Quakerism the Path-Way to Paganism, Chapter 3

Quakerism the Path-Way to Paganism · Chapter 3

p. 19CHAP. III. Of inward and immediat Revelations.

1. The maine scope of his second Thesis, which is concerning Inward and Immediat Revelations, is, to give us the true and genuine understanding of the right original and fundation of Knowledge: So that this Thesis must point out unto us this Original and Ground of true and saving Knowledge: and by the title, which he hath prefixed unto this Thesis, we learne, that his opinion is, that Inward and Immediat Revelation is the only right Original and Foundation of Knowledge: and this Inward and Immediat Revelation is given us, in place of the holy Scriptures, as his adjoining the third Thesis, concerning the Scriptures, and what he saith of them therein, make manifest.

2. We should now come to the examination of what he saith, of this Inward and Immediat Revelation; but in the entry of his explication of this Thesis, in his Apology Pag 4. we are staved off by a hudge Preoccupation, and meet with a dangerous Dilemma; for either we must give our assent unto what he saith, in this Thesis; or bear the stigma and blake mark of Carnal and Natural Christians, ignorant of the motions and operations of the Spirit of God in our hearts. But perceiving an open way of escapeing from betwixt the hornes of his dilemma, and waving his uncharitable censure of such, as oppose him, as being not only strangers to these motions of the Spirit in their hearts; but as accounting them no way necessary; yea as mocking them, as foolish and ridiculous, and much more to this purpose (wherein, as he manifesteth what Spirit he is of, and with what Spirit he is led; so he bewrayeth much ignorance of the minde and assertions of his Opposites) which would be both endless and unprofitable, for me once to take any notice of, let be to answere, seing a simple contempt of his Calumnies is sufficient: Waveing, I say, these his impertinencies, as the native fruite of his imbittered Spirit, against all that do not applaud his wilde Notions; I shall tell him, that I cordially give my assent unto that of Paul, Rom. 8:9, 14.—now if any man have not the Spirit of Christ, he is none of his. For as many as p. 20are led by the Spirit of God, they are the Sones of God. And I know no Christian, whether Private Person, or Doctor, Minister or Divine, that will not homologate with me in this, howbeit he flander us, as not only denying this, but also as contradicting it.

3. But he would hence deduce, that no Knowledge of God can be acquired, without a Divine and Immediat Revelation; and for this cause, he distinguisheth betwixt a Certane and an Vncertane; a Spiritual and a Literal; a Saving and an Empty, Aery and Brainy Knowledge of God, and sayeth, the One can be many wayes acquired, but the Other not without an Inward, and Immediate Manifestation of the Spirit of God, shineing in the heart, and enlightening the understanding. By which we see, what Darkness and Confusion occupieth this mans minde; and how, either through blinde Ignorance, or wicked Prevarication, he laboureth to pervert the true state of the Question, and leadeth his Readers into the same ditch of Ignorance and Prejudice, wherein himself is fallen. If he cannot, we know, how to distinguish betwixt the Spirits Inward and Immediat Revealing and making known the minde of God, as he did of old unto the Prophets, and Apostles, whether by Dreames, Visions, Vive voice, or inward efficacious Inspirations; and the Spirits gracious In-working and Impressing the Truthes, other wayes revealed and made known mediatly, upon the soul of a man, giving him, through the spiritual Illumination of his minde, and the gracious and effectual Moving of his heart, grace to See, to Imbrace, and to Close with and savingly Improve the Truths revealed. These things which are most manifestly distinct, & clearly different, he is pleased, either out of meer Ignorance, or our of Designe, all alongs, to jumble together and confound, that he might the more darken the Reader, and prejudge him, both of the right state of the Question, and at the orthodox truth, which he maliciously misrepresenteth. The difference betwixt these two Operations of the Spirit, without running forth here into a tedious and unnecessary digression, for the clear information of the Reader, and for preventing our further labour afterward, we shall thus make plaine and manifest. The first Operation of the Spirit mentioned, is that which he, & the rest of the Quakers, endeavoure to assert & plead for, in prejudice of the Scriptures, which now to us, under the New Testam. supplieth richly, and with advantage, the want of the Immediat and Extraordinary Revelations of the minde and will of God, concerning duty, whether as to Faith or Practice, by which the Lord was pleased formerly, after diverse manners and wayes, to make the same known. The other, which we assert and maintaine, is an Efficient and not Objective Revelation, and confirmeth the authority and truth of the Objective Revelation of the minde of God, both touching Faith and Manners; and so reserveth to the Scriptures their due place, as our compleet Objective Canon and Rule, and confirmeth them therein, bringing home, with power and saving grace upon the heart, the Truths therein revealed, and casting the soul into the mould of these saving Truths. The One, which they plead for, taketh away all the use of the letter of the Scriptures, all the study thereof, or all the paines to be used, in Acquireing the knowledge of the Original tongues, in Reading of Commentaries for attaining to the knowledge of the letter, in p. 21Preaching and Hearing of preachings, & in Useing other meanes, for reaching the knowledge of the Truths, delivered in the Scriptures. The Other, which we maintaine, presupposeth in ordinary this knowledge of the letter of the Scriptures, and the use of means contributing thereunto, as a meane appointed of God, whereby we may come, through his Grace cooperating on our Understandings & Wils, unto the saving & soul-captivating knowledge of the same Truths. As the saving and gracious beleeving and improving of the Truths of God, revealed of old by his immediatly and extraordinarily inspired Prophets, unto others, did presuppose their hearing and understanding the letter of what these Prophets and extraordinary Messengers revealed, as the minde of God; and did not destroy and make useless that meane: as the way of Quakers would necessarily have done; for they alleidge, that every individual soul, before they could savingly beleeve and understand the Truth of God, behoved of necessity to have the same, as Immediatly, Inwardly and Extraordinarily revealed to themselves, as it was to the Prophets; and thus every man was to be an immediatly inspired Prophet to himself: and what need was there then of immediatly Inspired Prophets, singularly pitched upon and raised up, for the use and benefite of others?

4. This being plaine, & a sure basis, whereupon we may stand; and such a cleare stateing of the Question, betwixt us and the Quakers, that none needeth be ignorant of the true difference betwixt us and them; we may very shortly dispatch this Man and his Doctrine: which for the most part (as we shall see) runeth upon this Confusion and Mistake, for thus he beginneth Pag. 5. to tell us, That in all ages this hath been acknowledged viz, That there is no saving knowledge of God to be had, without the Spirit: and to this end citeth some passages out of Augustin, Clemens Alexandr. Tertul. Hierom, Athanasius, Gregorius Magnus Cyril Alexandr. Bernard, Luther and Melanch…on: None of which speak any other thing, than what I have already granted and asserted; and no true orthodox Christian, or any that I know, will deny, except Pelagians, Arminians, & the like, with whom this Man doth too much conspire, as we shall heare. But, can he produce any of the Fathers, or of our Reformers, maintaining such Inward and Immediat Revelations of the Spirit, as the Quakers, with their predecessours, the Enthusiasts, do assert now to be necessary, and do pretend to? If he be so well acquanted with the writings of the Fathers, as by these his citations, he would have us beleeve, he hath done wisely for himself, but not very honestly, in concealing what several of the same Fathers, and Others, write expresly against such high Pretenders, as the Quakers now are, and in whose footsteps they, in many things, now tread, Theodoretus in Epit. Haeret. Fab. Cap. 3. giveth us Cerinthus, as the first Patriarc… of Fanaticks, pretending to such Revelations: Irenaeus lib. 1. advers. Valentinum &c. Cap. 9. sheweth how Marcus Valentinianus had a great Impostor, & a certane Devil for his Assessor, by whom he himself seemed to Prophecy and foretel things; and how he made some certane women, whom he accounted worthy of that honour to prophecy, and speak some braine-sick discourses, when warmed by that empty Spirit, so that they supposed themselves to be Prophetisses: Theodoret, in the forecited p. 22book Lib. 3. Cap. 11. tels us, that one Montanus, out of an ambition to excel all others, alleidged that he had all his Opinions from the instinct of his Spirit, the Paracle…e; and did pretend to Enthusiasmes and Revelations; and that he took unto him Priscilla and Maximilla, as two Prophetisses, calling their writings Prophecies, or Prophetick Books, and preferring them unto the divine Evangel. And from this Montanus, borne at Pepuza in Phrygia, came the Seck of Cataphrygians and Pepuzians, Augustine may also be read concerning this, Catal. Haeret. Num. 26. and 27. And these men, because they pretended much to the Spirit (as our Quakers do now) were usually called, Spirituales, and they called and accounted others, Carnal Persons, Psychici, Animales. Eusebius Hist. Eccles. Lib. 5. Cap. 16, and 17 may be read to this purpose, relateing some of the pranks, and opinions of these Cataphrigians, and how one Apollonius wrote against them and their revelations, and how Serapion and others gave witnes against them. Let him, if he please, read also Epiphanius contra Haeres. Tom. 1. Lib. 2. Haeres. 48. & 49. Where he will meet with some things, not unworthy of his consideration. Of this sort also were the Euchites, who came of the Messalinians, who were also called Enthusiasts, concerning whom see Theodoretus Epit. Haeret Fab. Lib. 4. Cap 11 and Phylostr. Haeres, 49. A wonder it is, that he citeth not Tertullian's books written de Ecstasi, after he turned a follower of Montanus, whom, and whose ecstasies, he laboured to defend, in these books; sure such, could he have fallen upon them, had been more apposite to his purpose, then what he here citeth out of his book, de volandis Virginibus: & we could also cite his book de pra…cript. advers. Haeres. Cap. 52. where he inveigheth much against such Prophets. Among others of the predecessours of Quakers, may the Circumcelliones and Donatistae be reckoned, who did pretend to Visions, and such Revelations: and we may take in Quintius the Liber…ine, though much later, and others of the like stamp.

5. In his §. 3. he goeth on ranting at the same rate, inveighing against all Doctors & learned Persons, who are not of his judgme…t, as being void of the Spirit (and so no more to be called Christians) as subserving, in their writtings and labours, the designe of Satan, being only instructed in the external letter of the Scriptures whileas others, that had only this inward and immediat revelation, were true Christians: & hence he very profoundly doth inferre, That the inward and immediat Revelation is only that sure and undoubted methode of true and saving knowledge. I shall not be the man that shall plead for Doctors or Professours, that deny, or are strangers to the workings of the Spirit of God: only I may say, that the Quakers have not as yet given such irrefragable demonstrations of their being illuminated and led, by the Spirit, as may make us secure and confident, as to the truth of all, which they say. I suppose the Spirit of God would teach them to speak more soberly of such, as they are yet great strangers unto: But to what purpose is all this waste of words, if he meane nothing else by his Inward and Immediat Revelation, than what we formerly §. 3. did owne and explaine, against. whom doth he fight? But if he meane (as he must, if he speak to the purpose) what we said was the opinion of the Quakers, all his wit and skill shall p. 23never be able to inferre his Conclusion from the Premises. I grant, that the knowledge of the letter of the Scriptures, will never bring a man to heaven, if with that there be not some gracious and saving Work of the Spirit, working up the man to an Imbraceing, Closeing with, and rightly Improving of the Truths there contained; yet I dar not say, that the very letter of the Scriptures, in its kinde, as a compleet Canon and Rule, is not able to make us wise unto salvation, seing the Apostle is express for this 2 Tim: 3.15. nor will I say, that to the end the Truths revealed in the Scriptures may be savingly beleeved, there is a necessi…y that every one have these same Truths revealed and declared unto them Objectively, by new Inward and Immediat Revelations, as the Prophets and Apostles had the Truths revealed unto them, which they delivered unto others, in the name of the Lord. And when he shall be able to inferre this Conclusion from solide Premises, we shall think our selves concerned to take notice of it.

6: In his §. 4. He would have us beleeving, that he doth not hereby condemne all other second wayes or meanes, as he purposeth to cleare in the next Thesis, that is, all other Wayes and Modes of attaining to the knowledge of God; for he granteth these to be profitable, and that they may conduce to facilitate the work; but he is here pleading (as he saith) for that which is absolutely necessary. But all the question is, concerning the true meaning and import of that, which he accounteth so Necessary; if it be such Revelations of Truths, as the Prophets, and such as were Immediatly inspired, had, and as Enthusiasts plead for, I deny the necessity hereof; and, as to this, what way, I pray, can other meanes and modes, as the Scriptures, conduce to facilitate these Revelations? have they any influence upon the person, who is to receive these Revelations, disposeing him thereunto? Let him explaine this, and then he may hear what shall be further replied. If the thing so necessary unto the saving knowledge of God, be only that operation of the Spirit, which we mentioned above, we assent; and only say, That he should speak more intelligibly, than call this an Inward and Immediat Revelation: But it is usual with this sort of men, to speak, (as did the Libertines, against whom Calvin wrote Cap. 2.) after an high and loftie manner, as if they were alwayes ravished in an ecstasy; for as they alwayes have the Spirit in their mouth, so they use a strange idiome, that such as hear them are at the first amazed; and this they affect of purpose to deceive their hearers, and raise in them an admiration of them and their Opinions.

7. Having thus premised what he thought fit to say, to cleare the Question, and to make way, for vindicating of his Thesis, he cometh next to the explication and confirmation of his Assertion in his Thesis, where he tels us of five particulars, 1. That there is no knowledge of the Father, but by the Son. 2. That there is no knowledge of the Son, but by the Spirit. 3. That God did alwayes reveal himself by the Spirit. 4. That these Revelations were the formal object of the faith of the Saints. 5. That the same object of faith remaineth. He nameth here, we see, the Father, the Son, and the Spirit; and we might readily think, that he p. 24would here hold forth the order of working of the glorious Persons of the Trinity, in things without, ad extra; and particularly in the Revelation of the mind of God concerning mans duty: But whether we may rest perswaded, that his judgment herein is Orthodox, and that verily he beleeveth, that there are Three Persons in the God head, equal in Power and Glory, of one Substance and Duration, may be a doubt, partly because, the Light within, which to him is the supream and only adequate Rule of Faith, cannot teach this mysterie: and hence it is, that the Socinians not only will not admit this, as an article of their creed; but do also with much industry and rage oppose it and mainly upon this ground that their Natural Reason, or the light within them (which upon the matter, so far as I can judge, differeth not from the Light of the Quakers) cannot comprehend it: and partly because I finde other Quakers, such as those of New England, and those against whom Mr Stalham wrote, as I hinted above, denying it. It is true, this man hath several expressions further, in the words following, which would seem to evince, that he is orthodox herein: and there are some also that may seem to look another way. But not purposeing to make more debate with him, than I must needs do, I shall not fix any thing upon him, for which I see not clear ground: only I wish, that the next time he cometh forth in publick, he would be more plain and positive, as to this.

8. As to the first of the forementioned Propositions, It is true, that no man knoweth the Father, but the Son, and he to whom the Son will reveal him, Matth. 11:27. Luk. 10:22. for no man hath seen God at any time, the only begotten Son, which is in the bosome of the Father, he hath declared him, Ioh. 1:18. and God, who at sundry times, and in diverse manners, spake in times past unto the Fathers, by the Prophets, hath, in these last daies, spoken unto us by his Son, &c. Hebr. 1:1, 2. and so the Son of God, the Second Person of the Trinity, being the true Eternal God, of the same substance; and equal in power and glory with the Father, when the fulness of time was come, took upon Him mans nature; so that the Word was made flesh, and tabernacled among us, Ioh 1:14: to the end, that He might execute his Offices, and, among the rest, declare the whole Counsel of God concerning mans Salvation, as the great Prophet and Teacher of Israel: But shall we suppose, that this Man looketh upon Iesus of Nazareth, of whom the Father said, Mat 17:5. This is my beloved Son, in whom I am well pleased, heare yee him, to be this Son that revealeth the Father, and to be that grand mystery, God manifest in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, bel…eved on in the World, received up into glory, 1 Tim. 3:16? The reason of my doubt is this: because I finde some Quakers give a very indistinct and unsatisfying answere to such a question as this, and give ground to suppose, that they understood nothing by the Words being made flesh, but the Light within them. But his proof and explication of this Proposition is observable Pag. 9. He proveth it thus: Because God, who is the root and fountaine of all operation, made all things by his eternal word & Son; and citeth Ioh. 1:1, 2, 3. Ephes. 3:9. If hereby he understand the first Creation, with the orthodox, how shall he evince this Consequence, That because God created all things in the beginning by his Son Jesus Christ; Therefore there is no knowledge of the Father, but by p. 25his Son? and is this a point so difficult to be proved, that he was constrained to run back to the first Creation for an argument? This would justly give ground of suspicion, that the man meaneth by the Creation in the places cited, not the First, but the Second Creation, with which Christs Revelation of the Father hath a more clear and natural connection; and so joyneth with Socinus and his followers, Enjedinus, Smalcius and Schlightingius, in denying, upon this account, Christ to be God creating all. They say, that, when the Scripture saith, God made all things by the Word, &c. the meaning is, God made all things by his owne word and vertue; the same expression, which this Man useth here: and thus interpret and apply the same Scriptures, which he here citeth, even that Ioh. 14:6. But admitting that he taketh the Creation in the orthodox sense, we may observe some other Abomination lurking under this; To wit, That this manifestation of the Father by the Son, is not to be understood of a Gospel Manifestation, but of a Natural Manifestation, had in and by the works of Creation; and so not of a Manifestation peculiar to the Church and people of God, but of a Manifestation common to Heathens, and all without the pale of the Church; otherwise he shall hereby destroy what afterward he laboureth to build, viz. the Universality of this Manifestation. But whoever considereth the Scriptures, by us cited, shall finde, that Christ meaneth a manifestation and declaration of the Father, in and by the Gospel, and Gospel, Ordinances, to the destruction of this mans Universality.

9. He cometh §. 6. to the clearing of his second Proposition, viz. That there is no knowledge of the Son, but by the Spirit: And who will deny this, as to that Knowledge, which is truely and eventually saving, (of which Saving, Certane and Necessary Knowledge, his Proposition is to be understood, as himself expresly showeth us, with an Observandum) and 1 Cor. 2:11, 12. & 12:3. whereby he proveth this, are cleare enough: but I see not the necessity of adduceing, as a proof hereof, Revel. 3:20. behold I stand at the door, &c. Yet beside this Saving knowledge, there is a Literal knowledge, had by the common gifts of the Spirit, which is also true, in its kinde; and though as to any Saving Effect, it be Ineffectual; yet we must not say with him Pag. 12. that the Spiritual Truths in the Gospel are as lies, in the mouth of carnal persons; for they are true, even as to them, Heb. 10:26. Some may sin wilfully after they have received the knowledg of the truth, for whom no more sacrifice remaineth, and 2 Pet. 2:20, 21. Some may have escaped the pollutions of the world, through the knowledge of the Lord and Saviour Iesus Christ: and have known the way of righteousness, who, after they have known it, turne from the holy commandement, &c. I cannot then say, with him, that this Knowledge of Christ is no more properly to be called a Knowledge of Christ, than the speaking of a Parot is properly humane knowledge; for I cannot think, that when Christ sent Iudas to preach the Gospel, it was as a man sending an ambassage by the hand of a Parot; or that Balaam had no real knowledge of what was revealed unto him, in his trance.

10. But, not insisting on this, which is not much to the maine purpose, I Observe, that the thing, which concerned him chiefly to clear up & prov… is not once touched by him here. He should have proved t… us, That this teaching p. 26of Christ by the Spirit, is, and was alwayes, by Immediat Revelation, that is, by Enthusiasmes, and such Extraordinary Wayes: Nor doth he (which is also remarkable) distinguish betwixt Christs teaching by the Spirit, in the Prophets of old, and the Apostles of late; and Christs own teaching Immediatly in his own Person, while Incarnate: which two the Apostle clearly differenceth, Heb. 1:1, 2. & 2:3, 4. Nor doth he speak any thing of Christs Mediat teaching, whether by Apostles, extraordinarily assisted, or by Ordinary Ministers, or by his Word: nay, by his language we might suppose, that he excludeth these wayes, from being wayes of Christ's teaching, contrare to Math. 10:20. 1 Thes. 4:8. 2 Cor. 5:19, 20. Mat. 28:18, 19. and many other places.

11. Let us proceed, and see what he saith §. 7. in confirmation of the third Proposition viz. That God did alwayes make himself manifest to the Sons of Men by the Spirit. For this cause he would have us considering, how God, from the beginning, did manifest himself in his creatures. But our enquiry should be, how he did manifest himself to his creatures: These words in creaturis suis, in his creatures, cannot but be understood of the way of his manifesting himself. But to Manifest Himself in or by the Creatures, is not the same with Manifesting H…mself in or by the Spirit. For confirmation of his Proposition he adduceth Gen. 1.2. And the Spirit of the Lord moved upon the face of the waters. Is not this a pregnant proof of Gods revealing his minde unto Men, who were not yet created? B…t passing this ridiculous Argument, which moreover perverteth the genuine meaning of the Spirit of the Lord, in that passage; let us see what he adduceth further. I think (faith he) no man will deny that from Adam, to Moses, Gods communion with man was by immediat manifestation of the Spirit: I answere Though it be true, that Christ, as the great Prophet of his Church, did by the Spirit reveal the Counsel of God, concerning mans salvation; yet that he did this by the Spirit's Immediat Revelation, unto every Individual Person, will never be proved: now, this being the matter, that he would have us grant, and which only maketh for his purpose, he must prove it, ere we assent to it. That the Lord was pleased to reveal his mind Immedialy to Some, and by them to Others, from Adam to Moses, we know: but that every individual Person, even of the people of God, were advanced to this privilege, I deny. Yea, even dureing that time, we read in Scripture but little of these Manifestations. We know, what was spoken immediatly to Adam & to Cain: we read also of the Prophecy of En…h, in Iud's Epistle, (which yet was not any new Truth revealed) we read also of what was revealed to Noah, and to Abraham, to Isaac and to Iacob, and to so…e few others. But what will all this make for his point? Sure, these few persons were not all that lived, dureing that long tract of time: what then became of the rest? how were they instructed? was it not Mediatly by those Patriarchs, and selected Persons? And did not the Fathers instruct their children from generation to generation, that the right worship and knowledg of God might be propagated from hand to hand?

12. This proof evincing nothing, let us see the next, afterward (saith he) in the p. 27times of the law, the Lord spoke no other way to his children; which cannot be denied by such, who acknowledge the Scriptures to have been written by the inspiration of the Holy Ghost. Answere, That the Scriptures of the Old Test. were so written, I grant: That the persons, imployed in that work, had immediat Revelations to this end, I grant: Nay moreover I grant, that, all other true Prophets, who were raised up of the Lord, whose Prophecies the Lord thought not fit to make a part of the Canon of the Scriptures, had Divine▪ Inward and Immediat Revelations: But this Reason is as childish, as the preceeding. Doth he think, that this is enough to prove his point? Doth he think, that all the rest of the people of God, in those generations, had those Immediat Revelations? or that this followeth, as a clear consequence from his Argument? What folly is here? He might as well prove, that all the people of this generation are Quakers, because he, and some few moe, are such. But Pag. 13. he saith, That the Lord did alwayes speake immediatly to the High Priest, when he entered the holy of holies, who did communicate the same will of God unto the people. Answ. How will he prove, that the High Priest had alwayes then and there Divine Immediat Revelations? And though it were granted; what hath he gained, seing himself confesseth, that this was not the privilege of the people, who were to learne the minde of God, at the mouth of the High Priest. He goeth on, at the same rate of raving, and tels us, that no man was excluded from this inward Communication, who did diligently seek it, and attend upon it. Which is his fonde and groundless conceite, fit to be taught unto his admirers, but to be hissed at by all rational persons. Then he saith, That others beside the high Priest had this inward communication. And who denieth it, who remembereth, that there were Prophets in those dayes, who were neither High Priests, nor Levits? But he addeth a wonderful confirmation, adduceing instances from Numb. 11:25.29. Neh. 9:30. Psal. …1: v. 13. and 139:7. Esa. 48:16. Is it imaginable, that this Man knew what he was doing, when he wrote thus? Or did he write his book for his foolish and credulous followers. Were these seventy Elders, the whole congregation? Or was that Spirit, that rested upon them, a Spirit, inwardly revealing the minde of God, concerning the duty of the people of God; and not rather a Spirit of government, fitting them for the imployment, to which they were called? Why did he not cite also the Instances of Bezaliel and Aholiab, Exod. 35:30—35. and of wicked Saul, 1 Sam. 10:10, 11, &c. and of the Inchanter Balaam, Numb. 23, & 24? Did not the good Spirit by Moses, guide his people in the wilderness, Neh. 9: v. 20. as afterward by the Prophets, verse 30? Had all the people the privilege of Moses and of the P…ophets? what can such foolish reasonings import? Did David speak of the Spirit of Prophecy, Psal. 51? And who denyeth that David was a Prophet, and had many Revelations? And what would he inferre from the place of Esai? Doth any say, That Esaias was not immediatly sent of God?

13. By these his reasonings, he doth abundantly declare, that he can prove no more, than what no body will deny, (though many of his proofs come even short of that) viz. That there were Prophets immediatly inspired of God, p. 28from Moses to Malachy. But did the Lord inspire all the people with the knowledge of his will Inwardly and Immediatly, as he did these Prophets? Though this be the only thing he should say, if he would speak to purpose; Yet he dar not say it, it being so manifestly false. The Apostle tels us, Heb. 1:1. That God spoke in time past unto the Fathers, by or in the Prophets; and so not Immediatly to all the Fathers: when the Lord had solemnly given the law at mount Sinai, and had written it once and againe in Tables of stone, Exod. 34:28. Deut. 4:13. & 5:22. & 10:4. He gave orders to Moses, to write the rest of the law, Exod. 24:4. Deut. 31:9, 22. And this law was to be written in a book that it might be keeped and read. There were also officers appointed to Interprete and explaine this law, Iosh. 23:6. 1 King. 2:3. Iosh. 1:8. Deut. 29:21. & 30:10. & 31:26. & 17:18. Iosh. 8:31. 2 King. 14:6. & 22:8. 2 Chron. 17:8, 9. & 24:4. Neh. 8:8. Act. 15:21. The like we may see of the Prophecies of the Prophets, Ier. 30:2. & 36:2, 10. & 45:1 & 51:60. Ezech. 2:9, 10 Hab. 2:2. Nah. 1:1 Luk. 4:17, 20. & 3:4. & 20:42. Act. 1:20. & 7, 42. Was this teaching and instructing by books read, studied, and explained, the Immediat Revelation of the Spirit? Or was it no Revelation of the minde of God, because it was not an Immediat Revelation? Hence then we see, that even when this Immediat Revelation was most in use, it was not the only way of God's communicating his minde to every individual Son of Adam.

14. Then he telleth us, That it is confessed by all, that under the N. T. the Lord revealed himself by his Spirit, unto Apostles and Euangelists. This is very true, but maketh no more for his purpose, than what he hath already said; for we know, that all are not Apostles nor Evangelists, 1 Cor. 12:29.

15. His fourth Proposition, viz. That these revelations were of old the formal object of the Saints, cometh next to consideration. But before I proceed to examine what he saith of this, I must first dispatch some things, which he saith in his Thesis, which will contribute to our more compendious examination of his Apology, both as to this, and the following proposition. So then, when he speaketh thus, by this formal object of faith he must meane, the total formal Object, or all that which is the ground of faith of, and obedience to such, or such particulars. Next, I, would know, what he meaneth by these Revelations? whether the Things revealed; or the Revelation of the particulars, in such or such a way; or both? If he understand hereby the Propositions, or Assertions, or Duties, or Rebukes, or Instructions and Lawes, and the like, which were Revealed: Then he cannot call these the Formal Objects of faith; because they were only the Material Object, or the particulars, which were to be received and beleeved; and not the Reason or Ground why and upon which they were to be received and beleeved, If he understand hereby the Revelation it self, either simply considered, or as so or so modified: Neither can he call this properly, the formal Object of divine faith: for, suppose the Devil should have deceived some, by Dreames, Visions, or any other way, (which was not impossible (he alwayes labouring to be God's ape) as we see, Deut. 13. Ier. 27:9. & 9:8, 24. (& 23:27, 32.) here would be Revelation, and a Revelation so and so modified; and yet there was no ground of faith, as the same p. 29places prove. But if he say; That he speaketh of a True Divine Revelation, which must of necessity be the Ground or Formal Object of faith▪ I answere, Then it is manifest, that the Revelation, whether as considered in it self; or as so or so modified, is not the total Formal Object of divine faith: But the Veracity & Truth of God, declaring by Prophets immediatly inspired his minde, must be the Formal Ground of receiving what is delivered, as Truth to be believed by a divinefaith; and the Supream Authority of God, declaring by the same men of God, hiswill and command, must be the Formal Ground of receiving what was delivered as a Law to be obeyed: Both which were comprehended in this sentence, Thus saith Iehovah, with which the Prophets did usually usher-in their Sermons and Prophecies. As 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 p. 30Obedience 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. Bec…u…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 p. 31(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 26: v. 5. and 29: v. 19. and 44: v. 4. and 11: v. 7. and 32:33. (5.) Then there was no difference, as to the yeelding of Faith and Obedience to what was spoken, to be put betwixt a True Prophet, that spoke in the name of the Lord; and a False Prophet, that prophesied out of his owne heart, Ezech. 13:17. and spoke lies in the name of the Lord, Ier. 23:25. & 26:36. & 27:10, 14, 15, 16. & 29:9, 21. (6.) Then it could not be said, at that time, that he that despised, despised not man, but God; and yet we finde this charged upon them, 2 Chron. 36:16. Prov. 1:30. Esai. 5:24. Amos 2:4. It is manifest then, how Uncertane, yea how False this is, which he here asserteth: and this being the only pillar of his fabrick, we may judge how tottering it is.

18. He granteth in his Thesis, That these divine inward Revelations (which he maintaineth yet to be in use) neither do, nor can contradict the external testimony of Scripture and sound reason. Whence it is clear, that such inward Revelations, as do contradict either Scripture, or found Reason, are not Divine: if then, upon tryal, it be found, that he and others pretending to divine Revelations, deliver Assertions point blank contrary to the Scriptures of truth, we are allowed to reject them, as being not Divine: And upon this ground, I may boldly say, that these Theses ▪ (let the Author pretend to what Inward Revelations he pleaseth, in conceiving and frameing of them; and let him alledge, that they were given to him, by Inward Revelation, as much as he thinketh good) are not of Divine Authority: and if he had them by any Inward Revelation, it hath been a Revelation of Satan. My reason is, because they are so diametrically opposite to the testimony of God in the Scriptures of truth: and this shall appeare yet more manifest, ere we have done. And he cannot be offended at my trying of his Assertions and Revelations, by the touch stone of the Word, seing he here granteth, that a Divine Inward Revelation will deliver nothing contrary or contradictory to the testimony of God in the Scriptures; and consequently, that it can be no Divine Inward Revelation, which doth contradict the Scriptures; for God being a God of truth, yea Truth it self, His testimonies cannot be Yea and Nay.

19. While as he addeth, That hence it will not follow; that divine Inward Revelations should be examined and tryed by the Scriptures, as by a more noble and certane rule, he gaineth nothing; for though this should not follow upon the ground, which he laid down; yet it may follow upon another more sure p. 32and certane ground: for albeit a divine Inward Revelation, carrying its owne divine evidence with it, needeth not be examined by him, who is thus Immediatly inspired thereby, by the Rule, of the Scriptures, as by a more noble and certane Rule: as the Prophets, truely inspired of God, received what was really and divinly manifested by the Spirit of God, without Further examination: yet that same Divine Revelation, when it cometh to be published and declared to others, may justly and warrantably be brought to tryal and examination by the Scriptures, as a more sure Rule and Teste to us. Though one divine Testimony cannot be more true and certaine, in it self, than another; yet one may be more clear and evident to us, than another; and we may try that, which is less clear and evident unto us, by that, which is more clear and unquestionable, without the least impeachment of the divinity of the other; and that also by Gods allowance and approbation: For (1) we finde the noble Bereans highly commended, as acting gallantly, and more nobly then those of Thessalonica, because, though they received the word of Revelation, delivered by Paul, with all readiness of minde; yet they received it not without examination; for it is added Act. 17:11. That they searched the Scriptures dayly, whether those things were so. They would not take Paul's bare word upon it, though he was one divinely Inspired, and had the Gospel by Revelation, which he preached, Ephes. 3.3. but brought this Revelation to the teste of the Scriptures, as a more sure Rule unto them. (2.) It was the command of the Lord, of old, Esai. 8:20. that his people should go to the law and to the testimony; and consequently examine what was brought before them, and delivered unto them, as Revelations; that so they might know, which were truely Divine or from God; or which were only from Wizzards, or such as had familiar spirits, pretending to divine Revelations. (3.) What meaneth, I pray, the Apostle Peter, 2 Pet. 1:19.20. to say, that the Prophecy of the Scriptures is a more sure and firme (foreign) word, than was even a voice from heaven? His words are remarkable verse 17, 18, 19. for He (i. e. Christ) received from the Father honour and glory, when there came such a voice to him, from the excellent glory, This is my beloved Son, in whom I am well pleased: and this voice, which came from heaven, we heard, when we were with him, in the holy mount. And then addeth verse 19. We have also a more sure word of prophecy, or prophetical word, (foreign) which was a standing authentick Canon; and though not more sure and firme, in it self, than was the voice from heaven; yet it was more sure as to men, and less obnoxious to Cavils, Suspicions and Exceptions of Adversaries. (4.) It is remarkable, that Christ himself directeth his hearers to search the Scriptures, in reference to the tryal of the truth of what He delivered, Ioh. 5:39. Search the Scriptures, for in them ye think ye have eternal life, and they are they which testify of me (5) We are commanded to beware of false Prophets, Mat. 7:15. &c. Therefore we must try and judge of their Doctrine and Revelations; and so come to know the Prophets, Pretenders or Real, by this fruite. So we are commanded not to believe every spirit, but to try the Spirits, whether they are of God, 1 Ioh. 4:1. and consequently, we must have a Rule, by which we must try the Revelations, both of False and of True p. 33Prophets▪ and this Rule must be more clear and unquestionable to us, otherwise it can be no Rule. (6.) So, of old, when the people of Israel were commanded, Deut. 13. not to hearken to a Prophet or Dreamer of dreames, though he should give a signe or a wonder, to confirme his commission, when he would draw them away after other Gods, contrare to the standing Law of God; this standing Law and Commandment, not to go after other Gods, to serve them, was the Teste, by which they were to try the Revelations of Prophets Divine, or meer Pretenders: and so of necessity it behoved to be more clear unto them, than a divine Revelation made known to them by a True Prophet. (7.) When Paul saith, Gal. 1:8, 9. that though Apostles, or Angels from heaven, should come and preach another Gospel, they should be rejected, as accursed, he clearly sheweth, that the Gospel already delivered was such a clear and evident Rule, that by it we may warrantably try and examine all Doctrines and Revelations of Angels, or Apostles; and so must be a more clear and certane Rule to us, than divine Revelations, brought to us by Prophets, or Apostles: (8.) The same may be cleared from these Passages, Mat. 24▪ 11, 24 Mark. 13.22. 2 Thes. 2:2. 1 Tim 1:4. But the matter is evident enough from what is said: I proceed.

20. If he say. That he may grant all this, without any detriment to the maine thing he driveth at here, upon this account; that, though others may be allowed to try by the Scriptures, what some deliver, as Revelations from God, unto them; yet such as have the Revelations immediatly from God are not to try them: and consequently, that he and others of his perswasion, who have such divine Manifestations and Revelations, are to act accordingly, without any further tryal and examination, by Scripture, or any other Rule. I answer first, Then he, and the rest of the Quakers, cannot be offended with us, for not receiving their Assertions by faith, and not yeelding thereunto all submissive Obedience, as the very Assertions and Commands of God, until we finde the same to be consonant to Scripture, notwithstanding that they should, with all the confidence imaginable▪ affirme to us, that they have those Doctrines and Assertions delivered to them by divine Revelations. Secondly, Then certanely, we should have an higher esteem of the Scriptures; and not look so contemptuously upon them, as the Quakers commonly would have us do; not say, with Nicolas Lucas, a Quaker, That if the Bible were burnt, as good an one might be write, as Mr Hicks reporteth in his 2. dialogue. Pag. 5. and evinceth againe dialog. 3. against Will. Pen. Pag. 86. Thirdly, Then I think He, and the rest, should obtrude nothing upon us, without Scriptures; but should confirme unto us all their Assertions out of them. Sure, we finde the Apostles, though divinely inspired, yea and Christ himself, confirming their Doctrine from the Scriptures, Mat. 12:3, 5, 7. & 26:31. Mark. 14:27. Luk. 4:8 1 Pet. 1:16. Rom 11:8, 26. & 10:19, 20, 21. & 12:19. & 15:9, 10, 11, 12, 21. & 14:11. Gal. 3:20. 1 Cor. 1:31. 2 Cor. 4:13. And Paul in his Apology doth plainly affirme, Act. 26:22. that he delivered no other things, than those, which the Prophets and Moses did say should come, Fourthly, Either it must be granted, that some Illuminations, stro…g Perswasions, and the like, that come as new Revelations, p. 34may and must be examined by a Rule: or it must be said, that there are now no diabolical Injections or Delusions, working upon the Fancie and Imagination, and casting-in Wilde Fire and Wilde Light in the Minde; or that all these Manifestations and Illuminations must be received, as unquestionably good, and beleeved & obeyed, whether they come from the Father of lights, or from the Father of lies. But no rational man will assert this last; nor will the many Enthusiasts, or Entheasticks, or Ecstaticks and the like, who have been, to manifest conviction, deceived and deluded, suffer us to asserte the Other. Therefore seing there have been, and yet may be, Satanical Delusions, instead of Divine Revelations; and seing these must not be received as good come, it is manifest, that they must be tryed by a Rule, and we know no other Rule, beside the Scriptures, by which we can try the Spirits, and the Insinuations of Spirits, for we owne not the Doctrine of Swenckfeldius or of the Antinomians and Familists ▪ who said the word should be tryed by the Spirit, and not the Spirit by the Word. Fiftly, may not the Lord give up some to strong Delusions? Sure, Paul giveth us to understand so much 2 Thes. 2:11. when then some are judicially deserted of God, and given up to strong delusions, to beleeve lies, and to receive Impressions of lying and deceiving Light, Either they sinne not in receiving and walking according to th…t light, or they are under an obligation to reject such a corrupt guide. The First cannot be said: and if the Last be said, then such persons are under an obligation to try and examine these Revelations and Discoveries, by some certane Rule, with whatsoever plausible and insinuating Glance, they dazzle and affect their Mindes and Imaginations: And if so, we have our point, seing it will be readily granted, by Protestants, that nothing can pretend to be this Rule, beside the Scriptures only. Sixtly, The great doubt is, if it be the Lords fixed and established way now, under the New Testament dispensation, when the Gospel is sufficiently promulgated, and the Foundation of Gospel administrations abundantly laid, to reveal his minde, and make his will known, concerning what we are to beleeve, or what we are to do, by Inward, Immediat and Extraordinary Revelations and Inspirations: And if this be uncertane, as shall appear by examining what he hath said for it; than it is more than manifest, that such deep Apprehensions, and fixed Phancies; yea and (it may be) Injections or Insinuations of the Prince of darkness, in the Mindes and Imaginations of men, either naturally Melancholick, or given up of God to strong Delusions, which some may meet with, and fondly look upon, as divine Illapses of light, may very warrantably, yea must be brought unto tryal, by the touchstone of the Scriptures. As of old, even when the way of Prophecy was more ordinary and common, the false Prophets might warrantably have brought their diabolical Inspirations, and phantastical Delusions, to the tryal of the Law and of the Testimony; so much more now, when that extraordinary way of the Lords manifesting of his minde is ceased, may this course be taken, to prevent a deceit; especially seing, we have a full and complete Rule, whereby we are to walk, and to regulate ourselves, both as to Faith and Manners.

p. 3521. The reason, which he addeth in the end of his Thesis, to wit, That a divine Inward illumination and Revelation, is of it self clear and evident, compelling the intellect, that is well disposed, and insuperably moving and bowing it to an assent, and that by its proper evidence and clearness, &c. evinceth nothing contra…y to what we h…ve said: for, though a truely divine Illumination or Revelation (Extraordinary and Immediate, of which kinde we are here speaking) will bring its owne credentials alongs with it, and by its owne evidence prove it self Divine, & so powerfully perswade the soul, that there shall no hinke or doubt remaine, concerning its authentick Authority; yet every Revelation, or Enthusiastick Illumination, which men may be carried away with, and yeeld up themselves unto, as fully perswaded of the Reality and Relevancy thereof, will not p…ove truely Divine, or such, as ought to be received with a divine Faith, without being once questioned, or put to the tryal: for, as 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; n…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 confu…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 unrigh…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 whi…h the late relations of Iohn of Leiden…, Thomas Muncer, Iohn Battenburg, Melchior Hophman, David Georg, Swenckfeldius, W…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 Mans 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 p. 36its 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 p. 37speaking. 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. B…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 ei…her did, or now doth reveal the whole Object of faith, to all beleevers, in su…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 p. 38mentioned, 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 bel…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, per…wading th…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, a…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 Testimon… was the Principal and original Object of their faith. A wilde assertion; for th…s Inward Testimony should rather be called the Principal and Original Cause, or th… 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 Obj…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 p. 39came, 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 b… 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 alwa…es the same. And thinketh he that any Christian will deny this, which yet he must spend words about the proof of? Thinks he that we beleeve not, that there is one faith? But what reasoning is this, There is one faith. Therefore faith hath but one Object? what object me…neth he? Formal or Material O…ject? if the first; we grant, th…t alwayes & in all ages the formal Object of faith divine, was the Truth and Veracity of God, as to things beleeved, and h…s Supream Legislative Authority, as to acts of Obedience. If he mean the Material Object, he speaketh nothing to the purpose; because he must here speak of the Object he spoke of in the foregoing Proposition, and of none other. And yet the man, as ignorantly as a childe, talketh in the following words of the Material Object: for to prove that the Fathers had the same object of faith, that we have, he adduceth Abraham's faith, and the Fathers drinking of the same rock, which was Christ 1 Cor. 10. (and yet all that drank of that water, had not saving faith in Christ) whereby he can meane nothing but the same Material Object, which we grant to have been the same, as to the substance. But I would know, what he would say of the Material Object of Adam's faith, before the fall? Was Christ tha… Object? No certanely; and yet Adam had a divine Faith. And after this discourse of the Material Object, he concludeth rarely and profoundly, that the Object of their faith and ours is the same viz. Inward and Immediat Revelation, which before he called the formal Object of faith. Is this man fit enough to boast all the learned men of Europe, who cannot distinguish betwixt the Formal and Meterial Object of Faith? who would not pity such an Ignoramus, that yet is so confident, as if all the wit and learning of Europe, were nothing to this rare und…rstanding? Thinketh he, that none of his Read…rs were able to observe this master piece of Ignorance and Confusion? The same line of Confusion is drawne over the rest of that paragraph; for he citeth Gal 1:16. which he may apply to both: then he citeth Heb. 13:7. which only speaketh of the Material Object: and then he tels us, that the diversity of administrations alters not the object; what object? He addeth a reason, that would seem to plead for the same formal object; for otherwise (saith he) God should be knowne some other way, than by the Spirit: But his next reason is most rare, all actions are specified from their Objects, saith he: These things need no further examination; to rehearse them is more than enough, so exotick and non-sensical are they.

p. 4026. But at length he would seem to speak some thing more to the purpose, when he saith, That such as deny this Proposition of his, make use of a distinction, granting that God cannot be known, but by the Spirit, but withal denying that this knowledge is Immediat and Inward, because it is by the Scriptures. But the same Confusion is continued; for we know not, whether he speaketh of the Formal Object of faith, or of the Material: If he mean the Formal, I know no man, that saith, that the Scriptures are the formal Object of Faith; but that they containe the material object, and express the veracity and authority of God, which is the formal object; and so are, at most but a part of the formal Object. If he mean the Material object, who granteth, that the Spirit is that? That the Spirit is what the Scriptures say he is; and doth▪ what the Scriptures say he doth, is, I grant, a part of the Material Object of our Faith. It may be, that through ignorance, he falleth upon another question here, than his Proposition gived clear ground for; and would discuss this question, whether the Scriptures containe all that is necessary for us to believe unto salvation; or must we have new Revelations making known to us, what we ought to believe, or what we ought to do, in reference to salvation? together with this (and so still there shall be confusion) whethe… the Lord doth now Instruct us Inwardly and Immediatly, as of old he manifested his minde to the Patriarchs, Prophets and Apostles; or doth he it Mediatly by the Word, & Ordinances Publick, & private, which he hath appointed for this end? But the man walketh in the dark all alongs, either through ignorance, or worse. Waving what he here denyeth concerning Scriptures, till we come to examine his next Thesis, let us here see, what he undertaketh to prove: we are here to prove (sayes he) That the Christians now a dayes, no less than of old, are led inwardly and immediatly by the Spirit, after the same manner, though it may be not all together in the same measure. Here still nothing but confusion and darkness: For (1) How all the People of God of old were led by the Spirit, he hath not shewed; or what way they were led Inwardly and Immediatly: was the privilege of a few Patriarchs and Prophets common to them all? were none of them led by the Spirit in an Ordinary way, by the Teachings and Information of others, the Spirit, by his grace and efficacious Operation inwardly, concurring? were none of them Taught and Instructed by the Ordinances of God, established among them, and blessed by the Spirit? 2 We know not what he meaneth by this Inward and Immediat Leading, whether that which is Ordinary and Common to all saints, whereby the Spirit d…th Efficiently and Powerfully draw & determine the soul, to a compliance, in Faith and Obedience, with the will of God, revealed in his law, and to a right Improvement of his Ordinances, which He hath established in his House and Church, for building up of his People, in their most holy faith: or that which is Extraordinary and peculiar to a few, whereby, for the good of others, and their further instruction, he was pleased, in a singular manner, to Communicate his minde; and to Reveal Immediatly what others were to beleeve and to do. If he mean… this last, we shall attend his proofs; If he first, he beateth the winde, and fighteth against his own shadow 3. We know not what he meaneth by the same measure, of which he speaketh so doubtingly. Sure as to the light of saving p. 41Knowledge, and as to the Object of faith, there is much more clear discovery thereof under the New Testament, than was in the time of the Old Testament, as Paul proveth 2 Cor. 3: concluding vers. 18. But we all with open face, beholding as in a glasse the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord: And as the whole Gospel evinceth. See Ephes 3:9. 1 Pet. 1:10, 11, 12. Act. 2:14-20. Luk. 7:28. From all which, it is manifest, that we cannot understand, what it is which he would prove, and what his Arguments must conclude.

27. Yet, let us see what his reasons are. He adduceth §. 10. these promises of Christ Ioh. 14:16, 17, 20. and 16:13. and hence would clear to us three particulars, First, That the Comforter and the Spirit, here mentioned, is not the Scriptures, and he learnedly proveth this from other Scriptures: As if any sober Christian ever Asserted such a thing. But in the bye, as if he had no friendship with the Socinians, he redargueth their incogitancy, that do not acknowledge any Inward Spirit or Vertue, but a meer Natural one. But in what Socinian doth he read such a thing? I think He rather and the Socinians are one, denying this Spirit and Paraclete to be a person, and a divine person, as to Essence one with the Father and the Son, but as to subsistance distinct: The Socinians do say, that the Spirit and Holy Ghost is but the Inward Spiritual Vertue of God; and are not so carnal and natural as to say, that it is a meer Natural Spirit or Vertue. Thus he helpeth us to know, what himself meaneth by the Spirit, here and elsewhere mentioned, viz. Not a distinct person of the Trinity, but an Inward Vertue, which they call the Light within. The second pa…ticular is That this Spirit is inward; and for this he citeh Rom. 8: v. 9, 10. 1 Cor. 3: v. 16. and that, all noble works are ascribed to this Spirit, citeing Ioh. 6: v. 63. Act. 2: v. 4. and 8: ver. 10. Rom. 8: ver. 2, 13, 15, 16, 26. 1 Cor. 2: ver. 10. and 12. v. 8:9, 10, 13. and closeth with a saying of Calvines Institut. Libr: 3. Cap. 2. By all which what he would say, and against whom he would disput, I know not: do we deny the Spirits work in his children? Do we deny his Union with them, that he is in them, and dwelleth in them; or their Union with Him, that they are in Him and walk with Him? All the question, is about the way how this is Conceived and Expressed. Will he say, That the Spirit so is and dwelleth in, and abideth with beleevers, that hereby they become personally united with Him, and so are one person with Him? Some indeed have said little lesse; and therupon inferred, that beleevers were Godded, &c. as they loved to speak: But if this be his meaning. I account him a Blasphemer? Supposeth he, that the Spirit is in …elievers as a Vertue or Spiritual power, and is the Light within them? Then as he contradicteth himself, saying that this light and vertue is within every man, which here is but promised to believers; so he giveth us a shreud presumption, that he is a Socinian, denying the personality of the Holy Ghost, which the texts cited by himselfe, and many others of the like import, do manifestly evince. The third particular, is the work of the Spirit to guide into all truth, &c. which we shall be loath to deny, whatever his friends the Arminians and Pelagians do. Do we cry up the Traditions and Precepts of Men? Do we exalt corrupt and carnal Reason? Let himself p. 42see to this, who cryeth up the Light within, which is but Nature under a new name, as shall be showne, in due time. This is his first Argument: but what is his Conclusion? Ergo The holy Spirit abideth and dwelleth in and leadeth his owne. All true Christians have the Spirit of God dwelling in them, as in his Temple: and Ergo (For this Argument must be branched-out into many, so fertile is the mans invention) The Spirit moveth, instructeth and leadeth every true christian into the knowledge of such things, as are necessary unto salvation. Ans. Concedo totum, and what would he have more? But poor man, knoweth he not what is the point in difference? Hath he Concluded, that the Spirit communicateth the knowledge of Gods minde, to all his saints, in the same manner and way, as he did of old to the Prophets. who were extraordinarily Inspired: and that that immediat way of communication of Truths to be beleeved, and Duties to be performed, which was peculiar to Patriarchs and Prophets, or to the Apostles, is continued, and common to all believers? No: This point is too hot for his fingers to touch: and we must be satisfied, to heare him prove, that which he can prove, though it be the same, which we assert; and so to no purpose:

28. Before he come to this second Argument, he tels us §. 11. That there are some who do confess, that the Spirit doth now breath upon, and lead the Saints, but this is Subjectively and in a blinde way, coeco modo; but not objectively; that is, He illuminats the understanding to beleeve what is revealed in the Scriptures, but presents not any verity objectively, and this they call medium incognitum assentiendi, an unknown medium of assent; that is, of which the man is not certaine, nor sensible. Ans: Whom he doth particularly here meane, I know not, and so I cannot judge, whether he reporteth their opinion faithfully, or not; nor how they explaine the termes here expressed? I know men may have various conceptions of the same Truth, and so may have various and different-like Expressions, and yet meane one and the same thing. And for my part, though I cannot assent to some expressions here used; yet I think the substance of the truth, which I owne, is held forth here. The Scriptures are a compleat Rule to us, in all things concerning Faith, and Manners, in reference to Salvation, and hold forth the revealed Mind of God here anent, as an outward Objective meane, or an external Rule. And therefore, we need now no new Revelation, either as to Truths to be beleeved, or as to Duties to be obeyed, in order to Salvation; but we need the Breathing, Light and Power of the Spirit, both to cause us see the matters already revealed, and to close with them, as divine Truths and Commands. Let us see however, what he answereth. Though this opinion (sayeth he) be more tolerable than the former, yet it is not true, And why? First because there are many truthes, which as they respect every one, (ut singulos respiciunt, it may be he meaneth and should h…ve said, Personas singulares) are not all found in the Scriptures. But what are these Truths? Are they Truths concerning salvation? if so, I deny what he saith, and shall waite his proofs, in the Next Thesis, where he promiseth to shew this. Secondly, because (saith he) the Arguments adduced p. 43do also prove that he proposeth truths to us Objectively. But suppose, that several of the Scriptures by him formerly adduced should conclude this, as to the Apostles and some others; yea and more, viz. That they should be filled with the Spirit, and Immediatly and Extraordinari…y Inspired and acted to pen Scripture, and infallibly to hold forth Gospel Truths, to set downe immutable Gospel Rules, to establish Gospel Ordinances, and the like (which also was so) will he think, that the promises in this extent belong to every individual Beleever, so that each of them, by vertue of these promises, are Infallible Dictators, writters of Scripture, and the like? let him assay the proof of this, and we shall consider what he sayeth. But further, though I should grant, what he here sayeth, 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 p. 44not 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 other…, 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 …he Old Testam. or under the New; And which we also deny to be …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 p. 45under 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 th… 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 P…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 notwith…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 a…hamed to tell us, that this Unction is a more sure Rule, for finding out and p. 46discerning 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 p. 47is 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 Infallible Revelation of the Spirit of truth, declared in the Scriptures, writen by men infallibly acted by the holy Spirit of God; and to beleeve and follow the dictats of the Father of lies? As for the second Proposition. It is unquestionable from history of all such Persons; from the Montanists, Circumcelliones, Donatists, Euchites, and the like Enthusiasts of old; from Mahomet, that great Impostor, and pretender to Revelations; from the many Enthusiasts, in the Church of Rome, of which read D. Stillingfleet, in his book above cited; Especially Ignatius Loyola, the Father & founder of the Jesuites, our Quakers great Friends, if not Fathers; from the Enthusiasts in Germany, the Swenckfeldians, Weigelians, and particularly Iohn of Leyden and his complices, in and about Munster, &c. to the Quakers this very day. All which have given undoubted evidences of their delusions, by their Errours, Heresies, & sometimes Scandalous Actings. Nay, it hath been found, that these desperat Adventures have pretended to these Revelations, of purpose, to put off with more cunning their desperat Errours; and cheat souls unto the market of their pernicious Wares. If this man be of another judgment. I challenge him and all the Quakers, this day, to name to me a Seck of such Pretenders, of whom this may not be verified. And as for himself and the rest of the Quakers; if the Scriptures be the word of truth, and given out by Infallible Inspiration (wh…ch he dar not deny) they bear as manifest Marks, and give out as palpable Evidences of their being led and acted by a Spirit of Errour, as any of their Predecessours; as this and other of their writings put beyond all question. Sure, the Spirit, which Christ promised to lead all his people by, was a Spirit of Truth, and a Spirit that leadeth into all Truth, Ioh. 16:13. But th… Spirit acting them is a Spirit of Errour, as the Scriptures of truth evidence The Spirit promised, was a Spirit that would glorify Christ, and take of his, & shew it unto his People; but the Spirit acting them is a Spirit opposite to all the Institutions of Christ, and a Spirit seeking to debase our Lord Jesus, in his Person, Offices, and Work: all which our following discourse will evince.

33. Having thus proposed and enforced the Objection, we need not take notice of hi… triffling Answers, adapted to the sha…ow, he made himself: It …s enough to us, that he cannot say, that such as the Spirit of …od leadeth in seed, are led into Errour, seing by this fruite, and their sinful carriage, Christ h…th told us, that we may know false Prophets, Mat. 7:15▪ 20. And that he himself confesseth, that true divine Revelations are not contrare to the Scriptures; and therefore, having Scriptures and sound Reason on our side, we value not his brag, in saying, that by happy experince, they finde hithertil, that the Spirit p. 48hath never deceived them, or led them unto any evil: seing all such Pretenders of old should have said the same, with as great Confidence; & they that are given up of God to strong delusions, to beleeve a lie, know not that it is a lie, which they beleeve. Wisdome is justified of her children. As for Munster business, he professeth §. 14. his abhorrence thereof; but with all addeth, that as great evils have been practised by such, as owne the Scriptures: which doth not touch the Objection framed by me: Beside, that it is not very probable, that God would have left these Miscreants to such acts of villany, if the way, to which they pretended, had been of God; considering how they were the first, that in that age, and at that season of Reformation, did appear for it, and openly professe it: a parallel of such, as owned any part of Truth, long under contempt, and against so much opposition, will not, I suppose, be showne. The rest of this paragraph, being a meer Rhapsodi…, and with all an Excreation of much gall, and nothing to the purpose in hand, I meddle not with: It wil satisfie him, if I say; that I am none of those, who will reject the guidance of the Spirit of God, though some profane Wreatches say, that they are led by him: He knoweth our disput is not about the guidance of the Spirit; but about the manner of this Guidance, and Teachings.

34. What he saith §. 15. in Vindication of the last part of his Thesis, hath been obviated already. See above §. 18 and 19. only I shall take notice of a word or two, which he hath. To prove the self evidence of the Spirits working in souls, he maketh use of these words of David, Taste and see, that God is good, & of Paul. saying I am perswaded nothing can separate me from the Love of God and then citeth 1 Ioh 4:13. and (as if it were to the same purpose) addeth 1 Ioh. 5:6. and hence inferreth, that the Revelations, which they have, being the Revelations of the Spirit, who is truth, must certanely be true, and not contrary to either Scripture or Reason. Alas, doth not the man know, that the Spirit may work grace in the soul, and for a time, for holy ends, keep up the sensation thereof; and that others, may deny, or not observe, the work of the Spirit in their souls, through Mistakes, Prejudice, or other Corruption; as others may imagine a work of grace without ground? Knoweth he no…, that we are speaking here of Immediate and Objective Revelations, which are Extraordinary, and which himself, in a few lines before, said the Patriarchs, Prophets and Apostles had, not naming any others; and not of the Ordinary workings of the Spirit of grace? Waving these Impertinencies, I would ask only, How came it to passe, that Others pretending as much to Immediat Revelations, as he, have been deceived? If others have been deceived, why may not he? It is true, The Spirit of God is alwayes a Spirit of Truth; but a Spirit of Errour and Delusion, which some may take to be the Spirit of God, is not the Spirit of Truth. Why will he not try by the Scriptures, and by sound Reason, what sort of Spirit, that is, which acteth him, & the rest? No; that is needless. And why so? Because their spiritual senses are awake; so that, at the very first, they can perceive their revelations to be of the Spirit, no less infallibly, than a wise Mathematician, can diseerne the truth of the most clear mathematick demonstrations. Happy they, say I, if it be so: But hereby he must needs reproach his Predessours, the Enthusiasts and Phanaticks of former p. 49ages, as being asleep, at best, in the midst of their Revelations; and not having their spiritual senses awake; for they have been deceived; and yet, no doubt, were as confident of the contrarie, as this man is: But this man's testimony is of himself, and so the less to be valued; and it is inward and invisible, and so the harder to be confuted: Only I would know, how he will perswade us of it, a Mathematician can demonstrat the grounds of his perceiving the truth of the most clear Mathematick demonstrations: can he do the like, as to his sensations?

35. The parting argument, which he seteth down in the last paragraph, is sufficient, (so he thinketh) to end the whole debate. Thus he frameth it. That unto which all Professors of Christianity, of whatsoever kinde, do at last recurre, and because of which, all other grounds are commended, and accounted worthy to be beleeved, must of necessity be the only most certane and immovable ground of all Christian faith. But the Inward, Immediat, objective revelation of the Spirit, is that. Therefore &c. Now, not to carpe at the eccentrickness of this conclusion, for many such things must be passed over. This confirmation of the Minor, as to Protestants, (with whom he very charitablie joyneth Socinians, whom I cannot account Christians, notwihstanding of all the agreement, betwixt him and them) destroyeth the whole Argument, and rendereth it Useless, as to his purpose, and so concludeth only his folly, and ignorance. If we enquire (say he) at them, why they take the Scripture, for a Rule; they answere, Because in them is declared the will of God, which was revealed Immediatly and objectively by the Spirit, unto holy men. Can any man of common sense inferre hence, that Protestants are for the Uncertanty of all Objective and Immediat Revelation, even of that, which holy men of God had, when acted by the Infallible Spirit to penne Scripture, as he insinuateth in the following words? or, can any man of common judgment see, what this concession, and necessary foundation of Protestants, can make for the falsly pretended Immediat and Objective Revelations, which Quakers boast off? Nay, doth not Protestants their owneing of this solide, and immovable foundation, sufficiently warrand their rejecting of his Delusions? yea and necessitate them thereunto, if they would be true to their principles?

36. As for his monitory conclusion, in the end of his vindication of this his Second Thesis, wherein he giveth us a full foretaste of his Pelagianisme, because we will have occasion sufficient to speak to this matter afterward, we need only tell the Reader, what he saith here. His discourse, in short, is this: If any man will assent to what he hath said of Divine Revelations, though at present he be a stranger to them himself, yet he must know, that this is the common Privilege of all Christians, and at length shall come to know this secret light enlighting his heart &c. and when, by relinquishing of sin, this divine Voice in the heart shall become more known, then shall he feel, that as the Old Naturall Man is put off, the New Man and spiritual birth shall arise; and this new birth, having Spiritual senses, can discerne the things of the Spirit, and understand the Mysteries of the kingdom of God. And therefore let every man attend to this Spirit, in the Little Revelation of that pure light, which at p. 50first revealeth things more notoure; and afterward, as he is fitted, he shall receive more and more, and be in case at length by quick Experience, to refute them, who shall enquire what way he knoweth, that he is led by the Spirit. That is, in short, If one will firmly beleeve, that Natures dimme Light is the Spirit of God, and the Holy Ghost, in him; and, in the faith of this, give up himself, to the Teachings thereof; and thereby, shun outward acts of sin, and put on a forme of Godliness, and more and more give up himself to this Delusion, he shall at length arive at this Perfection, that he may burne the Bible, and with confidence assert, that he is acted by the Holy Ghost, let Scriptures and Common Sense say to the contrary what they will. What an extract of Pelagianisme, Enthusiasme, and dreadful Delusion, is here, every knowing person may see.