law as we observed and proved above And in this same Epistle Chap. 1 3. he saith That in due times God manifested his word through preaching which was committed unto him Out of which words also we learne that this Gospel and word is manifested through preaching of men such as Paul to the outward eares of people contrare to what this man imagineth And so if this Gospel or Grace of God hath appeared to every man without exception every man without exception of any hath outwardly heard the Gospel preached by men sent of God to speak with an audible voice Yet I suppose this Quaker will blush to say that every man all the world over heareth Gospel preachers or men sent to preach the Gospel hath heard such since the beginning And if he say not this and prove it not too he must quite his Assertion and laugh at his owne rididiculous folly and boldness or rather weep over it What he saith Pag. 113. of our taking All for the lesser part is both false and Childish pedantry in him for we say that it is taken in this matter indefinitly and so doth neither import a greater nor a lesser number or part as when Christ is said to have cured all diseases though upon the matter the number of diseases he cured being within the confines of Iudea for the most part was the far lesser part in comparison of all the diseases that were through the whole world yet we say not that the particle all there denoteth the lesser number but that it is taken indefinitly I must also take notice here that when the Apostle only saith that the grace of God that bringeth salvation
of experiences yet thâ—y can speak from experience and appositely apply themselves to loose the doubts remove the difficulties that trouble weak consciences and in some measure in the strength of the great Master of Assemblies speak a word to such as are weary But he will say it is not so with all and I will not contradict him in this yet what I have said is sufficient to discover his unfaire dealing in stateing the opposition or comparison here And how shall we beleeve that any or all of the Quaker-Preachers do as he sayes His naked word is no very sure ground of faith to me 6. The maine difference now followeth to be spoken to He supposeth that our Ministers do all without the Spirit and their speakers do all in and by the Spirit As concerning Ours he must know that there are among them who depend upon the Lord in their preparation for preaching seeking by prayer from him what to say that he would lead them to and suggest unto them that mater and purpose which may be most for edification who when afâ—er Meditation and Prayer they have gote something to say give it up unto him that he may give it them to deliver or not as he thinketh good who depend upon Him even for Utterance and Expression who look to him and by faith depend upon Him in the delivery of what they had thought upon less or more that they may be helped to preach with that Faiâ—h Fear Awe Reverence Weightedness of heart Love Zeal and Faithfulness that becometh to his glory and to the edification of the Church who depend upon Him for the blessing knowing that all their words of Perswasion Conviction Rebuke Instruction expostulation and Consolation without the power and blessing of his Spirit concurring and carrying the same in upon the heart will prove ineffectual who receive with thankfulness what he offereth and suggesteth in the time of their preaching and with singleness declare it unto their hearers who often times being called to speak without fore-thoughts go in the strength of the Lord not seeking to commend themselves as able or learned â—en but to commend themselves to every mans conscience in the sight of God And who when they have finished their discourse give up all by faith into the hands of God that He may bless it as He thinketh good in Jesus Christ. He will possibly say That it is not thus with all and I shall readily grant it But will he be saâ—isfied with this and account this spiritual preaching or preaching in the Spirit I suppose he will not be satisfied And then it is not to him sufficient though all should study and preach after this manner 7. Let us therefore a little examine his way He first would have all Study all Meditation all Prayer and wrestling with God in prayer for this with us is a maine part of study preparation laid aside Ministers going to the Assembly as naked and void of all knowledg of spiritual matters as if they had never heard of any such thing Then being Tabulae rasae they must introvert unto that Grace or Gift which is in them there receive their Call their Furniture their Preparation both in matter words whether with a text or place of Scripture whereupon to ground their discourse or to explaine and clear up or without any such passage as that inward teacher will Lastly when they are thus called and fitted by this thing within then they speak in the Spirit are acted by the Spirit But now to canvass this not mentioning that which was spoken to before to wit that by their way all are alike preachers and none must speak but such as are thus acted by the Spirit and all thus called and prompted may and must I shall propose these things to the Readers consideration 1. This Gift and Grace within is as we saw above no singular thing it is common to all men and women breathing to Turks and Pagans as well as to Christian Ministers And therefore can have no affinity with the Spiritual gifts which Christ giveth unto his Church and endueth his messengers with all that they may be enabled for the work of the ministry and for building up of his house nor hath it any affinity with the special and saving grace of God which Christ hath purchased for and bestoweth upon his redemed oâ—es For neither of these are common to all the children of men as the whole Scripture declareth far less can it have any affinity with the Spirit of God which Liveth Abideth and Worketh in the Justified Adopted and Sanctified children of God It can therefore be nothing else than the relicques of nature the natural light and natural Conscience which God hath left in every man So that all the qualifications which the Quaker Preachers have and seek for are but what a Pagan may have that hath a Natural Conscience and the Light of Common notions concerning a God-head and equity and right among men This dim darkened and now malignant light is the Magazine and Storehouse of all their Enduements and Qualifications this is the sole fountaine and spring of all their furniture sufficient I am sure for none but for Pagan-Preachers 2. Their Introverting unto this to consult this Goddess as the Pagans did turne-in to the Cels of Apollos to receive the Oracles hath a more diabolick aspect for what can it be that they would thus consult after they have unmanned themselves or laid aside all motions of Soul and Minde which is not natural nor practicable without diabolick assistance if it be as he saith but some Spirit And what Spirit can we suppose to be in Pagans and every Son of Adam before grace come and make a change but the God of this world 2 Cor. 4 4. the Prince of the power of the aire the Spirit that now worketh in the children of disobedience Ephes. 2 3. and that strong man that keepeth the house Is it not then manifest that this introverting must be a real consulting with or giving themselves up unto the instructions and directions of this Prince of darkness If he say that they are Regenerated and so under the power and direction of the Spirit of God I Answere I have seen and considered what he saith upon this and have found that it is nothing but the operation of pure Nature wrought by the strength of corrupt and wicked Nature that is an enemy to the Gospel and to all the wayes of God and if this hath not been sufficiently evidenced above the Reader is free to judge And if nature and this Prince of darkness who hath now a soveraignity over all the unrenewed Sones of Adam can or will destroy the works of Satan and of Nature and embrace the Gospel and the Spirit of Christ according to the Gospel let all who understand and believe the Gospel judge 3. This Spirit then which acteth and moâ—eth them or in them can be
was hinted just now then it must be said that the Devil the Prince of the powers of the aire the God of this World the Prince of darkness and the Spirit that worketh in the Children of disobedience cannot deceive any with his false Lightnings nâ—y not even such as are judicially given up of God to strong delusions to believe a lie which yet the experience of all ages would confuâ—e the Scripture also tels us that Satan can transforme himself into an Angel of light 2 Cor. 11 14. that he hath his depths Rev. 2 24 his devices 2 Cor. 2 11. That he is the Ruler of the darkness of this world spiritual wickedness in celestials Ephes. 6 12. What meaneth I pray the working of Satan with all power and signes and lying wonders and with all deceivablness of unrighâ—ousnes in them that perish because they received not the love of the truth mentioned 2 Thes. 2 9 10 do we not hear Revel 12 9 that the great Dragon that old Serpent called the Devil and Satan deceived the whole world But not to insist on this which the many Energumeni persons obsessed with the devil and phanaticks with Enthusiasts and the like wherewith Histories of all ages abound will not suffer us once to call into question and whiâ—h the late relations of Iohn of Leidenâ— Thomas Muncer Iohn Battenburg Melchior Hophman David Georg Swenckfeldius Wâ—igelius in Germany and of Hacket Coppinger Arthington and the rest of the Grundletonians in England with the instances of Phanaticks among the Papists mentioned by D. Stillingfleet in his Idolatry of the Church of Rome Chap. 4. do put beyond all debate let us but consider how it was with the false Prophets of old in whom Satan was a Lying spirit to perswade Ahab 1 King 22 20 21 22. Were not they and the like deceived with false Impressions supposing they had the Spirit of the Lord when it was but a lying Spirit deceiving them 2 Chron. 18 23. 1 King 22 24 Is there not a Spirit of Error as well as a Spirit of truth 1 Ioh 4 6 22. But that we may put an end to this this Man 's own expression confirmeth what I say for he hath a restriction or qualification spoiling all his purpose while he saith that this divine Revelation moveth an understanding that is well disposed to an assent Whence we see that every Revelation pretending to be Divine is not to be submitted to as such but that Revelation only which proveth it self unto an intellect well disposed and discovereth thereunto its own proper Evidence and Perspicuity And therefore all Revelations even though supposed to be divine ought not to passe without examination But I had thought that all divine Revelations and Inspirations Extraordinary and Immediat for we speak not here of the Lords Mediat and Ordinary Illumination whereof all the children of God are made partakers in one degree or other did either finde or make the intellect well disposed for receiving the Impression of Light and Truth revealed so that a graceless Balaam could say Numb 24 4. Balaam the Son of Beor hath said and the man whose eyes are open hath said He hath said which heard the Words of God which saw the vision of the Almighty falling into a trance but having his eyes open Hence Elisha called for a minstrel that his Spirit might thereby be composed and he in case to receive the Revelations of God 2 King 3 15. So that while the Intellect was out of frame through one passion or other the man was not in case to receive the divine Illapses of Light and Revelations of God's minde Now while this man insinuateth that even divine Revelations may come into an understanding not well disposed it must be much more probable that other Revelations which are not truely Divine may affect a distempered understanding And yet I doubt if this Man can give such clear marks of distinction betwixt an Understanding that is Distempered and an Understanding that is Sound and well Disposed at the receiving of such Revelations whereby the Persons under these receipts of Illumination can certanely know whether their mindes and understanding were Well or ill disposed that thereby they may certanely know what to judge of these Revelations Yea I doubt if he can give instances of persons so immediatly Illuminated even by the Father of lies sensible and convinced of a distempered understanding while receiving these glances of new light So that even because of this and because it is possible that such Meteors of new Light may fall upon a distempered understanding and be received and entertained as Divine when nothing lesse it is certane that these Illuminations should passe under examination and tryal and there must be a Rule and Measure whereby they must be tryed and consequently that the Scriptures must be that Rule seing among Protestants nothing else can pretend to this umpireing Power 23. Having premised these things to facilitate our way in what followeth we return to the Examination of what he saith in his Apologie Upon the fourth and fift Propositions formerly mentioned His fourth Proposition is as we heard That these Revelations were of old the formal Object of the Faith of the Saints And by these Revelations he must meane Inward and Immediat Communications of the minde of God by Dreames Visions Vive Voice or the like such as these were which the Patriarchs and Prophets of old had or as we have shown he shall speak nothing to the purpose he would be at New let us see what way he proveth this He adduceth for this end the definition of faith given by the Apostle Heb. 11 1. saying that faith is the substance of things hoped for the evidence of things not seen But to what purpose I do not see seing it is a most certane Truth that all that have had and now have this faith have not had nor yet have these Inward and Immediat Revelations whereof we are speaking That the Object or ground of this Faith was the saying and promise of Iehovah is unquestionable but the thing that he should prove is this That this saying of God which saith gripped to and laid hold on was immediatly spoken by God to every individual beleever as for example that promise which was immediatly revealed to Adam That the seed of the woman should tread down the head of the Serpent or That immediatly revealed to Abraham That in his seed all the nations of the earth should be blessed c. and the like Doth he think that no man can beleeve a promise but he to whom this promise is immediatly spoken by God Let him prove this for I will not grant it He attempteth a proof from the Instances mentioned in that Chap. and adduceth only two Noah and Abraham And I willingly grant that not only these two but all others who had immediat Revelations from God whether touching matters of Faith or Duty had the Word and Authority
of God immediatly so made known unto them for the only formal Object of their Faith But withall I say that all others who believed though still the Word and Authority of God was the formal Object of their Faith and ground of their Obedience had not this formal Object conveyed and made known unto them by Inward and Immediat Revelation and of this beside the manifest and unquestionable evidence of the thing it self we have Instances in that same Chapter dar he say that all who beleeved from the beginning that the Worlds were framed by the Word of God c. had this truth revealed unto them by God Immediatly either by Dreames or Vive Voice or the like where readeth he of Revelations Inward and Immediat made to Abel who yet by Faith offered unto God a more excellent Sacrifice than Cain Where readeth he to passe by others of the Inward Immediat Revelations upon which their faith was founded who through faith subdued Kingdomes wrought righteousness stopped the mouthes of lions Quenched the violence of fire escaped the edge of the sword out of weakness were made strong waxed valient in fight turned to flight the armies of the aliens received their dead raised to life againe were tortured not accepting deliverance that they might obtaine a better resurrection had tryal of cruel mockings and scourgings and moreover of bonds and imprisonments who were stoned sawne asunder were tempted were slaine with the sword who wandered about in sheep skins and goat skins being destitute afflicted tormented who wandered in deserts and in mountains and in dens and caves of the earth Where readeth he I say of such Revelations made to all these persons who yet had faith and by faith were they Encouraged Enabled Supported and Carried thorow 24. Bâ—cause he foresaw that some would Object That hence it would follow that there is no formal Object of faith now because the Lord doth not reveal his minde by Angels Dreames and Visions and the like Therefore he taketh notice of this Pag. 14. 15. but his answere is so confused and indistinct that you can hardly know what he would say He will not limite the power and liberty of God Wherein he doth wisely But will he say that God eiâ—her did or now doth reveal the whole Object of faith to all beleevers in suâ—h a manner He distinguisheth betwixt what is substantial and universal in the object of faith and what is circumstantial and accidental And hereby he either speaketh non-sense or destroyeth his owne cause for if the Immediat Revelation by those wayes mentioned was but accidental it cannot be called the formal Object of the faith of all believers He distinguisheth next betwixt what was obnoxious to doubting and what was not But he leaveth us in the mist while he explaineth Neither Then he tels us That these vive voices and dreames c. were the thing which they did believe and not the formal object or ground upon which they belâ—eved I should rather think that the word of Truth or Command which was made known unto them by vive voice or dreame c. was the Material Object not the Formal Object quod as he ignorantly speaketh or the thing which they were to believe and receive and that these dreames c. were but the manner of conveyance both of the material Object and of the Formal He addeth a serious truth viz. That they were not ignorant that the Devil could have formed sounds of words in the aire and delude the external senses by false apparitions and this dayly experience proveth Whereby he confirmeth what we formerly said and giveth us faire warning to take heed and beware of such Delusions I wish he and the rest of the Quakers would carry the impress of this Truth alwayes with them But how then was the formal Object of faith secured He answereth There was a secret testimony of the Spirit in their hearts perâ—wading thâ—m that these voices and visions were really from God But was this secret testimony distinct from that which came alongs with these Divine Voices and Dreames c If not what will he gaine hereby or against whom would he fight if it was distinct than it seemeth God's Immediat speaking by Voices Dreames Visions c. were not so clear and evident in themselves as to Compel Move and Bow the intellect that was well disposed by it's owne evidence and clearness unto an assent and were not so clear and evident as the common principles of natural Truthes are viz. That the whole is more than a part Two contradictories cannot be both true and false which move and bow the Minde to a natural Assent and thus he contradicteth what he said in his Thesis See above § 2. Moreover if the matter was so he must say that there was no more Objective Evidence and Clearness in Gods speaking by Voices Dreames c. than in the Devils speaking so for without this new testimony the Prophets themselves could put no difference betwixt the One and the Other Againe could not the Devil come with a false toaken aâ—d perswade the false Prophets that the voices and visions they had were really from God And may not the Devil do so now especially in such as are given up of God to strong delusions to believe a lie But what would he make of this falshood He would Inferre that this Inward Testimonâ— was the Principal and original Object of their faith A wilde assertion for thâ—s Inward Testimony should rather be called the Principal and Original Cause or thâ— Efficient Cause of faith than the Object of it for its use was according to his owne doctrine not to Declare immediatly the Object of then Faith but to work up their soul and minde to receive and close with the Object which was proposed in these Divine Dreames and Visions as that power which openeth the eyes of the blinde is not the formal Objâ—ct but the efficient Cause of the mans seeing the sun Then he addeth That these expressions The Lord spoke the word of the Lord came or was to such or such an one and the like will not evince that God spoke by audible voices and that he who asserteth it must prove it But we need neither Assert it nor Prove it for it is enough to us if these expressions signifie that singular way whatever it was which the Lord used in communicating his Minde to the Prophets and so a way distinct from that which he used with every individual private and particular Believer The answere to his formal argument with which the closeth this Paragraph may bâ— taken out of what is said and I need not spend time with repeating the same things 25. He cometh § 9. to the maine business the last Proposition viz. That the Object he should meane the formal Object of the faith of the Saints is alwaâ—es the same And thinketh he that any Christian will deny this which yet he must spend words about the proof of
he hath gained nothing for I would say so that the Lord Jesus hath by his Spirit revealed Truths even Objectively unto us and even this way made good these promises but how By Inspireing Apostles and others to pen Scripture wherein all New Testament Truths necessary and sufficient for us to be believed and obeyed in order to Salvation are contained and revealed Is not this a proposeing of Truths Objectively Nay more I say the Spirit to this day is proposeing to us truths Objectively in by the work of the Ministrie and Ordinances which are established and maintained by the Spirit for this end to clear up the word of Reconciliation and to explaine all Gospel Truths which we are to believe and obey Here is also an Objective proposal by the Spirit But you will say it is not an Immediat Objective proposal I grant it and yet it is sufficient to confute his reason which mentioneth not this Immediatness nor will he prove any such thing out of these Scriptures in reference to all beleevers 29 Now followeth his Second Argument taken as he sayes from the new Covenant whereby he would prove that we are to be led by the Spirit not only Immediatly but also Objectively A strange conclusion as full of confusion as the former for any would think that by Objectively here he meaneth Mediatly But I suppose he would have said not only Subjectively but also Objectively For clearing of the matter and to prevent a fighting in the dark we would know That the work of the Spirit in order to the beleeving of Truths is either in and about the Soul of the man whom he is to give a Revelation of the truth unto or is in and about the Truth which is revealed and to be beleeved The First is that which is meaned by the word subjective because the man is the subject in which the Spirit is to work faith The Other is that which is expressed by the word Objective because the truth revealed is the Object which is to be beleeved and received Now the Subjective Operation of the Spirit in this matter is by enlightning the Understanding of the man taking away the vail that was over his eyes and thus enabling him to see the Object as when Christ cured the blinde man he put him in case to see the light which he could not do before so the Spirit openeth the eyes of the minde of the man that he may see the wonders out of his law Psal. 119 18. As to this immediat work of the Spirit though the Lord thinketh good to do this ordinarly in and by the use of meanes which he hath appointed so that the word Immediatly must not be so understood as to exclude these he maketh no debate with us But as to the Objective operation of the Spirit it is by proposeing of the Object or Truth to be beleeved unto the Intellect as true and as spoken by God and this is twofold either External or Internal External is when the Truth is proposed by God to the Intellect by outward meanes such as the Scriptures Preachers and the like and this may be also called Mediat Internal which may be called Immediat is when the Lord's Spirit doth immediatly propose the Truth to be believed as true and as spoken to them as a truth now to be believed because thus spoken by Him immediatly unto their souls unto which is requisite a real secret operation of the Spirit immediatly carrying the truth in upon the Understanding by Supernatural and Immediatly Infused intelligible Species's The former mediat way this man is not Satisfied with and this last immediat way is that whereby Truths were revealed extraordinarily to Prophets and Apostles and otherâ— who were Inspired and is usually called Prophetick Revelation and in this sense is the word Revelation ordinarily taken in Scripture And this is the Revelation Immediat and Objective which this man would plead for and which we deny to be common to all believers whether under â—he Old Testam or under the New And which we also deny to be â—he way by which we are to expect the Teachings and Leadings of the Spirit now seing we are built upon the foundation of the Prophets and Apostles Christ himself being the chiefe corner stone Ephes. 2 20. 30. Now let us see how he proveth his point He adduceth two passages of Scripture Esai 59 21. and Ier. 31 33. with its parallel Heb. 8 10. where the Lord promiseth that the words which he shall put in their mouth shall not depart out of their mouth nor out of the mouth of their seed nor out of the mouth of their seeds seed from hence forth even for ever And that he will put his law in their inward parts and write it in their hearts c And what I pray can all this Evince Cannot the Lord put his words in the mouth and hearts of his People Mediatly Ay but saith he the Lord saith not that he will do this by Scriptures or other Means Nor doth he say say I that he will do it without them when he opened the heart of Lydia and when he caused the Thessalonians receive the word not as the word of Man though preached by Paul but as it is indeed the Word of God did he not put his word into their mouth and write it in their hearts But saith he hereby is the law and the Gospel differenced that the law was writen in tables of stone but the Gospel in the heart Ans. Said not David Psal. 40 8. that the law of God was in his heart And Ps. 119 11 that he hid Gods Word in his heart If it be so why said he before and went about to prove that the Object of faith of beleevers under the Law and under the Gospel was the same and how had all the Saints under the Law Immediat Revelations Other answers might be given here but these are sufficient to shew the mans Ignorance and Inconstancy when he hath reconciled himself to himself we will have less to do What he speaks afterward of Immediat Communion which is not the same with Immediat Revelation in respect whereof the state of beleevers under the Gospel is better than that under the Law is but to confirme further his self contradiction Let him reconcile this with what he said before of beleevers under the Law and of the sameness of the Object formal of the faith of both and we shall think ourselves concerned to notice what he saith But further to multiply his self contradictions he addeth an Untruth viz. That under the Law they had the high Priest immediatly receiving the Word of God in the holy of holies to teach the people and we say now under thâ— Gospel there is nothing but the external letter of the Scripture in the meaning of one verse of which scarce two do agree For neither can he prove that the High Priest had such Revelations alwayes in the Holy of Holies And we
say as well as he that beleevers now have free accesse to Christ the great Teacher of his people alwayes to get his minde known and writen in their hearts but not to get Prophetick Revelations and even as to the Scriptures of which this man speaketh so basely though they also had the Law and the Testimony Esa. 8 20. and were to search the Scriptures Iob. 5 39. we cannot think they had the advantage of us in respect of the many Immediat Revelations made unto the Prophets because of what the Apostle Peter saith 2 Pâ—t 1 19. Beside that every one may see that the Word of God Writen and delivered by men immediatly Inspired is as sure a ground of faith to others as the Word of God Spoken by a man immediatly Inspired and that the former hath the moe advantages And whereas he talketh of the discrepancy of mens judgments as to the meaning of the Scriptures is he so blinde as not to see that the very words of immediatly Inspired High Priests and Prophets were obnoxious to the same mistakes and more Is a Set Long Continued Discouse more intelligible to judgments of all syzes than the same discourse Writen and put into every mans hand to Read and Meditate upon to Ponder and Consider all its Parts Coherence c What shall we then say of this Man who reasoneth thus against Truth and common Sense 31. His third and last Reason is from 1 Ioh. 2 27. which place together with Ier. 31 34. hath been alwayes perverted by the Phanaticks as also by the Author of Theologia Germanica Cap. 18. thereby turning the grace of God into lasciviousness and turning his goodness into licentiousness for ordinarily these and the like places are adduced to Countenance their Despiseing and Rejecting of the Ordinances of Christ and of Teaching while yet notwithâ—tanding hereof themselves are as busie as possible to pervert with teaching and scriblings as if all this Unction could not take away the necessity of their Teaching albeit it may take away the necessity of all other Teaching whatsomever But is it not strange that if this were the meaning of the words that Iohn should not know it or if he know it that notwithstanding thereof he should write thus unto them and acquant them with what he judged necessary and particularly should decyphre by so many marks the Antichrist's and Seducers Strange it is that this Unction that teacheth all things could not teach them to know the usefulness of it until Iohn did thus signifie it unto them and yet more strange that if matters be thus the Spirit of God should have Inspired and Acted Iohn unto the writing of this Epistle and other holy Men of God to have writen Scripture for by their Interpretation this Unction maketh the whole Scripture useless And indeed this Man is not aâ—hamed to tell us that this Unction is a more sure Rule for finding out and discerning Seducers than Iohn's writings which not only hath no shadow of countenance from the text but doth also render the whole Ministrie of the Apostles in teaching Useless and Unnecessary and so destroyeth at one blow all Gospel Dispensations But were not beleevers under the law made partakers of his Unction if not what do all the Immediat Revelations which they had import where is the Onenesse or sameness of the formal Object of their faith and ours under the New Test And then what is become of all his former reasonings But if even beleevers under the Law were made partakers of this Unction in some measure why did the Lord raise up Prophets Why might not they have examined and tryed all their Prophecies by this Unction What advantage had they by the Immediat Revelations made unto the High Priests Why were they commanded to go to the Law and to the Testimony Why doth Christ send them to the Scriptures and not to this Inward Unction These things cannot well hang together Moreover what understandeth he by this Unction Will he say that by it must be understood Immediat Objective Revelation How can this be more sure and certane than the Immediat Objective Revelations which the Apostles had and are set down in Scriptures Is one Immediat Objective Divine Revelation more sure and certane than Another But it may be that by this Unction he meaneth the Light within Yet neither can this hold for the Light within is common to all men but this Unction he maketh common only to the Saints Enough of this which hath been abundantly answered by others and else where to wit in the book against Velthusius I had occasion to speak to it and shall not here repeat what is there said 32. Having thus proved as well as he could what he thought convenient for his purpose he tels us that he will now answere Objections and the first and only objection which he taketh notice of § 13. is That these Revelations are uncertane And when he hath thus ignorantly or unfairely proposed the Objection he cryeth out of the Ignorance of his Adversaries and very learnedly tels us that he distinguisheth betwixt the Thesis and Hypothesis and that it is one thing to say that the true and undoubted revelations of the Spirit of God are certane and infallible and another thing to say that this or that man hath infallible revelations and that he affirmed the first Which his adversaries will affirme as well as he and that the last may be questioned But with his leave I shall frame the Objection thus If since the Apostles and the extraordinary Officers whom God was pleased to imploy at the laying the foundation of the Gospel Administration fell asleep and after the canon of the Scriptures was compleated all that ever pretended to these Immediat Revelations and Inspirations as a ground of Faith Obedience have borne the signal marks of the displeasure of God and given by their Practices or by their Opinions or Both evident toakens of their being acted and led by a Spirit of Errour and Wickedness and of their being given up of God to strong delusions then we may saifly inferre that this is not the way of Christ now the Gospel is clearly and fully revealed the canon of the Scriptures is perfected whereby He teacheth and leadeth His people nor ought to be owned as such But the former is true Therefore so is the other The connexion or Major Proposition is such I think as no man can except against who regairdeth the Works of the Lord and the Operation of his hands And who can imagine that if such a way of God's manifesting of his minde now were the only way of God's leading of all his owne he should put such Open Manifest and Undoubted Marks of his displeasure upon those men who of all the rest of the world were most giving up themselvs to the only saife and Christian Way of understanding God's minde Or that these should be specially given up to crosse and contradict the Immediat Objective and
sandy ground as Mr Rutherfoord witnesseth in his Spiritual Antichrist P. 19. Richard Farnworth said to Mr Stalham as he reporteth Pag. 3. of his forecited book That the Scriptures are the word of God and eternal life as thou wouldest have them thou canst not prove nor all the Magicians to help thee So P. 43. he tels us that one of them in a sheet called Christ exalted c. P. 4. had these words He Christ is the word and the Scripture is not He is the light and the Scripture is not He is the Rule and Guide and Teacher and Iudge and the Scripture is not but a Declaration of Him to be so By which and the like we may see how low an account they have of the Scriptures And how fond and absurd this is to debase the Scriptures under a pretence of exalting of Christ who seeth not Seing the Lord spoke in and by the Prophets unto the Fathers and spoke by the Mouth of the holy Prophets Heb. 1 1. Luk. 1 70. And the word of the Lord came unto them as unto Ieremiah Chap. 1 2 4. 2 1. 14 1. 29 30. unto Ezechiel Chap. 1 3. 3 16. to Hosea Chap. 1 1. to Ioel Chap. 1 1. to Ionah Ch. 1 1. 3 1. to Micab Ch. 1 1. to Zephania Chap. 1 1. to Zechariah Chap. 1 1. 7 4. 8 1. and by Haggai Chap. 1 1. And they declared what they spoke as the word of the Lord and the Lord owned it as His word See moreover 2 Chron. 36 21. Micah 4 4. Act. 28 25. Esai 1 20. Deut. 30 8 Num. 25.5 Ier. 23 28. and the like And seing the Scriptures containe nothing but a Revelation of the will and good pleasure of God it is manifest and clear that they are the Word of God and should bear that title To speak nothing of the Law which the Lord spoke and gave himself immediatly from mount Sinai what he inspired the Prophets to deliver and spoke himself in and by them and moved them infallibly in the very writing thereof cannot but be the Word of God That word which was given by immediat divine Inspiration cannot but beare the name of the Word of God Nay this name is expresly given unto the Scriptures for Mark 7. what is called the commandement of God vers 8. spoken and written by Moses vers 10. is called the Word of God vers 13. The roll written by Baruch Ier. 36 from the mouth of â—eremiah vers 4. is called the words of the Lord vers 6. The sword of the Spirit which is a piece of the Spiritual armour of Christian souldiers wherewith they resist the devil as Christ their Captane did Mat 4 4 7 10. with an it is written see also Mat. 22 31 32. is called the Word of God Ephes. 6 17. I shall not urge that place Heb. 4 12. because it seemeth more to be spoken of Christ than of the Scriptures though several take it as meaned of the Scriptures But that equivalent Expression of the Word of Christ Col. 3 16. may confirme us in this Truth as also that equivalent Expression the Oracles of God Rom. 3 2. and that the sincere milk of the word 1 Pet. 2 2. and that the word of the Lord 1 Pet. 1 2â— what else can the Psalmist's speaking to God and manifesting his affection to his word useing this expression Thy word above thirtie times Psal. 119. import but that the Scriptures are and are to be called the Word of God So these equipollent Expressions have the same import The word which I command you Deut. 4 2. I have written to him the great things of my law Hos. 8 12. when the Spirit of the Lord speaking of the Scriptures useth these expressions well spoke the Holy Ghost saying Act. 28 25 26. As the Holy Ghost saith Heb. 3 7. He spoke in a certane Place Heb. 4 4. He said in David vers 7. See Heb. 5 6. Exod. 20 1. Deut. â— 6. Heb. 13 5. Gal. 3 16. Rom. 10 21. 15 10. 1 Cor. 9 10. Others of this kinde might be cited If this man be of another judgment herein he should clearly express himself howbeit he thereby dissatisfie some of his Brethren But instead of this in his Apology P. 36. he alleigeth that we but calumniate them and speaking in the name of all the rest he saith they account them the most excellent writings in the world but how will he make this agree with their sayings formerly cited and afterward to be adduced He would do well to endeavour some reconciliation but I see not how he can do it 3. As for us we assert that no Prophecie of the Scripture is of any private interpretation For they were not conceived by the mindes nor framed and formed by the Understandings and Reasonings of men nor were they the product of their Study Paines as other books are of their Authors assisted by the Spirit of God Howbeit the penmen of the Scriptures studied the writtings of others as Daniel did understand by books Dan. 9 2. and David was much in the meditation and study of the Law yea they searched and made narrow enquiry after the meaning of what was spoken and delivered by themselves so far as concerned their own faith and Practice as Peter tels us 1 Pet. 1 10 11. yet the work of delivering the Scriptures by Word and Write was not the result of their studious Labour wherein their Mindes Judgments and Memories were exercised and busied nor did these Scriptures proceed from private phancied Revelations and Enthusiasmes they were not the issue of mens Dreams Imaginations Conceptions of fancie or self-Afflation because no way of private Interpretation or Revelation but on the contrary holy men of God spoke as they were not only determined but moved by the Holy Ghost and that in contradistinction both from the acts of mens Phancy and Imagination and the acts of their Will 2 Pet. 1 20 21. The Holy Ghost did Immediatly and Extraordinarily dictat what was written Matter and Expressions as well such things as they had Seen Heard Read Studied and Known before as these they were Ignorant of or had forgotten Hence it is that the Lord spoke in the Prophets by the mouth of the holy Prophets and his word came unto them and by them see Heb. 1 2. Mark 14 36. Heb. 3 7. 9 8. 10 15. Luk. 1 v. 70. 2 King 10 10. 21 10. 2 Sam. 23 2 3. and hence it is that this very word of Prophecy or Prophetical word coming thus unto the Prophets the holy men of God when it was to become a Prophecie of write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was also committed to write through the Spâ—cial acting of the Spirit singularly movâ—ng these Amanuenses hence the Scripture the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given by Inspiration of God 2 Tim. 3 16. on which place the words of Corn a
Revelations of the Spirit of God and yet they carry no Authority impressed upon them What shall carry the Impressions of a divine Authority if divine Revelations do not why did he assert in the preceeding Thesis that divine Revelation was the formal Object and ground of divine Faith How can they beleeve with a divine Faith the divine Revelations which they pretend unto why doth he plead so much for looking after divine Revelations if divine Revelations have not the stamp of divine Authority upon them But he sayes they ascribe the authority wholly unto the Spirit And do not we so also when we stoop unto the Authority of the Scriptures of Truth because delivered by the Inspiration of God when we say the Acts and Statutes of Parliament have the authority of Lawes and we obey and receive them as authenticque Lawes do we not ascribe the Legislative Authority unto the Parliament what a fancyful distinction must this them be and what a Notional difference doth he here imagine But it may be by these writings he meaneth the Paper and Ink But can he call the Paper and Inck the Scriptures of Truth or say that they did proceed from the holy Revelations of the Spirit of God 6. He reduceth all the contents of the Scripture unto three heads telling us that they containe first an historical narration of the acts of the people of God in not a few ages and of several rare testimonies of the providence of God towards them Forgetting that we have here also a true and faithful Narration of the first creation and that these examples are instructive Secondly a Prophetical narration of many things of which some are past and some are yet to come Making no mention of the great and many Promises nor yet of the threatnings Thirdly a full and large testimony to the chiefe doctrines of the Christian faith and that in certane excellent declarations exhortations and sentences which by the afflatus of the Spirit were said and written at diverse times to diverse churches and pastors according to various occasions that fell out And here is the whole of the high account he hath of the Scriptures and of their perfection Not to Meddle much with that here which he will give us occasion largely to disput of hereafter I would only enquire where or in what book beside the Scriptures shall we finde the whole doctrine of the Christian Faith laid down The Scriptures as he saith only give testimony to the chiefe Doctrines of Christianity Therefore there must be other Doctrines of Christianity that must be found out and searched for elsewhere but where I pray shall we finde these Againe I would know of him how we shall know what belongeth to the chiefe Heads of Christianity and what not we cannot know this by the Scriptures for they are supposed by him to be chief heads of Christianity to us before the Scriptures come which only as he saith beareth testimony to some of them 7. Further when he sayeth the Scripture giveth this Testimony only in certaine declarations c. It would seem we have not our Christian faith from the Scriptures but all the Articles thereof flow to us from some other Immediat Fountaine and are founded as to us upon some other Immediat Ground and the Scriptures only give some testimony thereto and that as it were on the bye in some certane Declarations Exhortations and Sentences Hence it would appeare by him that it is not the maine intendment and principal designe of the Scriptures to set downe delineat and explaine to us the articles of our Christian Faith and the doctrine of our Religion and so Iohn was it seemeth in a mistake when he said Iohn 20 vers 31. These are written that we might beleeve that Iesus is the Christ the Son of God and that believing we might have life through his name Why hath the Lord thus made known and written unto us excellent things in counsel and knowledge Is it not that our trust might be in the Lord and that he might make us know the certanty of the Words of Truth Prov. 22 vers 18 19 20 21. See Luk. 1 vers 2 3 4. Why saith Paul Rom 15 vers 4. that whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope For what end did the Spirit inspire these Holy men and by or in them speak to us in the Scriptures if not to give us a solide ground for our Faith to stand upon in receiving and beleeving the articles of Salvation Is not the whole of the Scripture given by the Inspiration of God that the man of God may be perfect throughly furnished unto all good works 2 Tim. 3 16 17 Why doth the Apostle Peter say 2 Pet. 1 19. that we do well to take heed unto this more sure word of prophecy If they be not the ground of our Faith why are we desired thus to take heed unto them and to desire the sincere milk of word that we may grow thereby 1 Pet 2 2. Are we not said to be built upon that foundation which the Prophets and Apostles did ministerially lay by Word and Write Ephes. 2 20. Thus we see he layeth no more weight upon the Scriptures as to the bottoming of our Faith than he would do upon any good Book wherein testimony were given unto the chiefe Doctrines of the Christian Faith by some excellent Declarations Exhortations and Sentences 8. In this account he giveth us of his conceptions of the fulness and perfection of the Scriptures It is observable that he doth not so much as give the least hint of any Authority wherewith the Scripture is cloathed to lay obligations on our Consciences to yeeld Faith and Obedience to it as the signification of the Soveraigne Will and pleasure of the great God and Lawgiver and in this is more injurious to the Scriptures then Papists are who grant it to be a Rule of Faith Hos. 8 12. See Psal. 119. throughout with infinite moe places and this is in effect to destroy the Scriptures which are given to us as the Law of God and must be received as such with Faith and Obedience As if they had not been inspired by the Holy Ghost for this end purpose that we might thereby understand and prove what is that good that acceptable and perfect will of God Is it not called a Law disobedience unto and transgression of which is sin 1 Ioh. 3 4. Iam. 2 8 9 10 11 12. and 4 11. 9. What he saith of the Scriptures being written to certane Churches and Pastors upon certane Occasions which is an old Popish argument neither will quadrate with the whole of the Scriptures nor though it did will it ground any such inference that we have little or no interest therein as our Law and Rule as Quakers say and lest he think I caluminate let him take notice of these few Instances Edw. Borroughs Pag.
Againe how could Christ and his Apostles confirme their doctrine by the Scriptures Press to a study and search of them Convince persons of errour by them and the like seing still this shift was as ready at hand for them to use as it is for the Quakers today I pray hâ—m to cleare me in these particulars if he can 13. But if the meaning of his Assertion be That we know only by the inward Testimoâ—y of the Spirit that the book of the Scriptures is indeed the word of God what will this helpe his cause Nothing at all for the Testimony of the Spirit is a true Testimony and if the Spirit testifie that that book is the Word of God that book must indeed be the Word of God and it must be the Word of God before that testimony be given to it for the Testimony doth not make it such but witnesseth it to be such and so before that Testimony of the Spirit come the will of God contained in that book must oblige us to Beleeve it and Obey it for what is the revealed will of God cannot but oblige such unto whom it is revealed But if it be said That even the will of God contained in the Scriptures cannot oblige us untill a new Revelation come to perswade us of the certainty that it is the will of God I answere Then 1. The Assertions of the God of truth and the Lawes and Commands of the Supream Lawgiver have no obleiging force upon us to Beleeve and Obey untill we be perswaded these Truths and Lawes are Divine and so the authority of the Lawes dependeth upon and is derived from the minde of the Subject and no more shall be law than he will 2. Then the Revelation of the minde of God doth not carry alongs with it its owne Evidence 3. Then the Second Revelation can as little carry alongs with it its own evidence as the First and we must have a Third to give us the perswasion of its certanety and the Third will stand in need of a Fourth and so in infinitum and hereby we shall never come to any certanty but still fluctuate notwithstanding of Revelations upon Revelations 14. He adduceth Apol. P. 36 37. Calv. Instit. Lib. 1. c. 7. s. 4 5. The French Confession of faith Art 4. The Belgick Confess Art 5. And the Confession framed at Westminster Cap. 1. S. 5. which last he cannot cite without a jibe at these worthy Divines thereby evidenceing what a Spirit acteth him But to the point I say 1. What is spoken here of the Spirit is in Opposition to the Testimony of Men or of the Church which the Romanists alleiged 2. They speak not of an Objective certanty as if before this perswasion wrought by the Spirit there was no ground to beleeve and receive these for the Scriptures of truth or as if indeed before this they had not been the Scriptures of truth but of a Subjective certanty and therefore they call it Perswasion and Assurance now this doth not create an Objective certainty but preâ—upposeth it and only helpeth the soul to see that Objective certainty and rest upon it with full Conviction and Assurance 3. They speak not of any Immediat Revelation or Inspiration but of an ordinary work of the Spirit efficiently effectuating this Perswasion and Assurance 4. They expresly tell us that this work of the Spirit is by and with the word and not an Inspiration distinct and seperated from it anâ— by the gracious effects of the word in and upon the hearts of People which evidently demonstrate the cause to be divine and that Word which hath such Powerful Noble and Divine Effects upon the soul to to be of a divine Original flowing from that Supream Verity or Veracity and from that Supream Authority and so to be purely divine 15. Though this be enough to discover the vanity of this mans Alleigance yet I shall for the Readers satisfaction a little further cleare the matter There are in the Scriptures such innate marks and evidences of divine Majesty Power and Authority whereby as Light and Heat prove and demonstrate themselves so the Scriptures evince themselves to be of God by their Light Life Power Majesty Divine which is also manifested by these particulars mentioned in our Confession of faith to wit The Heavenliness of the matter The Efficacy of the Doctrine The Majestie of the stile The Consent of all the parts The Scope of the whole which is to give all glory to God The full Discovery it maketh of the only Way of Mans salvation The many other Incomparable Excellencies and the Intire Perfection therof These are arguments which it carryeth alongs with it whereby it doth abundantly evince it self to be the word of God as the heavens declare themselves to be of God not by any voice or testimony but by the Characters of Infinite Power so legible upon them that all that run may read The Spirit in working up the soul unto a Conviction and Perswasion that the Scriptures are the word of God doth those things First He cleareth up the characters of divinity that are in the Scriptures formerly dark to the man through prejudice or other causes and so maketh the Object plaine and manifest Next He conveyeth light into the Minde whereby the man is enabled to discerne and perceive these Grounds and Evidences which are the characters of divinity as a man when clouds are removed and his eyes are opened to see the beames of light flowing from the body of the Sun is convinced and perswaded that the Sun is arisen in our horizon Now this work of the Spirit hath its various Measures and Degrees not to mention that which is truely saving whereby the man is not only Enabled to see the forementioned grounds to a conviction but through a gracious Work of the Spirit on the whole soul is made to close with these grounds with joy and delights and to accept of the Scriptures upon these Grounds with full perswasion of soul as having this truth that these Scriptures are the word of God deeply impressed oâ— his spirit and sealed by the Holy Ghost So that he embraceth them as the very word of God and closeth with them with all Reverence and cheerfull Submission of soul receiving with faith the Truths there delivered and submitting to the Commands thereof heartily and cheerfully through grace Not to mention this I say which as it respecteth the matter contained in the word and the sutable improvement thereof is not of our present concernment this work of the Spirit admits of degrees whether we consider the Object or Evidences which lye in the Scripture or the Subject the â—llumination of the minde to see the cleared Evidences and Grounds for to some the Grounds and Evidences may be more clear and unquestionable than to others and some may have a larger Illumination of understanding and so a greater capacity to see the divine Original of the Scriptures than others and
hence the Perswasion or Conviction of this truth may be greater in some as more freed from Prejudices Doubts and Exceptions than in Others in whom it may be weaker through some admixture The impression also may be in some deeper than in others 16. If any enquire wherein this differeth from the Opinion of the Quakers I ans In those particulars 1 This which we speak of is not the Spirits saying by any new Revelation Voice or Whisper or Enthusiastick inspiration that this and not that Book is the Word of God The Quakers speak thus 2 By their way the testimony of the Spirit is an Argumentative Medium or an Inartificial Argument adduced to prove this conclusion to themselves that this or that Book is the Word of God so that they must first Perceive and Feel that the Spirit saith or witnesseth this book to be the Word of God and then they inferre that therefore it is to be received as the Word of God But we make no such use of the Spirits Testimony but Assert that He so illuminateth the Minde to see the characters of divinity as withall to work the Assent or Perswasion and that so as the Faith or Perswasion shall be felt oftentimes before the man reflect upon the Operation of the Spirit 3 The testimony we speak of is that Operation of the Spirit whereby the characters of divine Majesty and Authority which are natively inprinted in and do necessarily attend the Sayings of God are Discovered Received and Acquiesced in But the testimony which they speak of is distinct from and hath no connexion with the Objective evidence which is in the Scriptures themselves 4 The Quakers Revelation is purely Objective and New and Immediat declaring a new Truth The work of the Spirit which we speake of as it cleareth up the Objective Evidence which is in the Scriptures by removing Grounds of Mistake and Prejudice and the like so it worketh by these Evidences a Subjective Conviction in the soul and a Perswasion of the truth which only the man did not see before 5 By their Revelation a person getteth no new discovery of the characters of Divinity which the Scriptures carry along with them unless it may be by accident but the Perswasion which we speak of is rationally deduced from and founded upon these Marks and Evidences which the soul is now made to see clearly through the Operation of the Spirit 6 By our way the Scriptures do not receive their Truth and Authority neither in themselves nor as to us from this work of the Spirit as they do by the way of the Quakers for whether this Operation of the Spirit whereof we speak be or not the Scriptures are what they are the very Word of God as the sun is a shineing sun and light is light whether the blinde see it or not The word of the Lord is cloathed with Divine Light Majesty and Authority whether we see it or not Obligeth us though as yet wanting this perswasion and remaining blinde or blinded with prejudice to Imbrace and Receive the same as the Word of God and to yeeld all due Faith and Obedience thereunto as to the Word Law of the great God Lawgiver it is true without this work of the Spirit we cannot attaine to that heart-quieting Perswasion and soul-satisfying Assurance of the infallible Truth and divine Authority of the Scripture yet there is an infallible Truth divine Authority that inseparably attendeth whatsoever is spoken by God delivered as Assertions Lawes whether we see it and beleeve it or not And our blindness though it prejudge us of the rich advantage of Embraceing the Scriptures as the very Word of God yet it Endammageth not in the least the word of God it self But by the way of the Quakers the Scriptures have no Light nor Authority in themselves or to us until this Second Testimony come And thus it is supposed that either the Scriptures have no Characters of Light Power Life and Majesty divine in themselves or that whatever they may have of this kinde it is of no force to Oblige us to Faith and Obedience which were a contradiction till we receive this adventious and second Testimony and so all who want this are under no Obligation to receive the Bible by Faith and Obedience more then the Turks Alcoran which sure must be a very wilde and uncouth Position Let the Reader consult that satisfying Piece of the learned D. Own of the Divine Original c. of the Scriptures Chap. 5. where this is more satisfyingly and clearly expressed 1â— Now this being the very nature and native result of the judgment of the Quakers who sâ—eth not how absurd it is and who can be ignorant of the dreadful Consequences thereof which are so obvious For if their Opinion hold Then 1 there was no Ground for that Challenge Hos. 8 12. I have written to him the great things of my Law but they were counted as a strange thing 2 Then the jewes wanting this testimony could not be blamed for saying Ier. 43 2 Thou speakest falsly the Lord our God hath not sent thee to say go not unto Egypt to sojourn there 3 This might have been alleiged for an excuse of the Unbeleef that Christ himself did meet with for the Jewes might have said we have not as yet the testimony of the Spirit perswading us that Christs sayings and sermons are truely divine or the very sayings and testimony of God and till we have this we are not bound to beleeve 4 This would annul all that Authority and Truth that is in the Revelation of Iesus Christ which God gave untâ— Him to show unto His Servants and sent and signified by his Angel unto Iohn who bare record of the word of God and of the testimony of Iesus Christ. Revel 1 2. So 5 it maketh null that saying Revel 1 3. Blessed is he that readeth and they that heare the words of this prophecy and keep those sayings which are written therein 6 It confronteth all these places following Deut. 11 18 19. and 18 19. Ier. 29 19. and 35.15 Psal. 50 17. Prov. 4 20. and 7 â— Ier. 6 19. and 1â— 10. and 13 10. Ezech. 3 4.10 with multitudes moe which might be cited 7 By this meanes the people of God of old were no more Obliged to receive the Word of God delivered by true Prophets than the lies and dreams of the false Prophets who were Prophets of the deceits of their owne hearts and there was no difference to be put betwixt the chaff and the wheat until this second Revelation came See Ier. 23 21-32 In a word 8 This rendereth the whole Scriptures of the Old and New Test. void and useless as we shall manifest more when we come to consider what he saith to the contrary 18. What he speaketh of the difference among the Ancients and doubtings concerning some Books of Scripture which are now received can prove nothing but that through Prejudice
this that which at best is but of private interpretation that is an Issue of mens Fancies private Conceits and Enthusiasmes if not Satanical Illapses and Delusions This is also plaine from 1 Cor. 4 6. above what is written which implyeth that what is written is sufficient and full as also from Act. 20 27 35 comp with Act. 26 22 23. 27. These and what formerly hath been mentioned to this end and purpose this man thinketh good to overlook as if he had never heard of them We shall now try what he saith to others and First that plaine Testimony Esa. 8 20. to the Law and to the testimony if they speak not according to this word it is because there is no light in them Whence we see that whoever they be that come to us pretending a divine Commission we must try what they say by this word which is called the Law and the Testimony and if they speak not according to it let their pretensions be never so high they are to be rejected as dark and as coming from darkness So that the Law and the Testimony is the Supreme Râ—le To this he saith we have not proven that by the Law and Testimony is meaned the Scriptures As if any that ever read the Bible could be ignorant what is all along meaned by these words But granting this he hath another reserve viz. That the Law was in a more special manner given to the jewes and more principally than to us And hence forsooth he will retort the Argument against us thus Seing they who were under the Old Covenant were to try all by the outward Law we who are under the new Covenant are to try all by the word of faith which is within us And thus the man rants in his reaving contradicting what was the great pillar of his discourse upon the preceeding Thesis and making differences without ground as we lately manifested and with all destroying by his owne expressions what he mainly intendeth For the Word of Faith that he speaketh of is distinct from Immediat Revelations and these words which he eyeth cited by Paul Rom. 10. were spoken to the people under the Law by Moses Deut. 30. v. 14. and so were true of them even then Hereby also he proveth more than he ought for if this Argument hold the Scriptures shall not be so much as a Lesse Principal and Subordinat Rule which yet he granted it to be or he must say the case is so altered under the New Testament that what was a Principal Rule then is now only subordinat but whence will this be Evinced And will it not hence appear probable that what is now Principal to us was Less Principal to them that is the Immemediat Testimony of the Spirit Let the man rid his feet here if he can as for the 70 Version we have nothing to do with it if he will lay any weight upon such a corrupt Version he should not challenge other versions that agree better with the Original But I wonder how the Man can think that that Version which saith the law was given for an help shoulâ— confirme his Opinion which is that the Law was given them as a Principal Rule even above the Spirits Revelations 27. Another argument to prove the Scriptures our supream Rule is usually taken from Christs saying to the Jewes Ioh. 5 39 search the Scriptures for in them ye think ye have eternal life and they are they that testifie of me Where Câ—râ—st referreth them to the Scriptures that word of God which should have been abideing in them verse 38. as to a Rule whereby he was content that his doctrine should be tryed and judged and if even Christs Doctrines should be tryed by the Scriptures who will think it unreasonable that private Enthusiasmes should be so tryed and who can then deny this privilege of the Scripture to be our Rule what saith he to this passage He imagineth that Christ reproveth them for having too great a veneration for the Scriptures Quite contrare to vers 38 46 47. and to the very word of command search the Scriptures and to his owne Concession granting that it was their Principal Rule It is laid to their charge that they would not come to Christ and one Reason of their Unbeleefe is given viz. that they did not search the Scriptures which did testifie of Him that notwithstanding they professed acknowledged that the Scriptures pointed out the way to eternal life But againe he tels us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 search is by some taken to be in the Indicative mode and not in the Imperative Which forgery of Papists the cohesion and scope of the words doth abunâ—antly redargue and Tolet and Maldonat both confesse that Chrysostome Theoph. August and all weighty Authors except Cyril understand it imperatively To â—â—is passage of Christs here we might adde others where he confirmeth his doctrine by the Scriptures elsewhere cited and the following verses where he tels them that Moses by his writings should accuse them that their not beleeving of Moses's writings was a cause why they did not beleeve Christs words verse 45 46 47. we might adde also Paul and other Apostles proving their doctrine from the Scriptures and Paul's affirming that he spoke nothing but what Moses the Prophets said But these and the like have been cited already let us take notice but of what the Apostle Iames speaketh concerning this He accounts the Word of Truth that by which we are begotten Chap. 1 18. and Would have us doers of it and not hearers only otherwise we shall but deceive our selves vers 2â— 23. and then vers 25. calleth it the Perfect Law of liberty wherein we continueing and being not forgetful hearers but doers of the work we shall be blessed in our deed So Chap. 2 8. He calleth it the Royal law according to the Scriptures which say we should Love our Nieghbour as our selves and if we do otherwise we commit sin and are convinced of the Law as transgressours and vers 10 11. he sheweth us that by the Law he meaneth the decalogue See also Chap. 4 11 12 28. Another passage of Scripture confirming our point is Act. 17 11. where it is spoken to the commendation of the Beroans that they searched the Scriptures to see if Pauls doctrine did accord therewith which clearly expressed the Scriptures to be that Rule by which even the sayings of such as pretend Immediat Revelations ought to bâ— tryed though he thinketh that hence it will not follow that they are our Only and Supream Rule But he thinketh best to chant over againe his old Song viz. That these were Jewes to whom the Law and the Prophets were a Rule in a more special manner The uselesness of which Evasion hath been showne And further he must grant that these Christians were under the New Testament or Covenant and so cannot say that it is the Priviledge of Christians under the New Testament to be from under
and Presumption His doctrine is tryed and found light and Contradictory to Christ his Prophets and Apostles yea and Eversive of all Christianity and Religion We grant saith he that the Scriptures give ample testimony to the chiefe doctrines of christianity And what a reproach of the Scriptures this concession containeth we have showne above We are saith he for no new Gospel but for new revelations of the old Gospel The Gospel which Christ and his Apostles brought was but a new Revelation of the old Gospel and no new Gospel essentially different from the old dispensation Thus their Revelation may be as new and as far different from that of Christ and his Apostles as theirs was from what was under the Old dispensation and yet it must be received with the same Faith Obedience that we receive the Revelation of Christ and his Apostles is this tolerable Thinks this man that we are as mad as he and his brethren are Be it known to him we will hold by the old foundation Christ and the sole Revelation which He hath given us for sad experience hath taught the world what devilish doctrine hath been vented under the notion of New Revelations such as these by the Enthusiasts at Munster and by Paracelsus Weigelius and others That a man might have moe wives at once That the Eternal God hath flesh That God made to himself out of himself a Wife on whom he begot a Son That God careth not for outward sins That the literal sense of the Scripture is antichristian That our Christ is the Antichrist and the Man of sin That Christ was not born of Mary our baptisme is a profane thing adamitick flesh is not capable of remission Hearing of sermons and coming to the sacraments are impediments of Regeneration There should be no preaching in Templos Hell is Heaven and Heaven is Hell and both are one What thinketh he of these and of the blasphemies of David Georg who said That the doctrine of Moses of the Apostles yea and of Christ himself was Imperfect and unable to bring any to salvation only his doctrine was perfect and efficacious for that end That he was the true Christ and the Messias born not of flesh but of the holy ghost and of the Spirit of Iesus which Spirit of Christ his flesh being annihilated was wholly given to him That he can save and condemne that he shall judge the whole world at the last day That he is greater than Christ who in the flesh was borne of a woman but he himself was the Spiritual Christ borne of Holy Ghost These had as much to say for their Revelations as he hath to say for his and if we open the door once unto such Pretenders we way see what will be the issue it may be called at first but a New more Glorious more Excellent Revelation and may come at length to be a quite Overturning of the Old Gospel too Therefore we judge it the best course to keep the door closse which Christ hath shut and not to receive his abominations 45. He will not grant that the Scriptures are a compleet Canon and if they be not a Compleet Canon they are no Canon at all for a Rule and that which is to be Regulated thereby are Relatives and must correspond yet he thinks we must confesse what he saith to be true and why so Because in all the Scripture we read not this necessary article of faith That these books are only canonick Scripture But this is no new Revelation for it was revealed long since to Bellarmine de Verbo Dei Lib. 4. Cap. 4. and to other Papists and so this man is but playing their game and yet neither he nor they can gaine any thing for this necessary article of faith is declared by the whole Scripture and so needeth not be set down in so many words The characters of Divine Light and Power which are peculiar to the Scriptures do discriminate them from all Others and so declare themselves and themselves only to be the Word and Law of God and more is needless for it is not a Rule to it self but to other things no discipline or Science prove their own principles Actâ— of parliament need not say that such a book containing so many acts or lawes of this or that nature are the true acts of parliament when a Husband writteth Ten letters to his Wife he needs not say in plaine termes that Ten letters are his for she knoweth That Ten are his by his owne hand write and other indicia which agree to no other letters and so discriminate them from all others and the numerus numerans is sufficiently expressed by the numerus nuâ—eratus This man possibly will not beleeve that he hath five fingers in one of his hands because he no where seeth it written on his hand that he hath five fingers in one hand And by this he may understand how we can prove this or that book in Scripture to be Scripture without fleeing to his senseless and imaginary Shifts as we have showne above when speaking of the whole Scriptures CHAP. V. Of Mans Natural State 1. WE come now to Examine the doctrine held forth in the 4 Thesis which though I finde a little more clearly expressed as to the latine in the second edition than it was in the first yet I finde it not helped as to the matter so that still I finde several mysteries wrapped up in his words which will not without some difficulty be unridled for after the usual manner of that Seck of the Quakers who speak ordinarily in a dialect peculiar to themselves the beginning of this Thesis is very enigmatical and in all his discourse upon this Thesis in his Apology he speaketh nothing that can contribute any thing to the clearing of his Meaning to us who are not much acquanted with his Mysteries only he enlargeth himself on two maine Heads of which we shall speak hereafter And though he could not be offended if we should only examine his doctrine as to these two Heads leaving the rest which he shortly touched in his Thesis yet â—or the Readers satisfaction we must take some notice of what he saith 2. Passing that insufficient division of Mankinde or the Posterity of Adam which he maketh when he saith both Iewes and Gentiles whereby he excludeth from this race of Adam all that lived before this distinction began to take place that is all that lived before Abraham Isaac Iacob the posterity of whom complexly considered only did beare the name of Iewes and that not so early for the first mention we have of the word in Scripture is Esther 2 5. 2 King 16 6. And all those who lived before this issue appeared or were known as such can not be called Heathens seing some of them at least worshiped the true God I take notice that he acknowledgeth and asserteth that all Mankinde is Fallen Degenerated and Dead but how or upon what occasion
There is no difficulty to loose all the mans Arguments if we premit this that by Possible here is meaned such a thing as may be not only in it self and abstracting from the decree of God for if this be his conclusion he concludeth nothing but fighteth with his owne shadow but such a thing as may be in respect of the decree that is that is such a thing the contrare whereof is not decreed by God So that by a thing possible or impossible here is not meaned what is simply so and in its owne nature but what is so ex hypothesi This presupposed I say 1. That his first assumption is false viz. That we may pray for every one for Iohn tels us 1 Ioh. 5 16 there is a sin unto death I do not say sayes he ye should pray for it And the text no more faith that we should Pray for every Man than that we should Give thanks for every man vers 1. And who will think that we are bound to give thanks for the happy state and good condition yea and for the salvation of Apostates and Enemies to the Gospel and for Antichrist and all most prodigiously flagitious persons And thus his whole Argument from this place concludeth nothing though what he addeth in confirmation of the Proposition were all true for the Assumption being false and he saith nothing to prove it the argument is null Yet for further discovery of his weakness I say 2. The Propâ—sition is false for the decree of God which maketh things possible or impossible in the sense wherein we take these termes here not being revealed to us is no rule for our prayers but the Revealed Will and Law of God that is the proper and only ground of Obedience 3. His confirmation of this is no confirmation for it concludeth not the Proposition denyed Nor doth it conclude the Assumption but is really the first argument dressed up in equipollent termes and so must be satisfied with the same answere for it is false that every man is commanded to pray for all Infants are men and yet they are not commanded to pray for any far less for all No man is commanded to pray for all men as we shewed far less for all devils and damned and all dead and all creatures for these come under the tearme all Againe I say it is false that no man is bound to pray for that which is impossible in respect of God's decree I may pray for the life of my Father or my friend and yet it may be decreed by the Lord that he shall die But I must pray therefore with submission to God's holy will and pleasure if he thinketh fit and have not decreed the contrary Christ foretold that Peter should deny him thrice and because it was impossible that Christ should be a liar it was also impossible upon this supposition that Peter should not so deny his master yet it was lawfull for Peter to pray against thâ—s much more may we pray for the salvation of such as it is impossible not to perish in regaird of the decree of God seing that decree is not revealed to us as to such and such particular persons for whom we pray 4. His next argument seemeth to be a proof of the proposition of the second argument for it seemeth to conclude that no man is bound to pray for what is impossible And as to it I say it is true no man is bound to pray but in faith that is in confidence that what he prayeth for is Lawfull and consonant to the revealed will of God and that if the Lord seeth it good and good for him being a beleever it shall be granted and this includeth an holy submission to the supream will of God as to what is not revealed and a submission to his wise providence and care and to his supream power in disposeing and giving out the good things promised when or aâ— what time and in what manner and measure he seeth meet and expedient But that no man can pray in faith for what the Lord hath not decreed to do or grant I deny for reasons already given It was impossible but Christ should have died for for that end came he into the world and he came to suffer the wrath of God for sin and yet he prayed Ioh. 12 27. father save me from this hour And I suppose this Quaker dar not say that this prayer was not in faith But it was it is true with submission as the next words evidence and is cleare Mat. 26 39. So should our prayers be with submission and if it be possible 5. As to his next argument to the proposition I say What God willeth with his will of Purpose Decree and Resolution which is about events is not impossible it is true for it is certane and is not only possible but a thing that shall certainely come to passe for who hath resisted his will and He is of one minde and who can turne him His will thus is Effectual But the Assumption is most false in this sense for if God would thus have all men to be saved they should all be certanely saved unlesse by all men he understand not all and every individual man but indefinitely his owne Elect among all Nations Kindes and Sorts of people whether High or Low Rich or Poor Greek or Barbarian Iew or Gentile and if he take it in this sense his Conclusion will be most sound and we shall accept of it yea we shall say more to wit That most certanely all these men shall be saved yea that it is impossible it should be other wayes But againe as to the Proposition we say what God willeth by his Command and Precept may be oft is impossible in respect of God's decree for God commandeth all men it may be devils and damned who remaine God's creatures to love him perfectly with their whole soul and minde and strength and yet this is not now possible And so as to the Assumption though God should will thus all men to be saved which yet is not true because the Gospel which bringeth salvation is not revealed to all men it would not follow that it were possible that all men should be saved 6. As to his last argument I say for whom Christ gave himself a price of Redemption to them salvation is not only Possible but Certain And as to the Assumption That Christ gave himself a price of Redemption for all is true in this sense that Christ gave himself for all his Owne all his Sheep all his People all that were Given to him of the Father all that shall be Saved all the Elect of whatever Nation Kindred Tongue or Language or whatever Condition they be in the world Magistrates or Subjects Rich or Poor Iewes or Gentiles c. But it is not true in this sense that Christ gave himself a ransome for all and every individual person for he gave not himself for Devils who yet may
shown if it were worth so much paines let any who will Reaâ— the Jesuite Didacus Ruiz de Praedestinatione dispp 39 40.41.42.43.44.45 and especially disp 46. de Barbaris and he shall finde this Quakers doctrine at full length CHAP. X. Of Universal Grace and Light 1. We come to examine his Second Proposition containing a further piece of their divinity which he expresseth thus Pag. 79. § 11. That God for this end did comunicate and give to every man a certane measure of the Light of his Son a measure of grace or some manifestation of the Spirit which hath several names in Scripture as the seed of the kingdom Mat 13 18 19 light manifesting all things Ephes. 5 13. the word of God Rom. 10 18 the manifestation of the Spirit given to every one 1 Cor. 12.7 the talent Mat. 25.14 the Gospel preached to every creature Col 1 23 Ans. This must be a strange and wonderfull thing that is both Grace Gifts which are inward and placed in the soul the Word of God the Gospel which is outward preached declared to the eares of people what can we make of this or what can we understand by it Nay this with them is the Spirit of God it is Christ God Father Son holy Ghost and what not This I take to be peculiar to the Quakers for neither Pelagians nor Socinians nor Arminians nor any of their followers nor Iesuite ever spoke at this rate of non-sense vented to the world such Inconsistencies which are rather the foamings of a distracted braine than the discoursings of men in their wits how heterodox so ever But is it not strange that this man should imagine these things to be common to all mankinde The seed of the kingdom I no where read of but of the word of the kingdom which is compared to seed and was this word preached to all nations from the beginning of the word Or is it to this day sowen in all nations even amongst Heathens in Iapan other Regions Territories in the East West Indees or among the Turks Cannibals By whom I pray and upon whose testimony must we believe this The word of God Rom. 10 17. is the word that is heard preached by such as are sent whose feet are beautifull vers 15. by which faith cometh calling upon God vers 13 14 17. Is this common to all Nations The manifestation of the Spirit spoken of 1 Cor. 12. is concerning gifts peculiarly enumerated vers 8 9 10. such as the word of wisdom the word of knowledge faith gifts of healing working of miracles Prophecy discerning of spirits diverse kindes of tongues and interpretation of tongues And are these common to all men or were they then common to all the world Nay doth not the Apostle expresly restrick them to the Church of which he is there speaking in which the Lord did set Officers endued with these gifts vers 28 expresly say that they were not common even to all the members of the Church as may be seen through that chapter particularly vers 29 30 beside that the scope of the whole irrefragably evinceth this As for the talent mentioned Mat. 25. We spoke of it in the preceeding chapter And that Gospel whereof Paul speaketh Col. 1. Was that which he was sent to preach to all indefinitely as providence which sometimes stood in the way of his endeavouring to preach it somewhere as we see Act. 16 6 7. ordered it and which is called vers 26. the mystery which hath bin hid from ages and generations but now is made manifest to the saints Was this common to all before Christ came is it common to all this day How shall it be evinced that this Gospel is thus Universal will he take that word every Creature under heaven vers 23. without any limitation Then he must sâ—y that Paul preached this Gospel to Devils to Beasts all creatures without sense as well as to Men. But if he will restrick it let it be according to Reason we are satisfied his designe is crossed for as we cleared above Chap. VIII these Universals must be interpreted according to the nature of the thing spoken of the circumstances of the place so it will here but import an indefinite mission among the Gentiles and is an hyperbolick expression of the vast extension of the tydings of salvation now under the Gospel administration in comparison of what it was unâ—er the law when restricked to the limites of one kingdom to the posterity of Abraham Isaak Iacob with a few Proselites 2. To keep us from startling at the non-sense of the Proposition we have more more of that kinde to meet with in the further explication thereof set down in several Pages from Pag. 82. § 13. to Pag. 92. And though some may justly blame me for wasteing words spending time upon such a Nonsensical Self-contradictory Proposition yet considering that here lyeth the core of their delusions and that which though not as to mater yet as to expressions is peculiar to the Quakers and common to them all the Reader must have patience and heare all and then he will be better able to judge 3. He beginneth then Pag. 82. § 13. tels us That this Seed Grace word of God and light with which every man is enlightened and a measure of which every one hath in order to Salvation and which by mans pertinaciousness and the malignity of his will may be resisted extinguished wounded suppressed killed crucified is not the proper essence and nature of God considered in it self Before we enter upon a particular discussion of this mans words we conceive it will be of use to helpe us to understand him the better if he may be understood at all in this chiefe part of their heretical doctrine to take notice of some expressions of other Quakers concerning this Light and Seed of which they speak so much Mr Hicks in his dialogue giveth us some account of some of their expressions in this mater Dial. 1. Pag 3. G. Whitehead said in him was life the life was the light of men If the life be the divine essence the light must be so also for such as the cause such the effect must be And Againe Pag. 4. The light within must be God because to deny it so to be is to deny the Omnipresence of God Thus the light is the Essence of God the Omniprâ—sence of God And againe G. W. reasoned thus The divine life is immutable To say then the light within is not God is to say God is mutable Therefore it is blasphemy to deny the light within to be God Yea Pag. 5. he tels that one Robert West called the denying to worship the measure of light in every man damnable heresie and said that the Spirit which God breathed into Adam was not mans spirit but another the breath of our nostrils the anoynted
are changed into the same image from glory to glory as by the Spirit of the Lord 2 Cor. 3 18. The text saith not that this light is and was shall be in every man Quakers are good at dreaming 30. Then be saith That Iohn tels us vers 7. to what end this light is given viz. that all might beleeve by it for he will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be meaned of the Light and not of Iohn But the man is busie here seeking a knot in a rush The Euangelist tels us what was the end for which Iohn was sent to wit to bear witness of the Light that all through him might beleeve that is through him as an instrument for he was the Eliah the Prophet that was to come to turn the heart of the fathers to the children and the heart of the children to their fathers Mal. 4 5.6 Mat. 11 14. Mark 9 11. he was to turn many of the children of Israel to the Lord their God for he was to go before him in the Spirit and power of Elias to turn the hearts of the fathers to the children and disobedient to the wisdome of the just to make ready a people prepared for the Lord Luk. 1 16 17. He was the prophet of the Highest and was to goe before the face of the Lord to prepare his wayes To give knowledg of salvation unto his people by the remission of their sinnes c. Luk. 1 76 77 78 79. So that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly referre to Iohn who was but an Instrument by whom his hearers were brought to beleeve in Christ the true Light And to Iohn do Cyrillus Chrysostomus and all the Latine Greek Commentators except Theophylact referre it And the very genuine aspect and series of the words enforce it this being the end of Iohns ministrie and witness-bearing that by him and through his Ministrie all his hearers might be brought to faith in the true Light for this was the intendment of all his labour and paines as we see Ioh. 3 36. Act. 19 4. But this Quaker would make us beleeve that to interpret the words so is to contradict the scope of the context for it is Christ sayes he that enlightens all with this light And is not this that they might beleeve by it Ans. It is true it is the true Light that enlighteneth all And He as an efficient cause doth thereby work faith in all that are enlightened but nevertheless by Iohn Baptist as an Instrument might his hearers be brought to beleeve in Christ the true Light and what way doth this contradict the scope He addeth All could not beleeve by Iohn for his Ministrie came not to all Ans. Thence let him learne how to interpret these universal particles So it is said Mat. 21 26. all held Iohn for a prophet yet many in the world never heard of Iohn but the meaning is all that knew his ministrie and so here all to whom his ministrie came indefinitely without exception of any But all sayes he enlightened with the light might have beleeved thereby Ans. Nay all enlightened with this saving light should certainly have believed for this Illumination giveth not a bare power to believe but certainly worketh the effect Iohn saith he further did not shine in darkness but this Light shineth in darkness that darkness being dissipated it might beget faith Ans. And what then Ergo by Iohns ministrie men could not be brought to beleeve in the true light This is a Quakers Consequence that is ridiculous But lastly he sayes we must beleeve by that in which communion is had with God but by walking in the Light we obtaine this communion not by walking in Iohn Answ. Our walking in the light is our enjoying communion with God as the text at which he glanceth 1 Ioh. 1 7. doth cleare Our walking in the light is a fruite of faith and not the cause of it though it may be a cause of its increase and confirmation What is that to beleeve by walking in the light Though not by walking in Iohn yet by hearing receiving of his doctrine men might be brought to beleeve in Christ for he came to beare witness of the true Light and faith cometh by hearing As we have received Christ so must we walk in him Col. 2 6. but receiving goeth before walking and is not effectuated by walking 31. He spends sometime Pag. 99. to prove that this Light here mentioned is supernatural saving sufficient and foundeth all upon this that it is the light of Christ whereby all ought to beleeve And thus subdolously foisteth-in his corrupt errours his Pelagian and Arminian conceipts with a special artifice that the unwarry Reader may be infected with his poison But 1 we know no Supernatural and Saving Light or Grace which is only Sufficient and not Efficacious and Effectual or such as will certainly produce the effect Supernatural sufficient grace to believe not only giveth the man a spiritual Power to beleeve but powerfully insuperably invincibly effectually Inclineth Moveth Draweth and Determineth the heart to beleeve and efficaciously worketh the Effect and produceth Faith in the soul. As for his meerly Sufficient Grace he hath learned it in the Iesuites Arminians and Pelagians school not in the Scriptures Though there be a Light granted even in the works of Creation and Providence which may convince of a Deity and of several duties called for at the hands of men which may and doth render such as come short inexcusable Rom. 1 20. And though a greater Light be granted in the dispensation of the Gospel to convince and render more inexcusable such as beleeve not yet we know of no Saving Light Sufficient to salvation granted to all even of such as heare the Gospel far less to all Heathens for as to this all naturally are blinde and dead and no grace can be sufficient but that which quickeneth and giveth eyes to see and eares to hear and hearts to understand and overpowereth all in the man that maketh head against Christ. In what sense then can it be true that saving sufficient Light is given to all Can that which is a meerly Natural Power produce a spiritual and Supernatural effect As soon may a beast produce acts of reason or a vegetable plant do acts of sense for these are effects of another Nature and of an higher sphere and require a suteable principle If it be said By acting that which is Natural we may procure or make way for what is Spiritual and Supernatural We enquire where there is any such promise or appointment of God giving ground for this assertion Nay if it were so we should be called according to our works and not according to his grace contrare to 2 Tim. 1 9. Tit. 3 5. Rom. 9 15 16. If it be said That these words To him that hath shall be given include such a promise that such as improve nature aright shall obtaine grace
We reply That it must be proven that what is promised to be given is of a different nature and not of the same nature with what the man hath Both these parables to which this is annexed cleare that the more promised is but of the same kinde with what was had and improved To say then that one that improveth nature shall obtaine grace is as much as to say that one improving health shall obtaine wealth or honour or one by improving wealth and honour shall obtaine health But the meaning of the saying is that such as improve gifts and talents given of God shall get more of the same kinde as he that improveth wealth getteth more wealth 2. What meaneth that by which all ought to beleeve doth Spiritual Grace and Light bestowed only lay on an obligation to beleeve Then it doth nothing for the obligation lay upon the man before to believe 3. Is every thing that layeth on an obligation to beleeve Supernatural and Saving Then the law is supernatural and saving But our Quaker talks he knoweth not what 4 we do not exclude supernatural saving Light as appeareth from what we said But let us hear why this man would have nothing else here understood 32. His first reason is because we are not said to receive what is common and peculiar to our nature from Christ and the Evangelist is here declaring Christ's office as Mediator and the benefites which we get from him as such Answ. If we receive not what is natural and common from Christ we have neither our Being nor Conservation of him contrare to Heb. 1 3. Col. 1 16 17. And that the Euangelist is here chiefly clearing and confirming the Deity of Christ none but Socinians will deny His Second reason is because the light is said to shine in darkness and yet not to be comprehended by darkness but this darkness is nothing but the natural state of man and yet in his natural state man can comprehend what is common and peculiar to him as such Ans. Not to take notice of his calling something both Common and Peculiar which is a sort of repugnancy here we grant that mans natural state is a state of darkness and therefore inferre that while in that state he is voide of all spiritual and supernatural Light for when this cometh the man becometh light in the Lord And though man in his natural state can comprehend that which is natural yet he cannot comprehend the God of Nature who is here called Light This Light may shine by natural effects of Reason and a Natural Conscience in a natural man and yet the man nor comprehend or understand this Light Our Quaker whose light of reason is darkness taketh the light here to be meant of the effect and not of the efficient so practically confuteth himself His third reason is but a repetition of what he said before was answered § 30. He adeâ—h more That in which we are commanded to beleeve that we may become the children of light is supernatural sufficient and saving But we are commanded to beleeve in the light Iohn 12 36. Ans. That we are commanded to beleeve in the light which is God is most true But that we are commanded to beleeve in the light which is but a meer Creature and a work in us as he imagineth is not true Iohn who came to bear witness of the light said unto the people that they should beleeve on him which should come after him that is on Christ Iesus Act 19 4 And told them that he that beleeveth on the Son hath everlasting life and he that beleeveth not the Son shall not see life but the wrath of God abideth on him Ioh. 3 36. To him gave all the prophets witness that through his name whoever beleeveth in him shall receive remission of sinnes Act. 10 43. But why do we cite particular places seing the whole Bible confirmeth it Here his Quakerisme setteth up its head while he will have that Light mentioned Ioh 12 36. not to be meaned of Christ himself but of some created thing in every man that is but meer Nature contrare to the very obvious import of the words as connected with the preceeding verse 34. where Christ and the Son of man is mentioned whom the Iewes thought should abide for ever and not be lifted up but he tels them that he was not to stay alwayes and that therefore they should be wise unto salvation and lay hold on him now by Faith and walk in him for darkness would come when he and his dispensations of the Gospel should be removed conforme to that Ioh. 8 12. I am the light of the world he that followeth me shall not walk in darkness but shall have the light of life See also Iohn 9 5. But sayes he Pag. 100. they could beleeve in his person although he was removed And himself addeth an Answere when he mentioneth afterward a day of visitation so that if they did not lay hold on the faire opportunity they had the day would come when Christ himself and also in his Dispensations and Offers of mercy in the Gospel administration should goe away and then they should walk in darkness His conclusion being so ill founded and destructive of true Christianity substituting some Natural and consequently now corrupt thing common to all men both within and without the Church both barbarous and more moralized in the roome of Christ is to be rejected with all detestation and deserveth not to be once more repeated What he citeth at large out of Cyrillus if it be considered alone without this mans corrupt glosse which we are not to regaird speaketh nothing against the Truth which we owne as might easily be made to appear if we judged it worth so much paines as to clear it 33. The Second ground of his Universal Grace set down Pag. 101. § 22. is taken from the parable of the sower Mat. 13 Mark 4. Luk. 8. and this he saith is the word of faith Rom. 10. and the engrafted word Jam. 1 21. But is any so blinde as not to see that this is utterly impertinent to his purpose seing it is so manifest that our Lord is here speaking of the ordinary fruite of a preached Gospel and that among those that seem to be most docile and are not of the prophane and flagitious mockers opposers and persecuters of the truth Is he not speaking of that word which is heard with the eare And doth not Paul speak of such an outward word Rom. 10. which is preached by such whose feet are beautiful And that word whereof James speaketh is the same which should be received with meekness that it may become an ingrafted word and prove saving Is this word a substantial thing lying in every mans heart Is this word communicated to all the world to all and every man in the world since the very day that Adam fell What uncouth phansies must these Quakers have that are carryed away
Gentiles and sheweth what persons they were and concludeth with the Jewes and then tels us Chap. 3 vers 9. that he had proved both Iewes and Gentiles that they are all under sin It is true he sayes the wrath of God is revealed from haven against all unrighteousness of men c. because that which may be known of God is manifest in them c. But what of this What is made known of God saith he is made known by the Gospel Ans. This is most false for the Law and Light of Nature with the works of Creation and Providence do make known much of God But this is not the Gospel of the grace of God whereby life and immortality is brought to light It is like indeed that this is all the Quakers Gospel Many things have we met with hitherto which confirmeth us in this Apprehension thisi expression here putteth it beyond all doubt Doth this Gospel manifest the righteousness of God from faith to faith Yes saith he that is it revealeth to the soul what is good just and equitable And as the soul receiveth and beleeveeth that divine righteousness it is more and more revealed from one measure to another Ans. What ignorant babling is this What effronted and bold playing with the word of God is this Is every thing that revealeth what is good just and equitable the Gospel Then the Law must be the Gospel Then Adam in innocency had the Gospel Then the dim light of nature is all the Quakers Gospel this is their Grace their Substantial thing their Light within their Seed Are they not then noble Divines And is their Religion any thing but heathenisme Is it not worse then Pelagianisme Socinianisme Arminianisme and Iesuitisme The following words cannot I confesse be well answered for they are nothing but a rabble of non-sense though fit lettuce for their lips And though he should say as some of them use to speak that I am in the witchcraft and cannot understand his meaning I must forbear noticeing of him and his tattles and see if any thing worth an answer followeth for though sayes he the outward creation declareth the power of God yet that which is known of God is revealed within by which inward revelation we are made fit to see and discerne the eternal power of the God head in the outward creation for if that inward revelation were not man could no more understand the invisible things of God by the visible and outward creation than a blinde man see colours c. Ans. 1. What is that Inward Revelation distinct from the Outward Revelation It is it may be the reception or actual intellection of what is outwardly revealed and so the Natural Faculties acting as such must be Evangelick Preachers and Inward Revealers with the Quakers 2. The text speaks of no such Inward Revelation distinct from what was had by the outward Creation For that which may be known of God was shewed unto them by the things which were made vers 19 20. 3. There is no more aptitude requisite to see and discerne God's eternal Power and God-head not the eternal power of the God-head as he speaketh in a natural way and Paul is not here speaking of a spiritual and saving way by the works of Creation than to have a natural faculty of Understanding and Reason freed of prejudices and contracted byasses and blindness for this matter is so deeply rooted in their mindes that will they nill they it cannot be thrust out 4. It seemeth by his simile that this Inward Revelation is the same to the actual understanding of these things that the eye of the body is to seeing and discerning of colours and so it is manifest that it can be nothing else but the inward faculty of the soul whereby such things are known and understood And so this Inward Faculty of the soul with the Light of Reason is the Quakers Preacher and Gospel Poor souls and what will this teach concerning the new Covenant and the way of salvation through a crucified Mediator Do the Quakers know no other Gospel then this whereof all the fruite was that it left the poor miserable heathen without excuse when they fell to their idolatrous courses O how are they to be pitied that under the clear manifestation of the Gospel do thus run back to the Heathens Theology that they may be made much more inexcusable then ever the Heathens were Do they glory so much in Paganisme 37. He tels us moreover that the Apostle saith first that that which is known of God or the knowledge of God is manifest in them and next that in and by that manifestation granted inwardly and received they were able to read and understand the power of God in visible things Answ. 1. By what authority maketh he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the knowledge of God one the same seing this is more comprehensive and of a larger latitude 2. I do not see the second thing in the Apostles words but I want the Quakers spectacles Then he very learnedly moveth an Objection thus if any should say That the external creation of it self without any inward supernatural and saving grace or seed did declare to a natural man that God is And will he deny this He must then contradict the Apostle But what answereth he What good I pray would that knowledge do if it did not also communicat to me what was the will of God and how I should do that that is acceptable to him Ans. And what would this answere say Either the Inward Revelation which the heathens had that I may speak in his language did also reveal what was the will of God c. Or not if not to what purpose is all this said If it did then the Apostle is quite out and destroyeth hereby his owne cause But I shall help the Quaker with a distinction That same Inward Revelation as he calleth it could and did reveal to the Heathens part of the will of God concerning duties legible by the Law of nature and written upon the creation of God but could reveal nothing of the mysteries of the Gospel because these did depend upon pure Revelation there being no lineaments thereof written upon the Creation nor no vestige thereof impressed in the heart of man Hence though the Heathens knew or might have known to have put a difference betwixt somethings good and evil yet they could never understand the Revelation of Iesus Christ in the Gospel All this cleareth further that the Quâ—kers know no otheâ— Gospel but what the Heathens by the Light of Nature did understand He citeth Pag. 104. Micah 6 8. But most impertinently For the Lord gave not that revelation of his will to the Heathens which he did to the Iewes Psal. 147 19 20. Then he citeth Pauls Words Rom. 1. The wrath of God is revealed against them who detained the truth of God in unrighteousness And what then Could not the Heathens oppresse make a
the Iesuites or Molinists and Arminians with whom we may joine as to this the Lutherans that upon which dependeth the efficacy of grace and it self is not the proper Effect of grace because they will not grant that God whatever way he work upon the will doth by his Preventing and Antecedent grace produce and infallibly effectuate this Non-resistance or Consent or that he doth more by this Grace to produce and effectuate this non-resisting in him that yeeldeth than in him that yeeldeth not 8. Though the man can make no progress out of his natural state until grace lay hold upon him as sufficient grace in the judgment of Quakers and Arminians layeth hold on all he can and may resist and all that grace of God can cause no progress till the man of his owne Free accord and good will yeeld and lay aside his resistance And this yeelding or laying aside of the resisting humore is not caused by grace because the same measure yea a greater measure of the same grace could not cause it in another who would continue in his unwillingness and resistance 9. Though it be possible for man in that case to suffer and not resist because it is possible with Quakers Iesuites and Arminians that Lord Free will shall be good natured and well disposed yet all the grace of God cannot make it certain and infallible for Grace must not enter within the Wills Iurisdiction but stand cap in hand without doors Lord Free will must not be encroached upon 10. One thing more I would desire to know of this Quaker what he meaneth properly by this Sufficient grace Hitherto he hath given us big words but yet upon the mater nothing but the meer Light of Nature or some common gifts and favoures wherein he is worse then some Arminians Pelagians and Iesuites who will grant the necessity of the outward preaching and dispensation of the Gospel which this our Quaker plainely slighteth and undervalueth But among theâ— all where is that grace of God that effectually draweth teacheth and causeth the soul to come and consent where is that heart of flesh c. Ier. 31 33 34. 32 39 40. Ezech. 11 19 20. 36 26 27. Ioh. 6 44 45. Phil. 2 13. Ephes. 1 18 19. 2 Thes. 1 11. 2 Pet. 1 3. Psal. 119 36. 1 King 8 vers 37. â— Thes. 5 23. 1 Cor. 3 5 6. 2 Tim. 2 25. Col. 1 12.13 It seemeth all our prayers must be made to Lord Free will for that is the supreme Master of all if the doctrine of our Quakers and their Masters the Iesuites and Arminians be true 6. Next the saith That though our nature be corrupt and polluted and prone to all evil yet grace can work upon it as fire can make yron soft But can grace change the will with him Can grace work upon it immediatly and cause it bow willingly and consent Why doth he not say this No Arminian Pelagian Socinian nor Iesuite will say that grace cannot work upon nature He addeth as yron removed from the fire returneth to its old hardness so the heart of man when it resisteth or recedeth from grace returneth to its old condition And will not Arminiaâ—s say the same Is not this manifest pleading for the Apostasie of the saints It seemeth then grace can make some change upon nature but cannot alter it as fire though it can make yron warm and soft yet it cannot change the yron so for all that grace can do corrupt nature shall remaine corrupt nature still though a little softened and mollified is this all that grace doth Where is then the new heart and where is the heart of flesh that grace worketh He saith the â—eart of man returneth to its old condition when it resisteth But doth not grace take away this resistance It would seem then that at the first the heart resisteth not and how can this be seing the heart naturally is prone to all evil yea is enmity against God and is not subject to the Law of God neither indeed can be 7. He adduceth Pag. 91. some similitudes which may serve indeed to illustrate what is already confirmed but are of no use to confirme any thing that is in question Yet let us see what the mater is He compareth a man in his natural state to one that is very sick Which already discovereth the mans vanity and dâ—clarth his simile to be a dissimile for man in his natural state should be compared rather to one that is dead for the Scripture doth so point him out Ioh. 6 53 57 and 5 21 24 25. Ephes 2 1 5. and so is he indeed What would he say more He compareth God to a Physitian that putteth the Physick in the sick mans mouth and layeth him on his bed and if the sick man will but be passive the physick will work but if he be unwilling and rise up eat what he should not eat it cannot work because he hindereth its operation and so though the physick of its own nature be wholesome tend to health yet it proveth deadly to that man he is the cause of his owne death yet if he had been quiet passive the physick had wrought he could not have said that he healed himself but that the physick did it Ans. 1. Physick cannot work upon a dead man but must have some strength of Natuâ—e concurring and cooperating How agreeth this simile with his owne doctrine He told us before that in the first progress man doth not co-operat and yet here nature must co-operate or nothing will be done 2. Bodily physick worketh only upon the body and humors but reacheth not the will of the man but the soul humors lye most in the will and grace that would cure these must work upon the will for till the will be cured the man is never cured So that 3. This simile doth more sufficiently demonstrate him to be a Pelagian Arminian and Iesuite than any thing he hath yet said for let the physician give what physick he will the patients will is wholly at liberty so let God work what he will and employ all his grace the mans will is at freedome and so at freedome that all that God can do shall not availe the man will if he be ill disposed hinder the physick to work as the patient may do in the similitude 4. Though the man cannot properly say that he purged away his own humors because the physick did that yet he was truely the concurring cause of his owne health and may thank himself therefore For had he been so ill disposed as his neighbour all the physick should not have saved his life more than it saved his neighbours who hindered its operation 5. Have we not here enough to Demonstrate to us how devoted the Quakers are unto Lord Free will And how according to them Christ and the grace of God must be beholden to Free will for every soul that is saved and must come
â—ewes Whileas it is much more probable that he lived before the children of Israel were brought out of Aegypt and that for this one reason That in all this book where so much is spoken by Iob and by his friends of God's power and faithfulness there is not one word of God's delivering his people out of the furnace of Egypt which would not have been omitted it being so apposite to what is there oftentimes handled if so be it had been done before this time His questions then may easily be answered without that inward common grace which he dreameth of to wit that God taught Iob as he did other holy men before the giving of the Law and that without Scripture which was not then written His supposing thereafter Pag. 116. that Iob speaketh of this light Chap. 24 13. is another of his fond imaginations What he saith next of Iob's friends receiveth the same answere that we gave to what he said of Iob seing the ground of the mistake is the same in both and requireth no new consideration 10. Then he tels us how Paul Rom. 2. saith that the Gentiles did those things which are contained in the Law and hence inferreth that they feared God and wrought righteousness Ans. 1. That the Gentiles were not without all knowledge of what was just and unjust honest and dishonest is most certain for so much was remaining ingraven in their hearts that could not be delete and this was evidenced by their commanding and forbidding by their Laws somethings commanded and forbidden by the Law of God as appeareth by their Laws against Theft Adultery Manslaughter and the like which yet was not universal It is in the original only thus they do by nature the things of the Law And as Beza well observeth this differeth from doing what the Law commandeth being a doing of what the Law doth that is commanding or prohibiting what the Law commandeth or prohibiteth And therefore is it added these having not a Law are a Law unto themselves 2. Hence it appeareth that it will not follow that they therefore feared God and wrought righteousness for the same Apostle tels us Chap. 1 21. that when they knew God they glorified him not as God neither were thankful but became vaine in their imaginations and their foolish heart was darkened Is this to fear God and work righteousness And though hereby the Apostle evinceth the Gentiles to be without excuse Yet he tels us Chap. 3 9. that he hath proved both Iewes and Gentiles that they are all under sin And will this Quaker contradict the Apostle and say it is not true that the Gentiles are under sin though the Apostle hath charged it home upon them for they feared God and wrought righteousness This were indeed blasphemous boldness suiteing only a Quaker But he thinks that vers 13. confirmeth all where Paul saith the doers of the Law are justified As if Paul were speaking that of the Gentiles which is spoken of the Jewes who heard the Law which the Gentiles did not And as if Paul did hereby insinuat that any man Jew or Gentile could be justified as a doer of the Law that is by his owne obedience which is diametrically opposite to his whole disput and scope in this part of the Epistle and to his conclusion set down Chap. 3 28. Therefore we conclude that a man is justified by faith without the deeds of the Law Vers. 20. Therefore by the deeds of the Law shall no flesh be justified in his sight What shall we think of this Quaker who thus maketh the Apostle contradict himself and inferreth out of the Apostles words perverted the contrary of what the Apostle himself who knew the force of his owne premises best concludeth And what boldness and blasphemy is comparable to this And withal he will be yet so bold as to tell us that nothing is more clear and that the Apostle vers 9 10.11 doth confirme this doctrine yea and Pag. 117. declare moreover that unless we suppose the Apostle to have spoken otherwayes then he thought we may saifly conclude that those Gentiles were justified and partakers of glory honour and peace and that by their owne works O what miserable miscreants must these men be that dar thus expose the Apostle yea the Spirit of God speaking in him and by him to open laughter as proving and concluding contradictories and that by the same medium and premises which is hardly supposable of a man in his wits and that knoweth what he saith His repetitions Pag. 117. I wave they being formerly confuted and repititions being jejune probations need not be againe examined He doubts whether we can prove that all the Patriarches and holy men before Moses had any distinct knowledge either of Adams fall or of the coming of the Messias for I see not what else he can understand by his vel hujus vel illius these being the only two things spoken of by him immediatly before and his following words confirme this And if he doubt whether we can prove it it is no great matter if he doubt not himself of the thing And if he do doubt of the thing Where is his charity to the Patriarchs and Saints What charity can this be which is so large to Heathens and so straitned to the Saints of God Can this be divine charity No it is a Pagans charity suting him who would have us all turn Pagans But seing the Scripture tels us that they all obtained a good report by faith which is the substance of things hoped for and the evidence of things not seen Heb. 11 1 2. And that they all died in faith not having received the promises but having seen them afar off and were perswaded of them and embraced them vers 13. And Christ himself tels us that Abraham saw his day Ioh. 8 56. what needs us more proof These and the like passages satisfie us concerning their knowing as much as was then requisite in order to salvation And that the Gentiles who never heard of Christ know so much is that which he should prove and doth it not nor never shall 11. He tels us that the Iewes even after David's dayes who prophecied more largely of Christ than did others before could not out of all these prophecies discerne Christ when he came Act. 3 17. 1 Cor. 2 8. Yea Mary herself did not know that her Son was about his Fathers work when disputing with the Doctors and the Apostles that long conversed with him and saw his miracles did not beleeve what belonged to his death and resurrection Ans. Is not this a wonderful proofe that the holy Patriarchs had no saving knowledge of and faith in the Messias who was to come because the wicked Jewes did crucify him when he came Who would not simile at this But David had many clear prophecies of the Messias and yet they did not understand these And what then Ergo they were saved without the understanding of these prophecies
the same Law written in their hearts which the Heathens had and something more revealed to them in the Gospel What he citeth in the words following out of Iustin. Martyr Clem. Alexand. and Augustine I am not in case at present to consider only I see not what Augustines saying he read in some Platonicks books some words of Ioh. 1. can evince seing there were many Platonicks in those dayes who were not utter strangers to what the Evangelists wrote and they could transcribe words and sentences according to their owne phancy And what can follow from hence Supposeth he that thâ— Platonicks spoke by the light within them what the Evangelists spoke as acted by the Infallible Spirit of God Or that it was the same Spirit acting both Quakers I see are great supposers but ill provers And as Bernard said of some who labouring to prove Plato to be a Christian they proved themselves to be heathens so we may say of this Quaker I finde also that Casaubon Exercit. â— in Baron citeth out of that same lib. â—8 c. 47. August de civit Dei out of which our Quaker here citeth some words as for hâ—m a senâ—encâ— of a far contrary import â—hewing us that in no age any did belong to the spiritual Ierusalem but such to whom Christ was revealed And tâ—e said Casaubâ—n addeth a good caveat as to other Fathers speaking of this mater which our Quaker would do well to notice And as for his Arabick book which who have ever seen I know not it is no Canonick Scripture to me And when this Iokdan of whom that book speaketh lived or where he was borne and educated he telleth us not and till he clear us in this he saith nothing for a man trained up in Christianity in his infancy may by providence be cast in some Island and so be separated from all company and enjoy Gods company and be no heathen but a Christian still I think this is not impossible 15. In fine § 28. Pag. 120. resuming what he thinks through a mistake he hath sufficiently proâ—ed he tels us that this is the Gospel and the Christ which is revealed in them and which they must preach Whereby we have a further proof that the Quakers Gospel is pure Paganisme Yet he must cite some words of Augustine Conf. lib. 11. Chap. 9. in favours of this light which he pleadeth for the impertinency of which is discovered by the bare reading of them And he must also cite some words of Buchanan de jure Regni apud Scâ—tos where speaking of that whereby we difference betwixt that which is honest and that which is dishonest he calleth it a divine thing And no wise man will call it a diabolical thing Doth Buchanan call this Christ and the Gospel He was a better Christian than so And hence also we have further confirmation that the Quakers Gospel is the pure light of Nature and so the Quakers are nothing but Pagan-preachers leading poor silly souls from the Gospel away to Paganisme to the blinde light of Nature that is among Pagans Let wise men heed these things and beware of these men called Quakers for this their advocat hath sufficiently discovered to us what they are What he addeth asserting that their ministery is the same with the Apostles Act. 26 18. and that the righteous one of whom Iames speaketh Chap. 5 6. is in every man is but a wicked perverting of the Truâ—h and a prophane abusing of the Scriptures to countenance their diabolical positions and Antievangelick assertions for which if they repent not the Lord will judge them CHAP. XIII Of Justification 1. WE come now to that which hath been by Hereticks principally called into question being one of the chiefe articles of Christian Religion The doctrine of Iustification of a sinner before God which by some hath been accounted and that deservedly one of the greatest questions whereby divine Theology is distinguished from humane philosophie the Gospel from the Law the Church of Christ from Iewes Turks and Pagans and the truely Reformed from Papists Yea Bellarmine with Pighius confess that upon this hinge turne all the controverâ—ies which are agitated betwixt us and them Gerhard the Lutheran saith that this is a Castle and chiefe strength of our wholâ— doctrine Religion that if his truth be darkened adulterated or overturned it is impossible that other heads of doctrine can be keeped pure And Luther himself said that this Article of justification is diligently to be taught and learned for if it be lost we can resist no heresie no false doctrine how ridiculous so ever and vaine whence it cometh to passe that all that hold not this article are either jewes or Turks or Papists or Heretikes And againe if it fall and perish all the knowledge of truth falleth too and perisheth but if it flourish all good things flourish with it Religion True worshipe and the Glory of God The Church of Bohemia in their Confession tels us that this head of doctrine is accounted by them for one of the chiefest and most weighty as being that in which the summe of the Gospel is placed and in which Christianity is founded the precious and most noble treasure of salvation and the only and lively consolation of Christians is contained The matter being thus we have great cause to contend earnestly for the faith in this point once delivered to the Saints And to examine narrowly what this Quaker delivereth as the sentiment of all the Quakers upon this head of doctrine which he delivereth in short in his Seventh Thesis and more largly in his Vindication thereof in his Apology 2. What that is in this matter which the Orthodox maintaine may be seen in their Confessions and disputs against Papists and Others and particularly with great plainness and succinctness in our Confession of Faith first agreed upon at Westminster and thereafter approven by the General Assembly of the Church of Scotland Chap. XI § 1. in these words Those whom God effectually calleth he also freely justifieth Rom. 8 30. 3 24. not by infusing righteousness into them but by pardoning their sins and by accounting and accepting their persons as righteous not for any thing wrought in them or done by them but for Christs sake alone not by imputing faith it self the act of beleeving nor any other Evangelical obedience to them as their righteousness but by imputing the obedience and satisfaction of Christ unto them Rom. 4 5 6 7 8. 2 Cor. 5 vers 19 21. Rom. 3 22 24 25 27 28. Tit. 3 5 7. Ephes. 1 7. Ier. 23 6. 1 Cor. 1 v. 30 31. Rom. 5 17 18 19. they receiving and resting on him and his righteousness by Faith whicâ— faith they have not of themselves it is the gift of God Act. 10 44. Gal. 1 16. Phil. 3 9. Act. 13 â—8 39. Ephes. 2 â— 8. Read and ponder what followeth in that Chapter So in the greater Cathechisme Q. 70. What is justification Answ.
Iustification is an act of Gods free grace unto sinners Rom. 3 23 24 25 and â— 5. in which he pardoneth all their sins accepteth and accounteth their persons righteous in his sight 2 Cor. 5 19 21. Rom. 3 22 24 25 27 28. not for any thing wrought in them or done by them Tit. 3.5 Ephes. 1 7. but only for the perfect obedience and full satisfaction of Christ by God imputed to them Rom. 5 17 18 19. 4 vers 6 7.8 and received by faith alone Act. 10 53. Gal. 2 16. Phil. â— 7. Adde to this Q. 72. What is justifying faith A. justifying faith is a saving grace Heb. 10 39. wrought in the heart of a sinner by the Spirit 2 Cor. 4 13 Ephes. 1 17 18 19. and the word of God Rom. 10 â—4 17 whereby he being convinced of his sin and misery and of the disability in himself and all other creatures to recover him out of his lost condition Act. 2 â—7 and 16 30. Ioh. 16 8 9. Rom. 5 6 Ephes. 2 1. Act. 4 12. not only assenteth to the truth of the promise of the Gospel Ephes. 1 13. but receiveth and resteth upon Christ and his righteousness therein held forth for pardon of sin Iâ—h 1 12. Act. 16 31. 10 53. and for the accepting and accounting of his person righteous in the sight of God for Salvation Phil. 3 9. Act. 15 11 And Q. 73. How doth faith Iustifie a sinner in the sight of God Answ. Faith justifieth a sinner in the sight of God not because of these other graces which do alwayes accompany it or of good works that are the fruits of it Gal. 3 11. Rom. 3 28. Nor as if the grace of faith or any act thereof were imputed to him for his justification Rom. 4 5. with Rom. â—0 10. but only as it is an instrument by which he receiveth and applyeth Christ his righteousness Ioh. 1 1â— Phil. 3 19. Gal 2 16. With all we will be hâ—lped to understand the orthodox truth in this matter by considering two other questions to wit Q 75. What is Sanctification A. Sanctification is a work of Gods grace whereby they whom God hath before the foundation of the world chosen to be holy are in time through the powerful operation of his Spirit Heb. 1 4. 1 Cor. 6.11 2 Thes. 1 13. applying the death and resurrection of Christ unto them Rom. 6 4 5.6 renewed in their whole man after the image of God Ephes. 4 23 24. having the seeds of repentance unto life and of all other saving graces put into their hearts Act. 11 18. 1 Ioh. 3 9 and those graces so stirred up increased and strengthened Iud. vers 20. Heb. 6 11 12. Ephes. 3 16 17 18 19. Col. 1 10 11. as that they more and more die unto sin and rise unto newness of life Rom 6 to 14. Gal. 5 24 with Q. 77. Wherein do Iustification and Sanctification differ Answere Although Sanctification be inseparably joyned with Iustification 1 Cor. 6 11. and 1 30. Yet they differ in that God in Iustification imputeth the righteousness of Christ Rom. 4 6 8. in Sanctification his Spirit infuseth grace and inableth to the exercise thereof Ezech. 36 27. In the former sin is pardoned Rom. 3 23 25. in the other it is subdued Rom. 6 6 14. the one doth equally free all believers from the revenging wrath of God and that perfectly in this life that they never fall into condemnation Rom. 8 33 34. the other is neither equal in all 1 Ioh. 2 v. 12 13 14. Heb. 5 12 13 14. Nor in this life perfect in any 1 Ioh. 1 8 10. but groweth up to perfection 2 Cor. 7 1. Phil. 3 12 13 14. â—hus we have the orthodox doctrine in this point fully cleared and confirmed 3. Let us next see whâ—t is the opinion of the Qâ—akers in this matter And before we examine particularly what this Man with whom we deal saith we shall shortly see what other Quakers have maintained before Mr Clapham in his book against the Quakers Sect. 5. tels us that I. Nayler in his Love to the lost P. 3. joyneth with the Papists and pleads for our being made righteous by Gods putting in righteousness in us and by righteousness wrought in the creature And P. 50. with Papists he confounds Justification Sanctification and Mortification and argueth for it as they do So Mr Stalham in his book against them Part. 1 Sect. 22. sheweth out of their owne words what friends they are unto the man of sin by laying the bottome of a believers justification not upon Christs obedience but upon sanctification And Sect. 25. he tels us that I. Nailer said that the man of sin is discovered in them who say beleevers are pure and spoteless too by reason of imputation and in his Love to the lost p. 51. that men are so justified as they are sanctified and mortified and no further And that F. Howgil in The inheritance of Iacob Pag. 29. hath these words Christ fulfilled the Law and he fulfils it in them who know him and his work and herein man becomes to be justified in Gods sight by Christ who works all our works in us and for us Mr Hicks in his 2 Dialogue Pag. 4. tels us that Isaak Pennington asks this question Can outward blood cleanse And saith Therefore we must enquire whether it was the blood of the vail that is of the humane nature or the blood within the vail viz. of that spiritual man consisting of flesh bloud and bones which took on him the vail or humane nature It is not the bloud of the vail that is but outward and can outward blood cleanse And that Edward Billing most wickedly said that the mystery of iniquity lyes in the bloud of Christ. And that these words frequently drop from their mouthes dost thou look at Christs death afar off What will that bloud avail Didst ever see any of it That carnal bloud cleanse If thou hadst a great deal of it would it do thee any good If such as speak thus of the precious bloud of Christ can have right thoughts of Justification the sober may easily judge And what intimation Edward Burroughs giveth about this may be seen there P. 18 22 c. I love not to transcribe the words only that which he hath Pag. 26. seemeth to be plaine Thou beast who would have another righteousness than that which Christ works in the saints and by them He tels us likewise ib. Pag. 31. that Will Pen Sandy foundation Pag. 29.30 hath these words Obedience to justification ought to be as personally extensive as was mans disobedience to condemnation In which real not imputative sense those various termes of Sanctification Righteousness Resurrection Life Redemption Iustification c. are most infallibly understood for impute or imputing signifies no more in Scriptures but to express men really and personally to be that which is imputed to them whether as guilty or remitted For any to
of their lost condition And in our examination thereof in its several parts we have manifested the contrary And whether this be not a palpable untruth the Reader is free to judge He faith moreover That they deny remission of sins or justification to be had by any work of theirs c. And what is this to the point seing they say that we are justified by an Inherent Righteousness and not by Righteousness Imputed 10. He giveth us in the next place good words about the satisfaction of Christ which if he would stand to and not deceive us with Socinian glosses and metaphoricall senses he should withall overturne his owne doctrine about justification as we did shew lately § 6. In the third place he saiâ—h several things that are not true as first That all men that have come to mans age except Christ have sinned insinuating that none else have sinned nor are capable to sin until they come to Mans age and so denieth original sin and denieth that the wicked actions of young children and young girles who are not yet come to be men and women are sinnes Then sayes he Therefore all have need of a Saviour to take away Gods wrath due for sinnes Have none need of a Saviour but these only who are come to mans age qui aetatem virilem adepti sunt Doth the Scripture make any such restriction Where is then his universal Redemption that he pleaded For He addeth In this respect therefore he is truely said to have born the sinnes of all in his owne body on the tree In what respect is this Is it in respect that all have sinned but what sense is there here or truth either did he bear the sinnes of none but of such as are come to mans age what becometh then of infants boyes and girles and if he beare all their sinnes they must upon that account be freed from the guilt of sin and justified and so we shall have an universal justification as well as Redemption and this is confirmed indeed by the following words to wit therefore he is the sole mediator removing the wrath of God that our bypast sinnes may not meet us seing theâ— are pardoned by vertue of his sacrifice For this he understandeth of all for whom Christ died But he tels us afterward that remission is no other way to be expressed And I would ask whether there be any remission in or by justification and if so why are we not justified upon the account of the Righteousness of Christ imputed to us and received by faith Then followeth a word which undoeth all not to mention his parenthesis were he saith some may partake of this remission who have no knowledge of the history of Christ sufficiently above spoken unto Christ saith he hath by his death and passion reconciled us while enemies unto God that is to say he offereth unto us reconciliation and maketh us capable thereof If this be all it is but the Arminian Reconciliation he hath been speaking of yea and nothing but what a Socinian may say Sure the Apostle speaketh otherwayes of this Reconciliation as of that which certainly is attended with Iustification with such a Iustification as hath life following saying Rom. 5 8 9 10. But God commendeth his love towards us that while we were yet sinners Christ died for us much more then being now justified by his bloud we shall be saved from wrath through him for if when we were enemies we were reconciled to God by the death of his Son much more being reconciled we shall be saved by â—is life The reconciliation then which was had by the death of Christ the Son of God was not a meer offer of reconciliation nor a meer capability for it But that which was a certain forerunner of salvation and that which Salvation must necessarily with a much more follow He citeth 2 Corinth Chap. 5 vers 19 20. and tels us that the Apostle insinuateth that seing the wrath of God is removed by Christ's obedience the Lord is ready to be reconciled with them and pardon their sinnes if they repent Which is a manifest perversion of the scope and meaning of the Apostle who is there shewing how the Reconciliation of sinners unto God is brought about both upon Gods part and upon mans part not of all the world but of the Elect scattered over the face of the earth and from the beginning of the world how they were brought into peace with God through Iesus so it is a limited world as appeareth by the us used ver 18. And againe more fully ver 21. for he hath made him sin for us who knew no sin that we might be made the righteousness of God in him And therefore it is onlâ— that world he understandeth here for whom Christ was made sin having their sinnes imputed to him as their cautioner and sponsor who by vertue hereof are cloathed in due time with his righteousnesse imputed unto them and so are made the righteousness of God in him Now all this was not a meer may be or a mere possible or potential thing but such as was attended with a non-imputation of trespasses nor doth it import only a readiness in God to be reconciled with all upon conditions as if there were none in particular whose sinnes the Lord did bear and for whom he offered up himself a satisfactory sacrifice to the justice of God purchasing unto them faith to be granted in due time whereby they should come â—o be actually reconciled unto and brought in favour with God when through his grace they should yeeld unto the beseachings of Christ's messengers to whom the Word Ministrie or Administration of this Reconciliation is committed as to Ambassadours for Christ sent forth to beseach in Christ's stead By all which the Apostle is clearing how all things are of God and particularly all the new things which the new creature the man in Christ is made partaker of vers 17 18. And moreover we see verse 14 15. that these all for whom Christ died are one time or other made alive unto God through grace communicated to them from their Head Christ As it followeth And that he died for all that they which live should not hence forth live unto themselves but unto him which died for them and rose againe And who will say that it shall at any time be said with truth of all the world that they are thus alive 11. He tels us next of a double Redemption both which he sayes are perfect in their owne nature and as to us cannot be separated Then all certainly must be redeemed the one way who are redeemed the other way What is the first That sayes he Pag. 127. made by Christ in his crucified body without us and by this Man as he standeth in the fall is put in a capacity of salvation and hath transmitted into him a certain measure of power of grace and of the vertue of the Spirit of life which
because he saith it and so there is an end When the Apostle saith Phil. 1 v. 28. And in nothing terrified by your adversaries which is to you an evident toaken of salvation he pointed at something which might be looked upon as a ground for hope of glory must we also leane to that in justification After some lines wherein after his usual manner he must extravage he saith And such as feel Christ after this manner raised and reigning in them have a true ground of hope to beleeve that they are justified Which is very true because these works of Christ are inseparable fruites and effects of Justification After some few words againe to no purpose he tels us that Borhaeus Claudius Albericus Inuncunanus Essius three whose books I never saw and whose names I never heard before I read this Quakers book are for Justification by this Revelation And he calleth them Protestants but if so I have read of some Papists more sound then they are if their meaning be one and the same with this Quakers And finally he citeth some words of Mr. Baxters Aphorismes But he cannot be ignorant that Mr Baxters notions in this particular are little satisfying beside that Mr Baxter himself will have none citeing that book as expressing his plaine and full meaning And if he would put the mater to the issue of tryal by humane testimony we should give him Twenty for one 38. Now followeth his Third proposition wherein he asserteth two things first That good works seing they naturally proceed from this birth as heat from the fire are absolutely necessary unto justification as a causa sine qua non in which we are justified and without which we cannot be justified Secondly That such good works are pure and perfect These he cometh to prove Pag. 144. c. And they would appear to be a contradiction for seing good works are the fruites of this birth and by the birth we are justified good works must follow justification and so cannot be a cause no not a causa sine qua non for even a causa sine qua non must be before the effect Againe what is that to say in which we are justified Is the meaning only that these works are approven of God we upon the account of them so farr as they are done according to a Gospel rule What will this say for justification of State whereof we are here speaking finally How can it be said that without good works we cannot be justified seing we are justified by the Birth and the Birth is but the cause of good works and so it hath been said that good works are the Effects and Consequences of Justification This would suspend justification until good works appeared so we should be justified by the Biâ—th only Initially or in a preparatory way but not fully And further in this he is worse then Papists who will not say that the good works by which we are justified are such as can stand before Gods tribunal if He follow the strick rigour of Law and not the Gospels admixture of mercy 39. Let us hear his proofs The first is our of Iames 2. whence he frameth this Argument If no man be justified without faith and no faith be lively and valide unto justification without works then works are necessary unto justification But the former is true c. Answ. 1. Though it be true that no man at least come to yeers of discretion is justified without faith as an instrumental cause laying hold on and applying Christ and his righteousness yet this faith is not the Causa formalis objectiva of justification and far less can works be a part of this cauâ—e seing they are but fruites and consequences of this faith 2. These words and no faith is lively and valide unto justification without works may admit of a double sense either the meaning may be that no faith is valide unto justification but that which is true and lively and apt to produce good works or that no faith is valide unto justification but that which is actually produceing good works and in so far as it is attended with good works If the first be the meaning then it is apparent that good works cannot be said to be necessary unto justification as a cause thereof for it may be in actual â—eing when they are but in potentia If the last be the true sense this place of Iames will not evince it for Abraham was justified before he offered up his Son Isaac And then it would follow that no man is justified in his sleep or when he is not actually doing some good work 3. Thus we see and the place of Iames is clear for it that good works are only necessary in the person justified and necessary to prove the truth and reality of a justifâ—ing faith to the man self and to others And so notwithstanding hereof that is alwayes true that the Scripture saith Abraham beleeved God and it was imputed to him for righteousness Iames 2 23. Gen. 15 6. Rom. 4 3. Gal. 3 6. 40. His second proof is from several Scriptures as Heb. 12 14. Mat. 7 21. Iohn 13 17. 1 Cor. 7 19. Revel 22 1â— and he thus frameth it If these only shall enter into the Kingdom who do the will of the Father if these only be called wise builders blessed that do the sayings of Christ c. then good works are necessary to salvation and to justification The former is true c. Answ. Not to quarrel at the Proposition as containing words in it which are not in the places cited We shortly answ that not one of these places speak of Justification or mention the necessity of works thereunto But only of their necessity unto final salvation which we deny not And if his Argument hold no man shall be justified before he be in heaven All therefore that can hence be concluded is that good works are necessary in the person justified in order to glory but not that they are necessary unto justification 41. These two are all his arguments and how slender proofs they are of what he undertook to prove let any judge He cometh in the next place § 10. to answere some Objections The first is taken from Luk. 17 10. When ye have done all that is commanded say we are unprofitable servants Which is a clear proof that our works being but a doing of that which is commanded and so a doing of duty and such as bring no advantage unto God as a reparation of his Glory or satisfaction to his justice for the wrongs done and therefore can have no interest in that which is the causa formalis objectiva of our justification or in that which we must lean to as the ground of our justification before God or in that upon which we may expect absolution from the sentence of the Law and freedom from the wrath and curse of God due for the breach of
glory though we must alwayes lament our shortcoming and run to the bloud of Iesus that the defilement cleaving to our best works may be purged away Nor do we think that this hyperbolick expression of the penitent church will warrant any to caâ—l all the work of the Spirit of God in his people sordide and filthy rags What is of God should be acknowledged good acceptable though the defilements that adhere to the best of God's works in us here because of our continueing corruption and because of the lustings of the flesh in us should be mourned over and keep us humble One thing I would further note here That if our Gospel-works be such why are we not Justified because of them as well as in them He further answereth pag. 149. § 12 That though it were granted that the best of men are imperfect Yet God can produce perfect works in them by his Spirit Ans. the qustion is not what God can do but what he doth God can make all his perfect Yet the supposition made saith he doth not so He hath thought it fit for his owne glory so to work in his Saints as they may have so long as they are here a body of death to wrestle with and occasion to pray dayly forgive us our sinnes and to run to the fountaine opened to the house of David and to the inhabitants of Ierusalem for sin and for uncleanness that they may be washen He proceedeth The Spirit of God is not capable of a blot and therefore all Christ's works wrought in his children are pure and perfect Ans. The Spirit it is true is not capable of pollution yet his works as received by us and as we are the formal actors of them are obnoxious to pollution And doth not the Scripture tell us that God first beginneth a good work in us and afterward perfecteth it Phil. 1 6. How can then all the works of Christ in us be perfect And if it were so his children here should be as holy as they will be in heaven for what is higher than perfection Thus we see this man will outstripe Bellarm. who confessed that our actual righteousness was imperfect because of the admixtion of venial faults and stood in need of dayly remission And will run the length of bold Vasques who thinketh that such have no need of remission in 1. 2. Disp. 204. c. 2. 3. He further argueth It would then follow that the miracles and works of the Apostles themselves as the conversion of the Gentiles gathering of Churches writting of Scripture and giving of themselves to the death for Christ were defiled with sin Ans. we must distinguish betwixt these works which were extraordinary I meane as to the manner of their performance and so peculiar to such extraordinary persons in which they were not in a manner formal actors but passive organs such as working of miracles and writting of Scripture in these the Apostles moved as they were immediatly Acted Inspired and Led of the Spirit so that these were not properly their formal acts And these which are of a more ordinary nature wherein they were more formal actors through the assistance of the Spirit whether in works belonging to their office as preaching and gathering of Churches or in works of Christianity as giving themselvs to the death and the like As to the first sort we may grant that they were undefiled as being pure acts of the Spirit wherein the Apostles were but organs used by the Spirit as he saw meet But as to others I see no absurdity to say that they needed to use that petition forgive us our sinnes The Apostle Paul had his infirmities and weakneses a body of death that made him cry out wo is me miserableman and was thereby made to do what he would not and hindered from doing what he would Rom. 7 The Apostle Iames saith in many things we offend all Iam. 3 2. and the Apostle Iohn saith 1 Ioh. 1 8. that if we say that we have no sin we deceive ourselves and the truth is not in us 43. Thereafter he giveth unto works an instrumental part in Iustification which is true of faith laying hold on the righteousness of Christ the only Objective Formal cause of Justification but cannot agree to works But he citeth some Protestants assenting to this as Polanus Symphon c. 27. whose words if understood of after pardon that is of sinnes committed after Justification as they may containe nothing but truth and that truth which we question not acknowledging that even iustified persons before remission of after sins must repent confesse and mourne for their sinnes and act faith on Christ. Zanchius in the words he citeth is expresly speaking of salvation not of Justification and to this end he might cite all the Protestants that I know of Amesius is speaking of the same As for Mr Baxter I have told already that his notions about Justification are not acceptable to all As for what he addeth about the word merite I shall not contend only I would say that seing it sounds so ill because of the common and known abuse thereof by Papists the less we use it the better seing Verba valent usu 44. Nor shall I say much against his conclusion of this mater Only while he tels us that such may confidently appear before God who sensible of their owne unworthiness and of the unprofitableness of all their works and endeavours c. did apply themselves unto the light within and suffered that grace to work in them and thereby are renewed quickened and have Christ risen in them and working in them to will to do having thus put on Christ and being clothed with him and made partakers of his righteousness When I say he speaketh thus he but cheateth his Reader giving him faire words and no more for as we have formerly seen in the examination of his Principles This light is but a Pelagian Grace if not worse common to all men Scythian and Barbarian And by vertue of this light without the least help of the grace of God for of grace assisting far lesse regenerating such as are in nature and so beginning every good work there is not in his writings the least mention if the man will but yeeld and of power and full ability to do this he maketh no question he becometh regenerated begotten of God partaker of the divine nature and what not And this is this Mans Sanctification and foundation of Justification whereof Pagans and Barbarians who never did nor never shall hear of Câ—rist are as capable as such who live within the visible Church and that without any new grace communicated by that which is borne with them Let the Reader now Judge what a Regeneration and Sanctification can flow from this which is in every man and what Justification that can be which is founded hereupon And whether or not this be a sure bottom to stand upon and with confidence to rest upon
comp with Ioh. 7 38 39. 2. It is affirmed that he is in them and abideth in them Psal. 51 11. Rom. 8 9 11 15. 1 Cor. 2 12. Gal. 4 6. 1 Tim. 3 14. 1 Ioh. 2 27. Rom. 5 5. 3. He Sealeth them unto the day of redemption Ephes. 1 23. 4 30. 2 Cor. 1 21. 4. He is a Spirit of Adoption Rom. 8 15. Gal. 4 5 6. 10. Fourthly If we consider the Covenant of Redemption betwixt Iehovah and the Lord Mediator this will be abundantly evinced For 1. The Father hath given a number to Christ to save Ioh. 17 2 9 11 12. 6 37 39. And Christ hath undertaken to save them Ioh. 6 37 39 40. 2. The Father hath undertaken that Christ shall see his seed Esa. 53 10. and see of the travel of his soul be satisfied Esa. 53 11. Psal. 72 8. 3. Christ had a commission to goe about this work to bring many sones unto glory was qualified for this end Esai 61 1 2 3. Esa. 42 6 7. 49 9. Heb. 2 10. 4. The Fathâ—r hath promised to give Christ what he asketh Psal. 2 8. 89 2â— 27 28. 5. Yea He hath sworne that he shall have an issue Psal. 89 35 36. Act. 2 30 31. Psal 132 11 12. 2 Sam. 7 12. 1 King 8 25. Luk. 1 61. 11. Fiftly The consideration of the nature of the Covenant of Grace will conâ—â—rme this for that is an everlasting and unchangable Covenant and haâ—h the promise of Perseverance in its bosome Gen. 17 vers 7. Ier. 31 vers 31 32 33. 32 vers 38 â—9 40. Ezech 11 17 18 19 20. Hos 2 19 23. Ioh 6 54 56. Esai 54 10. 12. Sixtly The Grace infused in souls according to the Covenant of grace is of an enduring nature especially considering how it is Watered Preserâ—ed and Cared for It is a remaining seed 1 Ioh. 3 9. sowne in good ground Luk. 8.15 by the rivers of water Psal. 1 3. And watered every moment Esai 27.3 See Ioh. 4 14. 7 38. And so is differenced from Gifts and Common graces and from temporary Faith and grace that evanisheth in the day of tryal 1 Ioh. 2 19. Luk. 8 18. Ioh 2 23 24. Mat 13 21. Ioh. 17 9. what this true faith is see Tit. 1 1. 1 Tim. 1 5 Gal. 5 6. 2 Pet. 1 1. 13 Seventhly The consideration of the hurt and dammage that the Asserting of the Apoâ—tasie of the Saints bringeth necessarâ—ly with it unto Christians may have its owne weight here For 1 Then they could not in faith and confidence pray for it for what is purely in the power of mans Free will and is not the sole work of God and of his grace we cannot we need not pray for contrare to Ioh. 14 13 14. Ephes. 3 17 18. 1 Thes. 5 23 â—4 and the Lords prayer teacheth us to pray that his Name be hallowed that his Kingdom come and that his Will be done in earth as in heaven 2. This would destroy their Hope and Confidence in God for preservation in the times of tryal and temptation contrare to Rom. 8 vers 35 38 39. 3. This would take away their joy of the holy Ghost anâ— Consolation and give ground of continual Anxiety Doubts Feares c. 14. Eightly The consideration of the blow that this doctrine would give unto many articles of our Faith and undoubted truths of our Religion may confirme us against it As 1 It would render the Obedience and Sufferings of Christ null and useless for he should then suffer and die and no man might be saved or healed by his stripes and death 2. It would also render his Resurrection Ascension and Sitting at the Fathers right hand ineffectual For notwithstanding thereof no man might be saved 3. It destroyeth his Death as the Death of a Cautioner for no man can be said to have died with him risen with him and to sit with him in heavenly places contrary to Rom. 6 3 4 5 8. Eph. 2 5 6. Col. 3 1. nor can he be said to prepare mansions for anâ— contrare to Ioh. 14 2 3. 4. It maketh the grand promise of the Spirit null of no effect 5. It taketh away the Catholick Church that shall certainly come to mount Zion and to the innumerable company of angels c. Heb. 12 22 23 24. 6. It would null that Christian Communion and sweet Fellowship of Saints 7. It would make Remission of sins of little comfort 8. And take away the faith of Life Everlasting 15. Having premised these things for clearing and confirming of the truth we come to examine what he sayes against it Pag. 167. § 2. He reasoneth from Iud vers 4. and supposeth that these that turned the grace of God into lasciviousness had once grace not knowing that this was not grace inherent or the true grace of God placed and planted in the soul and wrought there by the Spirit of grace but external grace held forth in the Gospel offer even that grace that shouâ—d have taught them to deny ungodliness and worldly lusts and to have lived soberly righteously and godly in this present world Tit. 2 12. It is that grace which is outwardly spoken and preached Act. 14 3. Ephes. 3 2. 1 Pet. 4 10. Next He reasoneth from 1 Tim. 1 19. supposing that that faith which some made shipewrak of was true and saving faith contrare to 2 Tim. â— 17. 4 14. while as it was nothing but the doctrine of faith as the word also is taken 1 Tim. 3 9. 4 1. Gal. 1 23. 3 2 5 23 25. Act. 6 7. Rom. 1 5 8. In the third place he reasoneth from Heb. 6 4 5. Not so much as noticeing that the words are but Conditional and not Absolute if they fall away And that there is nothing here no not one expression that is necessarily to be understood of true and saâ—ing grace and not of meer gifts and common graces given in a more than ordinary measure no one expression here of Regeneration of true Sanctification of Closeing with Christ of their being Justified or Adopted or Elected c. Nay the Apostle compareth them to ground upon which the raine falleth and yet beareth nothing but thornes and briars vers 8. distinguisheth them from those to whom he wrote of whom he expected better thingâ— that accompany salvation vers 9. and from true beleevers vers 10 11 12 13 14 17 18 19. When our Quaker out of his friends the Socinians Arminians shall say any thing to prove that these expressions import true and saving grace we may then think it time to spâ—ak more of this but seing he is pleased to give us no more here but his naked assertion we have said enough and so proceed 16. The next thing he alleigeth against this truth is a supposition that he hath undermined the ground thereof viz. Election But how superficially this was attempted we have seen But he sayes
that this our doctrine is contradicted by daily experience Wherein In that preachers saith he exhort many to beleeve and lay hold upon salvation who cannot if they be reprobate Ans. But do Ministers know certainly who are reprobate What if their designe be most to save the elect But then sayes he their preaching is vaine for these shall certainly be saved Ans. Where is it said that they â—hall certainly be saved without the meanes Knoweth he not that by the foolishness of preaching God saveth them thaâ— beleeve Knoweth he not that God hath appointed the meanes to keep his Elect beleevers constant and stedfast in the faith He tels us that Vossius Hist Pelag lib. 6 p. 587. saith that this was the common opinion of the ancients Answ. But I finde the contrare manifâ—stly made out by D Owen in his preface to his book of Perseverance from Clemens Epistle to thâ— Corinthians a piece of undoubted antiquity froâ— Ignatius from Tertullian from Macarius Aegyptius from Chrysâ—stome and from the Opposers of the Pelagians and Semipelagians such as Prosper and chiefly Augustine with whom accorded Hilary and Fulgentius So from Gregory from Bradwardine yea and from Thomas Aquinas These hâ— may be pleased to consider at his leasure 17. But Pag. 168. § 3. He replieth to that answere given to 1 Tim. 1 19. Saying that it must be true faith that is there meaned As if we said that the doctrine of faith were a false faith But he supposeth that we meaned an hypocritical faith that was not in truth but in shew only And yet he must know that a Temporary faith is not properly a false faith but is true in its kinde It is true it is not a saving faith and yet is distinguished from a false faith But the faith we said that was there spoken of is the doctrine of Faith which they should not have put away but adhered to and preached faithfully with all good conscience But when it is said they put away a good conscience saith he it is supposed they had a good conscience which cannot be without true faith Ans. Paul saith Act. 23 1. that he had lived in all good conscience before God unto that day taking in as is very probable even the time that he was a pharisee and so without true faith in Christ see Phil. 3 6. 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used doth not signifie alwayes a putting away what we have as we see Act. 7 27 39. 13 46. And so it only importeth that they did not serve Christ in the Gospel in truth and in sincerity but for filthy lucâ—e or such like corrupt ends and hence it came to passe that at length they cast the profession of the truth over board and would follow that doctrine no more 18. To our proofs from Phil. 1 6. 1 Pet. 1 5. he Answereth These can no otherwayes be understood than in so far as we fulfil the condition upon which salvation is offered Ans. But these texts speake expresly of God's beginning and perfecting the condition the good work and keeping by faith So that the man knoweth not what he sayes when he thinks this answere can be made use of here 19. He cometh next Pag. 169. § 4 to speak of the second thing asâ—erted in his Thesis to wit That there is such a measure of grace attainable from which there is no Apostasie and in this he leaveth his friends the Socinians Arminians and thinketh hereby to answere all the arguments whereby Perseverance is proved but in this his folly is too manifest for all our arguments conclude for such as have the least measure of true and saving grace and upon the other hand answere all that is brought against Perseverance by alleiging that these cannot reach such as are attained to this highest degree But as this will not satisfie the Adversaries so it is but loose and groundless work having no foundation in the word And if he will interpret that Heb. 6 4 5 6. of true and saving grace he will finde difficulty to limite it to beginners not to meane it especially of such as have attained unto an higher measure of perfection than ordinary 20. But Pag. 170. from that place 1 Cor. 9 vers 27. he saith that Paul supposeth here a possibility that he might become a reprobate Whereby he destroyeth what he is about to assert for he cannot with any colour of reason deny that Paul was advanced above many arrived at as high a degree of perfection as any Quaker is capable of seing himself saith that Paul was come to that stateâ— from which he knew he could not fall and the mater is clear Rom. 8 38. 2 Tim. 1 12. 4 7 8. But he mistaketh the import of that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 9 27. which only signifieth not approven or not accepted of in the service he was imployed about as the whole scope anâ— context cleareth and though it were taken in his worst sense what can he hence inferre will the carefull use of meanes to provent such a thing prove that such a thing was possible not only in it self but also in respect of God The Lord's determination and purpose kniteth the ends with the meanes secureth the end together with the meanes leading thereto But it is an ordinary mistake with Arminians to think that if the end be secured meanes are needless Was not the life of Christ secured until the time appointed did he for all that neglect the use of meanes for his life or did he hearken to Satan tempting him to cast himself headlong from the pinacle of the temple did Hezekiah neglect to eat drink c. notwithstanding of the full assurance he had of living fifteen years longer 21. What he saith afterward of assurance which some attaine unto though I judge it not clearly proven from Revel 3 12. that place being meant rather of what the Lord will give hereafter in glory Yet I assent unto the truth shall recommend the Reader unto Chap. 18 of our Confess of Faith where he shall finde the matter fully explained confirmed so that he needeth not take any notice of what this Quaker saith on that head CHAP. XVI Of the Church 1 WE proceed unto his Tenth thesis wherein he treateth of the Ministrie But in his Apology P. 172. c. he thinketh good to speak something of the Church of which he made no mention in his Thesis but did presuppose it What we hold concerning the Church is distinctly set down in our Confess Chap. 25 Where more of the clear truth may be in a few words seen than readily will be found in several Treatises written against Papists upon that head there it is said The Catholick or Universal Church which is Invisible consists of the whole number of the Elect that have been are or shall be gathered into one under Christ the head thereof and is the Spouse the
Body the fulness of him that filleth all in all Ephes. 1 10 22 23. 5 23 27 32. Col. 1 18. The visible Church which is also Catholick or Universal under the Gospel not confined to one Nation as before under the Law consists of all these throughout the world that profess the true Religion 1 Cor. 1 2. 12 12 13. Psal. 2 8. Revel 7 9 Rom. 15 9 10 11 12. together with their children 1 Cor. 7 14. Act. 2 39. Ezech. 16 20 21. Rom. 11 16. Gen. 3 15. 17 7. and is the Kingdom of the Lord Iesus Christ Mat. 13 47. Esai 9 7. the house and family of God Ephes 2 19. 3.15 out of which there is no ordinary possibility of Salvation Act. 2 47. Unto this Catholick visible Church Christ hath given the Ministrie Oracles and Ordinances of God for the gathering and perfecting of the Saints in this life to the end of the world And doth by his owne Presence and Spirit according to his promise make them effâ—ctual thereunto 1 Cor. 12 28. Ephes. 4 11 12 13. Mat. 28 19 20. Esai 59 21. Adde hereunto Quaest. 63. of our Larger Catechisme What are the special privileges of the Visible Church Ans. The visible Church hath the privilege of being under God's special care and government Esai 4 5 6. 1 Tim. 4 10. of being protected and preserved in all ages notwithstanding the opposition of all enemies Psal. 115. throughout Esai 31 4 5. Zech. 12 2 3 4 8 9. and of enjoying the Communion of saints the ordinary Meanes of Salvation Act. 2 39 42. Offers of grace by Christ to all the members of it in the ministrie of the Gospel testifying that whosoever believes in him shall be saved Psal. 147 19 20. Rom. 9 4. Ephes. 4 11 12. Mark 16 15 16. and excluding none that will come unto him Ioh. 6 37. 2. Here is our doctrine laid downe in few words What would this man now say He giveth us first the Etymology of the greek word that we render Church and thence tels us that an Ecclâ—sia or Church is nothing else but a company of such as God hath called out of this world Against which I have nothing to say only for clearing the matter I would adde That there is a company called out of the world by the grace of God power of his Spirit to worshipe him in Spirit and in Truth and this is that company which is called the Church invisible because their union with their Head and with one another is by a bond of true and saving Faith and sincere Love which are not obvious to the eyes of men As also there is a greater company of persons called out of the world to profess the Name of Jesus to worshipe Him outwardly according to his word and to owne him for their King by submitting to his Lawes Ordinances Officers by an outward profession And this is that company which is called the visible Church because both their exercise their bond of union with this King with one another is outward obvious to the eye to wit an open Profession of the true Religion outward submission to following of the ordinances institutions of Christ But as to this visible Church in his following words he seemeth to take no notice thereof for he describeth to us the Church Invisible and then tels us that without this Church there is no salvation But this is impertinently spoken for that Church is made up only of the elect And if we should speak of the Invisible Churâ—h as now existing in this world we could not say that any elect belonged to it but such as were effectually called for the rest were not yet called out of the world or out of their state of nature and he told us that a church is a company of persons called out of the world To say thâ—n that there is no salvation out of that company that are already affectually called is neither pertinent nor truth for there are many who are not yet called whom God will in due time call and bring home and these whom he hath elected he doth bring into the visible Church where they may enjoy the ordinances which God hath appointed â—or Conversion And therefore we say that out of this visible Church there is ordinarily no salvation But all this is said by him to make way for his Church that will take in Heathens Pagans Turks and Tartars that never heard nor never shall hear a word of Jesus Christ which Church as he would delineate it to us hath not the least relation to Christ as Head and King nor any advantage of or interest in the Institutions of Jesus Christ. And what a Church this shall be let any sober Christian judge 3. But let us heare himself speak He calleth the Church a company of such as God hath called out of this world that they may walk in his light and Life One might readily suppose that this were good but hear more Vnder this notion saith he of the Church all these are comprehended of what Nation Kinde Tongue or Family they be though far removed from and strangers to these who profess Christ and Christianity in words and enjoy the Scriptures who obey the divine light and testimony of God within them so as by it they become sanctified and washen Ans. That is in short All Heathens and Pagans who have never heard of Christ or of Christianity belong to this Church of persons called out of the world to walk in God's Light and Life if they have obeyed the Light of Nature and of a Natural Conscience teaching to abstean from grosse sinnes This is the Quakers Church and the Church of persons effectually called out of the world which they mean which is nothing else but a Church of moralized Pagans A pagan-Church without the Knowledge of Christ Profession of Christ Faith in Christ Worshipe of Christ Acknowledgment of Christ Union with Christ without the Gospel of Christ and the Spirit of Christ. Anâ— though he call this the Catholick Spirit and the secret life and vertue of Iesus Yet it is in truth nothing but Catholick nature which cannot understand the things of the Gospel This is further confirmed by what he addeth Therefore saith he they may be members of this Catholick Church who are Pagans Turks and Iewes and of every seck among Christians if they be good single hearted men though they be ignorant and superstitious Thus we see the Quakers Church is erected according to the Covenant of works and that now broken founded upon the Law of Nature directed by the Light of Nature and to it belong all civil outwardly moral persons whatever Religion they have and how superstitious soever they be Yea though they worshipe stocks and stones and the Devil for there is no exception here Reader what thinkest thou now of this Church of this Profession and of this Religion It is Catholick I confess alas
too Catholick Hence we see how false it is that he saith afterward Pag. 174. that this Church hath sometimes been Invisible though he after the Quakers manner misapply that Ier. 3 14. 1 King 19 18. For alas it hath alwayes since Adam fell been too visible 4. Next § 3. He speaketh of a particular Church and here seemeth to worde the matter better but he having already given us the Key we shall be the more able to unlock his cabinet We must sâ—ith he consider a Church as it signifies a certain number of faithful persons That is Persons only taught by the Light of nature though as for Religion they may be worshipers of the Devil for this particular Church needeth but be a part of the Catholick Church what more Gathered together saith he by the Spirit of God and the testimony of some of his Ministers That is say I by the Light and Law of nature and the testimony of Quakers or such Ministers as preach nothing of the Gospel nothing of Christ revealed in the Gospel nothing of the mystery of God of Christ therein revealed What more And brought unto saith he the faith of true principles and the doctrine of the Christian faith That is such principles and doctrine of Christian faith as may be among them that never heard of Christ or of Christian Faith that worshipe the work of mens hands and possibly the Devil Whose hearts saith he further united by the same love and their understanding illuminated with the same truth meet together to attend upon God adore him and unanimously give testimony against errour though they suffer therefore But 1. Do not their bodies meet together too 2. Can that love be true Christian love which may be among Pagans 3. What illumination of truth can they have who never had another teacher than a Natural Conscience within or the Law written upon the works of creation and providence 4. What attendance upon God or adoration of him without Christ known and beleeved in 5. What testimony against errour can they give who never heard of the Gospel or of Christ 6. I know that here he is giving us a description of Quakers Conventicles which really are Synagogues of Satan He tels us further that all the members of those meetings teach and instruct one another And so they are all officers all eyes c. and so monsters No organical Church Then he closeth with an untruth saying that such were all the primitive Churches gathered by the Apostles While as the Apostolick Churches consisted of persons who called upon the name of Jesus Christ our Lord 1 Cor. 1 2. They were Churches in God the Father and in the Lord Jesus Christ 1 Thes. 1 1. 2 Thes. 1 1. that is such as acknowledged and worshiped the true God and that in Jesus Christ which neither Pagans nor Jewes as such did 5. Having thus spoken of a catholick of a particular church he cometh § 4 to speak something of the qualifications of the members of both which I judge superfluous seing that was sufficiently done already Yet because his words here are of a finer-like dress let us heare him That one sayes he may be a member of the catholick church it is necessary that there be an inward call of God by his light in the heart and that the heart be fermented by his nature and Spirit so as he leave off unrighteousness and turne to righteousness and that as to the inward part of his soul he be cut off the wild olive of nature and planted in Christ bâ— his word inward Spirit And all this may be in them that are ignorant of the history of Christ as was proved in the 5. and 6. Thesis Ans. These are fine words to deceive the simple had he not sufficiently explained himself above in the place by himself cited and just now also given us a clear view of his Catholick Church and of its members we might readily have been deceived But according to his owne interpretation of himself and a narrow inspection of his words here We finde 1. That one can be a qualified member of the Church Catholick who hath never heard of Christ or of the Covenant of grace in Christ nor learned any more of Christianity or of the Gospel then what nature could teach and how dissonant this is from the whole Gospel let any that ever read it speak 2. All this inward call of God is by the light that is in the heart of every man by nature is this any thing else but natures dim light 3. All this fermentation to speak in the Quakers dialect is effectuate by the power of this light and this is it he meaneth by the Spirit as he hinteth here and leargly told us before 4. All the effect of this work is but an outward turning from unrighteousness which a natural wretch may do upon the information of a natural conscience This is nothing of true Sanctification 5. It is impossible that all the operation of nature can bring a man off nature and plant him in Christ. 6. The Spirit of God worketh in and with the word and this word is the preaching of the Gospel and where the Gospel is there is the history of Christ. So that where there is nothing of the history of Christ there is not the word of the Kingdom there is not the special working of the Spirit of Christ This word therefore and inward Spirit whereof he speaketh is but he word Spirit of Nature that is nature under new names the Paganish-word and Spirit 6. But what is requisite to a member of a particular christian church He answereth Pag. 175. Beside this inward work it is necessary sayes he there be an external profession and faith in Iesus Christ and these sacred truthes delivered in the Scriptures when the inward light and testimony of the Spirit shall naturally incline compel such as are subject and obedient to it to give assent and credite to the truthes delivered in the Scripture Ans. We heard before of a Catholick Church whereof all the members must needs be saved and of a Particular Church much of the same complexion with the Catholick but now we hear of a new Church called a Particular Christian church the complexion of which seemeth to differ from the former But the matter is this Christianity with him is not necessary to salâ—ation thâ—re may be particular Churches were there is nothing of the Christian Religion Pagans that are somewhat Moral Civil belong to the catholick Church shall be saved as well as Christians But because where the word of the Gospel is come there must be some respect had to it to the word of God therefore a little more is necessary in this case though not in it self to be found in such as live in such places where the word of God is for it were a shame to say that no more were required of a man borne and living all his
this mans doctrine who seemeth to be one of the most sober among them all have we found any thing hithertil but Pelagianisme Secinianisme Arminianisme Enthusiasme Antiscripturisme Yea and Paganisme c have we seen any thing that doth not directly enough tend to overthrow the whole Gospel And what further we are to hear a little patience will help us to see He talks that they teach no new doctrine But doctrine more diametrically opposite yea contradictory to the whole Gospel of the grace of God a man shall finde no where else in such an heape So that albeit they should pretend to Miracles as they do to Immediat Revelations of the Spirit of God should do somethings more then ordinary like wonders I should account them but lying wonders their coming to be after the working of Satan according to 2 Thes. 2 3. Yea though an angel from heaven should come to head them and preach the doctrine which they preach I should remember that word of Paul's Gal. 1 vers 8 9. And therefore must account these Quakers no more Christians but an Antichristian Antievangelick brood of men acted and led by an evil Spirit designing the destruction of the Gospel and the setting up of Paganisme What he saith § 13. about the Independants and their gifted Brethren is not worth the noticeing for as to the matter he referreth us to what he had said before upon the Scriptures and we have eâ—amined Chap. IV. Only I would enquire If as he saith no man can know by the Scriptures that he in particular is called to be a Minister and therefore must recurre to an Inward and Immediat Testimony of the Spirit he must also say that no man can know that another is a Minister but by the Inward and Immediat Testimony of the Spirit and therefore he cannot be offended at us that we do not beleeve that he and the rest of the Quakers are sent of God because we have no Inward and Immediat Testimony of the Spirit concerning this and we are confident never shall have from the Spirit of God And though the Scriptures do not particularly and expresly tell us that Robert Barclay is a false Teacher and ought to be shuned as a false Teacher it saith that which is enough to us concerning him and his complices when it saith that all that bring another Gospel are to be accounted accursed and the whole Scripture that pointeth forth and declareth the Truth and condemneth their Errours as we have seen and shall see is as good to us as an Immediat Testimony saying the Quakers and particularly Robert Barclay are deceivers yea better more sure for some men can take the dreams of their owne head the impressions of Satan upon their phantasie for immediat testimonies of the Spirit of God but enough of this above Chap. III. 15. But he hath something Pag. 190. § 14. that would seem to answere that question we just now proposed for after hee hath againe nakedly told us that this extraordinary call for he nameth it so here is as well necessary when the Church is setled as when it is under a general Apostacy he saith that such as are thus called are made manifest in the mindes of their brethren and their call is verified in them who by the sensation of that life and virtue that floweth out by them are dâ—yly edified in their most holy faith and become the signes of their Apostleshipe according to 2 Cor. 13 v. 3. Ans. 1. But as yet there is no Inward Testimony of the Spirit directly saying that such men are truely called and without this in his judgment they cannot be said to be taught and led of the Spirit nor can they beleeve without this 2. Is this manifestation alwayes at every discourse or sometimes only Is it upon all their hearts or upon some only It may be there lyeth an answere in these words their brethren But the signes of the Apostleshipe of Paul were among strangers whom he converted and brought in to the faith And if this manifestation be alwayes and upon all present he layeth down a ground to question Christs Apostleshipe and Call for his preaching had not alwayes this effect as is notoure Nor Pauls and Barnabas theirs among the Jewes as the book of the Acts sheweth and 2 Thes. 2. Nay let that word be considered 2 Cor. 2 15 16. for we are unto God a sweet savour in Christ in them that are saved and in them that perish to the one the savour of death unto death and to the other the savour of life unto life And that Esai 49 4. Then said I I have laboured in vaine I have spent my strength for nought and in vaine surely my judgment is with the Lord and my work with my God and that Esai 53 Who hath believed our report And to whom is the arme of the Lord revealed if he think it enough that this manifestation be made sometimes upon the the mindes of some Alas Poor man thinks he that there are none of all the servants of Christ who dar not be so bold as he is to pretend a Divine Immediat Call through an Extraordinary and Immediat Revelation that can say the same and that upon a more just account As for his brethren they are under the same delusion with their Teachers and the sensation they have of life and vertue is but the sensation of the workings of delusion and no edification or building up in the holy faith but in opposition to that faith which was once delivered to the saints as is manifest to all that heare them and read their books and as this book which is now under examination hath made more manifest to me than all that ever I heard or read of them before 15. He addeth This is that which giveth the true and substantial call and title unto the Minister whereby he is a real successour of the vertue and power that was in the Apostles Ans. 1. Then the extraordinary call was no true and substantial call or title Then Ezechiel who was sent to a rebellious house that would not heare had no true and substantial call nor Moses when he was sent unto Pharaoh 2. They who are a savour of death unto death to some may yet for all that be successours to the Apostles 3. But I see what this man would be at The Quaker-Preachers though as we have manifested above nothing in truth but Pagan preachers must be the only successours of the Apostles and Possessours of the power and vertue that was in them What more Such Ministers stand not in need of the ceremony of Ordination and Imposition of hands Ans. Why then were hands laid upon Paul Barnabas Act. 13 3. And why had Timothy the laying on of the hands of the Presbytery 1 Tim. 4 14. If such made use of this ceremony shall any Minister now a dayes think it below him to do the like But sayes he Our adversaries
God beyond and above words thoughts and understanding and in a suffering-permitting-way go off himself and sinck after an inward and unknown manner into the darkness oâ— pure naked faith So in his second Sermon on that day he hath these words When a man hath given himself wholly over as denuded of himself of all propriety in things and of all â—hings here all that is borne in him is not his but Gods and againe when once a man in an upright and well ordered inwardness is drawn by God to higher things he shall put away all outward works and exercises were it even such as he had bound himself unto by oaths and promises 31. In his Sermon on the first Sunday after the three Kings Day he tels us that in order to this new birth our understanding must rest from all work and be void of all knowledg and â—bide in darkness and ignorance and not seek to return to its former knowledge and that this state of darkness is called a possible reception for there remaineth saith he no more in the soul but a possibility or capacity to receive that which will perfect it and the man must laboure more and more after this possibility till his minde be satisfied and become all things that it can receive And the more empty and unknowing that the soul is it is the nearer unto God So in his Sermon on the first Sunday after the Three Kings Day he saith I dar boldly say that he that introverts not once at least every day and turns not in according to his power into his fund doth not live as a Christian But such as are busie with their fund and empty themselves of all things and lay aside all imaginationâ— that the Sun of righteousness may send out his beames of Light in their inward fund finde the yoke of Christ easie So againe saith he Truely if any man could finde within himself know and see how the eternal God hath founded himself in the inward fund of the soul and how he is there hid and as it were soaked he should be happy 32. In his Sermon on Trinity Day he tels us That God begetteth in the fund of the soul his only begotten Son an hundered thousand times more quickly than in a moment in a now of eternity alwayes new And thereafter That he who would finde this must introvert beyond all the workings of his outward powers and phantasies and must sinck there into the fund and then cometh the power of God the Father and in him calleth upon him through his only begotten Son and as the Son is begotten of the Father and floweth againe into the Father so is this man begotten of the Father and floweth againe with the same Son in the Father and becometh one with him And afterward In this fund a man shall pray for his friends both dead and alive and such prayer is more powerful then to sing or say many Psalmes by mouth and then finde we the witness of the three that bear witness in heaven that is in the inward heaven in the fund of the soul. Moreover in his first Sermon on the third Sunday after Trinity he hath these words The penny must have its weight and its image the weight that the man may fall and sinck againe in Gods fund as he is come out of it his image is that image which is God himself in his own pure divine essence in which God knoweth loveth and enjoyeth himself in which he liveth is and worketh by which the soul is wholly God-dyed or like God and becometh divine and in this union with and sincking into Gâ—d he becometh through grace all things that God is by nature also So that if he could see himself he would think himself to be God and every one that couâ—â— see him in that cloathing dye forme and divine essence would become happy in that sight The man casts away againe unto God who gave all all things becometh so naked and empty as one that is nothing and hath nothing And thus the created Nothing sincketh into the uncreated nothing And thus one abysse calleth unto another the created abysse calleth unto the uncreated abysse and these two abysses become as one a pure divine essence where the Mans Spirit hath lost its self in the Spirit of God being drowned in that bottomless sea the like he hath in his sermon on the eleventh Sunday after the Trinity In his second sermon on that day he tels us that the little shipe mentioned Luk. 5. signifieth the inward conscience or minde the fund of the man where our Lord truely dwelleth and where his rest and joy is in case the man will alwayes carefully observe this inward fund and in the love of God for saking all things will introvert into this fund c. Againe if one while singing or reading be moved to introvert into the inward fund and finde that that exercise should hinder his introversion he must leave that and all other good works and introvert and in this introversion give himself wholly up unto God and follow the divine pull with all his heart So he expoundeth Christs sitting in the shipe and teaching to be Christ's sitting in the inward fund of the obedient man and there teaching him his most acceptable will and saith he such a person is able sufficiently to teach the whole world 33. In his sermon on the third Sunday after Trinity he saith this weakness speaking of Pauls words 2 â—or 12 9. cometh not from outward exercises but from an overflowing of the outpourings of the Godhead that is so poured forth on the man that the poor earthly body cannot endure it For God hath now so brought him in that he is wholly like God and all that is in him is in a hyperphysical manner transformed so that God now worketh all works in the man so that justly he may be called one like God for whosoever should see him aright would see him as God that is by grace for God liveth doth and worketh all in him yea enjoyeâ—h himself in him So on the fourth Sunday after Trinity speaking of prayer he saith the man that would pray must recollect himself and introvert into his inward fund with his mind lifted up and his power streatched forth and with an inward regarding of God's presence and a real desire above all things to do God's will going out from himself and all created things and sincking himself there deeper and deeper in the clarified will of God and this is to pray in the Spirit And againe he tels us the third degree of an inward life is a going over into a God-likness by union of the created Spirit with the essential Spirit of God And this saith he may be called an essential inturning Thereafter speaking of this same mater he saith Then doth God draw the man out of the humane forme into the divine forme and then is he so Godded and so divine that all he is
qualifications mentioned in both these places And so it saith that such ministers should have gifts and abilities acquired by reading and other meanes whereby they might be fitted for this work of the ministry This is plaine and manifest but nothing of this kinde is requisite in our Quakers speakers in order to their speaking Yet more Paul tels Titus Cap. 1 9. that the preacher must be one that holdeth fast the faithful word as he hath been taught or as in the margine in teaching or which maketh for doctrine that is sitteth and qualifieth him for teaching and edifying See Beza in loc that he may be able by sound doctrine both to exhort and convince the gaine-sayers He must then be a learned man able to teach and acquanted with the controversies of the time that he may be in case by sound doctrine to put gaine-sayers to silence Adde one word more Act. 18 24 25 26. We finde that Aquila and Priscilla took Apollos that was an eloquent man and mighty in the Scriptures and was instructed in the way of the Lord and had taught diligently the things of the Lord and expounded unto him the way of God mâ—re perfectly And all this in order to hâ—s peaching further the way of God for it is said vers 27 28. And when he was disposed to passe into Achaia the brethren wrote exhorting the Disciples to receive him who when he was come helped them much which had beleeved through grace for he mightily convinced the Iewes and that publickly shewing by the Scriptures that Iesus was Christ Here then we have both practice and precept for Ministers studying that they may be able to preach sound doctrine But possibly the thing at which he most carpeth is that Ministers should study their preachings immedialy before they preach them If it be so he must be a silly man for what is the difference betwixt ones studying â— few dayes before and ones studying some yeers before when the one hath a more tenacious memory then the other But this was the errour of the Familists in N. England and of Saltmarsh opposed by worthy Mr Rutherfoord 4. 3. He saitâ— that our Ministers study their Sermons and digest them and commit them to their memory having gathered them together out of their own invention or other folks writtings To which I only saith 1. That as it is already manifested he cannot make it appear to be dissonant to primitive practice or precepts that Ministers be learned especially in the Scriptures and thereby fitted for preaching And if their memory be so happy as to retaine all they have learned and read and their Judgment so solide as to improve it pertinently according to the occasion they will have the less need to study with much paines and labour every Sermon but if both their Judgment Memory be a little blunt is the matter great if they put to a little more strength and be a little more diligent 2. But how shall we be assured that the Quakers use no such leger-de-maine as to make us beleeve they speak all without one previous thought and yet have all to a word well studyed and premeditated Such cheatry hath bin in the world and I know not why one might not doubt of the truth of what they say especially when I finde credible persons saying that they can lie as well as others 3. He speaketh thus of all the Ministers in common making no difference and if he be only acquanted with some and sure I can not tell how he should be so well acquanted with all as to know their way of studying and prepareing themselves for preaching and intend them he dealeth not ingenuously nor candidely to speak thus of all What knoweth he but there may be some that study the most of their Sermons on their knees What knoweth he but there may be some that read very little save the Bible in order to preaching and have such a ready gift as to be in case to preach upon a very short times advertishment What knoweth he but there may be some who study most to get their heart in a right frame to preach and brought under an impression of the weight of the truths they are to deliver What knoweth he but there may be some that write none of their Sermons nor committe them to their memory but having the heads of truths they are to deliverer digested waite upon the Lord for his assistance in uterance and delivery What knoweth he but there may be some that never digest their preachings so as not to lye open to the influences of the Spirit and to welcome his seasonable and useful suggestions and so speak many things which they had not once premeditated What knoweth he but there may be some that being called have gone to preach when they knew not well what to say in particular nor from what text What knoweth he but there may be some who after they have studied and been at paines to prepare themselves yet coming to speak have been so lead of the Lord that they spoke little or nothing of all they had thought to speak What knoweth he but there may be some who upon their way to the Assembly have been constrained to alter text and all which they had purposed to speak upon it If he knew none of these things he sâ—ould have learned better before he spoke thus and he cannot but be blamed for his rashness 5. But all this will not helpe the matter for 4. The Quakers saith he they affect not wisdome nâ— reloquence of words but the demonstration of the Spirit and power And hereby he insinuateth that our Ministers do the contrary But he must know that I will not beleeve all that he saith in this if he hath his eye upon some particular persons or sort of Ministers I will tell him he dealeth not fairly to impute to all what he observeth in some and I think it sufficient to tell him I know some that affecteth only that Wisdome and Eloquence that may contribute to the winning of souls and that thouâ—h they will not boast much as our windy Quakers do of their preaching as being in demonstration of the Spirit and of power yet dar say in some measure of singlâ—ness that they corrupt not the Word of God but as of sincerity but as of God in the sight of God they speak in Christ and that they have renunced the hidden things of dishonesty not walking in craftiness nor handling the Word of God deceitfully but by manifestation of the truth commending themselves to every mans conscience in the sight of God 5. They are the men that exhort rebuke and instruct and speak out experiences And thinks he there are none such with us or that our Ministers preachings have no tendency heâ—eunto If he do he is mistaken fâ—r our Ministers Sermons have all thesâ— uses and some moe as to Comfort Convince Confute c. And though they bring not forth fancies and deluâ—ions instead
otherwise the inward should be excluded Answ. Both may consist for by the inward they become all one body really and spiritually and by the outward they became one body in profession and open declaration And what inconsistency is here He next tels us that he can see no ground or occasion in the Scripture for this figment of Sacramental union And what remedie seing Institutions of Christ must be figments with him it is no wonder he cannot see what others see But some are so far master of their sight that what they desire not to see their eyes can not see But it may be it is worse with him He cannot but see and yet the light within will not let him see We have mentioned lately some passages to this purpose both in the Old and New Testament and that may satisfie such as will see 14. He findeth the Apostles discourse 1 Cor. 11. A great mountaine in his way therefore Pag. 299 he laboureth all he can to blow it away He must grant that the Corinthians were in use of celebrating this Sacrament and that Paul rectifieth the abuses that were committed in their manner of going about it Yet he saith that the express and special use hereof in the Apostles judgment was to declare Christs death but this is far different from partaking of Christ's flesh and blood Ans. One use doth not destroy another the Apostle had in the preceeding Chapter mentioned the other use and needed not here againe repeat it expresly and we have showne already that this was a comprehensive use and could not but take in their eating of Christs body and drinking of his blood and this is clear in that the Apostle saith that whosoever did eat and drink unworthily were guilty of the body and blood of the Lord and did not discerne the Lord's body Nay himself granteth in the following words that to such as use this it hath an immediat relation to the outward body and death of Christ. And so there is a Sacramental union But he addeth It hath not a necessary relation to the participation of the Spiritual body and blood of Christ. Answ. We grant it as to that which he taketh the spiritual body and blood of Christ to be For there is no relation of the world there But that true beleevers partaking of these elements by faith are really and spiritually made partakers also of Christ and his benefites we assert and he dar not disprove it He addeth That these words of Paul vers 27. say only That seing the Corinthians would needs performe this ceremony as an act of religion they should do it worthily otherwise bring condemnation on themselves Answ. 1. If the Corinthians performed this ceremony as an act of Religion without a divine warrant they were guilty of will worshipe And shall he make us beleeve that Paul or the Spirit of the Lord rather in Paul would not discharge this superstition Nay not only not so but denunce such judgments on them for doing of it but amisse 2. Shall he make us beleeve that Paul would have taught and delivered to them modes of will-worshipe and prescribed the exercise of Superstion Yet Paul sayes vers 23. that he delivered this unto them 3. Shall he make us believe that the Lord would give Paul commission to establish among the Corinthians will worshipe and Superstition Yet he sayes vers 23. For I have received of the Lord that which also I delivered unto you 4. What way can people go worthily about an act of will-worshipe 5. Would God have punished them with sickness weakness and death for an escape in the manner of will-worshipe and not for the will-worshipe it self What wilde and bold conceits are these He needeth not tell us that from their practice it will not follow that this was a religious act incumbent to others also for we lay not down their practice as our ground but what was their ground is ours the Institution of Christ which he delivered unto Paul and Paul received to deliver unto the Corinthians And therefore it is not a thing indifferent and so not to be compared with that Rom. 14 5. as he dreameth and the practice of things indifferent as such is no act of Religion or of worshipe such as this is And therefore what he addeth Paâ— 300. is but a laying of a further imputation of unfaithfulness on the Apostle for fomenting the Corinthians in their errour and mistake and never once rectifying or informing their erroneous consciences What wonder is it that these proud Quakers account our Ministers unfaithful and what not when this Man dar lay such a foule imputation in Print upon the Apostle Paul Nay blasphemously impute this to the Spirit of God that acted Paul 15. In the next place he thinks he will prove that this Ordinance is not a lasting ordinance § 6 Pag. 300. c. Passing what is but a repetition let us hear his arguments Matthew and Mark sayes he expresseth this as done while they were eating And this was usual among the Iewes as Paulus Riccius observeth for at their eating of the passeover the master of the family took bread and brake it and did distribute it and so did he with wine So Christ who would fulfil all righteousness and would observe the Iewish feasts used this ceremony for his disciples only and took occasion thereby to raise up their mindes to higher things Answ. 1. To this last we have spoken before and why did not Christ take occasion to give this Christian document before this time while they were eating 2. It is true Christ instituted this Supper before they rose from table and what then 3. As for what is reported of the Jewish practice not only by this Paulus Riccius but by several others I doubt if all that is said shall demonstrate that the Jewes had this custome before Christ's dayes seing the eldest of the Jewish writters out of whom they have it wrote not till a considerable time after the Temple was brunt And what credite is to be given to what they wrote when their purpose and designe was to deface and annull Christianity let sober men judge 4. Sure I am there was no divine command for this practice at the eating of the Paschal Lamb and how our Quaker can say that Christ would do this because he would fulfil all righteousness I know not seing righteousness stands in obeying the command of God 5. Though Christ did observe the feasts prescribed to the Jewes by the Lord Yet he would not observe their sinful additions and traditions No he condemned these Mat. 15. 6. That which we are to look to is Christ's practice and we are sure that that should oblige us more then the Jewish practice could oblige Christ. 7. We not only have Christ's practice but a command mentioned by Luk do this in remembrance of me This evinceth no more saith he but that seing that was to be the last occasion of his eaâ—ing with
distribute it and that other people should only take and eate But his question is like many of the Quakers questions very impertinent and foolish for as Christ was there acting the part of a Master and Officer the disciples were as Church members so do this pointeth out the several respective duties of both knoweth he not that the Ministers of Christ are Stewards of the mysteries of God 1 Cor. 4 1 And thinks he that it is eâ—ery privat Members part to blesse the cup and the bread and to break it Paul hinteth some other thing 1 Cor. 10 17. compared with vers 21. The dust which he raiseth about the manner whether sitting standing or kneeling As being matter of debate hath been sufficiently spoken to by others he knoweth the maine exception against kneeling was not taken from it is being different from Christ's manner which yet was sufficient All this giveth no ground for his profane rejecting of the whole Ordinance but rather is a witness against him 18. He tels us Pag. 306. that the breaking of bread mentioned Act 2 42. was not meaned of this Sacrament but of their privat repasts because this is understood vers 46. But he adverteth not for vers 42. their publick actions as a Church are recorded they continued stedfastly in the Apostles doctrine and followshipe and in breaking of bread and in prayers which are all Church and Publick actions but vers 46. the breaking of bread was in their private converse for they did it at home and with gladness and singleness of heart which point out their mutual heartsome converse with love and frugality And if the breaking of bread ver 42. were nothing but this ver 46. what necessity was there for the repetition and why doth not Luk adde the same explication of breaking of bread verse 42. which he addeth verse 46. saying did eat their meat with gladness c And to say that the breaking of bread Act 2 42. is the same with the tables mentioned Act. 6 2. is a meer groundless fancie like many of the Quakers bold notions 19. He speaketh next Pag 307. to Act. 20 7. And will have that but a privat meal too because of what is said vers 11. Little considering the words or the series of the discourse The first day of the week our Christian sabbath the disciples in their whole number and company came together to break bread not to feast sure in a private house where conveniency for such a multitude was not to be expected and to which no small preparation and labour was requisite but to celebrate this Sacrament which looked more like a work suteing the day than such a private feast as he imagineth And it was such a feast as required Paul's preaching shall we think that Paul did eat none at their private meales all the seven dayes he was there Yet we hear no word of his preaching at any other feast And as for that vers 11. it was not a supper for it was long past supper time it was after midnight that he did eat then but it was a little refreshment for himself after his long preaching And it is not said vers 11. that the disciples did all eat as they came all together to break bread vers 7. but only that Paul did it when he therefore was come up againe and had broken bread and eaten and talked a long time even till break of day c. So that this eating was for himself both to refresh him after his long speaking from the time that the disciples came together untill midnight and also to strengthen him for speaking till break of day and for his journey then 20. He cometh next to examine 1 Cor. 11. Pag. 308. And tels us that Paul vers 20 sayes When ye come together-this is not to eate the Lords supper simply and not that was not to eate aright and that because they were ready superstitiously to extend it beyond its true use Ans. Of their superstition we hear not but rather of their defect in duties of Religion as to this And here the thing for which they are reprehended is their coming in distinct separated troups making schismes this he sayes was not a coming together to celebrate this feast as one body And more particularly vers 31. he reprehendeth their abuse in eating thus disorderly not waiting upon other which in end he enjoyneth vers 33. what maketh all this to prove this to have been a private repast only was it ever the fashion of the Christians to hold their private feasts and no feast else in their publick Churches We know these Corinthians had adjoyned to the solemne feast their privat feasts or love feasts but the Apostle doth plainly discharge that practice saying vers 22. what have ye not houses to eat and drink in Or despise ye the Church of God c. He would have no feast there held but what belonged to the worshipe of God and was a Gospel Institution and therefore in rectifying of all their abuses he reduceth them to the first Institution not barely narrating a mater of fact as our Quaker fancieth but relating an Institution which he had delivered unto them and had received of the Lord for that end And if our Quaker were not willingly blinde he might see a command here and all the rest of the following verses confirming it But Institutions are no commands with him nor have divine commands any power over him for he is not under God's Law but under the light Was Paul's delivering to them what he had received nothing but a simple narration of a mater of fact What profane babling is this But sayes he when he repeateth Christ's command he wordeth it so as that it is no command vers 25 26. but a conditional thing as oft as ye drink it c. Ans. Then Paul relateth not faithfully but maketh a false narration But our Quakers scruple not at loading the Apostle with reproaches yea the Spirit of God speaking in him What force I wonder hath these words as ye eat and drink to enfringe the command and make the proposition only conditional by these words the Apostle lets us see that Christ did not enjoyne how oft this Supper should be gone about but the command to do it in remembrance of Christ standeth and is thrice repeated by Paul for the vers 22. may be read imperatively where also we see that there is a command of keeping up this ordinance until Christs second coming His talking that this is to be understood of Christs inward spiritual coming is but a quakeristick notion as if any spiritual coming of Christ to his people here would obliterat and delete the remembrance and commemoration of Christ's death and beside it would suppose that there was not a good Christian in all this Church nor one to whom Christ was come spiritually or he must show us where these are excepted here and exempted from this command But sayes
But if what he saith be true to wit that there is no command for this Ordinance that iâ— is a legal Rite a shadow of good things to come whereof the body is Christ that it is repugnant to the nature of the new covenant dispensation c. I shall be bold to say that no man can out of tenderness of conscience to God after any method or manner goe about it and that no man should be more indulged therein than in practiseing of circumcision What he addeth is but a little bundle of his groundless whimsies without truth sense or consistency We haste to what followeth CHAP. XXVIII Of Liberty of Conscience 1. AS Thieves and Robbers who love to live on spoile and rapine desire earnestly there were no Law nor Judge to reach them in their wicked works So our Quakers conscious as it would seem to themselves of the evil of their wayes and practices and knowing full well how they are looked upon by all as pests and most noxious persons both to Church and Commonwealth to Religion and Civility and that therefore they cannot be tolerated or suffered to enjoy a license to follow forth their wicked designes to ruine all Christianity destroy all Churches in their very Being as well as in their Order and Government introduce Paganisme to the reproach of Christianity and to overturne the very foundations of Religion and Piety Our Quakers I say who are wise enough for evil and sagacious enough to contrive their owne security thought it best for their owne saiftie to adde this to the rest of their errours That Magistrates have no lawfull power over them and so joyne with Libertines Arminians and Anabaptists and with the Donatists of old and Raimundus Lullius and with the old Fraticelli who from their perfection inferred that they were not subject to any humane ordinances either of Church or State in pleading for a liberty of Conscience as it is called but in truth a lawless license to destroy all Religion all Piety and all the precious Concerns of Jesus Christ and of the souls of men Blackwood in his Storming of Antichrist Pag. 23. would adde some limitations or restrictions saying Evil works committed against the light of Nature and Reason as the setting up of Mahomet or any other God beside the Creator of heaven and earth Atheisme when any man shall boldly affirme there is no God Polytheisme when men affirm many Gâ—ds Blasâ—hemy murder these and such like the Magistrate whether Heathen or Christian is to be a terrour unto 2. These evils which are against the light of Nations there is no Nation in the world but in it the Magistrate will punish those that speak against the God that they profess and against that which they think is Scripture So if any raile against Christ or deny the Scriptures to be his word or no rule for us so unsetle our faith this as I take it may be punished by the Magistrate But our Quaker I know will not stand to this He will rather say with Williams Bloody Tenet in the Preface Pag. 2. it is the will and command of God that since the coming of his Son the Lord Iesus a permissiâ—n of the most Paganish Iewish Turkish or Antichristian consciences and worships be granted to all men in all Nations and Countreys For his Thesis is general taking in all opinions about Worshipe and Religion And he grants to the Magistrate only liberty to judge in maters touching the life and goods of others or what is hurtful to humane society and commerce But probably not of Quakers for they are perfect and so cannot do wrong And though this be a very narrow restriction yet I cannot see how he can yeeld to this without destroying the maine ground he standeth upon for Conscience may be pretended for the one as well as for the other and an erroneous conscience way teach â—ome to Sacrifice their children to Moloâ—h and to cut off their nieghbouâ—s head as a revelation taught the Anabaptist in Helvetia to cut off his brothers head and others at Munster to do many villanies 2. Seing our Quaker declineth a full disput upon this head telling us that many have writâ—en largely and earnedly upon it upon this same account I think my self releaved from any large prosecution of this Theme and that I need do no more but examine what he saith for his license and against our Arguments such of them as he is pleased to take any notice of Any who desire to have a full discussion of this question may peruse Mr Rutherfoords free disput against pretended liberty of Conscience Mr Edwards Prin and Others who have fully handled that debate The truth which we owne is summarily set down in our Confession of Faith Chap. 20. § 2 4. God alone is Lord of the Conscience Iam. 4 12. Rom. 14 4. and hath left it free from the doctrines and commandements of men which are in any thing contrary to his word or beside it in maters of faith or worship Act 4 v. 19. 5.29 1 Cor. 7. v. 25. Mat. 23 8 9 10. 2 Cor. 1 24. Mat. 15 9. So that to believe such doctrines or to obey such commands out of conscience is to betray true liberty of Câ—nscience Col. 2 20 22 23. Gal. 1 10. 2 4 5. Psal. 5 1. and the requireing of an implicite faith and an absâ—lute and blinde obedience is to destroy liberty of Conscience and reason also Rom. 10 17. 14 23. Esa. 8 20. Act. 1â— 11. Ioh. 4 28. Hos. 5 11. Revel 13 12 16 17. Ier. 8 9. And because the Powers which God hath ordained and the liberty which Christ hath purchased are not intended by God to destroy but mutually to uphold and preserve one another They who upon pretence of Christian liberty shall oppose any lawful Power or the lawful exercises of it whether it be Civil or Ecclesiastical resist the Ordinance of God Mat. 10 vers 25. 1 Pet. 2 vers 13 14 16. Rom 13 1 8. 13.17 And for their publishing of such opinions or maintaining of such practises as are contrary to the light of Nature or to the known principles of Christianity whether concerning faith Worshipe or Conversation or to the power of godliness or such erroneous Opinions or Practices as either in their own nature or in the manner of publishing or maintaining them are destructive to the extâ—rnal peace and order which Christ hath established in the Church they may lawfully be called to account and proceeded against by the Censures of the Church Rom. 1 32. with 1 Cor. 5 2 3 11 13. 2 Ioh. 10 11. 2 Thes. 3 v. 14. Tim 6 3 4 Tit. 1 10 11 13. 3 10. with Mat. 18 15 16 17. 1 Tim. 1 vers 19 20 21. Revel 5 9 2 2 14 15. And by the power of the civil Magistrate Deut. 13 6 to 12 Rom. 13.3 4. with 2 Ioh. v. 10 â—1 Ezra 7 23 25.26 27 28. Revel
but walk upon fixed and certaine grounds which may fully quiet the consciences of such as stand in awe of the word and I cannot but wonder how he who denieth the word to be the rule of faith and practice can thus press the words contrare to the scope and intendment of the Spirit of the Lord and stand so stifly to the express words yea and for any thing I see ground their judgment and practice wholly and alone upon these words but as we heard above though the light within them be their supream and only Rule they can alleige the Scriptures and pervert them too against us 4. He cometh next Pag. 354. § 11. to reply to our grounds We say that Christ forbiddeth all Oaths by creatures and all vaine and rash Oaths To which he replyeth That the Law did forbid these Oaths but Christ forbiddeth here something that was free under the Law to wit to swear by the Name of God and so dischargeth even such Oaths as were made by the Name of God Mat. 23 22. And he addeth by any other oath Answ. That the Law doth forbid both swearing by the Creatures and also rash and unnecessary swearing by the Name of God is true but the Law did not prohibite but enjoyn swearing in some cases before Magistrates as we see Exod. 22 7 11. Num. 5 19 21. 2. That Christ correcteth or amendeth the Law or dischargeth any thing which was lawful by the moral Law of God is but a Socinian dream without any ground or warrand as is apparent through that whole Sermon and from the very first words of this part thereof vers 17 18. Think not that I am come to destroy the Law or the Prophets I am not come to destroy but fulfil for verily I say unto you till heaven and earth passe one jot or one-title shall in no wise passe from the Law till all be fulfilled But sure if Christ had added to the law or taken away from it he had in so far destroyed it and made it an imperfect law and had taken away from it many Jotes and Titles contrary to his owne expresse profession and declaration 3. The place Mat. 23 16 23. doth clearly explaine this for there their unlawful wayes of swearing are reproved and they discovered to be fools in alleiging such grounds as they did for their profane licentious swearing and satisfying themselves with such pretexts but not one word declareing it unlawful in all cases to sweare by the Name of God 4. These words by any other Oath are to be explained by what went before and so to be understood of any other such like Oath as he had instanced in otherwise Christs discourse shall be incoherent 5. To that which is said That swearing by the Name of God was commanded by the Father and so cannot be now contradicted by the Son who is one with the Father he saith That the father appointed many ceremonial Lawes which were shadowes of good things to come whereof Christ was the substance Answere This is very true but nothing to the purpose for he shall never prove that swearing by the Name of God was a ceremonial thing being a part of natural Worship taught by the Law of Nature Gen. 21 ver 23. Iosh. 2 vers 12. 2 Chron. 36 21. and is several times put for the whole moral Worshipe Esai 19 v. 18. 45 23. Psal. 63 11. And where I pray and when was this ceremonial precept if it be such first given But this one thing is enough to confute this dream not to mentione that we cannot understand whereof it can be a shadow or type nor how then as we shall hear it was used when types were abrogated to wit that Christ did not so early beginne to cry down and to annull the force and power of the ceremonial Law but being made under the Law ceremonial as well as moral was observant thereof in all points to his dying day for in the very night wherein he was betrayed he observed the feast of the Passeover and he came to fulâ—il all righteousness How shall we then imagine that in his very first Sermon he should abrogate the Ceremonial Law and that in moe points then one if our Quaker be to be believed For he will have the mater of Warres a ceremony too and will affirme that Christ abrogated that ceremony also in the last words of this Chapter as we heard 6. He moveth this Argum. in the next place Pag. 355. That Oaths cannot be a part of the ceremonial Law because they were in use before the promulgation of the law An Argument wherein I see little strength yet I think it concerneth him to tell us when this ceremonial law was first given and to whom What answereth he It must be showne saith he that it is an eternal and immutable precept Answ. And what needeth more for this then to show that it is a part of worshipe performed unto God which the law of Nature hath taught all nations and which hath no affinity with what is typical and figurative having a manifestly moral import for it is a solemne acknowledgment of Gods All-seeing eye of his Truth and Veracity of his Righteousness and Justice and of his Power and Might for therein he is called to witness a secret and hidden truth and the swearer doth professe that God is acquanted with the secrets of all things and with the Intentions of the heart Therein we acknowledge that God abhorreth lying and dissimulation and will be a swift witness against false swearers and in justice will be avenged of such as mock him in calling the God of truth to bear witness to an untruth and shew his power in punishing and pursueing such all which being ingraven on the heart of Man by nature and being laid as the ground of this practice among all Nations and having nothing ceremonial in it evince this duty to be moral and the commands enjoyning it perpetually obligeing He tels us that Abel and Cain did offer the tythes of their fruit and the first fruites of their land But I read not this in Scripture I finde it said Gen. 4 3 4. that Cain brought of the fruit of the ground and Abel of the firsilings of his flock but no more no word of Tithes nor of First fruites 7. He moveth another Objection after his owne minde as if we said that Swearing by the name of God is a moral duty because it is mentioned with God's essential and moral worshipe But what he meaneth by essential worshipe I know not nor know I who useth that terme This argument I shall thus urge If swearing by the name of God be not only urged together with other acts of moral worship but also as a comprehensive part of moral worshipe and as further exegitical and explicative of other parts of moral worshipe mentioned then it must be a part of morall worshipe But the former is true Therefore c. The Major I suppose needeth