The Snake in the Grass Further Discovered, Part 3

The Snake in the Grass Further Discovered · Part 3

p. 249PART III.

BEING AN EXAMINATION Of the Firſt Part of VV. PEN'S Pamphlet, CALLED The Spirit of Truth Vindicated, &c. WITH A Rebuke of his Exorbitances.

WHiles I was writing this Book, I met with SECT. 1 a Pamphlet of William Pen's, intituled, The Spirit of Truth Vindicated againſt that of Errour and Envy, &c. Which is pretended to be an Anſwer to a malicious Libel, intituled, The Spirit of the Quakers tryed, &c. I having the piece by me, I once peruſed it. In the general. I reſ…nted it, as one of the beſt, and moſt ingeniouſly …aged, and beyond all material and juſt excepti… at leaſt by the Quakers) that ever I read againſt … ſort of people. But reading Pen's Anſwer, … finding his Epiſtle giving ſuch a Character of his …verſaries Book and himſelf, for malice, lameneſs, …ing, and what not, that might render it and him …ed and contemptible; I began to miſtruſt my p. 250concluſion; ſuppoſing a perſon of P's. education and pretences, would not ſay ſo much evil of it without great cauſe; and therefore I compared them diligently.

But for P's. ſake, I ſhall believe it more than poſſible, § 2 that a man of the higheſt pretences, having ſome more than ordinary means to deal rightly and ingenuouſly, may yet ſo far deceive my expectations, as to give the higheſt contradictions to them all. I am altogether ignorant of the name or perſon of the Author of the Piece oppoſed by Pen; and if he be a Socinian, as Pen affirms, I ſhall be far enough from vindicating him therein: but for the Piece it ſelf, wherein Pen ſaith he could find neither head nor tail, I will ſell my eyes and brains for two pence, if it deſerve ſo contemptible a Character: And for the Anſwerer Pen, if he were not furniſhed with forehead▪ and tales beyond meaſure, his Pamphlet would have had nothing remarkable in it.

I expecting next his Epiſtle and Preface, an …rderly § 3 combating his Adverſaries Charge; I find him taking up his Poſt in the Quakers conceited ſtrong hold of the infallible guidance of the Spirit of God, afforded to his people; excluſive of any other means. In the debating of which, he roams and toſſes to and fro, like a man in a confuſed troubled dream, for above thirty pages. His pretences therein lying athwart my preſent work, I thought meet to give ſome account of his Forces; eſpecially conſidering him to be a man of noiſe, and no ſmall prop to the Quakers Cauſe, in their own eſteem. His Queſtion in which he pretends to include the Quakers ſtrength, and which he ſaith he is reſolved to ſtand by as ſuch, he ſtates in theſe words.

p. 251The Queſtion ſtated.

Whether Gods holy and unerring Spirit, is, or ſhould SECT. II be the proper Judge of Truth, Rule of Faith, and Guide of Life among men, eſpecially under the Adminiſtration of the bleſſed Goſpel of our Lord and Saviour Jeſus Chriſt, or not? I affirm it, and proceed to prove it by Scripture and Reaſon. Conſidering his words foregoing, (which are too many, and too worthleſs to tranſcribe) and what he aims at in the handling of this Queſtion, I never read one ſo lame and deformed in my life, come forth with ſuch ſtate and confidence, and ſuch a train or rout of mediums, as deformed as it ſelf: There is in it neither Logick nor Honeſty. Certainly if he had not turned Quaker, and in that fall put all out of joynt, he could not likely, after ſo good Nurſing, have been thus lamentably cripled in his Intellect, and ſomewhat beſides.

Firſt of all, here is a fallacy, à bene diviſis, ad malè § 2 conjuncta: many Queſtions confounded together. Secondly, no explanation of the terms, moſt all of which are metaphorical or amphibious, and in that part eſpecially affirmed, the greateſt ambiguity of all.

Ʋt quiſque eſt linguâ nequior,

Solvans, ligantque quaeſtionum vincula,

Per ſyllogiſmos plectiles.

He tells us indeed, pag. …7. that there is no more difference to him between a Judge, Rule and Guide, than eſſentially there can be in the Wiſdom, Juſtice, and Holineſs of God; he ſhould have added, nor between truth, faith, and life among men, and then he would have ſhewed himſelf a work-man indeed, to have ſo ſtitched them together into one, as would admit of no diſtinction. I do not admire, that his Acumen cannot p. 252diſtinguiſh Eſſence and Subſiſtence, three Perſons in one Divine Being and God-Head; who cannot diſtinguiſh theſe Attributes of God, nor theſe acts, with reſpect to men, mentioned in the Queſtion. He is unlike to wade through a deep River, who is ſo often over head and ears in a ſhallow Diſh.

But theſe eſcapes are but the D…ſt of the Ballance § 3 to what follows. The word proper in a Queſtion, as modifying theſe Offices or Acts of the Spirit, is greatly improper. Proper is ſometimes in oppoſition to figurative, ſometimes in oppoſition to common, ſometimes in oppoſition to meet or fit; in which ſenſe he would be underſtood, it doth not fit his purpoſe nor principles to tell us: but this is an unworthy part of a Diſputant, and becoming none but thoſe who are reſolved not to be underſtood. If he would aſſert the Quakers Tenet, he muſt ſay, it is the peculiar, ſole and immediate Guide, Rule and Judge; and this is that he pleads for now and then, after his faſhion, in his following arguments; and all the Quakers I have read or diſcourſed, plead for in plain terms. But if it had been ſo expreſſed in the Queſtion, his Noſe would have been held too hard to the Grind-ſtone, in attempting ſtrictly to prove it, and moſt would have ſmelt the Rankneſs of Quakeriſm.

But Mr. Pen, do you deal fairly and honeſtly with your Adverſaries, to imply in your Queſtion, that we deny the Spirit of God to be a proper (that is one that is fit, and hath right to be a) Rule of Faith, Guide of Life, Judge of Truth? You know that we own it to be ſuch, and that it doth both in the Conſcience, and by the Scripture▪ Creation, and Providence, perform ſuch acts, to ſuch purpoſes, and that of right; only we deny that the Spirit always performs theſe acts without the uſe of the Scripture, or p. 253any external means or Ordinances; or that it doth ſo at any time contrary to its mind expreſſed in the Scripture. This you ſhould oppoſe, or you do but trifle, and abuſe us, and your unwary Readers.

The latter part of your Queſtion, which expreſſes § 4 the Adminiſtration of our Lord and Saviour Jeſus Chriſt (eſpecially to countenance your Tenet) is playing at Blind-mans-buff. You ſhould have told us who, or what you mean by Lord and Saviour: If it be underſtood of the Quakers Lord and Saviour, the light within every man, that is none of our Lord and Saviour. If it be underſtood of the Man Chriſt Jeſus, who was of the ſeed of David according to the fleſh; who was the Son of Mary crucified to death on the Croſs of Wood by ſhedding his blood, and is now in his humane or mans nature united to the God-head in one perſon, aſcended above the viſible heavens; he is none of your Saviour, and can be no more within you (perſonally conſidered) than the body of one individual man can be entirely in all the men, and women, and children in the world, and at the ſame time. It muſt be a Tranſubſtantiation, much more ridiculous than the Papiſts, that muſt ſupport ſuch a fancy.

It is alſo no leſs ſtrange, that you ſhould talk of the § 5 Goſpel Adminiſtration of our Lord and Saviour, who hold nothing of a Saviour but what is Eternal à parte ante, nor any other Goſpel but the light within, and its immediate Dictates; which you generally affirm was within every man from the beginning of the world. I ſhall not ſpend time and paper to ſhew the many other abſurdities in your queſtion; I have left a H…rveſt for Gleaners. For the proof of your affirmation (ſuch a blind one as it is) you produce abundance of Scriptures, which are as much to your p. 254purpoſe, as if you had quoted only the 36. Chap. of Geneſis; wherein is contained Eſau's poſterity▪ and how many Dukes there were of his Race. Yet I ſhall produce your arguments for the Readers ſatisfaction, that he may believe his own eyes, and I ſhall be more honeſt than to frame a meer whimſie out of my own head to abuſe you; and ſay, after this lofty manner of diſputing, you undertake our overthrow; which is your guilt in the fourth page of your Book.

Your firſt proof you pretend from Gen. 6. 1. And SECT. III the Lord ſaid, my Spirit ſhall not always ſtrive with man, for that he alſo is fleſh, yet his days ſhall be an hundred and twenty years. I will for once tranſcribe your Argument verbatim, that it may be notorious, how loftily you diſpute.

If God's unerring Spirit has been wont to ſtrive with men, either to convince them of, or convert them from the evil of their thoughts, words, or deeds; or elſe to provoke them yet more fully to do the will of God, ſo as to preſs on from one degree of glory to another; then men h…ve had an unerring Spirit to be their Teacher, and Judge, and Rule, and Guide of that Truth, concerning that Faith, and in that moſt holy way, which leads to Eternal Life: But the Scripture proves the firſt Propoſition, that Gods Spirit hath frequently ſtrove with men, and for the ends before-mentioned; and c…nſequently, they have not been without an holy unerring Spirit to teach, judge, regulate, and guide them.

If I ſhould only ſay, your whole Argument is a § 2 meer confuſed thicket of impertinencies and non ſe…uitur's; I believe your concluſion would be moſt abſolute, that it was for want of eyes; and that I dare not touch a bough of it, for fear of pricking my fingers: A man had need of good Arithmetick alſo p. 255to numb…r the terms. You tell us the Scripture proves your firſt Propoſition. You are a non▪ Such for diving, if you can fetch up from this Scripture what is expreſſed in your firſt propoſition; eſpecially the latter member of it.

It is more than probable that the Spirit did ſtrive with them to make them better than they were, yet none of thoſe ends are expreſſed in the Text: but that it ſhould be, that they might more fully do the Will of God, and preſs on from one degree of Glory to another, is a gueſs wonderfully well becoming your infalliblity. Why did you not ſay, or to turn them into Suns, Moons, and Stars? which were all out as much in the Text as the other: and I dare ſay, ſome of your Friends would have taken themſelves bound to believe it, who find no fault with greater abſurditi…s, dropt from their admired Dict…tors: but,

Quos D…us vult perdere, hos dementat.

There were eight perſons ſaved in the Ark, but one Noah ſaid to be righteous before God; and all the …eſt overwhelmed by the Deluge for their extreme impieties: yet, theſe were preſſed on from one degree of Glory to another. The conſequence of your firſt Propoſition is, all manner of Fruits which you had a mind ſhould be grafted on this Stock; but as the Text will not impart its Sap to your Propoſition, ſo your Propoſition is as dry to your Conſ…quence: but that's no matter, if they will not grow one upon another, you'l make them hang together, right or wrong. Yea and if the Spirit do but ſtrive, it muſt be how you will have it, and for what ends you pleaſe, or you'l rack the letter for it; but the'res no cruelty to a dead letter.

B…t Mr. Pen if your conſcience have any eyes § 3 I intreat you make uſe of the light here afforded you, p. 256to compare the Text, and what you lay at its doors, and ſee how alike they look. Your Queſtion is of the Spirits teaching among men, &c. indefinitely; and your proof ſpeaks of the Spirits ſtriving with wicked men. Your aim is to prove it an immediate and peculiar Teacher, &c. of Gods people, the Text ſpeaks of neither. If I affirm the Spirit ſtrove with them by providential Chaſtiſements, ominous preſages of Calamities at hand; by his goodneſs, which leads to Re…entance; by the Ark which Noah built, (moved by faith and fear) and by which he condemned the unbelieving beſotted World; by his Preaching righteouſneſs; I can prove my being guided therein by the unerring Spirit of God, at another rate, than you2 Pet, 2. 5. can your contradiction.

But your wandrings from truth and reaſon, can § 4 hardly have a higher inſtance and evidence, than that you ſhould be ſo infatuated, as to conclude from a Text which ſaith, my Spirit ſhall not always ſtrive with man, that it doth now teach, &c. and God, hath not left his people in our preſent, nor will in future ages, without his Spirit to teach them immediately, and ſolely; which is in your Queſtion, or your proſecution of it; and ſhould have been expreſſed there, if you had had ſo much ingenuity. Inſtead of being angry that I have ſhewed your vanity, and made your folly in this argument ſuch a ſpectacle to the world; you have reaſon to give me thanks that I examine it no further.

However, before we part, I will try you at another SECT. III weapon; which you forge out of Neh. 3. 19, 20. Yet thou in thy manifold mercies forſookeſt them not in the wilderneſs: the pillar of the Cloud departed not from them by day to lead them in the way, &c. This part of your p. 259quotation is not onelyonly no friend to your affirmation and principles, but an invincible adverſary. No man in his wits will ſay, the pillar of the cloud and fire were the Spirit of God: and if God led his people by them, they were not led onelyonly and immediately by the Spirit of God. It may be the latter part of your citation may do more for you. Thou gaveſt alſo thy good Spirit to inſtruct them. This good Spirit was (mainly) the Spirit of God, which he put upon Moſes and Joſhua, and ſome other their chief Perſons by God's appointment, as is evident from theſe Texts.

And I will take off the Spirit which is upon thee; and § 2 will put it upon them; and they ſhall bear the burthen of the people with thee, Num. 11. 17.

And the Lord ſaid unto Moſes, take thou Joſhua the Sun of Nun, a man in whom is the Spirit; and lay thy hand upon him, Num. 27. 18.

Thou leadeſt thy people like a flock, by the hand of Moſes and Aaron, Pſal. 77. 20. Now God is ſaid to give them his good Spirit to inſtruct them, by beſtowing it in ſuch a way and meaſure on their inſtructers and guides; though I deny not but every true Iſraelite had the Spirit alſo dwelling in him, yet they were never the leſs, but the more ſubmiſs to the conduct of their mediat, or if you will men-teachers, and guides for that.

Your third choſen Scripture for your ſervice is, SECT. III But there is a Spirit in man, and the inſpiration of the Job. 32▪ 3.Job 32:3Almighty giveth him underſtanding. I ſhall explain this text by another, which carries the full ſenſe of it, and almoſt the ſame words: For the Lord giveth wiſdome: out of his mouth cometh knowledg and underſtanding. But doth this incourage men to caſt off all external means, and the uſe of their reaſon? Nothing leſs. It is given as an p. 260encouragement to the uſe of the means expreſſed in the four firſt verſes, which are made conditional of being bleſſed with that knowledg and wiſdom which comes from the Lord. If thou ſearcheſt. If thou trieſt. It will now be more eaſie to take in the right ſenſe of your cited Scriptures.

There is a Spirit in man, that is, a rational Soul § 2 (ſay ſome) yet knowledge and underſtanding doth not ſo depend upon its improvement, as to ſhut out the breathing and bleſſing of God from the chief efficiency. A young man (as Elihu) may attain a meaſure by that divine bleſſing, beyond the aged and more experienced. If you can prove that thoſe holy men, who carried on that debate, of which the Book of Job is a hiſtory, did neglect the external means which the Lord afforded them, for informing their judgments about divine and ſpiritual concernments, upon the grounds of the inward teachings of the Spirit of God, Eris mihi magnus Apollo: and unleſs you can do that, your arguing from this Text is but meer trifling, beating of the air, and contending for what is granted on all hands, but nothing at all to your purpoſe. And it is not beſide the purpoſe to conſider that thoſe holy eminent Saints who contended with Job, were rebuked by God; for not ſpeaking rightly of God as Job did: and Job did not paſs free without a chiding alſo for his miſcarriages and preſumptions; Job 42. verſe. 7. and forward

To conclude this Argument, you talk at a miſerable§ …. lame rate to ſay; that becauſe the inſpiration of the Divine Spirit giveth underſtanding, therefore it is not from the ſtrength of mans reaſon, memory, or utmoſt c…eature-ablities, that his knowledge of religious and heavenly things comes; but from the revelation and diſcovery of the inſpiration of the Almighty. Let me tell you once p. 261for all, that if reaſon, memory, and humane abilities have nothing at all to do in the ſearch, and underſtanding of Divine things; a meer animal, or ſuch an ideot as Jack Adams may know as much of the Divine and Heavenly myſteries as W. Pen: but if I ſhould ſay, ſuch a one is as able a Teacher, or Writer as you; I doubt not but you would take your ſelf to be not a little affronted.

And it is as lame arguing to conclude, becauſe ſome § 4 men had Divine inſpirations, and teachings of ſome Divine truths, when there was not one Book of the written Word in being; (as I dare undertake to prove) and they who had thoſe Inſpirations, made uſe alſo of their reaſon, to know Divine things, by all external means within their reach; therefore all Gods people (i. e. Quakers) have in theſe days, (wherein God hath bleſſed us with ſo large a portion of his written Word, or Word without us) ſufficient teachings by immediate Divine Revelations, to lead them infallibly in the way that is moſt acceptable with the Lord, without the uſe of their created faculties, or any outward means, is no good conſequence.

The next Scripture you abuſe, is Pſal. 139 7. Whither SECT. V Pſal. 139. 7.Ps 139:7ſhall I go from thy Spirit, or whither ſhall I flee from thy preſence; from whence you ſcribble thus: If Gods unerring Spirit be ſo nigh, and the ſenſe of it ſo certain, it muſt be either to reprove for evil done, or to inform uphold lead and preſerve in reference to all good: now in which of the two ſenſes it ſhall be taken, the preſence of Gods Eternal Spirit, and his being the Saints Inſtructor, Judge, Rule and Guide, are evidently deduceable from the words.—Rudis indigeſtaque moles! worſe than ever Bear brought forth her Cubs! which with her licking may be brought into ſome ſhape; p. 258but your products are ſo defective, both in Truth, Right Reaſoning, Syntax, and Senſe, that it is no diſ-reputation to your Adverſary to be confounded by them. It is an effectual (but an impudent) courſe to ſilence all the world from oppoſing you, by writing ſuch confident confuſed non-ſenſe. Were it not for the ſake of many who conceit your infallibility, which you are here ſo blindly pleading for, I would as ſoon abandon my time to diſpute with a diſtracted man in his raving fits, as with W. Pen, till he come better to himſelf than I can find him in this Pamphlet.

If Gods infinite Being, Omnipreſence, Omniſcience, § 2 wonderful works of Creation, all-diſpoſing Providence, (which is the ſcope of the Pſalm) and his Omnipreſence eſpecially, (the ſenſe of the Text) do prove that which you produce it for, and infer from it, you have found out a way of ſeeing, that may tempt us to dig out our eyes, puniſh them for meer Cheats; and for ever hereafter commend the blind Archer for the beſt Markſ-man.

We may preſume that you intend this Text to § 3 prove, that all Gods people are upheld, ruled, guided, &c. In reference to all good by the Spirit of God; which you ſay is evidently deduceable from the words. But who would have thought that ſuch deſirable conſiderations, and the certain ſenſe of them, ſhould put ſo holy a man as David on ſuch expreſſions of going and flying from the Spirit and preſence of the Lord? No doubt the preſence of God is every where, in the Skies, the Seas, the Wilderneſs; what then? doth he therefore perform all theſe acts where ever he is preſent in his infinite Being, even where there are no intelligible Creatures? Doth he judge, inform, inſtruct ſtones, and trees, and mountains? I, and muſt do ſo too, or elſe he doth not anſwer the end of his preſence p. 263being ſo nigh? Truly Mr. Pen, we have had more reverend thoughts of the Eternal and Omnipreſent God, than to aſſign any thing as the end of his Being but himſelf.

But it may be you lay your ſtreſs on the certain § 4 ſenſe of it; and this joyned to his Omnipreſence, will do your work. Is the ſenſe of it ſo certain to every good man? was it ſo to David when he ſo long time was tainted with a heap of impieties? Was it ſo with Jonah, when he fled (as he thought) from the preſence of the Lord? or was it ſo with you when you wrote ſome things in this book of yours which I ſhall acquaint you with before I have done. If it ſhould be granted you, that all Gods people have the certain ſenſe of it, without doubting or alteration, it would be nihil adrhombum, far from proving Gods Spirit to be the peculiar Teacher of his people, and ſo to teach them, as to render them infallible, which is the mark you aim at.

The next Scripture you produce is, Teach me to do SECT. VI thy will, for thou art my God; thy Spirit is good, lead me into the Land of uprightneſs. Pſal. 43. 10. To bend this Text to your bow, you talk thus; The Queſtion will be, whether it was Davids intent, and the ſcope of his deſire, that God ſhould teach, and lead him by his good Spirit, or ſome other thing? But methinks it is reſolvable in the affirmative, in two reſpects. What a ſtrange Queſtion is this! Who doubts but David commended the Spirit of God as a good Teacher? what then? muſt all other Teachers, which the Spirit of God makes uſe of, as the means by which he teaches, be caſt off? Suppoſe I ſhould ſay ſuch a man is a good School-maſter, I would fain be taught by him; doth that imply I would not learn out of a Grammar, or p. 264other books which he uſes to that end? or, doth it not rather conclude, that I like not only his abilities, but his method and means by which he teaches? The Pſalmiſt ſaith, Bleſſed is the man whom thou chaſteneſt, O Lord, and teacheſt out of thy Law. You would little leſs than hoot at him, that ſhould from hence conclude, the Pſalmiſt to reject the Spirit as a Teacher, and to admit of no other Teacher but the Law. It is after this lofty manner of diſputing you undertake our overthrow.

When you have ſo learnedly framed your Queſtion, § 2 which by the disjunctive Or, you make to conſiſt of two members, which would he have for his Teacher? the Spirit, or ſome other thing? You anſwer it like your ſelf, Methinks it is reſolvable in the affirmative. But I pray, which of the parts of your Queſtion do you affirm? which do you deny? Why truly it is the ſafeſt courſe you take, to affirm it of both; for then the truth is owned, and (in this point) the quarrel ended. But then what need your fighting againſt what you affirm, unleſs you are reſolved to be quarrelſome. Alas poor man! it was by a meer miſtake you ſaid truth; you intended to reſolve in the affirmative, that he deſired to be taught by the good Spirit of God; but in the negative, of any other thing:

Canis feſtinans coecos parit catulos.

The two reſpects which thus blinded you, are enough § 3 to keep any mans eyes open that is but willing to ſee. Firſt, How that the Word was hid in his heart.—That internal Law, Word, and Spirit of God, which plentifully ſhews how much he was an Enthuſiaſt, and Quaker, in the ſenſe this man eſteems us moſt Heterodox. Law, Word, and Spirit, are all one with you. But where do you find the Word hid in the hearts of the Saints, called the Internal Word? 'Tis true, that p. 265it is within, in the memory, faith, love, and hid there with the hiding of ſecurity: but it was as much without before it was within, as the Childs Leſſon which it gets by heart out of a book; which when done, you might as well call it, the Childs Internal Leſſon.

Your ſecond reſpect is, the very words (viz. of the § 4 Text) imply the thing we urge them for, and can import no other ſenſe. Alſo what did that clauſe do there? viz. thy Sp…rit is good. Can the Spirit be good for nothing, if the external word be good for ſomething as a Teacher? I miſtruſt not the eyes of any but the Quakers, but that they will ſee at firſt glance, what a feeble Champion you are, without my pointing.

Parvas habet ſpes Troja, ſi tales habet.

I ſhall trace you foot by foot no further; you ſhoot at ſo many marks at once, that 'tis hard to find which you level at, only in the concluſion, you preſume you have hit the Pin of the white.

Ʋniſ…nat cuculis, rudibus geminantibus odis.

Your Arguments are gener…lly ſick of one diſeaſe, § 5 you argue from the preſence of the Spirit of God in and with his people, by his motions, influences, manifeſtations, gifts, graces, means, to his Eſſential Being, as the ſenſe of thoſe Texts; which is fallacious; as I prove by this Argument, anſwer it when you can.

The Spirit of God eſſentially conſidered, or as very God, is every where at all times, without the leaſt change or alteration for ever.

But the Spirit of God in and with his people (according to the import of thoſe Texts of Scripture which you produce) is not every where, at all times, without any the leaſt change or alteration for ever: Therefore the Spirit of God in and with his people, (according to the p. 262import of thoſe Texts of Scripture which you produce) is not the Spirit of God eſſentially conſidered, or very God.

The firſt Propoſition is proved from Mal. 3. 6. For § 6 I am the Lord, I change not. The ſecond Propoſition I prove from Joel 2. 28, 29. which you cite Pag. 21. And it ſhall come to paſs afterward, that I will pour out my Spirit on all fleſh, and your Sons and your Daughters ſhall propheſie, &c. This was in time, what, and where it was not before. Ezek. 36. 27. Pag. 20. And I will put my Spirit within you, and cauſe you to walk in my Statutes, &c. it was future, what it was not before; and is ſpoken of the gathering of the Jews from all Countries. Then the Spirit of God ſhall be put within them: but this is not alway the ſame without alteration. 1 Cor. 6. 19. cited by you, Pag. 30. What? know you not that your body is the Temple of the Holy Ghoſt, which is in you. The Holy Ghoſt did not dwell in them, according to the import of that Text, before their Converſion.

The Lord was in the Temple at Jeruſalem, and dwelt therein. I have built a Houſe of habitation for 2 Chron. 6. 22 Chr 6:2thee, and a place for thy dwelling. Who is able to build him an Houſe? ſeeing the Heaven, and Heaven of Heavens 2 Ki. 19. 15cannot contain him. How did God dwell there more then elſewhere? but by placing his Name, owning a relation to it as his houſe, ſanctifying it to his own uſe, manifeſting himſelf in it to thoſe who waited on his Ordinances there ſolemnized. But now the place is void of all the foot-ſteps of that preſence.

I deny not, I doubt not, but the preſence of God § 7 by his Spirit in and with his people, is much more glorious than that Type poſſeſſed; yea, ſuch a Myſtery of Union and Glory, as will be matter of intellectual p. 267exerciſe, and delight for ever: yet it is moſt certainly no more his Eſſential Preſence, than is every where. The difference is his being related to, actuating of, effecting in, and manifeſting himſelf to, and union with the Souls of his people, ſo as none in the world but they are bleſſed withal. And herein the Saints are ſo happy, they may well be content, and not put the name of the God-head (in a ſtrict and proper ſenſe) on theſe his bleſſings. Such conceits are the natural ſource (and have been) of Opinions, and practices diſhnourable to God, and unworthy of his Grace.

Another fallacy in your arguings, is from the Spirits § 8 teachings Indefinitely, to the Spirits teaching Univerſally; at leaſt all that concerns the duty of the people of God in religious things. The people of God have the Spirit; therefore they could not be deſtitute of an unerring Spirit, in what concerned them either towards God or men.

But your main fallacies are theſe two, from an SECT. VII infallible Spirit teaching, to the infallibility of the Subjects, in which the Spirit dwells as a Teacher; and from the Spirits teaching, to its immediate and peculiar teaching.

For the firſt of theſe, I ſhall produce ſome of your wild reaſonings. 1 Theſ. 15. 19. Quench not the Spirit Page—Thoſe to whom he gave the caution had the Spirit, if thoſe could not quench the Spirit, who had it not: Conſequently the Primitive Churches were not without an unerring Spirit. But I believe, and can prove, that they who had not the Spirit themſelves, might quench it in others, by deſpiſing Prophecyings in the exerciſe of its gifts, 20. ver. and thoſe who have the motions of the Spirit (as you ſay the old p. 268World had before the Flood) may be far from having the Spirit in the Scripture-ſenſe, i. e. dwelling in them to ſanctification. But ſuppoſing they had the Spirit dwelling and teaching in them, 'tis a miſerable erroneous and weak Concluſion, that they were infallible. That this is that you would conclude from ſuch improper premiſes, is apparently your drift all along.

A taſte of this you give us p. 32. in theſe words:§ 2. Page 32. If God ſends forth his Spirit into the hearts of his children, then are they not without an infallible Spirit; but the expreſs Letter of the Scripture affirms it; and conſequently, our Adverſaries reflection upon us, for making it part of our belief, is unſound and condemnable.

Your Adverſaries have not ſo little knowledge of the Spirit of God, as to ſay the Spirit of God is fallible: nor yet ſo ignorant of your ſpirits, and of the Scripture, as to ſay you are infallible. If the latter be it you ſay is unfound, it is upon no other grounds, than your arguing from the infallibility of Gods Spirit, to the infallibility of your ſpirits, or of theirs who are Gods people. But we are not ignorant that your principles make no diſtinction, much leſs a difference between the ſpirits of Gods people, and the Spirit of God: which is indeed the ſecret byaſs which moves you ſo obliquely; of which I ſhall give a more ample account in its place. But you are yet ſo unwilling to ſpeak plainly your mind, that you appear in many ſhapes to inſinuate this untruth, but are induſtrious to be uncertain and amphibious;

Quo teneam vultus mutantem Protea nodo.

You ſay, page 31. And how this man can be eſteemed § 3. Page 31.a good Chriſtian, who would render Chriſt Jeſus the Head of a fallible body, by diveſting Chriſtians of an infallible Spirit, I leave to perſons of better judgment, p. 269more honeſty, and greater moderation to judge? By this we may more than gueſs your mind: But verily, if the aſſerting Chriſt to be the Head of a fallible body, i. e. that may in ſome things erre or be miſtaken, be worthy of your ſuch reflections, I know none will eſcape them among profeſſed Chriſtians, but Quakers and Papiſts. I ſee by this you may ſerve for a Voter at Rome; but your Logick is ſo leaky, you will hardly attain a higher promotion there; ſhe will be loath to venture her Grandeur, built upon the Foundation of the Churches infallibility, upon your pitiful ſcribling.

I wonder how you came to talk of Chriſts body, to § 4 which he is Head: Or what men of your principles can mean by it, with the qualification of infallible? Sure you do not mean his body in the moſt ſtrict ſenſe, i. e. the inviſible Church; that is not yet compleatly exiſting; and I doubt not, but when they meet and vote, they will be infallible: but that will not be yet. Nor yet the Univerſal Church viſible, i. e. Profeſſors of Chriſtianity, Members of the Univerſal Church, or any particular organical Church: for your party have gored, and beſmeared thoſe to exceſs. I know not how we ſhall get a vote from them, except in the Creed called the Apoſtles; to which (a ſmall matter excepted,) all give conſent. But then the Quakers are none of the Church, who will ſubſcribe but to few of the Articles in that Creed.

How ſhall we find your meaning? I will undertake to ſhoot near the mark, if not hit the pin in the white. You intend it of all the Quakers, and every individual perſon among them, at leaſt ſuch who give up to the light within, and its guidance: and is the Church in Spirit (a Phraſe uſed by Friends more than once) in their writings, but never in the Scriptu…e.

p. 266But Mr. Pen, if Chriſt be Head to none but the infallible, wo to the poor Saints, who have truſted hitherto they had a Head in Heaven, who hath pity on the ignorant, and thoſe that are out of the way; who is their Advocate with the Father, and thereby a remedy againſt the the ſad conſequences otherwiſe of their errings. And I am ſure Chriſt is then none of your Head.

But to conclude this form of your reaſoning, what § 6 I ſhall ſay to it. You may as well conclude, all Gods people are omnipotent, becauſe they have the Spirit of God which is omnipotent: And they are omniſcient, becauſe the Spirit of God who teaches them is ſo: And they are infinite upon the ſame grounds. The laſt two of theſe I can prove from ſome of the Quakers writings to be their blaſphemous Opinions, from this ground on which you build.

Monſtr' horrend'inform', ingens cui lumen ademptum.

Were you ſo judicious and humble to ſubmit to the certain teachings of the Spirit, in and by the § Scripture, you may know that the Spirit, though it never teacheth an errour, yet thoſe whom it teacheth directively may erre, either not underſtanding, or not ſubmitting to his teachings; that where the Spirit moves and ſtrives too, though it ſelf be omnipotent, yet it may move and ſtrive in ſuch a meaſure, as the corruption of bad men, and ſometimes of good men, do prevail againſt its ſtrivings and motions: Although the Spirit of God will teach and move all the Elect ſo largely, and ſo effectually, that they ſhall not fail of heaven, nor the neceſſary means thereunto: yet there is not one that can be proved not to err in practice, much leſs to have learned all things of a Religious concern to them.

p. 271I might proceed to your fallacious arguing from SECT. VIII the Spirits teaching indefinitely expreſſed, to its teaching peculiarly and immediately; which is frequent in your Pamphlet, particularly page 18, 29. and many more of your fallacious and confuſed arguings I might expoſe, were it worth while to trace ſuch a Trifler in all his Vagaries, who hath the faculty (only to the ſtupidly ignorant.)

Fallere mille modis, n…c non intexere fraudes.

In the winding up of your intangled bottom, you frame an Objection thus:

Object. 1. Though you have ſaid a great deal, to Page 37.prove that Chriſtians ſhould have an infallible Spirit in general: Yet you prove nothing diſtinctly, but confound a Judge, Rule, and Guide together.

Habemus confitentem reum.

Leaſt you eat your words, I ſhall put good proof § 2 of the truth of your confeſſion upon Record. You ſay in your anſwer to your own Objection, That to me there is no more difference then eſſentially there can be in the Wiſdom, Juſtice, and Holineſs of God—They are ſo interwov…n, that the one goes not without the other: P. 17. 6▪Thus it is in being a Judge, Rule, and Guide, &c.

What would you ſay of a man that ſhould affirm his brains, heart, and lungs (being eſſential to the life of the body, and ſo interwoven, that the one goes not without the other) are but one and the ſame thing? the one cannot live, and be in good ſtate, without the other: and therefore they are but one and the ſame thing, without difference or diſtinction. And the man, ſuppoſe John-a-Nokes, ſhould upon this ground, when he hath a Delirium or Vertigo (diſeaſes ſeated in the brain) be very buſie to enquire, what is good for the Pthyſick or Cough of the p. 272Lungs, or palpitation of the heart? but being rebuked for his impertinencies, ſhould reply, they cannot be one without the other: They are eſſential to the body of man its perfection; therefore what is ſaid of the one may be ſaid of the other, and what is good againſt the Pthyſick or Cough, is good, muſt be good for a Vertigo or Delirium. Let me adviſe you next time you write, to frame no Objections againſt your ſelf; unleſs you ſhall have learned better to ſolve them.

A ſecond Objection you frame thus; But at this § 3. Page 38.rate you utterly contemn and ſeclude the Scriptures, as having no part nor portion in being a Rule, Judge, or Guide to Chriſtians. I would your whole book had conſiſted of Objections; for you have ſpoken more truth of your own framing, in two Objections, than in moſt of your affirmations. You attempt to ſolve this with much the like ſucceſs as the other; you praiſe the Scriptures, and hug them hugely, till you have reduced them to much like the ſhadow of the true Rule: And then you illuſtrate the ſenſe of their Authority, in theſe very words:

He that is ſo inward with a Prince, as to know vivâ voce, what his mind is; heeds not ſo much the ſame when he meets it in print (becauſe in print) as becauſe he hath received a more living touch, and ſenſible impreſſion from the Prince himſelf, to whoſe ſecrets he is privy. And this the Scriptures teach us to believe is a right Chriſtian ſtate and priviledge: For, ſaid the Apoſtle, we have the mind of Chriſt; and the ſecrets of God are with them that fear him: And guide me by thy counſel, and bring me to thy glory.

What Friends, but when they read this Princely § 4 flouriſh, but will conclude, not only that he hath done it neatly, but hit the Nail o'th' head full; and p. 273ſpoken their minds e'n as right, as if he had been inſpir'd by them all! and, no doubt, he ſhall be their White Boy, (for all his defects) who ſtrokes them ſo finely, and advances them to ſuch a ſingular Dignity of privacy and inwardneſs with God, that not only his revealed will in print is known by them in a more honourable and immediate way; but alſo his ſecrets, which never ſtooped ſo low, as to be wrapt in letters.

Here we have (as in a glaſs) W. P.'s. Opinion of the immediate teachings of the Spirit, to be not only above his teachings by the Scripture: as to have a thing whiſpered in the ear from the Princes own mouth, doth excel any Narrative by a Declaration: but alſo ſo much above them, that he who enjoys this favour (which muſt ſtill be no other but a Quaker) heeds not ſo much the ſame in print. How much? juſt not at all. For if this viva vox, more living touch, and ſenſible impreſſion, do not put Authority into them, they are but meer Cyphers: And if this living touch, &c. (as he believes) be without, or contrary to the Scripture, 'tis all as good and Authentick. It is upon my Spirit, is of much more Divine Obligation, than it is written. But Mr. Pen;

That the Scriptures teach us to believe this is a right Chriſtians ſtate and priviledge, is a hard-hearted ſaying. The Scripture knows nothing of it, nor could I ever yet have a proof that any of you all ever heard the Voice of God (as vivâ voce is to be underſtood:) and I am very well ſatisfied the Quakers may be miſtaken, if they ſhould preſume they did, ever ſince ſome of them took Paul Hobſons mumbling through a Trunk, and a hole in the wall, to be the voice or the Lord. But that this ſhould be the ſtate of a right Chriſtian! wo worth the days paſt p. 270for ſo many Ages! wherein among all profeſſed Chriſtians, but now and then one, were in this ſtate; and that but a little while, e're their folly appeared to all men; only now and then the Papiſts had a Job to do, for which a viva vox was a fit pretence.

But you have little Charity in unchriſtianing all the § 5 world, whoſe very ſtate is not according to theſe Characters. A man in the dark (eſpecially if his fancy be ſtrong) is full of Viſions, which have no other being than his imagination affords them: this appears to be your ſtate, and the part you are acting.

I ſhall in ſhort conſider your warrants, which you § 6 annex to your rare Harangue: For, ſaid the Apoſtles, we have the mind of Chriſt. Sure he had a good part of it by Tradition from the other Apoſtles, who were Chriſts Witneſſes of what he ſaid and did, and we have it in the Scripture: And the Secrets of God are with them that fear him. But where did the Apoſtle ſay this? 'Tis no matter, if it was not the Apoſtle Paul, it was the Apoſtle David, and that's as good:Pſa. 25. 14.Ps 25:14 Nay, it is all one if it had been the Apoſtle G. Fox, or the Apoſtle W. Pen; whoſe words and writings are of Prophetical and Apoſtolical Authority, and may be numbred among the Scriptures, as well as Pauls, or Davids, or any other: witneſs your audacious lines put in a different letter to be ſo underſtood. You ſay, but the Scriptures are herein fulfilled, the holy way the vulturous eye did never ſee.—Pag. 84. and that ſame ravenous Spirit after knowledge our adverſary muſt come to know judged, &c.

It is further to be conſidered, that the words you 7quote out of the Scripture you pervert, and the ſenſe alſo: for ſecret, you put ſecrets: for Lord, you put God. For the latter you'l ſay it is one and the ſame p. 275ſenſe; for the Lord is God, and God is the Lord: But here you are too bold for all that, God hath more names in Scripture than one; and if the varying had nothing of ſignificancy, the Wiſdom of God would not have ſo expreſſed himſelf: but to put ſecrets for ſecret, mars the ſenſe: But you'l ſay, not the truth. Yes verily, the truth in this place: for this Text doth not ſay ſo; and to ſay it ſaith, and the Apoſtle ſaith, what they ſay not, is an untruth; and if I greatly miſtake not, the words that follow, and he will ſhew them his Covenant, are interpretative of the word ſecret. For indeed, though the matter and Surface of the Covenant be obvious to every common intelligence, yet the neceſſity, worth, a conſiderable part of the ſenſe; but eſpecially the faith, intereſt, and well-grounded comfort of it, are the ſecrets which this one great ſecret the Covenant contains, and this Scripture ſpeaks of, imparting to thoſe who fear the Lord: yet it excludes not external means.

And guide me by thy counſel. What is this to oppoſe § 8 or exclude Gods guidance by his written or printed word? Have I not written to thee excellent Pro. 22. 20.Prov 22:20things in counſels, and knowledge? Sure theſe were then a fit Guide, as Gods means. But verily thereVitia noſtra quae amamus defendimus & malumus ea excuſare quam excutere, Sen. Ep. 117. appears ſuch a Spirit of ſlumber, idleneſs, and worſe, in your labours, as if you gloried in a careleſs or deſigned perverting the Scriptures, both for ſenſe, words, and form; and to vindicate the ſame of G. Fox, by the Authority of your like Crimes, or greater. The Text ſaith, Thou ſhalt guide me, &c. which expreſſes his Faith in Gods promiſes; but you turn it into a prayer, Guide me, &c.

I had almoſt forgotten a main conſideration in § 9 your flouriſh, about immediate teachings; viz. …e p. 276meets it in print (becauſe in print) you here inſinuatePſa. 73. 20.Ps 73:20 the formal cauſe of our reſpects to the written word, or printed; to be its being in print, and that there lyes the difference between you and us.

Not ſo, good Mr. Pen, the beam in our eyes is not ſo big. Neither are we inclined to that piece of ſuperſtition; for then no ſooner you could get your conceits in print, but immediately we muſt hugg them, and get the ſecond impreſſion in our hearts without more a do: for they are in print. But if you would know the Truth and ſpeak it of us the next time you have occaſion; it is this,

We value not the ſenſe for the prints ſake, but the print for the ſenſe ſake, and the bleſſings that attends that way of conveying the holy and revealed Will of God. And ſo much to correct your vapour, which may do you good; if you have ſo much good nature left, as is able to work with it.

And now, Mr. Pen, to ſhut up this diſcourſe; I ſhall SECT. IX ſhew you your face in the glaſs of ſenſe if you think your eyes worth the uſing to that end. If you had dreſs'd your ſelf by the glaſs of the Scripture, at this coming abroad, you had certainly been free of theſe ſpots.

Foul Epithets as knave, pupy, fool, raſcal, loggerhead, Pag 7,Cheat. This, you ſay, was the language of your adverſaries ſmall Cryer; but, as you call it, of a loathſome ſcent, ſo you blow it on the Author of the book within five lines▪—tryers of other mens ſpirits, who have ſo little proof of the knowledg of their own, as to be wanting in the alphabet, or firſt principles of common civility. This is not fair, to charge him with anothers faults. But compare this Civility of yours, with your own▪ thus far this impertinent man. To all this I ſayPag. III. p. 277he obt…udes an arrant lie upon our very ſenſes. Wretched ſcribler! how idle? frivolous? and how very troubleſome is he with his how ridicul…us remarks.

If you are not guilty of the obtruſion you impute to § 2 your adverſary, (and that frequently, and apparently,) I cannot read and tranſcribe engliſh. But this I take the trouble of, to let the world know, that▪ W. Pen, will daub his adverſary, and that Per fas, per nefas; and like one greedy of victory, Aut inveniam aut faciam. You will find him in faults, or make groſs ones, and charge upon him.

G. Fox he thinks, has miſcited a Scripture, ergo he is Pag 4.an Impoſtor, and the Quakers a pack of Hereticks; It is after this lofty manner of diſputing, &c.

I never read a more confident untruth. The Authors Argument is too large to tranſcribe here.

Your adverſary ſaith, ſome of you excell in manyPag 1. things, which are in themſelves good and laudable.

You ſay, If we excel in all things, as he confeſſeth;Pag. 10 which is to ſay, that there are but few things▪ wherein we done't tranſcend all others: and you direct us to page the firſt, where we may prove your falſifying.

Your adverſary ſaith it is rare with him [For] toPag. 1. uſe any text, and not abuſe it.

You ſay, A few Scriptures he moſtly confeſſeth, that but one of us hath miſcited; either in reference to a diſorderly quotation of the words, or unſuitable application of them, you know he pretends to deal but with G. Fox's abuſes.

Your Adverſary ſaith, And indeed I have foundPag 2. it very fruitleſs to deal with you, by way of reaſon and Scripture; and Page 3. I will not now deal with you, ſo much by Arguments drawn from reaſon or Scripture and depending purely on the underſtanding and mind▪ &c.

p. 278You ſay, He promiſeth for the future to avoid the uſe Pag 13.of both Scripture and reaſon; and direct to Page 2.

I could produce in your Spirit of Truth, many moreAnd acter calumniare aliqu…d adherebit. ſuch falſities in point of fact, and you ſaying, Page 1. You carefully peruſed the Book; you prove your ſelf to be more than a meer, careleſs, even a wilful tranſgreſſor.

But if this be your way of anſwering your adverſaries, and throwing contempt and reproach upon§ …. them, 'tis not poſſible for any to eſcape your hardeſt …. And I am perſwaded you are ſecure of your … conſidering what is objected againſt your principles and practices of a Religious concern▪ by any of your … writings, or you would not thus adventure y… …putation with them.

I would deſire you, if you will hereafter pretend to be …ſwerer; you would be more ſolid and rational, then (when you find your adverſaries appealing to the light within you, to judg whether G. Fox. have rightly tranſcribed the texts of Scripture he pretends to uſe; which may be done with a little meaſure of natural light, and common ſenſe) to concludeP. 77. 78. with a high rant, and charging your adverſary with infatuation; that he hath given himſelf the lie, and and you the cauſe: as if thereby he acknowledg'd the light within you, to be ſo alſufficient, as you pretend, and that if a man can judg infallibly, when he reads and compairs a few written or printed lines; whether they agree in the ſame words: The Quakers light muſt needs be infallible, and indefinitely, and without any bounds, at leaſt in Religious and Divine▪ Concerns.

But above all, let me intreat you, that if your▪ § 5 Adverſary give you your due, ſaying moreover, The light …n every man is not to be extended p. 279to all caſes whatever: as if every man that attends to the Light in him, did certainly know what is good, what is evil; right or wrong, in every caſe. That then you will not gratifie him with ſuch Reaſon and Rhetorick, as in the following words of yours: I heartily pity the man, and am really afraid he has overcharged the ſtrength of his brain; for with me ſuch manifeſt contradiction is but a ſmaller degree of diſtraction. I would fain have a rational anſwer from him, if he be yet capable of one; How can the Light be a Judge of good and evil, and not be ſo? and all within the ſpace of ten lines. If the Light, as by him acknowledged, be a Judge of good from evil, and the contrary; then in all caſes wherein good and evil, right and wrong make up the Queſtion, the Light cannot be ſecluded, as wanting in …rue judgment, becauſe good and evil are part of the Queſtion in the granted Propoſition; deny that the Light is ſufficient in any caſe of right and wrong, and deny all.

Verily, Mr Pen, you ſeem to lay a plot here, to § 7 blow, at leaſt, all the Judges off from the Bench, to make room for any Quaker, though the moſt witleſs of them all. For, if he can but diſcern right and wrong in any caſe; ſuppoſe, whether in changing a ſhilling, he hath wrong done him if he receive but two groats for it? and right if he receive three? he can then diſcern right and wrong in all caſes wh… ſoever; and he that ſhall ſay the contrary, you will chaſtiſe him with Sarcaſms, as keen as a Badg… Teeth.

Though I am a little pleaſant (for I cannot ſudare § circa nuces) pray bear with me. I aſſure you I have had ſome heart-akes for you, when I have deeply conſidered, that a man of your hopes ſhould be thus left of God (I fear for pride and giddineſs) p. 280as to be made a Pillar of Salt, to caution others to take heed leſt they▪ fall into the ſame ſnare; which whatever conceit you may have of your ſelf, is too apparent. Do not affect to be a Chief of a Party; learn that Leſſon by Scripture-light:

It is better to hear the rebukes of the wiſe, (I meanEccleſ. 7. 5.Eccl 7:5 not my ſelf) than for a man to hear the Song of Fools. It is great pity, that what parts God hath given you ſhould be fettered, and ſmeared with the polluted Chains of the groſſeſt deluſions: expect no other, but that God will wither you in your Rationals more and more, if you will needs Deifie ſuch a poor Creature as Natural Conſcience, and reduce ſo much within the compaſs of a poor Earthen defiled Veſſel: But if you are reſolved to go on at this rate, let the Title of your next Book be, inſtead of The Spirit of Truth, &c. The Spirit of Babel; and this will much more properly expreſs the Contents of it. Note, Confuſion foreign from Babel in the Hebr. comes our Engliſh word Bable.

The Pretences of the Quakers to Apoſtolical, and immediately Divine Inſpirations conſidered; and a Spiritual and Rational account of truly Apostolical men, and their immediate Inſpirations.

NExt to their Tenet of the Light within every SECT. I man to be the Chriſt and God eſſentially conſidered; this of its immediate Dictates (which they hold to be as purely Divine as any the Apoſtles had, or the Scriptures expreſs) is the grand Pillar of their other opinions and practiſes, called Religious.

p. 281This Pretext, according to an Author of their own (E. H. one of Antichriſts Voluntiers defeated, pag. 5.) gives the credit to what they affirm; And yet would faſten all theſe upon the Lord, ſo that his deceit might be of more Authority, and none might queſtion the matter thereof, becauſe the Lord always moveth to Truth and Righteouſneſs. Well then, if we can prove that the Quakers are not inſpired perſons, but far otherwiſe, we ſhall prove them groſs Impoſtors, abominable perſons, ſlanderers and blaſphemers of the Holy and Divine Spirit; and break that ſnare by which their poor deluded Proſelites are faſt bound, and chained to their Dictates.

But ſure you will judge that they who pretend thus high, have ſomewhat like a Reaſon for what they affirm: The main Props of this opinion of themſelves I ſhall bring to light, and examine.

The firſt is a Propheſie of the pouring out of the § 2 Spirit, Joel 2. 28.—I will pour out my Spirit upon all fleſh; and your Sons and your Daughters ſhall propheſie, &c. Let us conſider how much this will befriend them: They will not ſay (I am perſwaded) that all fleſh (in the Text) is to be underſtood without any limitation at all; for then Sheep and Oxen muſt propheſie: nor yet will they allow that the Spirit ſhall be poured forth upon all men and women, old and young, without ſome limitation; for then the moſt wicked and ſottiſh muſt be of the number; yea, thoſe who are the kee…eſt Adverſaries to their Doctrine (among which I doubt not they will give me a room:) but if they ſay every one hath the Light within, which is a principle capable of this Character, if they gave heed to it, and ſet it at liberty: I anſwer, ſo had all men this principle ever ſince the world began (if what they ſay themſelves p. 282be true) but the Propheſie ſaith, It ſhall come to paſs after thoſe days: So that it muſt needs be meant of a time then to come: but if it be to be underſtood (as without doubt it is) as well of ſome particular perſons, and not all Univerſally, as of ſome Age or Ages, and not all Univerſally: They muſt bring ſome proof that they are the perſons intended; or give us leave to tell them, they have herein ſtoln the words of the Lord, which belonged not to them, by falſly applying it to themſelves: And if the Expoſition which Peter the Apoſtle gives of this Propheſie be worth the heeding, it was fulfilled (at leaſt in a good meaſure) 1600 years ſince; and whether the World ſhall ever hereafter behold the like in that part of it, I ſhall not aſſert: Act. 2. 16, 1. and ſo on: But this is that which was ſpoken by the Prophet Joel, &c. What? They ſpake with other Tongues (about fifteen in number) the wonderful works of God; and this was uſhered in by Signs from heaven; A ſound, as of a mighty ruſhing wind, Cloven Tongues like as of fire; all of which were witneſſes ſent by God for the confirmation of the Lord Jeſus Chriſt, whom they preached to be Gods Meſſias before promiſed.

But let us ſee how near the Quakers approach to § 3 this evidence: That they began with a noiſe, yea, a ruſhing noiſe, we know; but that it was a ſound from heaven, we are ſure of the contrary: That they have Tongues, and fiery and Cloven Tongues alſo, we ſhall not deny; but theſe are not ſuch Cloven Tongues, like as of fire ſitting on them, and appearing to the bodily …yes of others: Nor do they ſpeak variety of Languages by the gift of the Holy Ghoſt, (though ſome of them have gone into forreign Countries, with a confidence they ſhould be gifted p. 283with ſtrange Languages, but their Spirit deceived them.) Thoſe in the Text, in thoſe Languages or Tongues, ſpake the wonderful works of God; but the Quakers, with their Native Language, only ſpeak the amazing deluſions of Satan. The perſons in the Text had and uſed theſe gifts to confirm and evidence Jeſus of Nazareth to be the Chriſt, 22 verſe; and that ſame Jeſus to be exalted by the right hand of God▪ verſes 32, 33. but the Quakers improve their gifts (with all their might) to diſclaim that man Chriſt Jeſus, as having any being, and to exalt their own Chriſt, whom they call the light within every man: And conſidering alſo that the Prophet ſaith, the Spirit ſhall be poured out on all fleſh; methinks, they of all others ſhould claim the leaſt ſhare in it, who call others fleſh who are not of their mind (but themſelves Spiritual) and will not ſeem to endure any thing that hath a relation to the fleſh (though ſanctified by the Spirit and Grace of God) which they rebuke in ſuch-like terms as theſe, Silence all fleſh before the Lord. Thus I have diſcharged this Text from ſo bad a ſervice.

The next main Prop for this miſtake is, that they SECT. II ſpeaking and writing by the conduct and motion of the light within them (that being with them the Spirit of God, as well as Chriſt the Son of God) it muſt needs be by Inſpiration of God, and motion of the Holy Ghoſt. And by the ſame light [light within] do we diſcern and teſtifie, &c. Parnel Shield of the Truth, pag. 10. Yea, they will have Moſes, and all the Prophets to be inſpired Divinely, as they were guided and moved by the light within. The Word ſaid, Let there be light, Gen. 1. 4. (mark this) and the light was brought out of darkneſs, ſo the morning was come, and the day was created in the Eternal p. 284Word; and into this life (I ſuppoſe it ſhould be light) was Moſes gathered, and had his underſtanding opened, that he could ſee to the beginning—And there was no Tradition to give him the knowledge of it, but the light which ſhone out of darkneſs in his heart. Morning Watch, pag. …. What words can expreſs the untruths, abſurdities, and blaſphemies of this ſaying! The Word [Chriſt] created the Light [Chriſt] the firſt created morning is Chriſt, and all this together within, was the Inſpiration by which Moſes underſtood what he wrote of the Creation.

Hear a third, that by the mouth of more than § 2 two Witneſſes what I have ſaid may be confirmed: John Story Short Diſcovery, &c. pag. 2. And though the holy Scripture without, and the Saints practiſes are as lights in the world; yet far be it from all true Chriſtian men ſo to idolize them, [the Scripture and Saints practiſes] as to ſet them in eſteem above the Light, which is ſufficient to guide; or to eſteem them equal with the Light, and Spirit of Chriſt within, from which the Scriptures were given forth, and are but branches of that holy r…ot; and as it were fruits of that heavenly Tree, viz. the appearances of God in the hearts of his people. You may ſee then whence their Opinion of Divine Inſpiration to be the Inlet of their Notions ariſes; and that the Scriptures are but branches growing from the ſame root, viz. the light within.

That I may arm thoſe who are willing to be defended § 3 againſt ſuch a ſtrong deluſion (where ever it hath once ſeized the belief) by Scripture-light; I ſhall take the pains to lay down ſome certain Characters of all the Apoſtles divinely inſpired, and all their Doctrines that flowed from the Spirit of God, by way of Inſpiration immediate, contained in the Scripture, and having the ſame Divine Authority.

p. 285Characters of the Perſons who were Chriſts Apoſtles, SECT III and preached or wrote the Goſpel by Inſpiration of God, which we call the Scripture, or Word of God.

They had an immediate Miſſion and Call from without them by Jeſus Chriſt, to preach and declare the Goſpel: That Call and Commiſſion which the Apoſtles had, Mat. 28. 16. to the end of the Chapter, was from without; it was Chriſt who converſed with them, and was the object of their bodily eyes: It was that Chriſt whom the women held by the feet, ver. 9. and his Call (as his perſon) was without them; the ſound of which was received by their bodily ears, in thoſe words, ver. 18, 19. And Jeſus came, and ſpake unto them, ſaying, All power is given to me in heaven, and in earth: Go ye therefore, &c. And it is a ſtrong Argument to prove this immediate outward Call to be eſſential to the Apoſtolical Office and Power, that when by Judas's fall the number was imperfect, he that was choſen in his room, was choſen and called by an outward call; the Spirit of God determining by a Lot Matthias to be the twelfth Apoſtle; as Chriſt did the reſt by his voice without them, Acts 1. 24. and 25 verſes: they had a large meaſure of the Spirit within, (and Matthias in particular,) but that was not ſufficient.

Yea the Apoſtle Paul, who was born out of due time, had this immediate outward Cal when Chriſt appeared to him in that glorious and terrible form, Acts 26. 13. At mid-day, O King, I ſaw in the way (not in the heart, or … in the way ſaw) a light from heaven above the brightneſs of the Sun; (the light in the Quakers, p. 286I am ſure, would be ſeen by any who are not bodily blind, if it were ſuch) ſhining round about me (then it could not be a light only within) and them that journeyed with me; if it had not been without him, they could not have ſeen it. Verſe 14. I heard a Voice ſpeaking unto me, (not within me) I am Jeſus, Chap. 10. Ver. 22. Jeſus of Nazareth: and I am ſure the light within is not of Nazareth. Theſe things are enough to prove the Apoſtles had all of them an outward Call, or a Call from Chriſt without them to their Miniſtry and Apoſtleſhip; and that the Quakers Apoſtleſhip and inſpired Miniſtry is far from Apoſtolical.

They were all ſuch as had ſeen and converſed with § 2 the Lord Jeſus in an outward viſible form to the bodily ſenſes: And that I take to be the literal ſenſe and import of that Scripture, … John 1. 1. That which was from the beginning, which we have heard, which we have ſeen with our eyes, which we have looked upon, and our hands have handled of the Word of Life. All theſe expreſſions cannot with any ſhew of reaſon be conſtrued of a mental or ſpiritual converſe with Chriſt as an object of faith, but muſt be underſtood of the exerciſe of the bodily ſenſes and faculties upon the viſible humane nature of the Lord Jeſus. And if it be objected, that it is ſaid this Object was from the beginning, which his humane Nature and Body could not be; I anſwer, There is a communication of both Natures in the perſon of Chriſt, by which the properties and concerns of the one are attributed to the other, as I might give abundant proof of. But I will inſtance in one which may be ſufficient; Acts 20. 28.—To feed the Church of G…d which he hath purchaſed with his own bl…ud. God is not a being made up of fleſh and bloud, but a pure p. 287impaſſible Spirit; yet Chriſt being God as well as man, the Bloud of his Man-hood is called the Bloud of God. It is obſervable, that the Apoſtle John brings theſe proofs of his Apoſtleſhip in the front of his Epiſtle▪ as being neceſſary for obtaining Credence, to what follows.

To put all out of doubt, conſider what is expreſſed 1 Cor. 9 ch. … ver. Am I not an Apoſtle? Am I not free? Have I not ſeen Jeſus Chriſt our Lord? Some did probably object againſt Pauls Apoſtleſhip, becauſe he had not ſeen Chriſt in the fleſh, as all the reſt of the Apoſtles had done: But he anſwers this Objection; Have I not ſeen Jeſus Chriſt our Lord? It could not be meant of ſeeing him by the ſpiritual eye of faith; for ſo all the Saints have ſeen the Lord: that is common to the weakeſt Babe in the faith. And where did he ſee him, but in the way to Damaſcus? Compare the fore-cited Text with 1 Cor. 15. 8 ver. And laſt of all he was ſeen of me alſo, as of one born out of due time. He was not born a Saint, or Believer out of due time; for converſion will be in ſeaſon to the end of the world: But he was born an Apoſtle out of due time, the Lord Jeſus viſibly appearing to him to that end in an extraordinary ſeaſon. Thus we ſee that to Apoſtleſhip the ſight of the perſon of Chriſt, as an outward viſible object to the bodily ſenſe, is neceſſary.

A third diſtinguiſhing Character is, they were all § 3 enabled to work Miracles; ſuch Miracles as were neither in ſecret for the place, nor doubtful for the matter. I ſhould but waſte time and paper to give inſtances of this; the Hiſtories of the Evangeliſts, and Acts of the Apoſtles, will furniſh you with enough. The Quakers having been conſcious of the neceſſity of this, have ſome of them pretended to p. 288Miracles to credit their Apoſtolical pretended inſpirations; but none can they prove. Some have attempted ſuch like performances, but have failed in the undertaking; ſo that if we will not believe them for their bold aſſerting, we are like to have no better evidence: and he that is ſo ſilly as to believe on ſo feeble a ground, I am ſure his faith ſtands not only below the Power and Wiſdom of God, but the right reaſon of man.

And this muſt needs be a humane faith (in the moſt ſordid ſenſe) which hath not any divine evidence for its ſupport. We can by the Grace of God give a reaſon of that hope in us which is grounded on Scripture-verity, becauſe we can prove that it is the Word of God, which was ſent from him by the Meſſengers by him appointed, and furniſhed to that end; Acts 19. 13. Jeſus we know, and Paul we know; but who are ye?

The Apoſtles as they were commiſſionated to teach § 4 all Nations, ſo they were furniſhed with Tongues and Languages in a ſupernatural way; by which they could ſpeak to the underſtandings of any Nation or people to whom they were ſent; Acts 2. 8. And how we hear every man in our own Tongue, wherein we were born. And it is remarkable, that the Apoſtle Paul was gifted this way above all, or moſt; he being the Apoſtle (more eminently) to the Gentile-world, and travelled more forreign Countries than any of the other, that we read of.

I cannot but wonder at the blindneſs of the Quakers who give it as a mark to the true Miniſtry, (denying and diſdaining all others) not to be confined to a certain place in the ordinary exerciſe thereof; but as the Apoſtles, to have no leſs than the Univerſe for their Biſhoprick: while it is apparent, that they do p. 289not more out-ſtrip others in pretences of ſpiritual and ſupernatural gifts, than they come ſhort of them in viſible qualifications for the Miniſterial imployment, eſpecially the knowledge of the Tongues: and who ever among them underſtand any Tongue, or can ſpeak or write it, beſides their Native Mother-tongue; let them ſay it if they dare, that they came not by it by natural and ordinary means.

And if God had given them an Apoſtolical Call and and Gifts, ſurely this of Tongues would have made ſome ſigne and noiſe of it; for God never calleth to any Goſpel-Office and work immediate, where he doth not afford abilities for the diſcharge of it. If the Quakers had the Gift of Tongues, who direct their pamphlets to all Princes and potentates; to every Creature, and all Nations in the World; ſurely ſome of them by that Gift would have preached their Doctrines to forreign Nations: But ſome have attempted it, and ſped ſo ill, as to become dumb preachers in other Countries: Others have learned more wit than to make the adventure; their Writings are full ſtuffed with the bold aſſerting of their Apoſtolical Call, Gifts and Inſpiration.

Having given you ſome Characters of the Apoſtles, SECT. IV who were called to that Office, and were inſpired by the Holy Ghoſt; I ſhall take ſome pains to give you an account of inſpiration it ſelf, as it is diſtinct in its very ſpecies and kinde (not in degrees only) from thoſe teachings and illuminations of the Spirit, which are ordinary, and common in ſome meaſure to all the Saints. The right underſtanding of this, will keep not only in the Controverſie before us, but in many other caſes that may occur.

I ſhall (before I enter on the differences between p. 290the Spirits inſpirations, and common illuminations of the Saints by the Spirit) prove that there is ſuch a difference, and that the one is not in any degree or meaſure the other.

All the Saints have the ſaving and ſanctifying teaching and enlightnings of the Spirit; yet not all of them (nay, but a very few of them) had the extraordinary enlightnings of the Spirit by way of inſpiration. Know ye not that ye are the Temple of God? and that the Spirit of God dwelleth in you? Now if any man have not the Spirit of Chriſt, he is none of his, 1 Cor. 3. 16. So that every Babe in Chriſt hath the Spirit of Chriſt in its ſaving manifeſtations and opperations, or effects; though but a few were immediately inſpired. And God hath ſet ſome in the Church, firſt Apoſtles, ſecondarily Prophets, &c. Are all Apoſtles? are all Prophets? are all Teachers? 1 Cor. 12. 28, 29.

The Apoſtle Paul doth plainly expreſs this ſpecifical § 3 difference, or difference, in the very kind of the Spirits teachings in and to his own perſon: But ſhe is happier if ſhe ſo abide, after my judgment; and I think alſo that I have the Spirit of God, 1 Cor. 7. 40. The Apoſtle doth in the caſe there agitated, give his advice as a Saint who had the Spirit of God in the ſame kind of enlightning, which other Saints had, or all the Saints had; but in an eminent meaſure: yet this enlightning and teaching of the Spirit was not by way of immediate, and Apoſtolical inſpiration; but by enlightning his judgment, and enabling his natural faculty of diſcerning to pierce into, and rightly decide the difference.

For if the Apoſtle had received what he here expreſſed by Divine inſpiration, or the Spirit of the Lord immediately inſpiring, it would have been not only unneceſſary, but very much injurious to the infallibility p. 291and authority of the Spirit of God, to have made his judgment bear a part with it. Yea, it had been an uſurping on the Divine Spirit, which an exerciſ… of our judging faculty concerning its truth or falſhood, muſt needs be; where it is evident that the Spirit of God doth its part, by way of immediate inſpiration; to which ready and full credit ought to be given without heſitation.

Characters of Divine Apoſtolical▪ Inſpirations, SECT. V diſtinguiſhing them from all other Inſtructions.

That Divine inſpiration whereby the Apoſtles and Prophets (as ſuch) were illuminated, came in without the uſe of the bodily ſenſes, as r…ceptive o… … outward Objects, and carrying them to the rational and conſidering faculties, to make concluſions from …em: and this is properly immediate Divine inſpiration,

But Divine Truths received by the Saints (as Saints, ordinarily) are received by ſuch means as are Objects to the bodily ſenſes, as ſignificative ſounds to the ear, viſible Objects to the eye, &c. let the Quakers or any other ſhew me, if they can, that the knowledg of God comes ordinarily to men by any other way without theſe: Faith comes by hearing (that is ordinarily; for a Babe may have the habits of ſaving faith, whoſe hearing ſerves litle to that purpoſe) or by reading, & that knowledg of God which the Heathen had, or might have had, without the Word revealed handed to them as to us, it was by conſidering the works of God's Creation and Providence; which were the Book; wherein God wrote to them many Leſſons concerning him, and their duty. So that in p. 292few words, perſons being illuminated by inſpiration, it was firſt within them; others have it firſt from without them; at leaſt in the premiſes from whence the underſtanding aſſiſted by God, infers Truths.

The great Objection of the Quakers againſt the § 2 later Poſition is from this Scripture, Rom. 1. 19, 20. becauſe that which may he known of God is manifeſt in them, for God hath ſhewed it unto them: for the inviſible things of him, &c.

The words in them in the Greek foreign, are either in or among them, the later ſenſe is to me the moſt probable, becauſe, that while the far greater part of the Gentile-world were ſo bruitiſh, that they little regarded or underſtood any thing of God; but were ſo beſotted with ſenſuality, that they underſtood and minded nothing but what might gratifie a blind, and impetuous appetite: ſome among them, whoſe intellects were better imployed, came by the knowledge of excellent things concerning God, which they not only taught, but left in writing as a witneſs to Poſterity.

But to put all out of doubt, the 20 verſe ſpeaks what § 3 I affirm plainly: For the inviſible things of him from the Creation of the world are clearly ſeen, being underſtood by the things that are made, even his eternal power and Godhead, &c. Here you have an account what may be known of God by the Heathen, who had neither revelation immediate to themſelves, nor handed to them from others by the Word heard, or read: viz. the eternal power and Godhead: and that which they were condemned for, ver. 26. was not for not knowing, or practiſing what had relation to the Mediator, or not believing the word of promiſe, which never was within the reach of their ears, but for their miſcarriages p. 293againſt God the Creator, whom they might and ought to have known, and acknowledged. God is in his Eſſential Being the Inviſible God; but he was manifeſt among them, How? From the Creation of the World, by the things that are made. Take another Text for the confirmation of my Expoſition of this, Act. 14. 17. Nevertheleſs he left not himſelf without witneſs, in that he did good, and gave us rain from Heaven, and fruitful ſeaſons, &c. They were not without witneſs concerning the Divine Being, and Attributes of Mercy and Goodneſs; yet if the Rain, and fruitful Seaſons, were without them, the Witneſs was without them before it was within them.

But for the Quakers pretences of their conceits of § 4 Divine things to be by immediate inſpiration of the Spirit to them, when we hear of Pagans and Heathen, who never had the leaſt notice of, or from the Scripture, talk of Jeſus Chriſt, a Crucified Redeemer, and the Promiſes, and Covenant of God; we may a little liſten to them: but for a people who live where the Scriptures are ſo much known, to talk Scripture-phraſes, and Goſpel-phraſes; and then tell us, they had it all by Divine Revelation immediate to themſelves, is as ungrateful and fooliſh, as for thoſe, who were born and bred in England, and have learned their Mother-tongue from their Childhood, after 30 or 40▪ years, to affirm they learned every word of it by immediate Inſpiration, or could have known it as perfectly if man had never taught them; while in the mean time thoſe forreign Languages they never heard ſpoken, they can neither ſpeak, nor underſtand one ſentence of, if it would ſave the world.

Again, Thoſe Goſpel-illuminations, for the matter § 5 p. 294which are by immediate inſpiration, are beyond the utmoſt reach of our natural faculties of the mind (though ſanctified) to attain by their improvement: and therefore it is ſaid to be, 2 Tim. 3. 16. foreign, Divinely inſpired. It is not produced in the exerciſe of the Rational Faculties; the Soul is purely paſſive or receptive therein, and is to thoſe Illuminations as the Wax is to the Seal; according to 2 Pet. 1. 21. For the Propheſie came not in old time by the will of man, but holy men of God ſpake as they were moved by the Holy Ghoſt, foreign, acted, carried. Some of them▪ viz. the Prophetical part, were ſo far from being attained by the uſe of Natural Faculties (though ſanctified) that their very wills, which are the firſt movers, even in intelligent Agents, did not ordinarily ſo much as direct their underſtandings to the finding out the Truths which were revealed to them; but when their thoughts (in their preſent poſture) had no tendency to any ſuch particular things (no more than a man in a deep ſleep) they were then moved by the H. Ghoſt; that whereas ordinarily they are fixed, and bent to ſuch or ſuch ends, by the humane will, here the Divine will takes its place, and doth all.

And for thoſe Hiſtorical parts of the Scripture, § 6 as of the Creation, Fall of Man, written by Moſes, &c. and the Doctrinal parts written by the Apoſtles, &c. although the things in general might be the ſcope and aim of their intentions; yet the Gale by which they were driven ſteadily and infallibly, was not the utmoſt of their natural, and ſanctified, and higheſt improved faculties; but the ſupernatural guidance of the Divine Spirit, whoſe product was like it ſelf, without the leaſt ſtain or ſpot of humane frailty and w…a…neſs.

p. 295Whereas that illumination of the Spirit, which (in the kind of it) is common to all Saints, flows in by the Lords bleſſing on the improvement of their underſtandings and judgments, whether on Creation, Providence, or matter divinely revealed without them originally, viz. that contained in the Scripture; which although their faith be reſolved into, and determined by, yet the higheſt pitch of their ſpiritual underſtanding is raiſed by a right and ſanctified ratiocination from thoſe principles, comparing ſpiritual things with ſpiritual. And experience teacheth, that though an idle Loyterer may grow giddy with empty ſwimming notions, which are rather the diſeaſe of a ſpiritual pride, and intoxication; yet God doth moſtly (if not only) bleſs thoſe with high and ſolid illuminations, who humbly wait on him, and beg the concourſe and aſſiſtance of the Father of Lights, and Spirit of Truth.

That God doth bleſs in ſuch ways to the (ſuch) § 7 illuminations of the Spirit, is clear from this Scripture, Heb. 5. 12, 14. For when for the time ye ought to be Teachers, ye have need that one teach you again, which be the firſt principles of the Oracles of God▪ and are become ſuch as have need of milk, &c. It was their ſin which was rebuked as the cauſe of their ignorance; and what that ſhould be, but their ſlothful unfaithfulneſs in the uſe of advantages, I know not: But ſtrong meat belongeth to them that are of full age) (this muſt not be underſtood of number of days▪ but meaſure of knowledge) even thoſe who by reaſon of uſe have their ſenſes exerciſed to diſcern both good and evil. They were thus illuminated by the Spirit, in the way of the uſe and exerciſe of their ſanctified Natural Faculties, and the Ordinances of God for that end.

p. 296If any Quaker ſhall ſay, True, we are illuminated not by Study, and poring (as they call it) on the Scripture, or any thing elſe, but have our knowledge without ſuch carnal toil, and the wiſdom of the fleſh▪; and therefore it is by inſpiration immediate. Let ſuch know, that they muſt ſhew ſomewhat more than palpable errour, groſs ignorance, and unparallel'd confidence, e're they gain credit with any but thoſe ſimple ones (in a ſilly ſenſe) who believe every word.Pro. 14. 15. §. 9.Prov 14:15

A third Difference is, that Apoſtolical illuminations, and immediately inſpired, are not habitual; they are not the more conſtant frame of the ſoul, but have their fluxes, not as Springs, or running Rivers, or Tydes, which have their ebbings and flowings, yet the Chanel alway plentifully ſupplied, but as bourns and flouds that ſometimes riſe high; yet the grounds they cover for a while, are ſometimes and ordinarily a long time dry, and no appearance remaining of thoſe inundations. The Apoſtles and Prophets had not ſuch a Well and Spring of this ſort, as alway run; or out of which they might ordinarily give advice, and teachings of this kind.

Whereas the Spirits moſt ordinary illuminations, common to all Saints, do in their ſeveral degrees and meaſures in▪ dwell in their ſouls, and are as qualities adhering to their ſubjects; their minds and faculties being ſo united to them, as Sugar being melted in the Wine, its ſweetneſs is conſtant, and abiding thereby.

And hence it was that the Apoſtles, though they could alway teach from the habits of light and knowledge they were bleſſed with, yet in ſome caſes, at ſome times, could not ſpeak as inſpired by the Holy Ghoſt, witneſs Paul, who in the body of his Epiſtle p. 297to the Corinthians makes this diſtinction, 1 Cor. 7. 6, 12. to the end of the Chapter; But I ſpeak this by permiſſion, ver. 6. but to the reſt ſpeak I, not the Lord, ver. 12. Now concerming Virgins I have no commandment of the Lord, yet I give my judgment as one that hath obtained mercy of the Lord to be faithful. 25. But ſhe is happier if ſhe ſo abide, in my judgment, and I think alſo that I have the Spirit of God.

The ſame Apoſtle gives inſtruction concerning the Choice of Biſhops, that they be ſuch as are apt to teach; 1 Tim. 3. 2.1 Tim 3:2foreign. The word ſignifies both the habit or faculty, and alſo a promptitude and readineſs to imploy it. And to Timothy, to be inſtant in ſeaſon, and out 2 Tim. 4. 2.2 Tim 4:2of ſeaſon; that is, not only at neceſſary times in a conſtant courſe, but occaſionally: and he could not ſo preach the Word as became it, and an Evangeliſt, but from habitual illumination. Mat 13. 52. Then ſaid he unto them, Therefore every Scribe which is inſtructed to the Kingdom of Heaven, is like unto a man that is an Houſholder, which bringeth forth of his Treaſure things new and old.

A fourth Difference, the inſpiration of the Spirit § 10 doth not grow and increaſe gradually, and according to time and induſtry. Samuel had as elegant and powerful an inſpiration or revelation, when a Child, as when he was old. And the Apoſtles on the ſudden, at the effuſion of the Spirit in that way of miniſtration, had as eminent inſpirations as ever afterward. But the illumination wherewith God doth uſually (by the efficiency of his Spirit) bleſs his people, doth ordinarily grow, at leaſt is capable of it. Some to whom John writes, were grown to be Fathers.

For when for the time ye ought to be Teachers, Heb. 5. That is, ye might have grown to ſuch a degree of il…nation (if you had ſtood in the way wherein the p. 298Spirit of God doth uſually bleſs therewith▪) as to have been able to teach others. Yea, the Lord Jeſus Chriſt himſelf (as man) did increaſe gradually in theſe habitual illuminations, Luke 2. 45, 46, 47. Jeſus grew in wiſdome, and inſtature. And that it was meant of divine light, o… light in divine things, read the 46, …7 Verſes, where he is ſaid to be diſputing with the Doctors, and that his anſwers were aſtoniſhing to the Hearers.

Fifthly, Apoſtolical inſpirations were intended by the Spirit, for a divine and authoritative Obligation to the Faith, Order, Life, and Conſciences of others, and ar… therefore rightly placed among the Scriptures, or written Word. If any man think himſelf to be a Prophet or Spiritual, let him acknowledge, that the things that I write are the Commandments of the Lord. But the teachings of the Spirit to the Saints (as Saints) are no ſuch obligation, any farther than they agree with, and have their authority from the mind of God revealed in the Scriptures.

Sixthly, Apoſtolical teachings and inſpirations § 11 were of authority to conſtit…te a new order and po…ity of the Church; to which the former, though of divine authority (in their ſeaſon) were to give place: Yea, thoſe Doctrines and Promiſes ſo revealed to them by God, and by them declared (as ſuch) are binding to our faith and practice; although we cannot diſcern any of the like import in the Scripture before written. But the teachings and illuminations (by the Spirit) of the Saints (as ſuch) do not add to, or change any thing of the Doctrine or Order eſtabliſhed by Chriſt and his Apoſtles; neither are they contrary to the written Word, nor in point of Doctrine beſide the ſenſe of it, or beyond it.

p. 299To conclude, the teachings of the Spirit, and its § 12 motions in the Saints, which are moſt purely divine and immediate in our days, are the bringing to remembrance, explaining to the underſtanding, imprinting on the affections the matter contained in the Scripture, and directing them to underſtand Providences, to act in their occurrent occaſions ſuitable to his will revealed in the Scripture, and moving their wills to … compliance with his; but are all to be tryed by the Scripture, and not the Scripture by them.

Some I believe will reply, How did the Prophets SECT. VI and Apoſtl…s▪ when they received immediate Revelations, …n… were inſpired of God, know it was no del…ſion? and it they knew it, being men as we are, why may not we?

I d…r… not attempt to pry into the moſt ſecret ways of God▪ and undertake to give you a hiſtory and deſcription (to the full) of the Spirits workings on the Souls of his Prophets, in conveying his will to them, and ſatisfying their judgments and Conſciences that they were the inſpirations of God. Yet I ſhall ſay ſo much of them as may ſatisfie any willing Reader to be informed, that they had more to evince it than any have now; and we have enough to convince us that they were inſpired.

Firſt, Whoever they were that were givers forth § 2 of the Law, or the Covenants in their firſt promulgation, had the Teſtimonies of God for them, by Gods outward Call to that as their ſpecial Office, and his promiſe of guidance in the diſcharge thereof, ſigns and wonders wrought either by God immediately, or by their hands; as the Apoſtles, Jeſus Chriſt, M…ſes.

Secondly, All the Prophets have a Teſtimony of p. 300their being inſpired of God, by Miracles which they wrought, or by the quoting Scripture out of the Books written by them, or bearing their names (in the New Teſtament) by Chriſt, or his Apoſtles.

Thirdly, For the Hiſtorical part, which hath a § 3 reſpect to the things done within their knowledge as men, the Writers of that, or thoſe parts of the Scripture, were either under the Teſtimonies of Miracles, or were by ſome expreſs Teſtimony of God rendred holy men; and being ſo qualified, they would not write more than they knew, and could not eaſily be miſtaken in matter of fact; and being Scripture, is ſaid by Paul to be of Divine inſpiration.

Fourthly, All thoſe Books of the Old Teſtament, § 4 out of which ſomewhat is not quoted in the New as Scriptuer, were received as Scripture by the Jews, and then Church of God, and that in the time of many Prophets, to whom Divine Teſtimony hath been given; and it cannot with any ſhew of Reaſon be ſuppoſed, that thoſe Writings ſhould be falſly fathered on God, or taken for Authentick Scripture, and the Prophets not diſcover and reprove it: whereas far leſs heinous evils than that would have been, were often the ſubject▪ matter of their ſharp reprehenſions.

Let any Quaker, or other, give me or themſelves § 5 the like ſatisfaction of their being immediately inſpired, and they ſhall have my leave to hold ſuch an Opinion of it.

But for thoſe inſpirations which, they ſay, many had before the Scriptures were written, the mention of their time will give full ſatisfaction, it will be a poor Argument to prove men are now inſpired as they, conſidering they had not the revealed written Word at all, and we have i… ſ… f…ll … p. 301neceſſary for any to know, are therein included, and thereby expreſſed.

The ſecond thing I muſt reply to is, what the Quakers § 6 frequently object, viz. That we make the Scripture the Judge of the Spirit, whereas the Spirit gave forth the Scriptures.

I anſwer, this is for want of judgment in the Objectors. Far be it from us to bring the to-be-adored Spirit of God to any mans Bar for judgment to be paſſed on it, or any thing that is his immediate work or word: All we profeſs in this matter, to make the Scripture a Judge or Determiner of, is, whether this or that be the mind of the Spirit or no? but if once it appear to be the voice and mind of the Spirit, we profeſs it our duty to reverence and ſubmit to it. And we being certain that the holy Scriptures were given forth from God, and that God is not oppoſite to himſelf; we conclude, that what is contrary to the Scripture, cannot be the Word of the Spirit; becauſe then the Spirit ſhould bear witneſs againſt it ſelf, and the word of the Spirit would be contrary to the word of the Spirit.

And moreover, if any ſhall pretend to aboliſh (by § 7 the Authority or inſpiration of the Spirit) thoſe Ordinances and Inſtitutions which were ſetled by Chriſt, or Chriſt in his Apoſtles; it would be unreaſonable to credit them, without the ſame Teſtimonials (ſuch Miracles as they wrought) by which they were erected. But the Quakers are far enough from ſhewing ſuch a zeal for their pretended Miniſtry and Order. And further, we are obliged not to receive another Goſpel (and that by the Holy Spirit) though an Angel from Heaven ſhould preach it: and we are warned not to believe any other as Truth Divine againſt it, though many wonders ſhould be wrought for confirmation.

p. 302The third thing I muſt reply to is, that our knowledge § 8 of the mind of God by the Scriptures, is uncertain. I anſwer: If you mean a knowledge of all Gods mind, you are not to expect it; if you mean all that is there contained, it is not neceſſary; and you may go to Heaven, and do your duty, without ſuch a vaſt knowledge; and if you endeavour it in your places, and as God hath given you the means, it will not be your ſin, much leſs your condemnation, that you do not know it all. Sure there are many Babes in Chriſts Family, yet they are Children, and all are firſt Babes: and that would be a Monſter never yet ſeen in the Church of Chriſt, a new-born Babe knowing the mind of God contained in the Scripture, as fully as the moſt ſerious Chriſtians of the longeſt ſtanding! Jeſus Chriſt himſelf grew in wiſdom, and in ſtature: and I intreat you be content to leave a little of the mind of God to be found out in the Scripture by the Generations to come.

If you mean our knowledg of the mind of the Spirit is uncertain, ſo far as it is neceſſary for our living in an acceptable m…nner to God, ſoberly, righteouſly, and godly in this preſent world, and to attain Heaven at laſt, it is a great miſtake: for if pride, luſt, and idleneſs ſtand not in our way, there is no perſon (that hath a few grains of reaſon) but may underſtand ſo much of the mind of God by the Scripture, as is neceſſary for him to know to his Eternal Salvation.

But if you talk of the Scriptures being a dead Letter, § 9 and not moving, and teaching with a voice, or impulſe, without our reading, praying, and applying it in the Lords ſtrength, you talk at a ſtrange random; as if God had given us our eyes and brams only to look after the world, and the things thereof; but in the knowledge of God we muſt be meerly paſſive.