the Law What sayes he to this Argument He grants they are not profitable unto God but yet he saith they are profitable unto us he might adde and to others too and he might say that they are useful to set forth the Glory of God and several things more might he say of this kinde but all is to no purpose as to our present question The second Objection is from Rom. 3 20 21 by the righteousness of the Law shall no flesh be justified c. But he might have cited to this end whole Chapters of that Epistle as also of the Epistle to the Galatians where the Apostle in downe right termes is disputing against the interest of works in the matter of Justification But what replyeth he He saith the Apostle excludes the works of the Law that is such as are done by mans strength and will while he studieth conformity unto the outward letter of the Law which therefore are imperfect but not the works of the Gospel done by the Spirit of grace in the heart according to the inward and Spiritual Law which are therefore pure and perfect Answer 1. This explication of Law works and Gospel works is nakedly proposed to us here without any proof and is an arrow out of Bellarmines quiver all works done by mans meer strength and will without the Grace of God and the help of the Spirit are no good works at all because not performed in the right manner nor flowing from a principle of grace 2. That Gospel works even performed by the Spirit are not pure and perfect as he with Papists say shall be seen in due time 3. The Apostle excludeth all such works which are not that Righteousness of God without the Law which was witnessed to by the Law and the Prophets nor the Righteousness of God which is by faith of Jesus Christ unto all and upon all them that beleeve Rom. 3 21 22 And all such as marre justification freely by grace through the redemption that is in Jesus Christ vers 24 As also all such as darken that declaration of the righteousness of God who must be just when he is the justifier of him which beleeveth in Jesus whereof mention is made vers 25 26. And all such works as give ground of boasting which is only excluded by the Law oâ— Faith vers 27. And all such as are opposite to justification by faith vers 28. 4. Nay Abrahams Davids works which were done by the Spirit are excluded Rom. 4 2 3 6 7 8. He goeth about to confirme this distinction from this that Paul to the Galat. speaketh directly against such as would presse the observation of the legal Ceremonies upon the Christian Gentiles Pag. 145 146. Answ. Though that might be the occasion of Pauls disput it be true that Paul speaketh much and particularlâ— against the ceremonial Law yet he doth not insist upon that hypothesis or branch of the question but taketh occasion thereby to discusse the point in Thesiâ— of all works in general even such as are done in conformity to the moral Law therefore he adduceth Chap. 3 10 12. that passage Deut. 27 26. and Levit. 18 5. which cannot be meaned of the ceremonial Law only and speaketh against all Justification by works which is opposite to Justification by faith Chap. 3 11 12. What he saith afterward of the necessity of good works we stand to in the sense maintained by Our against Papists that is as antecedent adjuncts and dispositions unto glory not as any way meritorious either of Justification or Salvation nor do we approve of the Papists second Justification by works He urgeth againe Tit. 3 5. And thence speaketh thus all grant that such as are saved are Iustified True what more Therefore when he saith he hath saved us he saith also he hath Iustified us Ans. True yet it will not follow that all that is antecedent to Salvation is also antecedent to Justification or that all that is requisite in order to final Salvation is also requisite in order to Justification The Apostle vers 5. presupposing Justification is shewing what way the Lord bringeth about their salvation to wit by washing of regeneration and renewing of the Holy Ghost that he may clear up the first step of the work he speaks to Justification vers 7. that being Iustified by his grace c. and this grace excludeth all works for what is of grace it not of works otherwise grace is no more grace and what is of works is not of grace otherwise works are no more works Rom. 11 6 and to him that worketh is the reward not reckoned of grace but of debt Rom. 4 4. What he saith afterward Pag. 147. of the difference betwixt works done by persons unrenewed and persons regenerated is not much to the matter in hand and tendeth clearly to disparage his own doctrine concerning the Sanctification and Salvation of Heathens And withall I see no ground to take in these last into Justification as he would have us for then as no man is sayed until all these works be ended so also shall no man be justified until he be glorified 42. The third Objection is taken from the impurity of our best works And he answereth with Bellarmine That works done by the Spirit and grace of God that is of persons regenerated are perfect Ans. His meaning must be that they do agree to the Law in all points otherwise a curse attendeth them Deut. 27 26. Gal. 3 10. And if so why did David say Psal. 143 2. and enter not into judgment with thy servant for in thy sight shall no flesh be justified And Ps. 130 3. If thou Lord should mark iniquittes O Lord who shall stand and why doth Iob say Chap. 9 15. whom if I were righteous yet would I not answere And why saith the church Esai 64 6. all our righteousneses are as filthy rags which though some cited by this man not regarding the interpretation of Bertius the Arminian think doth not immediatly prove that there is no merite in our works as not being spoken of all mankinde yet doth abundantly evidence that the penitent church considering her best wayes saw much defilement in them that might make the Lord abhorre them as filthy rags and persons in a penitent frame use to get a better sight of sin and of their wayes than others have or themselves formerly had His saying that hereby is not meant these works that Christ worketh in us but the works which we ourselves do in our owne strength Is vaine for such as are done in our owne strength cannot be called Righteousness But then sayes he it would follow that all holiness must be cast away as filthy rags So they must be cast away in the matter of Justification for we must not found our hope of acceptance with God and Justification before him on these but it will not follow that they must be laid aside in our practice and not be studied and endeavoured to God's
from the Father and the Son And if the knowledge of this be such an essential part of Christianity and a ground of that knowledge of God which leadeth to salvation and so necessary for the right uptaking of the great work of Redemption and Salvation as it is and cannot rationally be denyed by any sober man who considereth what a sure basis this is unto the Christians hope peace and comfort how cometh it to pass that there is no express and distinct mention made of this fundamental point in all his Theses we have heard how the Quakers of N. England have denied this foundation And Mr Stalham in his Reviler rebuked part 1. sect 7. tels us that the Quakers against whom he wrote dâ—nied thâ—t there was any Scripture for the Trinity and said that the Holy Ghost was no Person It is known also how others of them inveigh against this fundamental Truth It is true I finde not this man either in his Theses or in his Apology directly writing against this truâ—h Yet as I finde no expressions hereanent in his whole book others than such as might come out of the mouth of an Antitrinitarian Socinian so I judge if his Theses had answered his great brags in the Preface they had expresly and distinctly not only mentioned but clearly have unfolded this truth 7. In the 3. place If by his Theses he would direct us into the Saving knowledge of God and make a plaine discovery to us from the very fountaine of all that knowledge that leadeth unto life eternal how cometh it to pass that we have no declaration made to us of the Eternal Purposes and Decrees of God whereby some Men and Angels are predestinated unto everlasting life and others foreordained unto everlasting death and whereby according to the most wise and holy counsel of his will he hath freely and unchangeably ordained whatsoever cometh to pass Shall we think that the knowledge of this hath no interest in the saving knowledge of God or in that knowledge which leadeth unto life which yet undeniâ—bly yeeldeth such a noble ground of Faith Dependence Praise Reverence Humility Hope Consolation Admiration and holy Fear Nay this Man not only doth not asserte or explaine this but as we shall hear doth deny and impugne it with all his might 8. How cometh it 4 That in all his Theses or Apology there is not the least mention direct or indirect made of the Covenant of Redemption or of those mutual actings of the blessed Persons of the Trinity resembling a mutual Covenant and engagement concerning the everlasting Interest of man Shall any man think that this point of truth which is such a sure ground of all our hopes and consolation such a sure support of staggering souls and such an armour of proof against the assaults of Satan maketh no part of that knowledge which leadeth unto life or hath no place in true and saving knowledge 9. Further 5. Doth not the doctrine of the first Câ—venant of Works entered into with Adam as the representative of Mâ—n-kiâ—de upon condition of Personal Perfect and Perpetual obedience belong to that necessary knowledge which bringeth forward unto life or unto that knowledge of God in Christ which is begun felicity How is it then that his Theses are so silent herein or at most give us such a darke and jejune hint of this as is next to none as we shall see It is one of the Quakers tenets as Mr Stalham Sheweth in his forecited book Part 1. Sectâ—7 â—7 that Adam was not under a Covenant of Works that the Law which Adam had in innocency written in his heart was not the moral law that Adam did not stand by the observation of the positive branches given him in command according to that Law So said I. Nayler and R. F. as he sheweth us and that the same Iames Nayler in his Book called The discovery of the Man of sin Pag 23. went about to prove this by such pityful Arguments as these The Covenant of Works saith do this and live but he that is Adam had the life already while he stood in it and so it was not to be obtained by working as if do this and live could not hold forth the condition of continueing in life and againe That the law was added because of transgression which if it had been before the transgression could not have been as if the law must not of necessity be before sin which is the transgression thereof 1. Ioh. 3.4 and could not afterward beheld forth as a glass to discover the foule spots of transgressions and the same would R. F. in the 12. Pag. of his Book go about to prove 10 Moreover 6. If his Theses be such an unfolding of clear and naked truth how cometh it that he speaketh so obscurely and enigmatically of the fall of Adam Doth not the clear and distinct knowledge of this truth concerne such as would be acquaint with true and saving knowledge 11. But especially 7. We may wonder how it cometh to pass that in his Theses which he would give out as a summe of saving knowledge nor in his great Apologie we have no description explication or delineation yea or mention of the Covenant of Grace wherein Life and Salvation Pardon and Acceptance Grace and Glory is promised and offered through faith in Jesus Christ or acceptance of Him as He is offered in the Gospel Shall we think that the knowledge of this is no part of that pure and naked Truth which is necessary to be known Or that it can contribute nothing unto that knowledge of God in Christ which is the sure way unto eternal life How shall he be able to perswade us hereof 12. Againe 8. Shall we think that the doctrine of the Redemption purchased by Christ of the Atonement made by him unto Justice for the sinnes of his people and of their Reconciliation unto and Acceptance with God upon the account thereof of the Sufferings of Christ in Body and Soul in his state of Humiliation of his Death Resurrection and Ascension and Sitting at the Fathers right hand of his Obedience and of the Sacrifice of himself which he through the Eternal Spirit once offered up unto God to satisfie Justice and purchase not only Reconciliation but also an everlasting Inheritance in the Kingdom of Heaven for all such as were given to him of the Father shall we think I say that the knowledge of this is not necessary unto Salvation nor necessary to such as would have such a knowledge of God as is eternal life If he dar not be so impudent as to say so why is there such a shameful silence hereof in his Theses and Book as there is Had he no will to displease his friends the Socinians 13. Further 9. Shall it be thought that the doctrine of the Incarnation of the Son of God the Second Person in the Trinity hath no great interest in that pure and naked truth the knowledge whereof leadeth
he expresseth not in his Thesis and giveth but a short hinte thereof in his Apology of which afterward That Man at first was living and in a good state he insinuateth when he saith that he is now fallen and degenerate but wherein that good and happy condition consisted he explaineth not iâ— may be he forbeareth to do this lest thereby he should discover some secrets of their mystical Theology which either is not fit as yet to be made known or we are not in case to understand improve aright Some may possibly think that he forbeareth to give an Explication of this or to adde his Testimoâ—y to the orthodoxe Truth in this point because the Natural Light that is in every man cannot discover or comprehend it Natures Light I grant will never discover without the Revelation of the word the Time when the Manner how nor the Cause and Occasion upon which this inundation took its original I finde that Mr Hicks in his 3 Dial. Pag. 40 41. getteth no satisfaction as to this from Will. Pen speaking thus in his book Pag 29. Herein theâ— contradicts thy self abusest the Philosophers and blasphemest the light Thou grants the heathens knew there was sin If so how could they be ignorant of sins coming into the world This I say is no way satisfying for though Philosophers did see and could not but see that sin and misery had overflowed all yet by all their Common Light they couâ—d not understand how sin entered into the world and death by sin how Adam as a publick person was under a covenant obligation for himself and posterity and how he did violate that Covenant by transgressing the commandement and thus brought-in sin and misery And that which Will. Pen addeth Ibid. saying If thou meanest a clear and distinct account that Adam and Eva were beguiled by the serpent who tempted them 't is no wayes to the purpose not only helpeth not the matter but discovereth also some further latent designe for who seeth not how necessary the knowledge hereof is unto the right understanding of the fall and of the true cause thereof If this were not so as Mr Hicks well saith why did the sacred Penmen give such a full and distinct account hereof in the Scriptures But it may be they have a Parabolical sense and meaning to put upon that whole matter as it is historically related and upon all the passages of Scripture relating thereunto It is also observable that Will. Pen in the forecited page insinuateth that the knowledge of this is not necessary unto salvation for he saith That which is sufficient to that faith which concerns salvation is to know that God is and that he hath given Mâ—n the knowledge of himself and his will concerning him by some inward law Mr Stâ—lham also showeth in his book against the Quakers Pag. 96 9â— 100. that I Nailer and R. Farnworth deny That Adam was under a Covenant of works and that he stood by the moral law written in his heart and by the observation of the positive branches given him in command acoâ—rding to that law as we mentioned above And if the matter stand thus how can they give us a distinct account of the manner and cause of the fall and degeneration 3. He sayeth that this Death and Degeneration is befallen all the race of mankinde quoad primum Adam seu hominem terrestrem that is or I know not what it is concerning or in respect of the first Adam or earthly man By which words it is manifest that he pointeth out and declareth in what respect it is true that all mankinde is become dead and degenerate to wit in respect of the first Adam or the Earthly man and hereby he seemeth to point out the extent of this fall death and degeneration or rather a restriction and limitation of its extent as if he had said It reacheth all Mankinde only as to the Earthly man or the first Adam But what he meaneth by this first Adam and terrestial man I cannot well tell His manner of expression will not give us ground to think that he meaneth our forefather Adam because of whose transgression this death came upon all his posterity but rather that he meaneth something in every man going with them under this name and this thing what ever it be is the only Subject of this Death and Degeneration and so in opposition to this there must be some thing in man which with them will go under the name of the Secâ—nd Adam and of the heavenly man and this whatever it be is not obnoxious to this death nor is it degenerated and lapsed This to me must be the native import of his words But how we shall come to a right uptaking of his true meaning I wish he had showne us If we consider what other Quakers have said it may be that thereby we shall be able to make some proâ—able conjecture concerning his meaning Mr Hicks Dial. 1. Pag. 16. tels us that Georg Fox a man eminent among the Quakers and accounted by them infallible in his book called the great mystery Pag 6 8 and 100. affirmeth the soul to be part of God and of Gods being And that it is without beginning Pag. 91. and also infinite Pag. 29. And when Will. Pen accuseth Mr Hicks of false dealing in this Mr Hicks Dial. 3. vindicateth himself by citeing Pag. 20. c. George Fox's owne words thus Geâ—rg Fox in his Great mystery Pag. 90. speaks thus is not the soul without beginning coming from God returning unto God againe who hath it in his hand and Christ the power of God the Bishop of the soul which brings it up into God which came out from him hath this a beginning or ending And is not this infinite in it self Againe says he Georg Fox tels us Pag. 2 that Magnus Byne saith the soul is not infinite in it self but it is a creature and R. Baxter saith it is a spiritual substance Whereunto Georg Fox replyeth Consider what a condition these called Ministers are in They say that which is a Spiritual substance is not infinite in it self but a creature That which came out of the Creator and is in the hand of the Creator which brings it up to the Creator againe that is infinite in it self The same Mr Hicks saith further The Quakers are accused for saying there is no Scripture that speaketh of an humane soul and for affirming that the soul is taken up into God Hereunto Georg Fox thus answereth Pag 100. God breathed into the man the breath of life and he â—ecame a living soul and is not this which cometh out from God which is in Gods hand part of God from God and to God againe Which soul Christ the power of God is the Bishop of Is not this of his being Yea Will. Pâ—n in vindication of Georg Fox Pag. 66. as Mr Hicks sheweth Dial. 3. Pag. 22. saith That all that can be concluded from Georg Fox's words
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
no proofe The Minor is clear Deut. 6 vers 13. Thou shalt feare the Lord thy God and serve him and shalt sweare by his name And Deut. 10 20. Thou shalt fear the Lord thy good him shalt thou serve and to him shalt thou cleave and sweare by his name In both which places we see it is not only attended before and after with precepts purely moral nor only joyned in the same verse with duties purely moral but as the other duties mentioned in the same verse are truely comprehensive of that moral obedience that is due to God so is this and each one of these commands contribute to explicate the other so that all are but various expressions of that one duty of owneing the true God for their only God conforme to the first commandement Adde to these passages Ier. 3 4. where it is pressed as a comprehensive duty of all moral obedience as being the manifest declaration of their true Repentance and Turning unto God and of their putting away all abominations out of God's sight vers 1. If thou will return O Israel saith the Lord return unto me and if thou wilt put away thine abominations out of my sight then shalt thou not remove And thou shalt swear the Lord liveth in truth in judgment and in righteousness c. So Ier. 12 vers 14. to the end where the Lord is offering salvation to the Nations about upon condition that they will performe this comprehensive duty and shall learne to sweare by my name saith the Lord the Lord liveth as they taught my people to swear by Baal then shall they be built in the midst of my people but if they will not obey I will utterly pluck up and destroy that nation Adde Psal. 63 11. The King shall rejoyce in God and every one that sweareth by him shall glory Let the Quaker now see if his answers will suite this argument thus proposed 8. Another of our Arguments he mentioneth in the fift place which is this as I shall forme it If that which Christ forbiddeth be of the Devil then he forbiddeth not the swearing by the name of God But the former is true from the words of the text for whatsoever is more then these cometh of evil vers 37. or of that evil one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of that evil one who is exercised in all wickedness See Beza on the place The Consequence of the Major is clear for swearing by the name of God was once commanded of God but God never commanded that which did flow from the Devil Nor can it be said with any face of reason that any of the ceremonial Lawes were of that evil one or cometh of evil How then can this man say that this which Christ saith cometh of evil was a ceremonial Law enjoyned by God What replyeth he Some things saith he are good because commanded and evil because forbidden and some things are commanded because good and forbidden because evil Thus ceremâ—nials are good as long as commanded and evil when forbidden under the Gospel Ans. 1. But to me there is nothing good morally but what is commanded and as commanded and no duty of man can be said to be commanded because morally good ' antecedent to the command of the great Law-giver whose good will and pleasure is the ground of all morality among men 2. Though the observation of prohibited ceremonies be evil under the Gospel Yet we cannot say that they are or ever were of that evil One or come of evil Here he tels us Pag. 356. That oathes did prefigure God's truth and fidelity Ans. That which is prefigured is something to come then it seemeth God under the Law was not true and faithful for these attributes were but prefigured to exist in the dayes of the Gospel Is not this Blasphemy He would do well to retract this otherwayes his errour is worse then he is a war of He giveth us another morality of oaths viz. Testification of truth which was before all oathes and will abide when all oathes are away Answ. This is indeed the proper end and use of oathes to testify to truth But what he meaneth when he saith it is its morality I must waite till he explaine himself As long sayes he as men abide true there is no necessity of oaths and for this he citeth some words of Polybius and Grotius and others But what then This would rather plead for the necessary continuance of oathes because men are not true enough And knoweth he not that good civil Lawes may be occasioned by evil manners Knoweth he not that by reason of the fall many things became moral natural secundarily that were not primarily natural And why may not oathes come in among these He giveth us an Argument thus That which was not from the beginning nor had any use in the beginning that had not its rise from the will of God but from the work of the Devil being caused of evil viz. of infidelity lies and deceit and was chiefly invented by men as a remedy of this evil in which they did invocate the names of their idols and which was granted to the Israelits as children that they might abstaine from the heathens Oaths Ier. 12 16. is no moral and eternal command But such a thing is an Oath Answ. This is I confess a very ill favoured argument For the assumption is pregnant with blasphemy and that upon his owne grounds for he said before that this swearing by the Name of God was a ceremonial command of God Now is it not blasphemy to say that any of the ceremonial Lawes of God had not their rise from the will of God but from the work of the Devil Is it truth to say that any of Gods commands especially such as belong to the Gospel as all ceremonies do are chiefly invented by men Faith in Jesus Christ was not from the beginning nor was of any use in the beginning and was occasioned only by the fall is it true therefore that iâ— had not its rise from the will of God but from the work of the Devil and was chiefly invented by man 2. If swearing be such a thing it must be intrinsecally evil how cometh it then that we hear sometimes of Gods swearing What would God do that or any thing like that which had its rise from the Devil 3. Many things became moral yea natural after the fall which were not necessary from the beginning these are called moral natural secundarily and yet had their rise from the will of God and not from the work of the Devil as covering our nakedness which this man will grant unless he be an Adamit too 4. Infidelity lies and deceit among men after the fall might be an occasion of a law and the law be good necessary and immutable for all that and be no invention of man but the command of the great God 5. It is not provedâ— that the Lord commanded the Israelites to swear by his name
effect through man 's not resisting when he might resist if he pleased so that of two having the same measure of sufficient grace then which no more is requisite on God's part for effectuating the work the one beleeveth because he doth put no bar in the way the other beleeveth not because he resisteth and doth put a bar in the way 4. Hence it is manifest why this answer of the Quaker who taketh part with Iesuites and Arminians cannot satisfie to wit because all the actual efficacy of grace is made to depend on mans will for as we saw the same Sufficient Grace that is bestowed upon two Persons can of it self produce the actual conversion of neither but must leave both to their free liberty and choice and one beleeveth not properly and immediatly by the power and efficacy of this grace even suppose it were in a greater measure for then it should worke the same effect in both but because his will did freely of its own accord consent and yeeld when it might have done otherwise even in sensu composito as they speak and the other beleeveth not because he opposeth and resisteth when he might had he so thought good have yeelded If our Quaker should run to the foreseen congruity and contemperation of the call of God with Free will which Bellarmin and Vasques devise to alleviat the mater it will be of no advantage for first this Scientia Media by which they imagine God to foresee what will be in such and such cases is groundless and Next at the long run the crown is put upon Man not upon the Grace of God for this Grace thaâ— becometh congruous as coming in a good day when the man is in a good mood and pleasant disposition worketh no more as to it self then it did upon another whom it found not in so good a temper but worse disposed so that man may thank his good disposition that the grace of God was Congruous and so Effectual and not incongruous and so Ineffectual So that Effectual Grace Sufficient Grace is still the same Physically and as to its real entity and all the difference is from mans good or evil disposition whose evil disposition can make a Greater measure of grace Ineffectual and good disposition can make a Lesser measure Effectual if it come in its congruous season From whence we see it is clear as the sun that mans Free Will and not the Grace of God according to our Quakers is to be praised for Faith Repentance Conversion and mans free consent maketh that grace Effectual which otherwise would have been Ineffectual his Opposition or Resistance maketh that grace Ineffectual which otherwise might have been Effectual And thus their Sufficient grace is with them absolutely sufficient upon God's part and all its Efficacy and Effectualness dependeth upon and hath its being from mans free Consent Will this Quaker or any of his Masters the Molinists or Arminians say that beside that Sufficient Grace which is made common to all there is necessarily required a further work of Preveening Grace upon the will of man physically determining the same and certainly and efficaciously effectuating the actual consent thereof and removing or overcoming its Opposition or Resistance As for the Gratia Cooperans which they say he who beleeveth and complieth with the call hath and which the other who resisteth wanteth it doth not helpe them for it is also made to depend wholly upon mans Consent so that God cooperateth because the man consenteth and cooperateth not in the other because he resisteth and it is made the same upon the mater with Sufficient Preventing Grace only now having a new denomination because of its cooperating with mans will which goeth before and upon which it dependeth I know the Arminians say that God worketh upon the will granting to it a Supernatural Power to obey and yeeld but yet they will not grant that this grace shall determine the will and certainly and efficaciously bow and incline the will to consent for the will must still retaine its power to obey or not as it pleaseth and all the work of grace upon the will must remaine resistible and be nothing but Moral Swasion so that when Antecedent Preveening Grace hath done all it can do it may so fall out that no conversion shall follow so that conversion is still contingent and uncertain though not in respect of the foreknowledg of God yet in respect of its dependance upon that cause and doth not follow necessitate causae five consequentis because for all that grace man was alwayes free to resist and the grace Preventing I meane and Antecedent granted to him that resisteth was equal to that which was granted to him that yeeldeth And therefore with them there is no grace granted that Effectually or Efficaciously Certainly taketh away the wills resistance causeth it infallibly to bow and yeeld otherwise their Sufficient grace should not be simply and absolutly sufficient but only so far and in its own kinde And seing they deny any concession of more Prevening and Antecedent Grace then what is purely sufficient as all Papists must do who will follow the Councel of Trent Sess. 6. can 4. 5. It is undeniable that with them and our Quakers who follow them the Efficacy of Grace is from man and man must thank himself and his own Free Will that he is saved if not wholly because of cooperating grace which is yeelded to yet principally 5. So that though he who resisteth is clearly guilty of his own damnation yet that Grace which is only Sufficient cannot be truely and simply called that mans Salvation who resisteth not but his salvation must principally or rather only be ascribed to himself for that Sufficient grace did no more upon its part to him who resisteth not than it did to him who resisteth and it hath no more Influence or Efficacy as from it self upon the one than upon the other It cannot then be said that the Salvation of him that is saved is merely of grace and not of himself seing he and not grace made the difference and made Sufficient grace become Effectual 6. Nor is it true that Man is wholly passive with our Quakers for the mans actual consent is requisite and his non-resistance is rather an Action than a Passion as it is in the will for not only the will must positively will this non-resistance but this non-resistance in the will is a positive yeelding for in Scripture construction a suspension of actual consent is a resistance and a non-yeelding 7. Hence we see that it is all one thing whether the first progress as he speaketh be by cooperating or only by not counterworking for whatever way we name it the will is positively acting when the will yeeldeth it doth it willingly and when it doth not repugne nor resist it yeeldeth non-resistance is a kinde of consenting But whatever we call it it is according to the Quakers with