swearing which was fully forbidden in the law of God before but he positively excludes all manner of swearing in the dayes of the Gospel and likewise the Apostle saith James 5. 12. Above all things my brethren swear not neither by Heaven neither by the Earth neither by any other oath but let your yea be yea and your nay nay least you fall into condemnation which two testimonies are sufficient to confirme the truth unto all true Christian men that it is in no wise lawfull for them to swear in any case Many more testimonies might be instanced out of the Ecclesiastical histories of the ancient Christians some of whome holding it in no wise lawfull for Christian men to swear suffered death for the profession of Christ a Acts Monuments Vol. 2. fol. 55. Policarpus who as 't is said was John's Disciple b Euseb lib. 6. cap. 4. pag. 98. Basilides a Christian Martyr and the Waldenses whose names are so famous among the reformed Churches and are said immediately to succeed the Apostles being the most ancient and true Protestants professed it to be no way lawfull for a Christian man to swear and the c Acts Monnuments Vol. 1. fol. 527. Plow-man in his prayer and Chrisostome who was Bishop of Constantinople blameth them greatly that brought forth a book to swear upon charging Clarks that in no wise they constrain any body to swear whether they think a man swear true or false saying d Acts Monuments Vol. 2 70. it is a sin to swear well And these forementioned testimonies with many others which might be instanced out of Ecclesiastical histories were given against swearing and though the Apostle saith Heb. 6. 16. That an oath for confirmation amongst men is to them an end of strife yet this doth in no wise justifie or prove swearing lawfull amongst Christians for he speaks that by way of allusion as being the strongest bond in the old time in which the promise was made whereby men could bind themselves to set forth unto believers the certainty of Gods promise being confirmed by such a strong bond as an oath was among men in the old time when the promise was made to Abraham and his seed after him and as for the Apostles saying an oath among men is to them an end of strife I say that did rather allude or relate to what was at any time done for the ending of strife amongst those Hebrews who had not received the Gospel then that any such thing was done or practised amongst those believers to whom he writ his Epistle For if he had instanced any such practice amongst them he should not have said an oath amongst men but an oath amongst you c. Which he did not 13. Query Whether it be not the great duty and concernment of every Christian to plead for and vindicate all such Gospel truths as he hath formerly received and yet believeth and 1. whether a Christian may not earnestly contend for the truth once delivered Jude 3. 2. whether it be not the duty of all Christians with readinss to render an account of his faith to him that asketh him 1 Pet. 3. 15. And 3. whether it be not your concernment to return some satisfactory answer to the Author of these Queries Answ It is a duty of concernment to every child of God both to plead for and vindicate the truth the knowledge of which he hath received of our Lord Jesus Christ by the utmost force of those spiritual weapons or arguments wherewith he is furnished thereunto by the word and counsel of the Lord against all those that may gain say it in doctrine practice or conversation following the example of the Apostles and messengers of the great King The weapons of whose warfar were not carnal neither was their war against the flesh and bloud of men in error but the weapons wherewith they warred were spiritual and mighty through God to the destroying of that spirit of wickedness which leads into error and also to the recovering many out of error who have been captivated in error And they that are furnished with the spiritual wisdome word and power of the Lord God by which many are turned to righteousness they shall shine as the brightness of heaven and as the starrs for ever and ever Lastly it 's the duty of the children of God who in measure experience redemption and sanctification by Christ Jesus to give a reason according to their ability with meekness and fear of that precious hope and faith through which they have or may overcome in the day of tryal and hour of temptation which cometh upon all the world to try them that dwell upon the Earth and that excellent hope and faith in which the Saints are preserved in this day and hour of tryal and through which they shall be purified and made more white that their innocency may shine forth as the Sun in the Kingdome of their Father and which keeps from fainting to the end is of more worth then gold that perisheth and is not to be valued with all created excellencies or compared with any glory of this fading world therefore I may say of the faith and hope of which Christians ought to give a reason as Job did of wisdome man knows not the price thereof neither is it found in the land of the living Having in the love and fear of the Lord returned an answer to I. B. his Queries and therein given some reason and account of our faith and judgement in the things queried it s desired that I. B. may answer these following Queries in the same love that we may know a reason of his faith and judgement concerning the things queried Query 1. WHether Christ by that one act of his death and suffering hath so done away or blotted out the sins of the children of men that the divine justice of his father is so answerd or satisfied thereby that he looks upon men to be in his Son notwithstanding they are yet sinners and accepts them as perfectly righteous in his sight only in and through what Iesus hath done for them by his death upon the Crosse Query 2. Whether God who is the righteous Judge of all the world doth so impute his righteousnesse as to justifie any man upon the earth thereby in the self same capacity as his righteous law in Christ condemns him Query 3. Whether any man upon earth is absolutely acqvitted and freed from sin by virtue of what Christ hath done and suffered without whiles as yet the witnesse of Gods Spirit in his own heart and conscience condemns him Query 4. Whether there is any such thing as that any mans sins are done away past present and to come whiles as yet he doth not cease to commit sin Query 5. And if the eternal God doth impute the righteousnesse of his Son so as to justifie any while they do not yet cease to commit sin why doth he not so unto all seeing
in and receive Christ unto their everlasting salvation therefore it is that the holy Scriptures testifie of Christ being revealed unto the Saints in this way but neither the Scriptures which thou hast instanced nor any other exhorts Christians to believe in Christ as he is at a distance without them but the contrary Rom. 10. 6 7 8. 2. Query Whether the light within us be a sufficient guide to direct us unto true happinesse and what this light is whether in every man or how to be attained 1. if this light be sufficient to salvation of what use are the Scriptures And why are we at all exhorted unto faith which implyeth something at a distance and not yet enioyed Heb. 11. 1. 3. Answ The light of Jesus within us is a sufficient guide to direct and lead us which all them that walk in it out of darknesse and misery to the inheritance of glory and joy with the sanctified in Christs spiritual Kâ—ngdome according as our Saviour who is this light testifieth of himself John 8. 12. where he saith I am the light of the world he that followeth me shall not walk in darknesse but have the light of life and Zechariah prophesying of him whose light is sufficient to guide men out of errour and darknesse saith Luke 1. 78 79. through the tender mercy of our God the day spring from on high hath visited us to give light to them that sit in darknesse and in the shadow of death to guide our feet into the way of peace By these two testimonies may this truth be confirmed viz. that the light of Jesus which shines within us is sufficient both to direct and lead us to true happinesse Secondly this true light in which we walk give testimony to the world and say it is that unto which all mankind must be turned that come to receive remission of sins Act. 26. 18. is no other but even Jesus the everlasting son of God as the Scriptures testifieth John 1. 9. and John 8. 12. Rev. 21 24. Thirdly This true light lighteth every man as it is before already proved John 1. 9. And he that desires to attain the knowledge of Jesus the true light let him not say in his heart who shall ascend or descend Rom. 10. and 6. 7. for Christ the light is near whose beams in a small measure shines in the darknesse of his heart according to John 1. 4. 5. and may be known by its operation of manifesting the secret evils there which are reproved and through it he comes to have a descerning between the inward thoughts and desires which would incline his heart towards God and those which would or doth cause his heart to decline from God therefore he that would attain to the knowledge of Christ whose light gives him in some measure the knowledge of himself as is before said must in love and obedience to Christ whose light convinceth him of sin confesse and forsake his sin in which obedience man comes to receive that heavenly power of God which begets him again out of sin and death and makes him partaker of the divine nature and life of Christ the light in which he comes to see light to have the excellent knowledge of that everlasting son through which in some measure he saw the filthinesse of sin and the motions of it in his heart while as yet he had not the knowledge of the light neither could it comprehend Fourthly Because this light is sufficient of great use are the Scriptures which testifieth of and directeth to this light and exhorteth Christians to the growing in faith and belief in Jesus who is the true light and Saviour of the world and able to save to the utmost Heb. 7. 25. Heb. 5. 9. 3. Query Whether is this light the conscience of every man or 3. is it Christ in every man if so why then are not all men saved for if he that hath not this light be out of Christ as you say then all that have this light must of necessity be in Christ and consequently saved 2 Cor. 13. 5. 2 Cor. 5. 17. Answ This light is not the conscience of every man neither is it the conscience of any man but is that heavenly light by which God lightens the consciences of the sons of men to distinguish between good and evil as I have already said And all they that believe in and obey the motions of Gods Spirit by the light of his Son he will lead them out of all darknesse and errour and guide them in the way everlasting and he will give them richly to possesse the evidence of his light and Spirit upon their consciences that they are his children Herein they come to partake of that peace which never shall have an end Secondly though we do not say that every man knows or hath received Christ within yet we say the beams of his light lighteth all men in which his grace that bringeth salvation hath appeared to them 1 Tit. 2. 11. And hereby his good Spirit is tendered to instruct them notwithstanding they rebell against him Neh. 9. 20 26. And this is the cause that all men are not saved viz. their not believing in but rejecting the light of his salvation and rebelling against his Spirit which should instruct them in the way thereof through which Spirit all men that continue in sin shall be left without excuse whose destruction is of themselves 4. Query Whether that way which you teach and the doctrines you maintain and propagate be consonant to and may be defended by the word of God contained in the Scriptures of the Old and New Testament whether it be not necessary to haue some rule of trial by which we may try the spirits whether they be of God or no 1 John 4. 1 2 3. And 2. whether the Scriptures be not sufficient thereunto or is there any better way to be propounded for such a tryal and 3. if there be any better way why are we directed by the Prophet Esaiah to the Law and to the testimony and if any man speak otherwise it is because there is no light in him as Esai 8. 20. and 4. why were the Bereans commended for searching the Scriptures daily whether those things were so Act. 17. 11. Lastly if the Scriptures are not to be the rule for all Doctrines why is it that the Apostle doth so severely and that over and over again pronounce a curse against all such as should preach any other Gospel then what he had already preached which is onely to be found in the Scriptures as Gal. 1. 7 8 9. Answ The doctrines which we maintain and propagate are consonant to and may be defended by the forceable arguments of truth and holy records thereof contained in the Old and New Testament First It is necessary to have a rule of tryal to try the spirits whether they be of God as I. B. hath already instanced 1 Iohn 4. 1 2 3. And he that in
exhortations will become effectual to their children and servants not only to turn them from errour unto truth but to establish and build them up in the truth that they may serve the Lord in their day and herein all Christian parents and masters of families ought to follow the example of Abraham in commanding their housholds after them to walk in the holy commands of God and to serve him in their generation c. Fishly the Scriptures were written for our learning therefore it is necessary for Christians to read them and to confer about the heavenly things signified of in them all their life long as they are inclined thereunto by the life and Spirit that gave them forth for though eternal life cannot be found in the Scriptures yet they testify of Christ in whom it is to be found and the holy sayings contained therein which were given by the divine inspiration of God are profitable for doctrine for reproof for correction for instruction in righteousnesse that the man of God may be perfect throughly furnished unto all good works 2 Tim. 16. 17. Therefore all true Christians prizeth the Scriptures for unto such they are comfortable and bear true testimony of that living way and truth in and by which we have eternal redemption Sixthly it is necessary for Gods people to pray unto him and to beg his blessing with and upon those creaturely benefits which they receive from the hand of their heavenly Father and to return him thanks for his unspeakable mercies towards them which was the moving cause of that heavenly visitation by which the Lord God hath visited his people with the day spring from on high through which many that have sate in darknesse are now both come to see and walk in the light of life blessed be the Lord our God for evermore 7. Query Whether it be not lawfull for Christians to give a civil respect to the several degrees and relations in which persons may stand as 1. Whether the younger ought not to reverence the elder as saith the Scripture Thou shalt rise up before the hoary head and honour the face of the old man Lev. 19. 32. and 2. Whether a Christian may not evidence his respect by some outward action or gesture of his body according to the custome of the Countrey he liveth in as Abraham bowed to the sons of Heth Gen. 23. 12. So did Nathan a Prophet to King David 1. King 1. 23. and 3. Is it not lawful for Christians to expresse their respects by giving to every man the titles belonging to him in reference to the several dignities or places they may be advanced to as Luke doth Theophilus calling him most excellent Luke 1. 3. So Paul to Felix calling him most noble Felix Acts 26. 25. and John to the elect Lady 2 John 1. Answ It is lawful for people to give civil respect to the several relations and degrees in which persons may stand First Christians ought to respect with subjection and obedience either actively by doing the commands of their magistrates or passively by suffering for not doing in case any thing should be imposed contrary to Gods law and a good conscience by the authority either set up or permitted by the Lord to be set up over them and in so doing they give the respect that is due to men thus related unto them as Superiours whose honour and respect consists not in putting off the hat and bowing the knee and body but in obeying their just commands for the respect by adoring or bowing to mens persons who wear the gay cloathing is forbidden and he that gives it transgresseth the law of God James 2. 9. Secondly the younger ought to reverence the elder by an inward love and respect The true reverence from children to their parents hath its beeing in the heart and is evidenced by outward obedience to their just and lawful commands and bodily actions of not despising them when their strength faileth but in lowlinesse and humility to help them in their old age not following the example of the Pharisees whom our Saviour reproved for making the commands of God void by their traditions which command was to honour father and mother for they said whosoever should say to his father or mother it is a gift by whatsoever thou might be profited by me and honours not his father or mother he shall go free and thus they broke the command by their traditions Mat. 15. 4 5 6 7. Neither following the example of Ham but the good example of Shem and Iaphet who covered their fathers nakednesse Gen. 9. 22 23. and in so doing the love and respect of children is demonstrated towards their parents and not by putting off the hat and bowing the knee according to the custome of the countrey and people where they dwell for both vain and idolatrous may the custome of the people be herein as in the dayes of old Ier. 10. 32. Though Abraham did bow to the sons of Heth and Nathan to King David in that ministration in which the types and shadows were in force and the seed not come to full dominion but he outwardly as a stranger in the land which God had promised to give to his seed after him for an inheritance I say Abraham's and Nathan's example herein is no more binding to Christians under the Gospel ministration then is their example of swearing outward circumcision with divers other things that they were commanded or permitted of God to doe in that ministration c. Thirdly it is lawfull for Christians to give unto every man those titles which of right belong unto him according to the place or office to which he may be advanced as to call a King King and a noble man noble man and a Judge Judge and a man that excells in reason and moderation may be called excellent c. In this wise a Christian may expresse his love and respect to persons advanced to the aforementioned dignities and not by worshipping and adoring their persons for that is a transgression of the law of God James 2. 9. 8. Query Whether Christians may not make use of and take delight in those creatures God affords us either for food or clothing And 1. whether at sometimes it be not lawful to feast and enjoy the creatures afforded for our use in a lawful mirth provided it be done in its proper season and with moderation Eccl. 3. 12 13. And 2. whether it be lawful for Christians to wear what apparel they shall think best in their own Christian prudence to be apparelled in if without excesse did not God command the children of Israel that they should borrow jewels of silver and jewels of gold of ths Egyptians Ex. 11. 2. And Abraham 's servant gave unto Rebecca bracelets for her hands which she also wore Gen. 24. 22 30. Answ Christians may make use of the creatures for through faith and the birth immortal they only of all people upon earth have right to
the creatures as it is written Rom. 4. 13. and 1 Cor. 3. 22 23. where the Apostle saith All things are theirs whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all are yours c. Yet in the creatures they must not so delight as to love and worship them more then their Creatour who is God blessed for ever Therefore if any who professeth himself a Christian so love and delight in the creatures as that his love and delight in the Lord is made lesse thereby such a one may professe himself a Christian in words but in works he denies Christ Therefore all Christian men had need to be watchfull against the temptations of that lustful spirit of the world which would lead them to abuse the creatures First its lawful to enjoy the creatures afforded for us in the joy and mirth which cometh of or is allowed by the Holy Ghost but not in the vain mirth and foolish pleasures of sinful worldly men who have their end in lamentation and wo for it is better as the wise man saith to go to the house of mourning then to the house of such mirth and feasting for that is the end of all men the living will lay it to heart Eccles 7. 2 3. But if a man doth eat and drink and enjoy the good of his labour in the covenant of God that is to the praise of God and to his spiritual and creaturely comfort in this fading world in which God fills his heart with content and satisfaction whether he hath much or little of the perishing things of this life Secondly its lawful for a true Christian who is guided by the Spirit of Christ to wear what apparel he by the wisdome and instruction of the Spirit shall see both to be lawful and expedient for him to wear that he in that as in all other things may give a good example not only to them that are weak but that also he may be a pattern of righteousnesse unto those that are without and may shine as a light in the world that they seeing his good works and example may be made to glorifie his Father which is in heaven Mat. 5. 16. Therefore the Apostle exhorted the Christian women to adorn themselves in modest apparel with shamefastnesse and sobriety not with broidered hair or gold or pearls or costly array but which becometh women professing godlinesse with good works 1 Tim. 2. 9 10. 9. Query Whether when Christians are met together for the worship and service of God they may then be silent and depart without any thing done for the edification of one another or 1. Whether they ought not rather to stir up and exhort one another to continue in the faith and practice of the Gospel as the Apostles of old did who when they met together spent the time in praying with and exhorting one another Acts 1. 13 14. Acts 12. 12. 2. Whether to speak in a strange tongue or to be wholly silent when the people of God are met together be not one and the same thing the former of which the Apostle forbids as no way tending to edification 1 Cor. 14. 4. to the 20. Answ When Christians are met together to worship God in Spirit they may be silent if nothing be given them from the Lord to say for God who is a Spirit may be as truly worshipped in Spirit and adored in the hearts of his people when there is no words as when there is words of God given them to speak to the edification one of another But if any should meet together with a resolution to be silent and not to wait for but to quench the motions of the Spirit if any thing should be given this would be worse then to speak in an unknown tongue First for if any thing be freely given Christians ought freely to speak what from God they have received to the edification one of another as the Saints of old did when they were met together 1 Cor. 14. 26 Whether by prophecy doctrine or prayer Secondly though people may sometimes meet in silence in the name and truth of Jesus yet it 's not one and the same thing with speaking in an unknown tongue for the unknown tongue may be so far from edifying in the truth that people may rather be led from the truth thereby But when Christians are met together in Christ's name though they be silent for a time yet God hath and will fulfill his promise by the manifestation of his presence amongst them by whose spirit they receive inward teaching both to comfort build up and instruct them so that many have gone away satisfied with the spiritual sence of the Lords heavenly presence which hath been seen and enjoyed in silence amonst them by the incomes of whose love his children are refreshed in preaching and without outward preaching glory unto his name for ever whose spirit cannot be limited that he shall not appear to the joy and comfort of his people either by or without outward preaching for it hath been the manner and practice of the Prophets and people of God to sit together in silence when nothing was given them of the Lord to say though it was day after day as saith the Prophet Ezek. 3. 15 16. then I came to them of the captivity at Telabib that dwelt by the river Chebar and sate where they sate and remained there astonished among them seven dayes and it came to pass at the end of seven dayes the word of the Lord came unto me saying so it seems they sate together in silence till the word of the Lord came to the Prophet although he was a Prophet and the hand of the Lord upon him yet must he not speak till it was given him from the Lord what he should say and all preachers and people who are not in but against this example in meetings together are such as come under the wo due to them which use their tongues and say he saith howbeit the Lord hath not spoken to them Jer. 23. 31. Therefore how much better were it for them to wait upon and worship God in silence when nothing is given them or revealed unto any of them from the Lord to speak then to use their tongues when he hath not spoken to them I shall leave to the sober minded to judge 10. Query Whether Christians that do not palpably contradict the practice of Godliness may not live with and have charity towards one another though different in judgements And 1. whether this hath not rendred the popish religion more odious because they have so little charity for any that differ from them who stile all to be hereticks that are not of their way Or 2. whether any of the Apostles or our Saviour himself did ever condemn others upon this account only but on the contrary when the Apostles told our Saviour they had seen one casting out Devils in his name yet followed