The Heart of New England Rent, Chapter 1

The Heart of New England Rent · Chapter 1

THE Heart of N-England rent at the BLASPHEMIES OF THE PRESENT GENERATION.

Or A brief Tractate concerning the Doctrine of the Quakers, Demonſtrating the deſtructive nature thereof, to Religion, the Churches, and the State, with conſideration of the Remedy againſt it.

Occaſional Satisfaction to Objections, and Confirmation of the contrary Trueth.

By JOHN NORTON, Teacher of the Church of Chriſt at Boſton. Who was appointed thereunto by the Order of the GENERAL COURT.

I know thy works, and thy labour, and patience, and how thou canst not bear them which are evill; and thou haſt tryed them which ſay they are Apoſtles, and are not, and haſt found them lyars Rev: 2.2.

Printed by Samuel Green, at CAMBRIDG in New-England. 1659.

p. 1CHAP: 1. The Original of the Doctrine of the Quakers. With ſome of their principal Heterodoxies. A brief Demonſtration of three distinct Perſons, in the Divine Eſſence. Satisfaction to ſome Objections. And a Vindication of ſome Scriptures.

WHen that grand-Heretick Swenok feild, who in eighteen yeares had publiſhed fifty ſcripts, (ſuch as they were) ſometime troubled Luther. with his papers, which he ſent unto him for an anſwer: his returne was quick, ſaying to the meſſenger, the Deuil was the author of them: the Lord rebuke thee O Satan! Quod-vult-deus whileſt he deſired Auguſtine to publiſh a tract of al the hereſies which infeſted the church in thoſe dayes, diſcerned the undertaking to be too immenſe & great: this Calvin alſo perceiving being about to write againſt the Libertines, preſently determined (omitting the reſt of their wild & endleſſe heterodoxies) to addreſſe himſelfe unto the enumeration, & refutation, of ſome of their principall, & portentous tenets. Luthers anſwer may ſeeme too ſhort: Auguſtines taſke is acknowledged too long, Calvins example in this brief treatiſe I ſhall in part (God aſſiſting) endeavour to follow.

The recalling of the begin̄ing of the Father of lyes, may ſoon lead us to the Original of Errour: but the full diſcovery of its progreſſe & encreaſe, is not to be expected, untill that day, which ſhall bring to light,—all the workes of darkneſs. He that deſires no: inconſiderably to informe himſelfe,D…naeus de …. Hae…eſibus ante Chriſtú. concerning the attempts of the old Serpent, upon this deſigne, from the begin̄ing of time, untill the times of Chriſt, may conſult antiquity not unprofitably, for that end. In the very Apoſtles times wee read of Deceivers, who pretended to higher attainments, to be ſtars of light, & that of the firſt magnitude,Ja…e 13. but were indeed Raging waves of the ſea fo…m…ng out their p. 2owne ſhame, wandring ſtars, to whom is reſerved the blackneſs of darkneſs for ever.

That the doctrine of the Enthuſiaſts in Germany, & Libertines, in the low-countryes, was a dead ſea of heterodoxy, conſiſting in a great degree of the pernicious waters of old hereſyes, till then out of mind for many hundred yeares, and that the doctrine of the Quakers (as to the ſubſtance of it) is but the opening of that vaſt and horrid ſinke: (ſuch as makes the land to ſtink in the noſtrils both of God and man, more then the Frogs that ſometime annoyed Egypt) But the ſame doctrine of the Enthuſiasts & Libertines, of the laſt Century, though in a ſecond edition, is thus manifeſted.

The great doctrine of

The Trinitie.

Chriſt.

The Scripture.

Goſpel

Ordinances.

Miniſtry.

Order.

The Chriſtian Magiſtrate, & Civil Order.

Are the Objects, that the three following ſtages of heterodoxie, finally engaged & engage againſt, and that ſo, as the ſecond viz: Enthuſiasts, & Libertines, were indeed not only actors & Preachers of what was prepared, but alſo in ſome conſiderable degree, Collectors out of the ſcatterings of their Predeceſsors, to compleat their body of falſe doctrine: but the laſt, viz: the Quakers, are more deluded by their maſters in wickedneſs: whither Satan, or any Jeſuitical, or other malignant & ſerpentine agents, who making uſe of the myſtery of iniquity, thus farr perfected to their hand, notably abuſe their ignorant, and ſelfe conceited proſelytes: whileſt under the pretence of new light, they communicate both ſtale and exploded hereſies & error, to be diſſeminated by them the ſecond time.

Certain old heterodoxies, concerning the forementioned heads of Religion from whēce or the like the Enthuſiaſts, & Libertines might ariſe

Praxeas, who lived in the year two hundred, taught that there was but one perſon, only in divers reſpects, called the Father, the Son and the Holy Ghoſt. After ariſeth Sabellius under Valerian, affirming that in the Divine Eſſence, there were three names, but denyed that there were three diſtinct ſubſiſtences, or perſons.

Concerning Christ: the enmity of the father of lyes hath no where more ſhown it ſelfe then in his malignant contrivances concerning p. 3the perſon & office of Christ. The Gnoſticks denyed Ieſus to be the Christ: Cerinibus denyeth the Dvinity, Neſtorius affirmeth two perſons. Eutiches denyeth the two Natures Marcion affirmeth his paſſion to be imaginary, not reall. Ignatius mentions incredulous men, who were aſhamed of the trueth of the Incarnation. ſome pretended themſelves to be Christ.

Concerning the ſcriptures, conſidered as the rule of life. the Meſſalian Enthuſiaſts expected divine raptures without the word, they waited for the operation of a certain Daemon, or a ſpirit: and this operation (which indeed was the operation of the Devil) they eſteemed to be the preſence of the Holy Ghoſt, & called their fantaſies prophecyes. Athanaſius in one of his ſermons concerning hereſies, writes againſt ſuch, who in thoſe times held that the words of the ſcripture were to be taken ſimply, without conſideration had unto what they ſignifyed.

Concerning Goſpel Ordinances, Miniſtry, & Order: the authors to the Hebrews, Jude, and Iohn, make mention of Apoſtates there from ſuch who in their dayes forſook the church aſſemblies, ſeparated themſelues, & went out from the fellowſhip of the Saints. Heb. 10.25. Iude. 19.1. Iohn. 2.19.

Jude alſo informeth us of ſuch who deſpiſed Dominion, ſpake evill of dignitie, and periſhed in the gainſaying of Core: which conſiſted in murmuring, & rebelling againſt Moſes and Aaron.

The Gnoſticks repreſented themſelves perfect, againſt whom, John is conceived to write. 1. Epiſtle 1.8. The old Catharoi called puritans affirmed alſo that they were perfect, & without ſin.

The tenets of the Enthuſiaſts, & Libertines, concerning the ſame heads of Religion. The Enthuſiaſts began about 1521. The Libertines in Calvin's time, both Sects vexed the Church and State many yeares.

Concerning the Trinitie, they acknowledged three:Sleidan commē … lib. 5 et 10. but they denyed the Father, Son, & Holy-Ghoſt to be three diſtinct Perſons.

Concerning Chriſt: they ſaid Chriſt incarnate was nothing but a godly man, or a believer made of a body, and an opinion.Lu. Ofiand. Cent. 16. lib. 2. cap. 33 they made eueryevery ſaint equal with God, according to the imagination of the Libertines each one of them was Chriſt.Calvin adverſus libertinos. Guy de … hence Quintinus as offended with thoſe who aſked him how he did, was wont to anſwer: how do I? can Chriſt do amiſs?

Concerning the Scripture conſidered as the Rule of life: Swenckfield p. 4ſaith they make an idol of the word.Mr Rutherford Surv: when the Authors by him Cited in the Marge…t part …ch. p. 3. who eſteem it as the Power of God through faith unto ſalvation: i. e. who eſteem it as the meanes whereby the ſpirit worketh grace in the heart of the hearer. he goeth through Sweden, Normberg, Vlms, Tubingia, in private houſes accuſing the paſtors, that no man was the better for their preaching: extolling the ſpirit that doth all, underſtand without the word; as the meanes The Libertines, denyed all preaching by Officers, Sacraments, Church-aſſemblies, ſinging of Pſalmes. they accounted the ſcripture as a dead letter, & neglected it, pretending to follow the ſpirit: yet, they uſed it in ſpeaking and writing becauſe (through the peoples good opinion thereof) they found it a fit meanes, to inſinuate themſelves, with their diabolicall opinions, into their heart. they rejected the ſcripture and pretended the ſpirit for their rule.

Concerning the Magiſtrates; Muncer defameth, & detracts from the miniſters of the Goſpel, afterwards falls with like violonce upon the Magiſtrate, hoping by making void theſe two orders, they ſhould prevaile upon the flock. he teacheth parity, rejection of dignities. Thoſe in Germany held that none with good conſcience could exerciſe the power of a magiſtrate, that is, none but ſuch who were of their mind: witneſs both their doctrine, & practice, in Munſter and elſe where, they held alſo that it was lawfull for the people to depoſe their Magiſtrates being unbelievers, and they counted all unbelievers who were not of their mind.

They pretended an immediate miſſion, & to act from the ſpirit, and by vertue of an immediate command, above the triall of the ſcripture. Muncer ſaid that by his divine revelations, he muſt Judge of the Bible.

They carryed it in the beginning very faire before all men, for they had alwayes in their mouths the faith and fear of God, the mortification of the fleſh, & mention of the croſs. They affected a grave countenance & poſture, wore plain apparell, uſed few words, cryed in the ſtreets repent, repent. they were reſerved as to the diſcouery of their myſteryes, untill they were hopefully aſſured of their follower, they ſtudyes to ſpeak equivocally, ſo as their words might carry divers ſences. they lifted up themſelves above others, & gloryed to be called spirituales, men of the ſpirit. The fourth order of the Libertines (for they had many orders) was of the holy and ſinleſſe ones.

p. 5The tenets of the Quakers concerning the ſame heads of Religion.

Concerning the Trinity; they acknowledg that there is one God and three, viz; the Father, Son, and Holy-Ghoſt; but they deny that theſe three, are diſtinct Perſons.

Concerning Chriſt: they deny Christ to be God & man in one Perſon, they deny Chriſt to be a diſtinct Perſon from the Perſon of the Father, The tenents here mentioned, appear from publiſhed papers, with the names of the Authors affixed, or by word of mouth.they deny Christ to be a diſtinct Perſon from any of his members, they acknowledge ſuch a Chriſt as unchriſts Chriſt, when they ſay Chriſt manifeſt in the fleſh, they meane not according to the ſenſe of the ſcripture, but fallaciouſly.

Concerning the Scripture, conſidered as the Rule of life: They deny the ſcripture or written word to be the Rule of life, & make the light within them, & the ſpirit without the ſcripture, to be their guide, They account Church-inſtituted-worſhip, & waiting upon God for the efficacious preſence and co-operation of the Spirit of grace in the miniſtery of the word and Sacraments for converſion & edification to be idolatry. And the political Order of Church-Officers and members, they affirme to be an Image.

Concerning the Magiſtrate: they own none as lawfull Magiſtrates, who are not of their way. Their non-acknowledgement of the Magiſtrate as now eſtabliſhed in all chriſtian ſtates, is more then manifeſt.

They pretend unto an Immediate call, & to act from the ſpirit and an infallible light within them above the triall of the ſcripture, they will not acknowledge that they ſin, but profeſs perfection of degrees in this life, and publiſh ſmart & ſarcaſticall invectives againſt miniſters who teach the Contrary.

How farre the deportment of the Quakers, anſwereth to the outward guiſe and geſt of the ſectaryes in Germany, & the low-countreyes prementioned, he that ſeeth the one; & heareth of the other, may eaſily Judge. The premiſes ſhow the Quakers to be rather imitators of the Enthuſiaſts & Libertines, then Innovators.

That the perſons thus opinionated are called Quakers; is not from their tenets, but from the geſture where with they are acted, at or about the time of the reception of their revelations: or, when elſe, in reference to credit their doctrines. This very geſture as circumſtanced, renders their way in no ſmall degree ſuſpitious: it being the ancient and known manner of Satan, p. 6when he inſpired his Enthuſiasts, to afflict the bodyes of his inſtruments with paines & thoſe often in their bowells, and to agitate them with Antick and uncouth motions, & in particular with this of quaking & trembling: thereby to amuſe ignorant ſpectators with a ſuperſtitious aſtoniſhment, and ſo to diſpoſe them to the expectation of ſome ſtrange diſcovery preter-humane in pretence divine but indeed diabolicall. Seneca preſenteth the Sybil i. e. Satans propheteſs at the act of receiving her Oracles, from the revelation of the Devil; pale-faced with eyes wrung, in an unwonted and fearfull manner, Seneca in Ag…mem.as alſo quaking & trembling.

Silet repente Phoebus, & pallor genas

Creber que totum poſſidet Corpus tremor.

Horat. lib. 1. Ode. 16. No… adytis quatit &c:At Pythia a place in Phocis, Apollo that is the Devil, is reported by the Poet, to cauſe his Prieſt to quake. Gregory of Nice ſpeaking of this ſubiect, beſide the hair hanging down about their eares looſe, & eyes averſe, maketh mention of foaming at the mouth and much like hereunto is what we read in Chryſoſtome, of a woman inſpired (underſtand by Satan) panting and having her head Contort that is wryed in ſo ſtrange a manner, as was affrighting to behold. Many inſtances of this nature, might be produced, but I ſhall only further mind the Reader of the cuſtome of the Powa's or Indian Wizards, in this wilderneſs; whoſe bodies at the time of their diabolicall practiſes, are at this day vexed and agitated in a ſtrange unwonted & dreadfull manner. This verifieth that old proverb, that Satan is Gods ape. yet the examples of Iſaiah going naked & barefoot, i. e. in a bare habit like a poore ſlave or bond man that is carryed into captivity Chap: 20.2. Of Ezekiel, ſmiting his hand, and ſtamping with his foot. Ezek. 6.11. Of Daniel's great quaking, which fell upon him at the ſight of that viſion Dan: 10.7. with the like, do not juſtifie this geſture. Their cauſes were divine, circumſtanced to edification, and extraordinary not cuſtomary to the Prophets themſelves.

Concerning three diſtinct Perſons in the divine Eſſence.

Who being the brightneſs of his glory, and the expreſs Image of his Perſon. Heb: 1.3. The firſt manner of exiſtence in the Divine Being, is here called Hypoſtaſis, which imports a diſtinct ſubſiſtence.

If the Father viz. the Correlate be a diſtinct ſubſiſtence, there is the ſame reaſon of the Son, v…z the Relate. If the Father be a diſtinct ſubſiſtence, the Son is a diſtinct ſubſiſtence. If the Son be p. 7a diſtinct ſubſiſtence, the Father is a diſtinct ſubſiſtence, the Son is as diſtinct from the Father,Auguſt. de trinit. lib. 7 c. 4. as the Father is from the Son, that which the Greek calls hypoſtaſis, the latine calleth perſona, from which laſt is our Engliſh word perſon.

Chriſt ſpeaking of the Father Iohn. 5.32. calleth him another: there is another that beareth witneſs of mee. likewiſe ſpeaking of the Holy-Ghoſt he calleth him another Iohn. 14.16. I will pray the Father & he ſhall give you another Comforter. this predicate another is unintelligible of the Eſſence, for ſo the Father Son & Holy-Ghoſt are one. Iohn. 10.30. 1 Iohn. 5.7; therfore it muſt proceed concerning the Subſiſtence; what is more manifeſt then that another Subſiſtence, and another ſubſiſtence, ſpeake diſtinct ſubſiſtences.

The diſtinction of the perſons, or Subſiſtences, is manifeſt from the relative properties of begetting, being begotten, and proceeding, Pſal. 2.7. Iohn. 15.27. Begetting, is diſtinct from being begotten, being begotten from begetting, both from proceeding.

A perſonal act is God neceſſarily, relatively and in an Incommunicable manner, acting within or upon himſelfe. Now theſe acts of the Perſons one upon another argue the diſtinctnes of the ſubſiſtences, viz: to beget, being begotten, & proceeding, God in the firſt man̄er of ſubſiſtence is conſidered as acting upon himſelfe in a way of underſtanding: in the ſecond manner of Subſiſtence as reflecting upon himſelf underſtood; Auguſt. de trinit. lib. 5. c. 11 & lib. 6. c. 5.in the third manner of ſubſiſtence as willing of & delighting in himſelfe. Hence the Spirit is called the hand of the Trinity, proceeding from the two other perſons, as the Love of them both: which ſelfe-ſufficient, and infinitely bleſſed Communion of God, in and with himſelf, before there was either mountain or hill, while as yet he had not made the earth: wee read of Prov. 8.30. Then was I by him, as one brought up with him & I was dayly his delight, rejoycing alwayes before him.

The diſtinction of the Perſons further appeares, from the order, of their operations upon the creature; held forth in their miſſion, or ſending, the ſecond Perſon is ſent from the Father Iohn. 8.42. Ieſus ſaid unto them, if God were your father, yee would love mee, for I proceeded forth & came from God: neither came I of my ſelfe, but he ſent mee. The Holy-Ghoſt is ſent from the Father & the Son: whom the Father will ſend John. 14 26. whom I will ſend John. 15.26. Sending imports two things, Firſt an eternall relative property of the Divine Eſſence, the order & original whereof is not of it ſelf. p. 8Secondly, a deſignation of the Perſon diſtinguiſhed by this relative property unto ſome work concerning the creature to be performed in time. Now evident it is that he which ſendeth and he which is ſent are diſtinct. That the Father ſending & the Son ſent by the Father: the Father and Son ſending the Spirit, and the Spirit ſent by the Father & Son are diſtinct ſubſiſtences and not the ſame.

Concerning ſatisfaction to ſome Objections.

Object: 1 The Church was without the Scripture, or written Word, for the ſpace of 2454 yeares, untill Moſes: during which ſpace, the Doctrine of Life was communicated VOCALLY; by the Patriarches: Therefore there is no need of the Scripture, or written Word.

Anſw. There are many Reaſons obvious, why the Tradition of the Rule of life by word of mouth, might better ſuit the ſtate of the Church, in the time of the long…evity of the Patriarchs, then now: as alſo, why God ſaw not good, to continue unto after ages, ſuch and ſo frequent extraordinary manifeſtations of himſelf, as wee read of in thoſe elder times. Why God diſpenſed the Rule of life then by word of mouth, & not by writing: a principal reaſon thereof was his good pleaſure: The ſame good pleaſure may ſtand for a principal reaſon, way he diſpenſeth the Rule of life now by the word written, and not by vocall tradition. Even ſo Father, becauſe it pleaſeth thee. Diſtinguiſh between neceſſity abſolute, & neceſſity according to Divine conſtitution. God according to his abſolute power, can communicate the rule of life by what means he pleaſeth: therefore the ſcripture is not neceſſary abſolutely. But Gods will being to communicate the Rule of life by his written word hence the ſcripture is neceſsary by neceſsity of divine conſtitution, or appointment. Whileſt Iſrael was in the wilderneſs God give them Manna, bread from heaven in an extraordinary manner: After their comming into Canaan, he changeth his diſpenſation, and giveth them bread in the ordinary way of agriculture or tillage. He could ſtill have ſupplyed them in an extraordinary way, out he would not. The Maana ceaſed. Joſh. 5.12

Not the letter without the mind of the Author, nor the Spirit without the letter, but the Scripture, i. e. the word-written as including the ſenſe of the author is the Rule of life. Diſtinguiſh between Moral-obliging-power, and ſtrengthning-Phyſical-power.

p. 9All the ſtrengthning-Phyſical-power, whereby we are enabled to obey the Rule, is from the Spirit, but the Moral-obliging-power is from the Scripture it ſelf or Cōmand as denoting the will of God ſignifyed thereby. Surely they are under a Rule, who have not the Spirit. Since the Canon of the Scripture is cloſed, ſo farr is the Spirit from being a Rule of life that to us it is not the Spirit, but as it moves agreeably to the written word: Hereby we are taught to diſcerne between the Spirit of trueth and the Spirit of error.

Object. 2 The words of the Scripture are to be taken ſimply, without interpretation or conſideration, of what is ſignifyed by them.

Anſw. This Objection expoſeth Scripture to the imputation of non-ſence: which cannot be without at leaſt the reflexion of blaſphemy interpretative, upon the author. It was wont to be ſaid Scripture lyeth not in the Sound, but in the Sence. They are not the inkie characters; without the mind of the author, that can conſtitute Scripture. But taking the mind of the objection more favourably, as proceeding only againſt any other ſenſe, or interpretation to be given of Scripture, then according to the ſound of the words in a proper or (according to ſome) in a literall ſence. yet it unſcriptures a conſiderable part of the Scripture unto us, & becommeth a fruithfull womb of confuſion, error, and abſurdity, ſhould it ſtand in force. The example, thoſe words [that they may be one as wee are one. John. 17.22.] give an uncertain ſound. Nay the Papiſts Tranſſubſtantiation, & Origen's, caſtration are hence warrantable. Diſtinguiſh between no interpretation, miſ-interpretation, & ſound interpretation. Non-ſenſe, a falſe ſenſe, and the true ſenſe. The two former are wiles of the enemy, the laſt is the gift of the Spirit of trueth, and a great part of the work of the Miniſtry. So they read in the book of the Law of God, distinctly: and gave the ſenſe, & cauſed them to underſtand the reading. Nehem. 8.8. He expounded unto them in all the Scriptures, the things concerning himſelf Luke 24.27. Philip ſaid, underſtandeſt thou what thou readeſt; and he ſaid, how can I, except ſome man ſhould guide me! Act. 8.30, 31

Object. 3 Nothing is to be acknowledged Scripture-trueth, but what is contained therein in expreſs termes.

Anſw. A Scripture conſequence; is a Trueth evidently & neceſſarily ariſing out of a propoſition, held forth therein in expreſs termes; So that: if the doctrine conteined in the propoſition held forth in expreſs termes be true, then is the doctrine conteined therein by p. 10conſequence, alſo true. Thoſe trueths are Scripture-trueths, which are conteined or held forth in the Scriptures: though not in expreſs termes, yet by juſt & evident conſequence. Exod. 3.6 I am the God of Abraham, and the God of Iſaak, & the God of Jacob. Hence Mat: 22.29, 30. Chriſt proves the Reſurrection by conſequence the ſumm whereof is, as if he had ſaid, that which God ſpake to Moſes in the Buſh, inferreth the whole perſons of Abraham Iſaak and Jacob, to be in everlaſting covenant with him, and that they ſhall be bleſſed: therefore there ſhall be a Reſurrection. For how can the body be glorified, except it riſe again? and ſo farr were the hearers from objecting againſt this kind of argumentation as that they highly approved of it. One of the Scribes, having heard their reaſoning, perceived that he had anſwered them well. Mark 12.28. Then certain of the Scribes, anſwering ſaid, Master thou haſt anſwered well. Luke 20.39. The multitude were aſtoniſhed at his doctrine. Mat: 22.42. And no man was able to anſwer him, neither durſt any man (from that time forth) aske him any more queſtions verſe 46. Out of Pſalm 16.10. Peter proves the Reſurrection of Christ. Act. 2.31. He that is, the Patriark David ſeeing this before ſpake of the Reſerrection of Christ, that his ſoul was not loſt in hell, neither his fleſh did ſee corruption. Yet the Pſalmiſt in theſe words ſpeakes not of the Reſurrection in expreſs termes, but onelyonly by conſequence, the queſtion is; whether the believing Galatians, which were formerly heathens, were juſtifyed by faith? Paul out of thoſe words Gen. 22.18. And in thy ſeed, ſhall all the nations of the earth be bleſſed; proveth the affirmative by conſequence. Gal. 3 8, 9: The queſtion is: whether believing Abraham hath matter of glorying before God? The Apoſtle from Gen: 15.6. concludeth the negative by conſequence. Rom: 4.2, 3. Queſtion: whether Chriſt did well, or blaſphemed, in ſaying that he was God? Chr ſt from Pſal. 71.6. juſtifieth his act by a Scripture conſequence. Io n 10.35, 36. His argument proceeds from the leſs to the greater.

Queſtion: whether Circumciſion is neceſſary unto the believing Gentiles? The Apoſtle concludeth the negative by conſequence. Acts 15.8, 9. God bare them witneſs, giving them the Holy-Ghoſt, even as he did unto us, and put no difference between them & us, purifying their hearts by faith. Therefore &c: Many more inſtances are producible, if need were. So many citations as there are in the New Teſtament, of teſtim onies in the old Teſtament not extant there p. 11in expreſs termes, are ſo many proofes of the Scripture-conſequences. Scripture trueths by conſequence are called Scripture: yee do erre not knowing the Scripture. Mat. 22.29. for what ſaith the Scripture; Rom. 4.3. and the Scripture foreſeeing Gala. 3.8. what Peter deduceth from Davids words by conſequence that he affirmeth David to have ſaid. Acts. 2.31. what Paul deduceth out of Moſes by juſt conſequence, that he affirmeth Moſes to have ſaid Rom. 10.5.10.

That propoſition; the Scripture is a perfect Rule of life. is underſtood as including Scripture-conſequences? otherwiſe, it were not a trueth. The greateſt part of Scripture-trueth is revealed in Scripture-conſequences. Yea many fundamentall trueths are not held forth in expreſs termes, but by manifeſt conſequence.

If there be no truth contained in the Scripture, but what is held forth therein in expreſs termes: then the individuall perſons of Thomas & Mary, &c, are therein neither Cōmanded Obedience, nor forbidden diſobedience. For we no where read thou Thomas or Mary, ſuch an one by name, do this, or not that. This trueth concerning Scripture-conſequences is the more to be attended, becauſe of the time, wherein many after the example of Arrius of old, and the Libertines, & Gunter with ſome other Jeſuites of late, when they are not able to anſwer unto Scripture-arguments; rather then to yeild unto the trueth, chuſe to fly to this miſerable ſubterfuge of hereticks namely that the trueth defended againſt them is not contained in Scripture, becauſe it is not there in expreſs termes.

Concerning the Vindication of ſome Scriptures.

Iohn. 1.9. That was the true light, which lighteneth every man, that commeth into the world. Hence they affirme that in every man Collectively, i. e. in all men, not one excepted; there is a light, which being followed is an infallible guide: & that this light within us, & not the Scripture, or written word, is the Rule of life.

In anſwer hereunto, two things are to be cleared, Firſt, that the ſence of the text pretended: is notoriouſly falſe. Secondly what is the ſence of the place.

Were the ſence pretended ſound, then righteouſnes ſhould be by the law, not with ſtanding ſin; contrary to. Rom. 8.3. For the light which is in every man that is born into the world, is not Goſpel-light. The Goſpel being the ſecret of God, a myſtery unknown p. 12to Angels, & Adam himſelf in the time of innocency. The naturall man cannot know the things of the spirit of God 1 Cor: 2.14. Natural is to be conſtrued in oppoſition to ſpiritual: and denoteth a man, as following the dictate of reaſon only, or the light of nature, whence it is manifeſt, that the light of nature, as ſuch: and the light of the spirit, are contra-diſtinct; the one to the other. The light of nature, remaining in Adams poſterity, ſince the lapſe: is ſo little, as that it is not to be mentioned the ſame day, with what was in Adam, before the fall. The light of nature, conſiſts in common principles imprinted upon the reaſonable ſoul, by nature: inclining man, to aſſent unto ſome naturall, and manifeſt trueths upon the repreſentation of them; without waiting for any proofe; that is, as it were by inſtinct, without argument. Viz: that it is impoſſible for the ſame things, at once, for to be, & not to be: that the whole, is greater then the part. That a man is bound, not to do to others, what he would not have done unto himſelf.

As alſo in certain Notions: that there is a God, that God is to be worſhipped, that Parents are to be honoured, that there is difference to be made between that which is good, and that which is bad. That we ought not to ly, steale &c: In reference whereunto, men are ſaid to have a natural Conſcience bearing witneſs unto their actions, and their thoughts to be accuſing or excuſing. Rom. 2.14, 15. The uſe is, Firſt, to be a help whence they might ſeek after God. Acts 17.27. by meanes hereof ſome have arrived at the diſcovery that there is but …one God, that he is an act, void of all paſſive quality, yea hereby they aſcend ſo farr: as to diſcover ſome of his attributes, viz his Eternity, Omnipotency, & being the Creator. For thus much may be known of God to them. Rom. 1.19, 20.

2. To leave them inexcuſable: in that they walk not anſwerable to the light of nature.A…dem natura vi rationis hominem conciliat homini & ad orationis, et ad vitae ſocietaten. Cicero lib 1 de Officijs. Auguſt. Epiſ 105. Rom: 1.20. 3. For the preſervation of humane ſociety. Their principles ſpeculative, riſe higher then their priniples practicall. Yet their Principles practical, concerning deportment towards God, are more obſcure, then thoſe which relate to their behaviour towards man.

… their knowledg, as to that which is ſaving, is but folly. Where is the Scribe, where is the diſputer, hath not God made fooliſh the wiſedome of this world? 1 Cor: 2.20. Hence the times of Gentiliſm, are called times of ignorance, Acts 17.30. Of wrath, Rom: 1.18. Without God, & without hope, Eph. 2.12. The Lord looked down p. 13from heaven upon the Children of men to ſee if there were any that did underſtand & ſeek God. There is none that underſtandeth, there is none that ſeeketh after God, they are all gone out of the way, they are altogether become unprofitable, there is none that doth good, no not one.

Pſal. 14.2.3. & 53.2.4. Rom. 3.9.10 Moreover this little light that there is, is much miſcarried, whileſt it is managed by the reigning influence of the power of darkneſs the Judgement is corrupt as well as the will, whoſe corruption perverts the exerciſe of the faculty of reaſon. They became vaine in their reaſonings.

Rom. 1.21. To conclude: the light of nature notwithſtanding, the irregenerate man is darkneſse.

Star-light, cannot make it, otherwiſe then night. The light of nature ſince the fall, compared with the light of the image of God, before the fall, hath not the proportion of Star-light, to the bright Sun-light at noon-day. This indeed is but darkneſs. But, if compared with the light of the Goſpell, it is worſe then groſs darkneſs. Yee were darkneſs Eph. 5.8. Alienated from the life of God through the ignorance that is in them Ephe. 4.18. Behold all ye that kindle a fire, that compaſs your ſelves about with sparkes: walk in the light of your fire, and in the sparkes that ye have kindled, this ſhall ye have of mine hand, ye ſhall ly down in ſorrow Iſaiah. 50.11.

— Quantâ ſub nocte, jacebat

noſtra dies? —

Concerning the ſenſe of the place: diſtinguiſh 1. Of the light, where by we are enlightned. 2. Of the light enlightning. 3. Of every man.

Concerning the light, whereby wee are inlightened: it is either the light of nature & of right reaſon: or, the light of ſaving grace. The light inlightening: is either the WORD, i: e. The Sonn conſidered onelyonly as the ſecond perſon, not incarnate: or Christ, i e. the ſonn conſidered as incarnate. This phraſe [Every man] is taken collectively? for all men that come into the world, abſolutely, none excepted. Or diſtributively, for all men ſo qualified, of all ſorts.

Calvin, Beza, Piſcator, and others, underſtand theſe words [every man] collectively, by the light wherewith we are enlightened, The light of Reaſon, and look at this light of reaſon, as an effect proceeding from the WORD: i. e. the Sonn, conſidered as the Second Perſon. But as concerning man, endued only with the light remaining in him ſince the fall: they conclude him to be darkneſs and unable to comprehend the light, ſo; as to improve it to ſalvation. p. 14They are ſo farr from affirming this light, to be the light of life, as they are from denying Chriſt to be the light of life.

Others, underſtand [Every man] distributively, by the light wherewith we are enlightened, the light of ſaving grace, or Regeneration: and look at this light of Saving grace, as an effect proceeding from Christ, i.e. the Son incarnate. That phraſe [every man] is illuſtrated by Pſal: 145.14. The Lord upholdeth all that fall: and rayſeth up all that be bowed down. The meaning is not, that ALL that fall, are upholden by the Lord: but, that ALL amongſt thoſe which fall, who are upholden: are upholden by the Lord.

It is an uſual ſpeech, to attribute all thoſe deeds unto God, which none can do, but God. Both interpretations have many authors and are analogous unto Scriptures, which of them is genuine, is left free to the judgment of the Reader.

Jer: 31.34. Heb: 8.11. And they ſhall teach no more, every man his neighbour, and every man his brother, ſaying know the Lord: for they ſhall all know mee, from the leaſt of them, unto the greateſt of them, ſaith the Lord Hence it is inferred, that there is no need of the miniſtry of man, under the times of the Goſpel.

Anſw. It is true, that the times here ſpoken of, are the times after thoſe dayes Jer: 3.33. Heb: 8.11. viz: the times, after the dayes of the Moſaical adminiſtration, of the Covenant of Grace: which expired fully, at the Paſſion of Chriſt, ſo, that the times here ſpoken of, are the times of the Goſpel-diſpenſation of the Covenant of Grace: beginning at the abrogation of the Moſaical-diſpenſation, and continuing, untill time ſhall be no more.

But what more diſconſonant from, or what more contradictory to Scripture, then to teach, that throughout all the time of the Goſpel-diſpenſation, there is no need of the miniſtry of man? wee appeal to the examples of the Apostles, Evangeliſts, Ordinary Office-labourers in the word & doctrine, and Goſpel-churches recorded in ſacred writt; as alſo to the inſtitution of the Goſpel-miniſtry, by Pastors and Teachers, for the calling of the Elect amongſt all Nations, for the perfecting of the ſaints, untill we come unto a perfect man; i. e. untill the perfection, of the Myſtical body of Chriſt.

Jer: 31.31,—34. We have an illuſtrious compariſon, between the external Covenant of Grace, made with the National Iſrael, in the time of Moſes: and the internal Covenant of Grace, made p. 15with the elect Iſrael, in the time of the Goſpel. As alſo, the ſecond covenant (other reſpect of its preheminence omitted, not ſo nextly pertinent to the preſent discuſſion) preferred before the firſt, upon the account of the betterneſs of the diſcriminating promiſe.

They i. e. the national Iſrael brake the covenant although God was an huſband unto them. But as concerning the elect Iſrael under the better covenant I will put my law in their inward parts and write it in their hearts, I will be their God, and they ſhall be my people, ſaith the LORD. which is in effect the ſame with Iſay 54 13, Iohn 6.45. And they ſhall be all taught of GOD i.e. They ſhall not be onelyonly taught of man, as others in externall covenant onelyonly are. Theſe words [They ſhall be all taught of GOD] are not to be interpreted excluſively ſo as to exclude the teaching of man: but extenſively, ſo as to include the teaching alſo of God: witneſs the cloud of Scripture-inſtances of all thoſe under the Goſpel-diſpenſation, who were taught of God: but how? by not without the teaching of man. Further the promiſe undertakes for ſuch a writing of the Law in their hearts ſuch a teaching of God, as that they ſhall not finally apoſtate from the Covenant: Jer: 32.40. But I will put my Fear in their hearts, that they ſhall not depart from me.

The Subject ſpoken of, are ſuch perſons, which are actually the people of God, ſuch in whoſe hearts the Law is written. The knowledg of God, is taken either for that knowledg of him, which is eſſential to effectual vocation or for the knowledg of edification. Taking knowledg in the former notion, of writing the Law in the heart indelebly: this being a property of the Covenant of grace, the ſenſe naturally flowes, viz: that after converſion once wrought, there ſhall be no need, to ſpeak unto ſuch, to know the Lord: namely with a knowledg eſſential to vocation, as if they were ignorant thereof, for this were in effect to deny, a characteriſtical priviledg of the Covenant, and to affirm falling from grace. Regeneration is not iterable, they who are once converted, need not to be converted from the ſtate of nature to the ſtate of grace a ſecond time. This ſeemeth to be the genuine ſenſe of the place.

If we take knowledg in the latter notion, viz: for the knowledg of edification; then the interpretation proceeds comparatively, thus: comparing the Gospel-Iſrael, having the law written in their hearts, being alſo under a clearer diſpenſation, & under the promiſe of an efficacious, & copious influence of the Spirit: with the p. 16National-Iſrael, finally impenitent under the Law, the teachers of the one, as to a great part of the labour of their miniſtry, in reſpect of the conſolatory ſucceſs thereof, eſpecially in the glorious times; ſhall not look upon it as labour, compared with the fruitleſs labours of the other, ſo as the forementioned Goſpel-hearers, in reſpect of the premiſes, might ſeem rather, comparatively to have been taught by ſome immediate irradiation, then by meanes of ordinary inſtruction. 1 John 2.27. But the annointing which ye have received of him abideth in you: and you need not that any man teach you: but as the ſame annointing teacheth you of all things, and is no ly. Hence it is inferred, that believers have no need of being taught by man. Anſw. The Objector miſtakes the queſtion. The Apoſtle ſpeakes of heterodox doctrine taught by man. The objection proceeeds concerning teaching by man. The ſenſe of the words alledged is, you believers, who through grace, are an̄ointed with the in dwelling, ſaving operatiōs & efficatious influence of the Spirit, which is the only Teacher: have ſo learned Chriſt, i.e. the Lords Chriſt, that you need not be troubled with, nor ought you to harken to, the doctrine of Cerinthius, Ebton, or the Gnoſticks, who though they pretend themſelves to be teachers of Chriſt, are indeed Antichriſts, 1 John 2.18. So teaching Chriſt, as that they un-Chriſt Chriſt: nor have you need of any other doctrine whatſoever from any other man, not agreeable unto the doctrine of the true Chriſt which, you who are annointed, have received.

2 Pet: 1.19. We have alſo a more ſure word of Propheſy, where unto ye do well that ye take heed, as unto a light that ſhineth in a dark place, untill the day dawn, and the day-starr ariſe in your hearts.

Hence is inferred. that after the reception of the Spirit, or believing there is no more need to attend unto the Scripture.

Anſw. This interpretation preſuppoſeth three things, any where of failing, it cannot ſtand. 1. That we are to underſtand by a ſure word of Prophecie: the whole Scripture. 2. By the day dawning, and the day-starr ariſing: the Spirit of grace in Regeneration. 3. By the particle Ʋntill: the limited inſtant of regeneration. Before which, though we either do, or may, yet after which we are not to attend unto the Scripture.

Peter himſelf expounds the word of prophecie verſe 19, of the Scripture of the old Teſtament verſe 20, 21. Which Scripture-teſtimony compared with the verbal teſtimony of the Apoſtles concerning p. 17the voyce heard in the holy mount, in relation to the doctrine of Chriſt: he preferreth (not as the moſt true, but,) as the moſt ſure ground for Faith of the two, and upon this account: becauſe the verbal teſtimony of the Apoſtles, though Apoſtolical, was as yet but verbal. and not ſcriptural. So that ſhould this text (upon a falſe ſuppoſition) be looked at as ſpeaking of a believers non-attention unto Scripture, yet it proceeds not concerning the Scripture in general, but concerning the Scripture of the old teſtament only, not of the Canon of the new Teſtament.

The day dawning, and the day-starr appearing: denotes either the ſaying light of the Spirit, making our attention unto the Scripture from time to time effectual, during the ſeaſon of our dependance hereupon, throughout this life: or that day-light of the viſion of glory: both which ſenſes in concluſion iſſue in one. But, it cannot be underſtood of the regenerating-light of the Spirit; becauſe the Apoſtle ſpeakes to thoſe who are believers, ſtill to attend upon the Scripture.

The particle [untill] (any other acception not pertinent to the matter under conſideration omitted) either noteth a certain time, before which ſuch a thing is to be, which was not before: or after which ſuch a thing is not to be, which was before. The Scepter ſhall not depart from Judah, nor a Law-giver from between his feet, untill Shiloh come. Gen: 49.10. But here it denoteth not any certain time in this life, after which we are not to attend upon the word written. For then, that certain time notified by the day dawning and the day-starr appearing: muſt either relate to Chriſts comming in the fleſh, or to the beginning of the Goſpel-diſpenſation, or to the effectual revelation of Chriſt in vocation, or to ſome other terme, that may rationally and ſcripturally be inſtanced in: but it cannot relate unto the firſt, becauſe it is not an appearance in the fleſh, but an appearance in the heart, that is here expreſly ſpoken of: and the day-starr ariſe in your HEARTS. Neither indeed, can it relate either unto the firſt or any other of the termes, or limits mentioned: becauſe Peter writes unto ſuch, ſtill to attend upon the word of Prophecie, who were regenerate; who were believers: haveing obteined like precious faith with himſelf, Cap: 1.1. Yea ſuch, who cannot be looked at otherwiſe, then of conſiderable ſtanding & proficiency in the faith: and lived after his incarnation, and Goſpel-diſpenſation: whence, were this Objection of force, it would p. 18follow, that this exhortation of the Apoſtle had then been as much after its time, as that terme of a believers attention unto the word of prophecy, be it either the incarnation, Goſpel-diſpenſation, or regeneration of thoſe; whom he puts upon this duty, was before this time. The Goſpel (whether any of it were now written or not) was promulged by Chriſt & his Apoſtles, and therefore was obliging. If the particle untill bee ſayd to denote a certaine terme, not in this life, but relating unto the dawning and riſing of the viſion of glory: the queſtion is graunted, and the objection falleth.

While the Church is in a darke place, the light of the Scripture is to be attended unto: hence the written word is here compared unto a light that ſhineth in a darke place now wee know, that there is much darkneſs, and obſcurity in the hearts of all the Children of light, in this life. 1 Corin: 13.9.

Or; the particle untill ſignifyeth a terme, iſsuing in attayning of all the good, attainable in ſuch a way. or in the participatiō of the perfecting end, of the ſubject, ſpoken of.

A bruiſed read ſhall hee, not break, and ſmoaking flax ſhall hee not quench, …untill he ſend forth judgment unto victory. Mat: 12.21.

This notion agreeth not only with the analogie of faith, but alſo according to the mind of the Apoſtles common action exhortatory, ſeemeth more readily to flow. The ſcope of Peter, is to confirm the hearts of the twelve tribes ſcattered abroad, concerning the trueth of the Goſpel: this he doth by two arguments, The firſt taken from the teſtimony of the Apoſtles verſe 15 16, 17. The ſecond, from the word of Prophecy: illuſtrated by two adjuncts, the former of its ſureneſs: the latter of our taking heed thereunto: this attention he amplifyeth, by calling unto ſuch a conſcientious and vigorous continuance therin; as may never be in vain in the Lord, yea ſuch as that the effectual light of the ſpirit of grace concurring with the doctrinal light of the word: may from duty to duty, ſhine upon the dark places of their hearts more and more, untill the dawning of the perfect day of the viſion of glory.

If with ſome Orthodox Interpreters, wee underſtand by a dark place, the time of the Church under the old Teſtament: compared with the night, wherein candles are lighted: and by the day-dawning, the time of the Goſpel day-light, wherin the Sun ſhineth; the new Teſtament expounding the old, and thereby giving a greater light.

p. 19Yet ſtill we are to keep in mind, that as the New Teſtament giveth light unto the Old, ſo the Old Teſtament giveth light unto the New: they give light mutually one unto another. Tis the ſame Christ, & the ſame Gospel, which is held forth both in the old & in the New Teſtamēt: Heb: 13.8. Gal. 3.8. As the trueths of the old Teſtament, are confirmed by the New: ſo what more frequent then the confirmation of the New Teſtament, from the Old: both by Chriſt and his Apoſtles? The word Ʋntill, doth not here intend a certain time, whereat they were diſcharged from after attention, to the word of Prophecie: as if they who were commended for their attention hitherto, were now diſmiſſed therefrom and ſtood not from henceforth obliged any more.

Gen: 28.15. For I will not leave thee, untill I have done that which I have spoken to thee of, 2 Sam: 6.23. Therefore Michal, the daughter of Saul had no child unto [or untill] the day of her death, Mat: 16 28. They ſhall not taſt of death, untill they ſee the Kingdome of God. It were ill gathered from hence, either that God did forſake Jacob after he had performed that promiſe concerning his ſafe return. Or, that Michal had a child after the day of her death. Or, that the Diſciples which ſaw his glory in the Mount, ſhould not out-live the Aſſenſion, Miſſion of the Holy Ghoſt, and the promulgation of the Goſpel to the Gentiles, with ſignes enſuing.

Mat: 11.13. For all the Prophets and the Law prophecyed untill John. Mat: 22.44. Sit thou at my right hand, untill I make thine enemyes thy footſtoole. John 5.17. My Father worketh hitherto, or [untill now,] and I work. 1 Tim: 4.13. Till I come, give attendance to reading, to exhortation, to doctrine. In his exempris. prae…eri tam ita negarat, ut contrarium … non ſignificetur.It cannot be gathered from hence, either that after John, there is no more Law and Prophets. Or, that after Christs enemyes are ſubdued, he ſhall ſit no longer at the right hand of his Father. Or, that after Chriſt ſpake thoſe words, the Fathers Governing-providence of the world ceaſed. Or, that after Pauls comming, Timothy is no more to attend to reading, exhortation, and preaching.

In the Negative examples, the word untill ſo inferreth the denyall of a thing, concerning the time before it: as that, it doth not at all inferr the affirmative of that thing concerning the time after it. In the affirmative examples, the word untill ſo inferreth the affirmative of a thing, concerning the time before, as that, it not at all infers the denyal of that thing, concerning the time after it

p. 20The ſumme is according to this laſt interpretation the word untill is taken extenſively not excluſively.

So farr then, is this text from diſobliging believers, from their attendance upon the Scriptures: as that, it is a moſt ſolemn & ſerious incentive, as of all others to whom the ſacred Canon ſhall be revealed: ſo alſo, of believers in particular, not only to attend upon the word of prophecie, or the Scripture: but ſo to take heed thereunto, as that their attention, through the co-operation of the Spirit, may be effectual: and that ſo long as their hearts are dark places, i. e. during their preſent ſtate of imperfection: untill Chriſt the bright morning-starr appear in their ſoules; according to the fulneſs of the Spirit of grace, and the noon-day-light of the perfection of glory.

The heterodoxie & errour of ſuch, who from the text alledged, inferr the old Teſtament to be unneceſſary unto thoſe that live under the Goſpel: is argued thus.

Promiſes, given unto the Saints in the old Teſtament belong unto believers living under the new Teſtament. The Promiſe made unto Joſhua Joſh. 1.5. & to David Pſal. 118.6. The Hebrews are led by the hand unto & taught confidently to make uſe of, in reference unto their preſent, and Perſonal caſes. For he hath ſaid I will never leave thee, nor forſake thee. So that we viz: believers under the Goſpel, & not onelyonly David, may boldly ſay, the Lord is my helper, I will not feare what man ſhall do unto mee. The trueths held forth by the Prophets, touching ſalvation by Christ: concerned not onelyonly thoſe, who lived in the times of the old, but alſo us; who live in the times of the new Teſtament. 1 Pet: 1.10, 11, 12. Ʋnto whom it was revealed, that not unto themſelves, but unto us, they did miniſter the things which are now reported unto you. The exemplary juſtification of Abraham by faith, is written in the old Teſtament for our ſakes. Rom: 4.23, 24. Now it was not written for his ſake alone, that it was imputed to him: but; for us alſo, to whom it ſhall be imputed, if we believe in him that rayſed up Jeſus our Lord from the dead. The examples of the old Teſtament, are written for our admonition, upon whom the ends of the world are come 1 Cor: 10.11. Not now to labour further in the proof hereof, by an induction of particulars: the uſefulneſs of the old Teſtament to thoſe that live under the New, we hauehave aſſerted once for all; and that, concerning all that part of Sacred writt. Rom: 15.4. For whatſoever things p. 21were written afore time, were written for our learning: that wee through patience, and comfort of the Scripture might have hope. John 5.39. The Jewes in the time of Chriſt, are Commanded to ſearch the Scripture, which neceſſarily proceeds of the Scriptures of the old Teſtament, the new, as then not being extant. After the time of Christ we hear the Teſtimony of the new Teſtament, concernning the profitableneſs of the Old. 2 Tim: 3.16, 17. All Scripture is given by inſpiration of God, and is profitable for doctrine, for reproof, for correction, for inſtruction in righteouſneſs: that the man of God may be perfect, throughly furniſhed unto all good workes. Underſtand this, as ſpoken of the holy Scriptures, known by Timothy of a child, which muſt neceſſarily be the Old Teſtament.