Quakerism the Path-Way to Paganism

CHAP. IV. Of the Scriptures.

1. HIs third Thesis (which I find in some things altered, and more clearly expressed in the second edition, set down in the Apology, than was in the single sheet) containing his judgment of the Scriptures, cometh now to be examined. The Scriptures being owned by us, as a sure Rule, whereby we should try the Spirits; and they giving such clear and manifest Testimony against the Delusions, and bold Assertions of the Quakers ; and affording us full and sufficient Ground whereupon to reject their Doctrine, and to look upon them as Impostors; it is little wonder, that we hear them speak so basely of these Scriptures of Truth, as we do. Mr Stalham, in his Reviler rebuked Pag. 1. tells us, that a Quaker denied to his face, the Scriptures to be the word of truth ; or, at least, not to all, not to wicked men and unbelievers, no not condemningly. He tells us also Pag. 4. that some said to him, That the Scripture is not the word of truth, but the witness of God's power : as if that could be the true witness of God's Power, which were not true, nor the word of truth. He tells us also Pag. 18. sect. 2. that Francis Howgil said, The Scripture is other men's words, that spoke them freely, and Pag. 20. that Richard Farnworth called them in a way of disparagement, a printed bible. So Pag. 23. sect. 3. that John Lawson said, we had nothing to try men by, but the letter, the Bible, or written word, which is natural and carnal. So Pag. 244. he tells us, that some of them, in a book called, a paper sent into the world, Pag, 2. have these words. They are such teachers, as tell people, that Matthew, Mark, Luk and John is the Gospel, which are but the letter: we therefore do d • ny them. And Pag. 250. he citeth these words out of Tho. Lawsons book, called an untaught teacher Pag. 2. To say that the word of truth is called the Scripture, or that the Scripture is called the word of truth, that is a lie. If this man do not approve of these, and the like Expressions of those called Quakers, he is concerned to give testimony against them, and that directly, that the world may bear witness of his honesty. But we know, what account the Old & N. England Libertines, David George, and the Familists, with whom this man and the rest agree too well, made of the Scriptures.

2. It is commonly affirmed by the Quakers, that the Scriptures are not the word of God, or ought not to be so called. So Fox and Hubberthorn, cited by Mr Hicks, in his first dialogue Pag. 17. where he tells us also, that Nailor in his Answer to the Jews P. 22. said, That it is the devil that contends for the Scriptures to be the word of God. And that this is their common Assertion; and that mainly upon this ground, that Christ is called the word of God. D. Owen also witnesseth this, in his Exercit Apol. Pro. S. Script • r. Adv: Fanaticos Exerc. 1. Sect. 3. which is no new thing for Fanatics to allege: for I find, that it was one of Swenckfeldius's heterodoxies, de Sacris Libris P. 27, 28. and that upon the same sandy ground; as Mr Rutherfoord witnesseth, in his Spiritual Antichrist P. 19. Richard Farnworth said to Mr Stalham (as he reporteth Pag. 3. of his forecited book.) That the Scriptures are the word of God, and eternal life, as thou wouldest have them, thou canst not prove, nor all the Magicians to help thee. So P. 43. he tells us, that one of them, in a sheet, called Christ exalted, &c. P. 4. had these words, He (Christ) is the word, and the Scripture is not; He is the light, and the Scripture is not; He is the Rule and Guide, and Teacher and Judge, and the Scripture is not, but a Declaration of Him to be so. By which and the like we may see, how low an account they have of the Scriptures; And how fond and absurd this is to debase the Scriptures, under a pretence of exalting of Christ, who seeth not? Seeing the Lord spoke in and by the Prophets, unto the Fathers; and spoke by the Mouth of the holy Prophets, Heb. 1:1. Luk. 1:70. And the word of the Lord came unto them, as unto Jeremiah Chap. 1:2, 4. & 2:1. & 14:1. & 29:30. unto Ezekiel Chap. 1:3. & 3▪ 16. to Hosea Chap. 1:1. to Joel Chap. 1:1. to Jonah Ch. 1:1. & 3:1. to Micab Ch. 1:1. to Zephania Chap. 1:1. to Zechariah Chap. 1:1. & 7:4. & 8:1. and by Haggai Chap. 1:1. And they declared what they spoke, as the word of the Lord; and the Lord owned it, as His word. See moreover 2 Chron. 36:21. Micah. 4:4. Act. 28:25. Isaiah. 1:20. Deut. 30:8 Num. 25.5. Ier. 23:28. and the like. And seeing the Scriptures contain nothing but a Revelation of the will and good pleasure of God,; it is manifest and clear, that they are the Word of God, and should bear that title. To speak nothing of the Law, which the Lord spoke and gave himself immediately from mount Sinai; what he inspired the Prophets to deliver, and spoke himself in and by them, and moved them infallibly in the very writing thereof, cannot but be the Word of God. That word which was given by immediate divine Inspiration, cannot but bear the name of the Word of God. Nay, this name is expressly given unto the Scriptures; for Mark 7. what is called the commandment of God verse. 8. spoken and written by Moses verse. 10. is called the Word of God, verse. 13. The roll written by Baruch Ier. 36 from the mouth of • eremiah verse. 4. is called the words of the Lord, verse. 6. The sword of the Spirit (which is a piece of the Spiritual armor of Christian soldiers, wherewith they resist the devil, as Christ their Captane did, Mat : 4:4, 7, 10. with an it is written : see also, Mat. 22:31, 32.) is called the Word of God, Ephes. 6:17. I shall not urge that place, Heb. 4:12. because it seemeth more to be spoken of Christ, than of the Scriptures; though several take it, as meaned of the Scriptures: But that equivalent Expression of the Word of Christ, Col. 3:16. may confirm us in this Truth, as also that equivalent Expression the Oracles of God, Rom. 3; 2. and that, the sincere milk of the word, 1 Pet. 2:2. and that, the word of the Lord, 1 Pet. 1:2 • . what else can the Psalmist's speaking to God, and manifesting his affection to his word, using this expression, Thy word, above thirty times, Psal. 119. import, but that the Scriptures are, and are to be called, the Word of God ? So these equipollent Expressions have the same import; The word which I command you, Deut. 4:2. I have written to him the great things of my law, Hos. 8:12. when the Spirit of the Lord, speaking of the Scriptures, useth these expressions, well spoke the Holy Ghost saying, Act. 28:25, 26. As the Holy Ghost saith, Heb. 3:7. He spoke in a certain Place, Heb. 4:4. He said in David, verse 7. See Heb. 5:6. Exod. 20:1. Deut. • :6. Heb. 13:5. Gal. 3:16. Rom. 10:21. & 15:10. 1 Cor. 9:10. Others of this kind might be cited. If this man be of another judgment herein, he should clearly express himself, howbeit he thereby dissatisfie some of his Brethren: But instead of this, in his Apology P. 36. he alleigeth, that we but calumniate them; and, speaking in the name of all the rest, he saith, they account them the most excellent writings in the world : but how will he make this agree with their sayings, formerly cited, and afterward to be adduced? He would do well to endeavor some reconciliation; but I see not how he can do it.

3. As for us, we assert, that no Prophecy of the Scripture is of any private interpretation: For they were not conceived by the minds, nor framed and formed by the Understandings and Reasonings of men; nor were they the product of their Study & Paines, as other books are of their Authors, assisted by the Spirit of God. Howbeit the penmen of the Scriptures studied the writings of others, as Daniel did understand by books Dan. 9:2. and David was much in the meditation and study of the Law; yea they searched and made narrow enquiry after the meaning of what was spoken and delivered by themselves, so far as concerned their own faith and Practice, as Peter tells us 1 Pet. 1:10, 11. yet the work of delivering the Scriptures, by Word and Write, was not the result of their studious Labor, wherein their Minds, Judgments and Memories were exercised and busied; nor did these Scriptures proceed from private phancied Revelations and Enthusiasmes; they were not the issue of men's Dreams, Imaginations, Conceptions of fancy, or self-Afflation, because no way of private Interpretation, or Revelation; but on the contrary, holy men of God spoke as they were, not only determined, but moved by the Holy Ghost; and that in contradistinction both from the acts of men's Phancy and Imagination and the acts of their Will 2 Pet. 1:20, 21. The Holy Ghost did Immediatly and Extraordinarily dictat what was written, Matter and Expressions, as well such things, as they had Seen, Heard, Read, Studied and Known before, as these they were Ignorant of, or had forgotten. Hence it is, that the Lord spoke in the Prophets, by the mouth of the holy Prophets; and his word came unto them and by them, see Heb. 1:2. Mark. 14:36. Heb. 3:7. & 9:8. & 10:15. Luk. 1: v. 70. 2 King. 10:10. & 21:10. 2 Sam. 23:2, 3. and hence it is, that this very word of Prophecy, or Prophetical word, coming thus unto the Prophets, the holy men of God, when it was to become a Prophecy of write, 〈 in non-Latin alphabet 〉 , it was also committed to write, through the Sp • cial acting of the Spirit, singularly mov • ng these Amanuenses; hence the Scripture, the 〈 in non-Latin alphabet 〉 is said to be 〈 in non-Latin alphabet 〉 given by Inspiration of God 2 Tim. 3:16. on which place, the words of Corn: a Lapide are remarkable: God is said (saith he) to have taught the Scriptures because, 1. He stood so by the writers, that they did not err from the truth in a point. 2. He did excite them, and suggest to them, so as they should write these things rather than those &c. He did so inspire them, that they set down this conception, rather than that &c. 3. He so ordered all the conceptions and sentences and led them so, as that this sentence was first, that next, and the other in the third place, and thus they were set down orderly one after another; and this is properly to write and make a book: and therefore is the Spirit of God properly the Author of the Scriptures. Hence is it, that the word of God, in the Old Test. is termed in the New, the Scripture, or Scriptures, pointing out the word as written, 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , whereby we see, that as, in the frameing of the truths, contained in the Scriptures of Prophecy, or as to the matter and thing revealed and written, the holy men of God had the real Inspirations of God; and spoke, as they were moved by the Holy Ghost, or as the Holy Ghost spoke in them and by them, they giving only a concurrence of their Rational faculties: so in the very committing of the mind of God unto writing, they acted as moved by the Holy Ghost, and not by any acquired Skill or Knowledge, in the art of Grammar or Rhetorik, being herein as a Pen in the hand of a writer, (and therefore ought not to be called the Secondary or proxime Authors of the Scriptures, as some Papists imagine) though the Lord used One to express his mind, in one way; and Another in another way, as he thought meet, and each in a way suitable to his natural Enduements; as he used Isaiah to express his mind, in an High, Loftie and Court-like style; and Amos, being an herd man, to express his mind, in a more Mean and Low style, suitable to herd men; in all consulting the universal good of the Church, in all ages. Whence it is manifest, that not only the Matter and Things revealed, whether as Truths to be Beleeved, or as Laws to be Obeyed, are immediately of God; but also the very Method, Expressions and Words, wherein these truths were uttered, (which even some Papists, as Gregor. de Valentia and Estius Swarez and others confess.) And so the Whole, and every Part, Sentence and Word is of divine Authority, and of a divine Original. Whereby everyone may see, how sure the ground and basis of our Faith and Obedience is; how rationally we act, in adhering to these Scriptures of Truth, rejecting whatever is not consonant thereunto; and especially all particular pretended divine Revelations, which are but the mere product of men's strong Phancies and Imaginations, or of Satan's Workings in men's minds and phantasies: And withal we hereby see the divine Original of this Word of Prophecy, which we must take heed unto, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in our hearts, 2 Pet. 1:19. and must study and meditate upon, day & night Psal. 1. and be well acquainted with, They being the Oracles of God, Rom. 3:2. and the holy Scriptures, which are able to make us wise unto Salvation, through faith, which is in Christ Jesus, being profitable for Doctrine, for Reproof, for Correction, for Instruction, in righteousness, that the man of God may be Perfect, thoroughly furnished unto all good works 2 Tim. 3:15, 16, 17. As also the unreasonableness of those men, who would, directly or indirectly, bring us off this Ground, and have us following the light of that Ignis Fatuus of their Imaginary and Delusory Revelations, which, as they arise out of a mire, so they lead the Man, that followeth their guide, into one, and leave him there.

4. Before we proceed, because, this Man alle • dged, that it was a calumny to say, that either they denied or undervalued the Scriptures; what Apology will he make for his brethren, who own the Scriptures only as a declaration of the Saints conditions, witness G. Fox the younger, in the collection of his books P. 59. cited by Mr Hicks dial. 1. P. 19. & account them no better than an old almanack, witness Holbrow cited by Mr Hicks P. 29. and look upon it as inck and paper. See Mr Hicks Pag. 41. and say, that it is dangerous for ignorant people to read them witness Fox and Hubberthorn, in Truths defense P. 101 S • e Mr Hicks ibid. who also in his 2 Dial. Pag. 5. tells us that White head expressly saith in his D. P. Pag. 13. that it is idolatry to call the Bible a means; and that faith grounded on the Scriptures, is but an empty and implicit faith, and bespeaks such persons void of the knowledge of God, Christ, Salvation, and to be yet in their sin ; and that such men walk by th • ir own fancies and imaginations. Christ Ascend. Pag. 11. Do such expressions • avoure of any high Esteem, which they have of the Holy Scriptures? if not, let him see to it. But moreover George Whitehead, in his Apology P. 49. said, that that which is spoken from the Spirit of truth in any (viz. of them) is of as great authority as the Scriptures, yea and greater. See for this Mr Hicks 1 dial. P. 28. Will. Pen in his Rais. against Rail. P. 40. cited by Mr Hicks 3. Dial. said That the Scriptures at most, are but a kind of declaratory and secondary Rule. (This man saith the same, as we • hall hear) and further, The Scripture is the R • le of historical faith; but the light, and Spirit of God, can only be the Rule of saving faith: and again Pag. 55. That which is more ancient, more universal, and more able to inform, rule and guide, that must eminently be the rule; but that hath been and is the Light within. Therefore, that hath been and ought to be the Rule of faith and practice. So P. 48. Because we deny the Scriptures to be the rule of faith & practice in honor to that divine light, that gave them forth; that we should therefore &c. If this man, think that we calumniat them upon this account, he should tell us, at least, what high and honorable thoughts he and the rest have of them.

5. But what if we find him upon the matter, saying little less than they, though in more mod • st expressions? He saith, I confess, in his Thesis, That the Scriptures of truth did proceed from the holy Revelations of the Spirit of God : and one would think this a fair acknowledgment; But in his Apology Pag. 36▪ he tells us, that they do not think, that the Authority of the Scriptures doth depend on any Efficacy or Virtue, placed in these Writings, but ascribe it wholly unto that Spirit, from whom they came. What confusion and self contradiction is here? To say, that the Scriptures of Truth are the Revelations of the Spirit of God, and yet they carry no Authority impressed upon them? What shall carry the Impressions of a divine Authority, if divine Revelations do not? why did he assert, in the preceeding Thesis, that divine Revelation was the formal Object and ground of divine Faith? How can they believe, with a divine Faith, the divine Revelations, which they pretend unto? why doth he plead so much for looking after divine Revelations, if divine Revelations have not the stamp of divine Authority upon them▪ But he says, they ascribe the authority wholly unto the Spirit: And do not we so also, when we stoop unto the Authority of the Scriptures of Truth, because delivered by the Inspiration of God? when we say, the Acts and Statutes of Parliament have the authority of Laws, and we obey and receive them, as authenticque Laws, do we not ascribe the Legislative Authority unto the Parliament? what a fancyful distinction must this them be? and what a Notional difference doth he here imagine? But it may be, by these writings, he meaneth the Paper and Ink? But can he call the Paper and Inck the Scriptures of Truth? or say, that they did proceed from the holy Revelations of the Spirit of God?

6. He reduceth all the contents of the Scripture unto three heads, telling us, that they contain first, an historical narration of the acts of the people of God, in not a few ages, and of several rare testimonies of the providence of God towards them : Forgetting that we have here also a true and faithful Narration of the first creation; and that these examples are instructive. Secondly a Prophetical narration of many things, of which some are past, and some are yet to come : Making no mention of the great and many Promises, nor yet of the threatenings. Thirdly a full and large testimony to the chief doctrines of the Christian faith, and that in certain excellent declarations, exhortations and sentences; which by the afflatus of the Spirit were said and written, at diverse times, to diverse churches and pastors, according to various occasions, that fell out. And here is the whole of the high account he hath of the Scriptures, and of their perfection. Not to Meddle much with that here, which he will give us occasion largely to dispute of hereafter, I would only inquire, where or in what book, beside the Scriptures, shall we find the whole doctrine of the Christian Faith laid down? The Scriptures, as he saith, only give testimony to the chief Doctrines of Christianity: Therefore there must be other Doctrines of Christianity, that must be found out and searched for elsewhere: but where, I pray, shall we find these? Again I would know of him, how we shall know, what belongeth to the chief Heads of Christianity: and what not? we cannot know this by the Scriptures; for they are supposed by him, to be chief heads of Christianity, to us, before the Scriptures come, which only, as he saith. beareth testimony to some of them.

7. Further, when he saith, the Scripture giveth this Testimony, only in certain declarations &c. It would seem, we have not our Christian faith from the Scriptures; but all the Articles thereof flow to us from some other Immediat Fountain; and are founded, as to us, upon some other Immediat Ground; and the Scriptures only give some testimony thereto, and that, as it were, on the bye, in some certain Declarations, Exhortations, and Sentences. Hence it would appear by him, that it is not the main intendment, and principal design of the Scriptures, to set down, delineat and explain to us, the articles of our Christian Faith, and the doctrine of our Religion; and so John was, it seemeth, in a mistake, when he said John. 20: verse. 31. These are written, that we might believe, that Jesus is the Christ, the Son of God; and that believing we might have life, through his name. Why hath the Lord thus made known, and written unto us excellent things, in counsel and knowledge? Is it not, that our trust might be in the Lord? and that he might make us know, the certanty of the Words of Truth? Prov. 22: verse. 18, 19, 20, 21. See Luk. 1: verse. 2, 3, 4. Why saith Paul Rom 15: verse. 4. that whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures might have hope ? For what end, did the Spirit inspire these Holy men, and by or in them speak to us in the Scriptures, if not to give us a solid ground for our Faith to stand upon, in receiving and believing the articles of Salvation? Is not the whole of the Scripture given by the Inspiration of God, that the man of God may be perfect, thoroughly furnished unto all good works 2 Tim. 3:16, 17? Why doth the Apostle Peter say 2 Pet. 1:19. that we do well to take heed unto this more sure word of prophecy? If they be not the ground of our Faith, why are we desired thus to take heed unto them; and to desire the sincere milk of word, that we may grow thereby? 1 Pet 2:2. Are we not said to be built upon that foundation, which the Prophets and Apostles did ministerially lay, by Word and Write? Ephes. 2:20. Thus we see, he layeth no more weight upon the Scriptures, as to the bottoming of our Faith, than he would do upon any good Book, wherein testimony were given unto the chief Doctrines of the Christian Faith, by some excellent Declarations, Exhortations and Sentences.

8. In this account he giveth us of his conceptions of the fullness and perfection of the Scriptures, It is observable, that he doth not so much as give the least hint, of any Authority, wherewith the Scripture is clothed, to lay obligations on our Consciences, to yield Faith and Obedience to it, as the signification of the Sovereign Will and pleasure of the great God and Lawgiver; (and in this is more injurious to the Scriptures, then Papists are, who grant it to be a Rule of Faith) Hos. 8:12. See Psal. 119. throughout, with infinite moe places, and this is in effect to destroy the Scriptures, which are given to us as the Law of God, and must be received as such, with Faith and Obedience. As if they had not been inspired by the Holy Ghost, for this end & purpose, that we might thereby understand and prove what is that good, that acceptable and perfect will of God. Is it not called a Law, disobedience unto and transgression of which is sin? 1 John. 3:4. I am. 2:8, 9, 10, 11, 12. and 4:11.

9. What he saith of the Scriptures being written to certain Churches and Pastors, upon certain Occasions, which is an old Popish argument, neither will quadrate with the whole of the Scriptures; nor, though it did, will it ground any such inference, that we have little or no interest therein, as our Law and Rule, as Quakers say: and lest, he think I caluminate, let him take notice of these few Instances, Edw. Borroughs Pag. 47. of his works, saith (as Mr Hicks citeth him Dial. 3. Pag. 58, 59.) That is no command to me, which is a command to another; neither did any of the saints act by a command, that was given to another. And again, Such as go to duty by imitation from the letter, which was commands to others, their sacrifice is an abomination to the Lord. And again Pag. 105. he hence inferreth, that they who take up a command from the Scriptures, are in the witchcraft. This is a sufficient proof: And, that that inference of his Brethren is naught, we shall show afterward.

10. In the following words of his Thesis, he cometh nearer to that, which is the core of the whole of his design, which is to set up Immediat Revelations and Enthusiasmes, as the ground and adequate Rule of Faith and Manners; and to lay aside the Scripture • s, as incompetent thereunto: for he tells us, that the Scriptures are only a Declaration of the Fountain, and not the Fountain itself: and thence inferreth, that therefore they are not to be accounted the Principal Original of all Truth and Knowledge, nor the adequate primary Rule of Faith and Manners. But what ridiculous folly is this? did ever man dream, that the Scriptures were God, or the Spirit of God? So he reasoneth, as if one should say, The acts of Parliament, or the Laws made by the Supreme Legislator of a Kingdom or Common wealth, are but only declarations of the mind of the Law-givers, and not the Law-makers themselves, therefore they are not the principal Original of civility, or municipality; nor the adequate and primary Rule of government: And who would not smile at this? The Jews, when they heard the law given by God upon mount Si • ai, might have said likewise; This Law is not God himself, nor the fountain itself, but only a Declaration of the Fountain; and therefore cannot be accounted our adequate and primary Rule of Faith and Manners; but we must look after something else, as our Adequate and Primary Rule. • ut I wonder, that the man doth not observe, that this manner of argueing, maketh nothing for his main design; for he will not, I suppose, say, (though others speak little less) that the Revelations, which he pretendeth unto, or the light within, which he would have regarded as the Rule, is God himself, or the Fountain and principal Original itself of all Truth and Knowledge; but only, at most, a Beam of Light and Truth streaming out from the Fountain: And so the question will only come to this; whether the Revelations or Light within, which he crieth up; or the Scriptures of Truth, which we plead for, be the Adequate and Principal Rule of Faith and Manners: And if he speak anything to this question, in his Apology, we shall examine it. One thing I would say here, viz. That this Prime & Principal Original of all Truth and Knowledge, is no Rule of Faith and Manners to us, let be the Adequate and Primary Rule, being considered in itself; but only as declared and manifested to us▪ in manner of a Law, whether written and made legible upon the Nature of Man, and his Relation to the Creator, and to the rest of the creatures; or imprinted upon the Mind of Man; or delivered by Vive Voice, as on mount Sinai; or by writing, as in the Scriptures. God's being the Fountain and prime Original of all Truth, &c. did lay no bands on Adam to forbear to eat of the tree of knowledge of good and evil; but there was an express Command given, and Law made thereanent God is, in Himself, and from all Eternity, was the prime Fountain and Original of all Truth and Knowledge; yet was not that a Law or Rule: for a Law or Rule is a relative thing, and supposeth Subjects to be Ruled and Governed thereby, which were not in being from eternity.

11. He talketh further, at the same rate of absurdity, granting that the Scriptures are, and may be accounted a secondary Rule, subordinate to the Spirit, from whom they derive all their excellency and Certainty. But what meaneth he by a Secondary Subordinate Rule ? This would import, that the Testimony of the Spirit, which he, and others of his persuasion, do pretend unto, and plead for, is a Rule above the Scriptures: But, how can the Testimony of the Spirit, which they say, they receive, be preferred unto the Testimony of the Scriptures; seeing by his own confession, the Scriptures were written by a divine Afflatus ; Is the Spirits speaking unto them more an Afflatus, and so a more Primary Rule, than the Spirits speaking in the Scriptures? This cannot be; for sure, the Scriptures, or Verity declared therein, or the Declaration of God's mind thereby expressed, is as Immediat an Emanation from the Prime Original Truth, as any which they can receive; for the holy Men of God were as Really and as Immediatly Inspired by the Spirit, in Speaking, Dictating and Writing the Scriptures (we are not here speaking of transumpts, or of translations) as they can suppose themselves to be; if not more. And so all the difference is; that the Inspiration, which they receive, is to them Immediate, but the Inspiration, in the Scriptures, is but Mediate to us: yet sure, when they come to dictate their Inspirations to others, the case cannot much differ. And further, we are taught, that the Inspirations and Revelations, which the Holy-men of God, who were his Penmen in writing the Scriptures, did receive, were not for themselves; for the Lord spoke by them, or in them, to the Fathers, Heb. 1: • . And Peter tells us, 1 Pet. 1:10, 12. that the Prophets, when they prophesied of the grace that should come, had it revealed unto them, that not unto themselves, but unto us they did Minister the thing • , which are now reported : It is confessed, that the Scriptures were given out by the Infallible Inspiration of the Spirit, and that they were given for a Rule; and Paul tells us, 2 Tim. 3:16, 17. that they are able to make us wise unto Salvation, & to make the man of God perfect, thoroughly fournished unto all good works; whence it is manife • t, that they are a Sure and All-sufficient Rule, and therefore Compleat and Adequate, as to what we are to Know and Believe, in reference to Eternal Salvation. But as for their Revelations and Inspirations, whatever they make of them, we are concerned to inquire, whence they come, and whither they go; e • pecially seeing they are set up cheek by chole, with the Scriptures; yea and preferred thereto. Nay, when the Scriptures command us, not to believe every Spirit, but to try the Spirits, whether they are of God, because many false Prophets are gone out into the world, 1 John. 4: • . I judge it the saifest course, both for them and us, to examine these supposed Inspirations. And howbeit they may imagine, that the Inspirations, which they have now and then received, or are receiving, are undoubtedly Divine; Yet, because the false Prophets, whereof John speaketh, might have imagined the same of their Inspirations, and Prophecies, it is, at least, possible that they may be deceived also: And if so, is it not every way saifest, to try all by the unerring touch stone? And do • h it not hence appear, that if we speak in reference to their Revelations, the Scriptures are unquestionably the Primary and Adequate rule.

12. He addeth a reason in his Thesis, which he prosecuteth at large in his Apology, viz. That we know the certanty of the Scriptures only by the inward testimony of the Spirit. But this reason is ambiguously expressed, for it may either have this meaning; That we know the certainty of the matter contained in the Scriptures, only by the Inward Testimony of the Spirit: Or this may be the meaning, That only by the Inward Testimony of the Spirit, we know certainly, that the Scriptures are the word of God, or that book, which containeth the revealed will of God. If he take this Reason in the first sense, we may then in part know, what he understandeth by a Secondary and Subordinate Rule, which title, he is pleased, as we heard, to allow unto the Scriptures; & that his meaning is consonant to what Will. Pen saith P. 47. of that book of his, which Mr Hicks citeth Dial. 3. Pag. 48. viz. We dar boldly affirm, that the greatest reason of our belief, concerning the prophecies and promises recorded in the Scriptures, is not from any outward thing; but that inward testimony, that we have received from that holy Light within us, to the truth and faithfulness of those sayings: And again Pag. 48. (cited by Mr Hicks Pag. 50, 51.) Though we do say, men ought to live up to these h • lie Rules, contained in the Scriptures; yet the reason why, is that conviction they meet with from the light of their own consciences. Therefore the light within is both our warrant for Faith in, and Obedience to them : And this upon the mater is the same that Benj. Furley a known Quaker in Rotterdam, saith most plainly in his letter (cited by Mr Hicks, in his Quakers appeal answered, Pag. 16.) There is nothing in the Scripture, that is a duty upon me, or which I am obliged to obey, because there recorded; whatsoever is a command to me, I must not receive from any man or thing without me; Nay, not the Scripture itself: Yea, it is the greatest error in the world, that ever was invented, and the ground of all error, to affirm, that the Scripture ought to be a Rule to Christians. This is plain dealing, and so is that of Edward Burrowes, Pag. 62. cited by Mr Hicks ibid. He that persuades people to let the Scr • ptures be the rule of faith and practice, would keep people in darkness; for whoever walks by the rule without them, and teach men so to do, would make void the Covenant of life and peace. Now, if this be his meaning, the Scriptures shall be no Rule at all, not so much as a Subordinate Rule; for it shall hold forth no Truth, calling for divine Faith from me; nor shall it hold forth any Law or Command, obliging me to Obedience, unless a new Revelation come, or the Light with in me tell me, that such a point is Truth, and so to be believed; and such an Exhortation is a divine Command, and so to be Obeyed: And if the Light within me say, that such an Assertion, contained in the Scriptures, is not T • uth, I must not be • e • ve it; or if it say, that such a word of Command is not to be Obeyed, there sh •• l be no force of a command in the word. So that, as with Papists, the Scriptures are beholden to their Pope, or to their Church, for its authority, so as it hath no canonick authority, but what is given to it, by the Pope, or the Church ; So with Quakers, the Scriptures are beholden to the Light within for its authority; and no more is Scripture, to be Beleeved and Obeyed as Scripture, but what the Light within saith is to be believed and Obeyed: And thus in effect it is not the Scripture, nor the Spirit of God speaking to us in the Scripture, that layeth any obligation on us to believe and obey; but only the Light within; so that if the Light within will, any other book, possibly the Turks Alcoran, shall have as much authority to Command our Faith and Obedience, as the Scripture hath Yet I must needs say, we have much more advantage in dealing with Papists, than in dealing with these Quakers ; for the Papists have but one Pope, to whose determination they submit; But here every Quaker hath a Pope within his breast And next, we can know, read and understand, what the Pop's determinations are, and how founded, when he is pleased to condescend to give reasons; at least, we can know, what truths he determineth, and what not. But we cannot know, what the Spirit or Light within the Quakers saith; we hear not, and see not, and understand not what it saith; whether it be a white or a blake Spirit, we know not; It may say One thing this hour, and the contrary the next, and where are we then? And what ever it saith, we cannot know, but as they report; and whether their report be true, or not, we know not: Nor can we know; when we have used our utmost diligence to know it To this then are we come at length; That every Quaker hath the Supreame judge of all controversies within his breast, and the supreme Law to regulate all duties. So that it is impossible to convince them of an Error, either in Faith or Practice, out of the Scriptures; because the clearest Assertions of truth, and the most manifest Commands, have no au • hority, but from the Light within them And what that Light saith, we cannot judge, because we neither hear it, nor see it; nor have we ground to believe, that they cannot give us a false report of the testimony of that Light. This is, • confess, a master piece of Invention of the grand Impostor, to keep these deluded souls out of the reach of conviction; but such as all sober persons will judge ground sufficient, to look upon that, with a more than ordinary piece of abhorrence; and to flee from these deluded and self deluding creatures. But one thing more I would know of this man, if this be his meaning: Is it any otherways with us, than it was with the people of God, of old? He must say no; seeing he hath formerly pleaded for the same formal Object, and Ground to their faith and ours: and then I inquire, might not the people of God of old have put off thus, all the Prophecies, Exhortations, Rebuikes, and Commands, which the Prophets, immediately inspired, declared unto them, from & in the name of the Lord, by saying, till they had Revelations immediate themselves, concerning these things to be believed, or obeyed, they were not under any obligation to notice them? And if so, how could they be charged with Disobedience, Obstinacy, Unbelief and Wickedness, as we oftentimes find they were? Again, how could Christ and his Apostles confirm their doctrine by the Scriptures, Press to a study and search of them, Convince persons of error by them, and the like; seeing still this shift was as ready at hand for them to use, as it is for the Quakers today? I pray h • m to clear me, in these particulars, if he can.

13. But if the meaning of his Assertion be, That we know only by the inward Testimo • y of the Spirit, that the book of the Scriptures, is indeed the word of God: what will this help his cause? Nothing at all; for the Testimony of the Spirit is a true Testimony; and if the Spirit testify, that that book is the Word of God, that book must indeed be the Word of God; and it must be the Word of God, before that testimony be given to it; for the Testimony doth not make it such, but witnesseth it to be such: and so, before that Testimony of the Spirit come, the will of God contained in that book must oblige us to Believe it and Obey it: for what is the revealed will of God, cannot but oblige such unto whom it is revealed. But if it be said, That even the will of God, contained in the Scriptures, cannot oblige us, until a new Revelation come to persuade us of the certainty, that it is the will of God. I answer. Then 1. The Assertions of the God of truth, and the Laws and Commands of the Supreme Lawgiver, have no obleiging force upon us to Believe and Obey, until we be persuaded, these Truths and Laws are Divine; and so the authority of the Laws dependeth upon, and is derived from the mind of the Subject, and no more shall be law, than he will. 2. Then the Revelation of the mind of God, doth not carry along with it its own Evidence. 3. Then the Second Revelation can as little carry along with it its own evidence, as the First, and we must have a Third to give us the persuasion of its certanety; and the Third will stand in need of a Fourth, and so in infinitum ; and hereby we shall never come to any certanty, but still fluctuate, notwithstanding of Revelations upon Revelations.

14. He adduceth ( Apol. P. 36, 37.) Calv. Instit. Lib. 1. c. 7. s. 4, 5. The French Confession of faith Art. 4. The Belgic Confess. Art. 5. And the Confession framed at Westminster Cap. 1. S. 5. which last he cannot cite without a jibe at these worthy Divines, thereby evidenceing what a Spirit acteth him. But to the point, I say, 1. What is spoken here of the Spirit, is in Opposition to the Testimony of Men, or of the Church, which the Romanists alleiged. 2. They speak not of an Objective certanty, as if before this persuasion wrought by the Spirit, there was no ground to believe and receive these for the Scriptures of truth; or as if indeed before this, they had not been the Scriptures of truth: but of a Subjective certanty, and therefore they call it Perswasion and Assurance : now, this doth not create an Objective certainty, but pre • upposeth it, and only helpeth the soul to see that Objective certainty, and rest upon it with full Conviction and Assurance. 3. They speak not of any Immediat Revelation, or Inspiration; but of an ordinary work of the Spirit efficiently effectuating this Perswasion and Assurance. 4. They expressly tell us, that this work of the Spirit is by and with the word, and not an Inspiration distinct and separated from it; an • by the gracious effects of the word, in and upon the hearts of People, which evidently demonstrate the cause to be divine; and that Word, which hath such Powerful. Noble and Divine Effects upon the soul, to to be of a divine Original, flowing from that Supreme, Verity, or Veracity, and from that Supreme Authority, and so to be purely divine.

15. Though this be enough to discover the vanity of this man's Alleigance; yet I shall, for the Readers satisfaction, a little further clear the matter. There are in the Scriptures such innate marks and evidences of divine Majesty, Power and Authority, whereby, as Light and Heat prove and demonstrate themselves, so the Scriptures evince themselves to be of God by their Light, Life, Power, & Majesty Divine, which is also manifested by these particulars mentioned in our Confession of faith, to wit, The Heavenliness of the matter; The Efficacy of the Doctrine; The Majesty of the style; The Consent of all the parts; The Scope of the whole, which is to give all glory to God; The full Discovery it maketh of the only Way of Mans salvation; The many other Incomparable Excellencies, and the Intire Perfection thereof. These are arguments, which it carrieth along with it, whereby it doth abundantly evince itself to be the word of God, as the heavens declare themselves to be of God, not by any voice or testimony, but by the Characters of Infinite Power, so legible upon them, that all that run may read. The Spirit, in working up the soul unto a Conviction and Perswasion, that the Scriptures are the word of God, doth those things. First, He cleareth up the characters of divinity, that are in the Scriptures, formerly dark to the man, through prejudice, or other causes; and so maketh the Object plain and manifest. Next He conveyeth light into the Mind, whereby the man is enabled to discern and perceive these Grounds and Evidences, which are the characters of divinity: as a man, when clouds are removed, and his eyes are opened, to see the beams of light flowing from the body of the Sun, is convinced and persuaded that the Sun is arisen in our horizon. Now this work of the Spirit, hath its various Measures and Degrees; not to mention that, which is truly saving, whereby the man is not only Enabled to see the forementioned grounds to a conviction, but, through a gracious Work of the Spirit on the whole soul, is made to close with these grounds with joy and delights and to accept of the Scriptures upon these Grounds with full persuasion of soul, as having this truth, that these Scriptures are the word of God, deeply impressed o • his spirit, and sealed by the Holy Ghost; So that he embraceth them, as the very word of God, and closeth with them, with all Reverence and cheerful Submission of soul, receiving with faith the Truths there delivered, and submitting to the Commands thereof heartily and cheerfully, through grace. Not to mention this, I say, which as it respecteth the matter contained in the word, and the suitable improvement thereof, is not of our present concernment; this work of the Spirit admits of degrees, whether we consider the Object, or Evidences, which lie in the Scripture, or the Subject, the • llumination of the mind, to see the cleared Evidences and Grounds; for to some the Grounds and Evidences may be more clear and unquestionable, than to others; and some may have a larger Illumination of understanding, and so a greater capacity to see the divine Original of the Scriptures; than others; and hence the Perswasion, or Conviction of this truth, may be greater in some, as more freed from Prejudices, Doubts, and Exceptions; than in Others, in whom it may be weaker through some admixture. The impression also may be in some deeper, than in others.

16. If any inquire, wherein this differeth from the Opinion of the Quakers ? I ans. In those particulars. (1) This, which we speak of, is not the Spirits saying by any new Revelation, Voice, or Whisper or Enthusiastic inspiration, that this, and not that Book is the Word of God; The Quakers speak thus. (2) By their way, the testimony of the Spirit is an Argumentative Medium, or an Inartificial Argument, adduced to prove this conclusion to themselves, that this or that Book is the Word of God; so that they must first Perceive and Feel, that the Spirit saith or witnesseth, this book to be the Word of God; and then they infer, that therefore it is to be received as the Word of God: But we make no such use of the Spirits Testimony; but Assert, that He so illuminateth the Mind to see the characters of divinity, as withal to work the Assent or Perswasion; and that so, as the Faith, or Perswasion, shall be felt oftentimes, before the man reflect upon the Operation of the Spirit. (3) The testimony we speak of is that Operation of the Spirit, whereby the characters of divine Majesty and Authority, which are natively inprinted in, and do necessarily attend the Sayings of God, are Discovered, Received and Acquiesced in: But the testimony, which they speak of, is distinct from, and hath no connection with the Objective evidence, which is in the Scriptures themselves. (4) The Quakers Revelation is purely Objective, and New, and Immediat, declaring a new Truth: The work of the Spirit which we speak of, as it cleareth up the Objective Evidence, which is in the Scriptures, by removing Grounds of Mistake and Prejudice, and the like; so it worketh by these Evidences, a Subjective Conviction in the soul, and a Perswasion of the truth, which only the man did not see before. (5) By their Revelation a person getteth no new discovery of the characters of Divinity, which the Scriptures carry along with them, unless it may be by accident: but the Perswasion, which we speak of, is rationally deduced from, and founded upon these Marks and Evidences, which the soul is now made to see clearly, through the Operation of the Spirit. (6) By our way, the Scriptures do not receive their Truth and Authority, neither in themselves, nor as to us, from this work of the Spirit; as they do, by the way of the Quakers : for whether this Operation of the Spirit, whereof we speak, be, or not, the Scriptures are what they are, the very Word of God; as the sun is a shining sun, and light is light, whether the blind see it, or not. The word of the Lord is clothed with Divine Light, Majesty and Authority, whether we see it, or not; & Obligeth us (though as yet wanting this persuasion, and remaining blind, or blinded with prejudice) to Imbrace and Receive the same; as the Word of God, and to yield all due Faith and Obedience thereunto, as to the Word & Law of the great God & Lawgiver: it is true, without this work of the Spirit, we cannot attain to that heart-quieting Perswasion, and soul-satisfying Assurance of the infallible Truth and divine Authority of the Scripture; yet there is an infallible Truth, & divine Authority, that inseparably attendeth whatsoever is spoken by God, & delivered as Assertions, & Laws, whether we see it and believe it, or not: And our blindness, though it prejudge us of the rich advantage of Embraceing the Scriptures, as the very Word of God; yet it Endammageth not, in the least, the word of God itself: But by the way of the Quakers, the Scriptures have no Light, nor Authority, in themselves, or to us, until this Second Testimony come: And thus it is supposed, that either the Scriptures have no Characters of Light, Power, Life and Majesty divine, in themselves; or that whatever they may have of this kind, it is of no force to Oblige us to Faith and Obedience, (which were a contradiction) till we receive this adventious and second Testimony; and so all, who want this, are under no Obligation to receive the Bible by Faith and Obedience, more then the Turks Alcoran, which sure, must be a very wild and uncouth Position. Let the Reader consult that satisfying Piece of the learned D. Own, of the Divine Original, &c. of the Scriptures Chap. 5. where this is more satisfyingly and clearly expressed.

1 • . Now this being the very nature and native result of the judgment of the Quakers ; who s • eth not, how absurd it is? and who can be ignorant of the dreadful Consequences thereof, which are so obvious. For if their Opinion hold, Then (1) there was no Ground for that Challenge Hos. 8:12. I have written to him, the great things of my Law, but they were counted, as a strange thing. (2) Then the Jews, wanting this testimony, could not be blamed for saying Ier. 43:2- Thou speakest falsely, the Lord our God hath not sent thee, to say▪ go not unto Egypt, to sojourn there. (3) This might have been alleiged for an excuse of the Unbelief, that Christ himself did meet with; for the Jews might have said, we have not as yet the testimony of the Spirit persuading us, that Christ's sayings and sermons, are truly divine, or the very sayings and testimony of God; and till we have this, we are not bound to believe. (4) This would annul all that Authority and Truth, that is in the Revelation of Jesus Christ, which God gave unt • Him, to show unto His Servants; and sent and signified by his Angel unto John, who bare record of the word of God, and of the testimony of Jesus Christ. Revel. 1:2. So (5) it maketh null that saying Revel. 1:3. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those sayings which are written therein. (6) It confronteth all these places following Deut. 11:18, 19. and 18 19. Ier. 29 19. and 35.15. Psal. 50:17. Prov. 4▪ 20. and 7 • . Ier. 6:19. and 1 • :10. and 13:10. Ezech. 3:4.10. with multitudes moe, which might be cited (7) By this means, the people of God of old, were no more Obliged to receive the Word of God, delivered by true Prophets; than the lies and dreams of the false Prophets, who were Prophets of the deceits of their own hearts: and there was no difference to be put betwixt the chaff and the wheat, until this second Revelation came, See Ier. 23:21-32. In a word, (8) This rendereth the whole Scriptures of the Old and New Test. void and useless; as we shall manifest more, when we come to consider, what he saith to the contrary.

18. What he speaketh of the difference among the Ancients, and doubtings, concerning some Books of Scripture, which are now received, can prove nothing, but that through Prejudice, false Grounds, and Mistakes, they were • ot in case to see and observe these characters of divinity, which others, and possibly themselves afterward, were helped to see. Did ever any pretend the want of new Immediat Revelations, as the Ground, yea and sole Ground, and Reason, why they did not receive these books, as Canonic? or did ever any plead this as the Ground, & sole ground of their receiving of them, as canonick, whether among the Ancients, or Moderne, excepting Quakers, & the like Fanatics?

19. In his Apolo. Pag. 38. he spendeth many words about his Conclusion, which he gave us in fewer words, in the end of his Thesis, thus, and seeing (said he) we do receive and believe the Scriptures, because they did proceed from the Spirit: Therefore is the Spirit more originally and principally the Rule : and to make all strong he addeth that philosophical axiom, propter quod unumquodque est tale, illud ipsum est magis tale : and also, in summing up, what he had in the former part of his Thesis, and we have already examined, to wit, touching the Spirits being the Principal Original of all Truth and Knowledge; to which conclusion, he saith, he annexed that axiom: which is not true. But passing this, and what hath been answered already, let us see what truth is here: and first I Observe, That he manifestly confoundeth, the prime and principal leader, with the principal and original Rule. Here he saith that the Spirit is the Principal and Original Rule, & elsewhere, in his Thesis, as we shall hear, he inferreth and that out of Scripture, that the Spirit is the prime and principal leader ; & thus, maketh the Principal Cause and the Rule all one: He reasoneth like one; that would prove that the wind was both the Principal mover of the Shipe, and also the Compass by which the skipper was to steer his course; or like one that would prove that the Master was the principal leader of the hand of the writing Scholar, & then would prove that he were the principal copy too, after the example of which the Scholar was to write, & which he was to eye, while drawing & framing of the letters. Who seeth not what a vast difference is here? Supposeth he that there is no difference here? can he be so blind as not to see it? What I pray, can be expected of such as found their fabric, upon such a ground of confusion, but a Babel?

20. Moreover, if we consider the scope he driveth at, we will find yet more, and more intolerable Confusion: for his main purpose is to Evince, that the Revelations and inspirations, which he and the rest of the Quakers pretend unto; or that light within, of which we will hear him afterwards talking, is to be preferred, as the more Primary and Principal Rule, unto the Scriptures, which, at most, are but a Secondary, Subordinat and Inadequate Rule to him, as we have heard. Now, if he think to prove this by what he here saith, it is obvious and palpable, that he maketh the Spirit, from whom the Scriptures did proceed, to be all one with the Revelations, which they pretend unto; or with the Light with in, which he and they so much magnify and cry up: Otherwise all that he here saith is to no purpose, and he but reasoneth from the club to the corner, as we say. Is that Light within, or are the Revelations the increated Spirit? Then we may judge, what thoughts he must have of the Spirit; and doubt, whether he can look upon the Spirit, as the true and living God; or clear himself of wicked Socinianism, when he thus maketh him the same with a creature; as the Revelation, or the Light within must needs be Or will he say, that the Light within him is really and indeed the increated Spirit? this must be blasphemy with a witness; and they must be looked upon, as notorious Blasphemers and idolaters; and this must be heard with horror, and needeth no other Confutation.

21. He would do well to show us, how we shall understand the Spirits being a Rule unto us. Can we imagine, that he is a Rule to us any other way, than by Revealing his Will, giving us Laws, proposeing Rules, all Obligeing us to Faith and Obedience? and is not the Rule proposed and laid down to us by the Spirit, Inspireing Instruments to write it, our Principal and Original Rule? was not the Law, given out by God's own voice, on mount Sinai, a Principal and original Rule unto the Jews? How or what way is God, or can he be a Rule unto people of Faith and Manners, but by declareing His Mind, in making or proposeing (by vive Voice, or by Inward Inspirations, Revelations, or by Dreams, Visions and the like, or by Writting) Laws, Ordinances, Rules and Statutes, whereby rational creatures are to regulate both their faith and practice? How was He a Rule to Adam, but by proposeing to him a Rule objectively, in the Creation, in his relation to his Maker, and to the other creatures &c. and by imprinting this Law and Rule into his mind, and writing it in his heart; or by giving him a Law by vive voice, saying, Thou shalt not eat of the tree of knowledge of good and evil ? How was he a Rule to Abraham, when He commanded him to sacrifice his son? was it not by enjoining him, by an express Command? If he knoweth any other way, how the Spirit is to be looked upon, as a Principal and Original Rule, he would do will to acquant us with it. And if no other way be conceiveable, we see the Impertinency of his Argueing; as if one should say The Statutes and Laws of a Land, are to be Obeyed by the Subjects, because they proceed from the Supreme Legislator. Therefore the Supreme Legislator himself is more their Rule and Law: for propter quod unumquodque est tale, illud ipsum est magis tale. Is not this nobly argued? and is not our Quakers Philosophy very quick? and yet a person, that never learned logic, can smile at this, and tell him, that the Supreme Legislator neither is, nor can be any other way, a Rule to Subjects, but by making Laws; and these Laws are a principal Rule to them, as his Subjects.

22. It might be noted, that by his latin Igitur etiam Spiritus magis originaliter, &c. the Scriptures are acknowledged to be also Originally and Principally a Rule; only the Spirit is more Originally and more Principally the Rule. But to wave the darkness or ambiguity of this expression, we shall accept what he here seemeth to grant, viz. That the Scripture is an Original and Principal Rule: And hence infer; Therefore it is to be preferred to all Inferior Revelations and Inspirations, which he and others pretend unto: But if by the Spirit here, he meaneth these Revelations and Inward Inspirations, and therefore he accounteth these the more Original and Principal Rule, and not the Scriptures, he must give us some reason, why he judgeth the Revelations, which he hath, or pretendeth unto, to be more Originally and Principally the Rule, than the Revelations, which are contained in the Scriptures, and by which the Scriptures were given out. Again, he must show us a Reason, why the Revelations, which he pretendeth unto, should be called, or accounted one with the Spirit himself, more than these Revelations, by which the Scriptures were dictate.

23. Before we proceed, we must take notice of one thing further, in his Thesis. There he tells us, that the Scriptures themselves testify, that the Spirit is that Rector or guide, who is given to the Saints, by whom they are to be led in all truth : And then inferreth, that Therefore, according to the Scriptures, the Spirit is the prime and principal leader. And this is very true▪ but maketh nothing for his Cause: yea it militateth against him; for I would ask, whether he believeth this testimony of the Scripture, or not? If not, why maketh he thus use of it as an Argument? Is he of the same mind with other Quakers, who as Mr Hicks reporteth Dial. 1. P. 24, 25. speak thus. Thou mistakest us, we own not the Scriptures to be our Rule: And whereas thou hast said many things to render us guilty of condemning this in others, whilst we ourselves seemingly allow it to be so, which is but thine own imagination: for when we make use of the Scriptures, it is only to quiet and stop their clamours, that plead for it, as their Rule: But for us, had the Scriptures never been, we could have known what is therein contained. And again Pag. 48.49. dost thou deny perfection attainable in this life? Is any point more plainly asserted then this, (NB.) in that, which thou callest thy Rule, the Scriptures?—not because I own it to be so, but thou dost, and I would convince thee by them—dost not thou call the Scriptures the word of God, and thy Rule—I wonder thou should insist so much upon this, since I have told thee, I own it not as the Rule, only I would convince thee by it. If he be of this judgment, he could not with a good conscience adduce this Argument, where he is thetically laying down and confirming the grounds of his Faith. But if he be of another judgment, and believeth this to be true, I would ask again. Upon what ground? Is it because the Scriptures speak thus; or because the Light within him, or a second Testimony or Inspiration saith, that this is Truth? If this last be his meaning, he cannot say, that the Scriptures give this testimony, but that the Spirit, distinct from that Spirit which speaketh in the Scriptures, giveth this testimony; for if this distinct testimony did not speak, the Spirit speaking in the Scriptures should say nothing, or what he said should be of no value. Nor can he say, that according to the Scriptures; but according to the Spirit speaking in him, which is distinct and s • parable from the Scriptures, or the Spirit speaking in them, The Spirit is the Principal Leader : And thus his argueing is vain; and, according to his own Principles, a Falsehood. But if the first be his meaning, to wit, That he believeth this to • e true because the Scriptures speak so, then he destroyeth what he hath said; and oppugneth his own Principal Assertion; for then the Scripture must be the supreme Rule of faith; and because of what the Scripture saith, we must believe what is the office and work of the Spirit of God; and a new distinct testimony is no requisite, to ground our faith of the truth of this, which the Scripture saith, concerning the Spirits being given to lead the Saints in all truth. This Observation may serve, once for all, both as to his Thesis, and Apology, where he citeth not a few passages of Scripture, to confirm what he saith; as we have seen, and shall see further, but with what consonancy to his Principles, I see not. As to the thing itself, which here he saith the Scriptures confirm, we judge it a Truth, worthy of all acceptance; But I much questione, if his and our meaning be the same, Partly because of what is said, and partly because of what followeth immediately, in his Thesis : I shall only ask him: How doth the Spirit lead his people into all truth? Is it by new Immediat Inspirations and Revelations; or is it by clearing up the Rule of the word, by Ministers and means by God appointed, Illuminating their eyes to understand it, and by the Influences of his grace causing them Believe and Obey the same? If this last be granted, we have what we desire, and his cause is destroyed; for then the Scriptures are our Only and Primary Rule. If the first be alleiged, then the Spirit by a new Immediat Revelation leadeth him into this truth, to wit, That the Spirit leadeth into all truth; and consequently, the ground of the faith of this, is not the testimony of the Scriptures; as he seemeth here to say.

24. But now let us see his grounds, why he will not have the Scriptures to be looked upon, as our Sole and Principal Rule. Pag. 39. he draweth an Argument from the difference betwixt the Law and the Gospel, saying, the law is written without, bringeth condemnation, and killeth; the Gospel is written within, and is Spiritual, giving life &c. Ans. (1.) This is the common Objection of phanaticks against the Scriptures. So reasoned the libertines against whom Calvin wrote, as we see Chap. 9. But (2.) This man must be acted by a vertiginous Spirit; for in the precee • ing Chapter, we saw with what earnestness he labored to prove that the people of God under the Old Test. were led by Revelations, and how we under the New Test. must be led the same way, because faith is ay the same, and must have the same Object, however the dispensations vary: and I pray, must not the same faith have the same Rule, under various dispensations? (3.) If we under the New Test. must have no written Rule, why did Christ Inspire his Apostles to write to Churches, under the New Testam. and give them legible letters to Read, and to conform their Faith and Practice unto? why did Luk write, that we might know the certanety Luk 1:4. Why did John write, that we might believe, and believing might have life? John. 20.31. Why did Christ by his servant John write legible letters to the Churches in asia? Revel 1:1, 3, 4, Were all these Killing Letters? were these Letters of Condemnation? (4.) why doth this man prove his Assertions, or at least endeavor to prove them, by the Letter of the New Testament Scriptures? But it is usual with him, both to Speak and to Act, contradictory to himself and his Principles. Doth he not even here cite New Testament Scriptures Rom. 6:14. and 8:2. and 10:8. with act. 20:32? (5.) we know, that the Law of God, separated from and opposed to Christ, (as several in the Apostolic days were seeking to do) is but a killing letter, as the Gospel is also, when abused to the excluding of Christ: and that in the New Test. there is a clearer Manifestation of Christ, as the End of the Law, and as Life, than was under the Law; and we know, that Christ by his Spirit writeth his Law in the hearts of his children, by giving them a Spiritual Principle of Obedience, and this he did also to his own, under the Law; and all this without annulling the Letter of the Law, as a Rule; as we have shown elsewhere abundantly against the Antinomians (6.) will he say, that all the Scripture is written in tables of stone? and yet of that doth the Apostle speak 2 Cor. 3. v. 7. the place he hath in his eye. But saith he, Grac • and not the external law is Christians Rule Rom. 6:14. And yet the External Law taught him this, otherwise he citeth this passage, with an evil conscience; but Grace there is not taken for a Rule; but for that Spiritual Assistence, whereby we are enabled to withstand Corruption, and so to be more conformed Outwardly and Inwardly unto the Law; and for the Gospel dispensation, wherein grace is promised and secured, in and through the Mediator, to help in time of need, to more Conformity unto the revealed will of God. But by what authority can he take Grace, here and Act. 20:32. for Immediat Revelations? The grace of Christ and the power of his Spirit, in regard of that Efficacy it hath, to Restraine from sin, and to Constraine sweetly unto duty, is assimilated unto a Law, the native End and Design whereof is this, Rom 8:2. for thereby his children are Effectually and Efficiently delivered from the Tyranny and Power of Sin and Death. So that this man knoweth not what he saith, when he would reason thus against the Scriptures, as our Rule; for the Apostle in that same Epistle Chap. 13.9. urgeth the very decalogue, as a binding Law, and in several other places of the same Epistle, citeth passages out of the old Test. not only to Confirme his Doctrine, but to Enforce Duty: yea he expressly tells us, that the very Scriptures of the Old Test. are of this use unto us. Chap. 15:4.

25. Before we proceed, and examine what he saith against the Perfection of the Scriptures, in the following Pages, we would first vindicate some Grounds of our owneing of it, as our Rule, which he mentioneth afterward; and also, in the first place clear it to be so, from other Grounds, which he taketh no notice of: And in all this, we have this Advantage, that he hath already granted the Scriptures to be of divine Inspiration, and of Immediat Revelation, and to be the Scriptures of Truth; and so, without manifest Retracting of what he hath said, and Contradicting of what he hath granted, he cannot but assent to all, which these Scriptures of truth say, as truth, and as unquestionable truth: wherefore, if they shall give testimony to their being our Rule, above anything, that men may fancy as a Rule, the testimony must be true, and we must, without further debate, Acquiesce therein; and while he doth dispute to the contrary, he calleth in question their Truth, and in effect controleth their Truth and Authority. Let us see then, what they say of themselves, as to this? That parable, which Christ adduceth Luk. 16. speaketh fair for what we say; for who would not think, that one rising from the dead should be hearkened to and believed, above all? who would doubt of the divine authority of his Message, especially when calling for Repentance? who could think, that such an One so coming, and that with such a message: were not to be received, as clothed with divine authority? And yet we see, by Abraham's answer, in the parable; that Moses and the Prophets are to be preferred; so that if the testimony of Moses and the Prophets, that is, of the writings of Moses and the Prophets, could not to b • Beleeved, such a testimony with a miracle, would be Ineffectual. Shall we then think, that this word, preferable to such a testimony, as everyone would think were unquestionable, should not be rested upon, as our Supreme Rule? will any think it reasonable, that we leave this, and betake ourselves to private Inspirations and Revelations, as a Superior, more Sure, and Full Rule, and Declaration of the Mind of God, concerning Faith and Manners, when all men must see, that they come far short, in point of Light and Certainty, unto the testimony of One risen from the dead; beside that we know not, by any infallible toaken, out of what airth they come? Sure, this should be Madness and Folly.

26. Further, when the Apostle is pressing Timothy 2 Tim. 3:16, &c. to stedfastness in the truth, and to a progress and continuance in the work of the Gospel, he assureth him, that the Scriptu • es, which he had been acquainted with from his child hood, and was the sure ground and rule of his doctrine, would bear him thorough, without mentioning any superior, yea or collateral Rule, as requisite in this case, saying, they were able to make wise unto Salvation, and to make the man of God perfect: and further as a confirmation hereof he tells him, that the whole Scripture was of divine Inspiration, superior to which, as a Rule, nothing is imaginable; unless we blasphemously imagine something above God. or some manner of Revelation of God's mind superior and preferable unto that, which is by his Immediat Speaking and Inspiration: As also he tells him, that the Scriptures are able to make the man of God perfect & thoroughly fournished unto all good works; and so he denieth the Use and Necessity of the auxiliary supply of any other, whether collateral or superior, Rule. Sure had the Spirit been, in his judgment, a Superior and more adequate Rule, he had never attributed all this unto the Scriptures; and that without all exeption of one thing or other. So that place of Peter, 2 Pet. 1:18, 19, 20, 21. evinceth the matter beyond a contradiction: for what can be more ce • taine, as to its divine Authority, than a voice from heaven, and that from the excellent glory? Dar this man & his fellow-confidents Averre, that their private Revelations, whether Dreams, Visions or Inspirations, are to be preferred to such a Voice from heaven, from the Excellent glory, saying This is my beloved Son, which Peter, James and John did hear? If modesty will not suffer them to be so bold, let them then forbear to prefer their Fancies, in point of Rule, unto the Scriptures. When Peter saith, we have a more sure word of Prophecy, a light that shineth in a dark place: and what was this word of Prophecy? even that which holy men of God spoke as they were moved by the Holy Ghost, shall we not then look upon that, as our supreme Rule, which God h • th given out with more evidence, as to us, than a very Voice from heaven, and a Voice, which had full Certainty in its self? And shall we be so sottish, as to prefer to this, that which, at best, is but of private interpretation; that is, an Issue of men's Fancies, private Conceits and Enthusiasmes, if not Satanical Illapses and Delusions? This is also plain from 1 Cor. 4:6. above what is written : which implieth, that what is written is sufficient and full, as also from Act. 20:27, 35▪ comp. with Act. 26:22, 23.

27. These, and what formerly hath been mentioned to this end and purpose, this man thinketh good to overlook, as if he had never heard of them. We shall now try, what he saith to others: and First, that plain Testimony Esa. 8:20. to the Law and to the testimony, if they speak not according to this word, it is because there is no light in them. Whence we see, that, whoever they be that come to us, pretending a divine Commission, we must try what they say, by this word, which is called the Law and the Testimony, and if they speak not according to it, let their pretensions be never so high, they are to be rejected, as dark, and as coming from darkness. So that the Law and the Testimony is the Supreme R • le. To this he saith, we have not proven, that by the Law and Testimony is meaned the Scriptures. As if any, that ever read the Bible, could be ignorant, what is all along meaned by these words. But granting this, he hath another reserve viz. That the Law was in a more special manner given to the Jews, and more principally, than to us. And hence forsooth, he will retort the Argument against us, thus, Seeing they who were under the Old Covenant were to try all by the outward Law, we, who are under the new Covenant, are to try all by the word of faith, which is within us. And thus the man rants in his reaving, contradicting what was the great pillar of his discourse, upon the preceeding Thesis ; and making differences without ground, as we lately manifested; and with all destroying by his own expressions, what he mainly intendeth: For the Word of Faith, that he speaketh of, is distinct from Immediat Revelations, and these words, which he eyeth, cited by Paul Rom. 10. were spoken to the people under the Law by Moses Deut. 30. v. 14. and so were true of them even then. Hereby also he proveth more than he ought; for if this Argument hold, the Scriptures shall not be so much as a Less Principal and Subordinat Rule, which yet he granted it to be; or he must say, the case is so altered under the New Testament, that what was a Principal Rule then, is now only subordinate: but whence will this be Evinced? And will it not hence appear probable, that what is now Principal to us was Less Principal to them, that is, the Immemediat Testimony of the Spirit? Let the man rid his feet here, if he can: as for the 70 Version, we have nothing to do with it. if he will lay any weight upon such a corrupt Version, he should not challenge other versions, that agree better with the Original. But I wonder how the Man can think, that that Version, which saith, the law was given for an help, should • confirm his Opinion, which is that the Law was given them as a Principal Rule, even above the Spirits Revelations?

27. Another argument to prove the Scriptures our supreme Rule, is usually taken from Christ's saying to the Jews John. 5:39 search the Scriptures, for in them ye think, ye have eternal life, and they are they, that testify of me. Where C • r • st referreth them to the Scriptures, that word of God, which should have been abiding in them, verse 38. as to a Rule, whereby he was content that his doctrine should be tried, and judged: and if even Christ's Doctrines should be tried by the Scriptures, who will think it unreasonable, that private Enthusiasmes should be so tried? and who can then deny, this privilege of the Scripture to be our Rule? what saith he to this passage? He imagineth that Christ reproveth them for having too great a veneration for the Scriptures ; Quite contrary to verse. 38, 46, 47. and to the very word of command, search the Scriptures, and to his own Concession granting that it was their Principal Rule. It is laid to their charge that they would not come to Christ, and one Reason of their Unbeleefe is given, viz. that they did not search the Scriptures, which did testify of Him, & that notwithstanding they professed & acknowledged that the Scriptures pointed out the way to eternal life. But again he tells us, that 〈 in non-Latin alphabet 〉 search, is by some taken to be in the Indicative mode, and not in the Imperative. Which forgery of Papists the cohesion and scope of the words doth abun • antly redargue, and Tolet and Maldonado both confess that Chrysostom, Theoph. August. and all weighty Authors, except Cyril. understand it imperatively. To •• is passage of Christ's here we might add others, where he confirmeth his doctrine by the Scriptures, elsewhere cited, and the following verses where he tells them, that Moses by his writings should accuse them, & that their not believing of Moses's writings was a cause why they did not believe Christ's words verse 45, 46, 47. we might add also Paul and other Apostles proving their doctrine from the Scriptures, and Paul's affirming that he spoke nothing but what Moses the Prophets said. But these, and the like, have been cited already: let us take notice but of what the Apostle James speaketh concerning this. He accounts the Word of Truth, that, by which we are begotten Chap. 1:18. and Would have us doers of it, and not hearers only, otherwise we shall but deceive ourselves verse 2 • , 23. and then verse 25. calleth it the Perfect Law of liberty, wherein we continueing, and being not forgetful hearers, but doers of the work, we shall be blessed in our deed. So Chap. 2:8. He calleth it the Royal law, according to the Scriptures, which say, we should Love our Nieghbour, as ourselves; and if we do otherwise, we commit sin, and are convinced of the Law as transgressors: and verse. 10:11. he showeth us, that by the Law, he meaneth the decalogue, See also Chap. 4:11:12:

28. Another passage of Scripture confirming our point is Act. 17:11. where it is spoken to the commendation of the Beroans, that they searched the Scriptures, to see if Paul's doctrine did accord therewith: which clearly expressed the Scriptures to be that Rule, by which even the sayings of such, as pretend Immediat Revelations, ought to b • tried; though he thinketh, that hence it will not follow, that they are our Only and Supreme Rule: But he thinketh best to chant over again his old Song, viz. That these were Jews, to whom the Law and the Prophets were a Rule, in a more special manner: The uselessness of which Evasion hath been shown: And further, he must grant, that these Christians were under the New Testament or Covenant; and so cannot say, that it is the Privilege of Christians under the New Testament to be from under the Law of God, as their Supreme Law and Rule; for notwithstanding that these here had received the word spoken by Paul, yet they went to their Supreme Rule to have full Confirmation and Perswasion: and upon this account are highly commended, and hereby became believers verse. 12. What he speaketh Pag. 50 of Heathens, and particularly of the Athenians, who received not the Scriptures, and therefore were not dealt with by the Apostle upon that ground, is Impertinent; for he granted that the Law was a Principal Rule to the Jews; & yet he knoweth, that all other Nations did not submit unto it: and he cannot say, that the Chief and Only Rule was more different than, nor now. But he supposeth, that when we speak of the Scriptures as our Rule, we do wholly exclude the Law of Nature, and the Revelation of God's mind written on the works of Creation and Providence, and imprinted into the heart and mind of man: as if the Scriptures did not comprehend the other, and give a more clear and distinct Explication thereof? Doth not the Scripture tell us, that God's works reveal • omething of Him Psal. 19:2, 3, 4, 5. and 147:10. &c Job 37. and 38. and 39. Act. 14:15, 16, 1 • . Rom. 1:18, 19, 20. and 2:14, 15? And hence also we see that the very Law and Light of Nature, hath the Authority of God with it, as being a Revelation of his will, though dim, and but in part; so that such as had no other, are judged and condemned as trangressours thereof: But this is without any prejudice to that Word, which God hath magnified above all his name, or what declareth Him Psal. 138:2. and wherein, what was but darkly held forth in nature, is more clearly and distinctly expressed; beside the many other Revelations concerning the Institute worship of God, and the way of Reconciliation, and many other things concerning God, and his Relations to us, and our Duty to him, which Nature could never have discovered, and which are fully, and clearly held forth in the written Word. What argueing is this? Because the Gentiles have not the Scriptures, which are the Full, Clear and Comprehensive Revelation of the mind of God: therefore they are not our Supreme & Only Rule? It is observable, how this Man, in the end of this §. 8. will no more have the Scrip • ures to be our Rule, then the heathen Poets, a sentence out of whom Paul adduced, to convince the Athenians ; and so contradicteth all that he hath said, both as touching the Law and Word of God its being a Principal Rule to the Jews, and among the rest, to the Bereans ; and a Subordinat Rule to us. We should have work enough, should we do no more, but observe this Mans inconsistencies and self contradictions.

29. We return now to examine what he saith against the Perfection of the Scriptures, whereby he would prove it to be no Canon to us §. 3. &c. Pag. 40. &c. And here he must give us leave, to improve the advantage we have of his Concessions: for while he granteth the Scriptures to be Truth, he must needs grant, that what testimony they give of themselves, must be true; and if they assert their own Fulness and Perfection, as to the ends, for which they were appointed, as we shall now show they do, he is as much concerned, as we, to answer the Objections to the contrary, and to vindicate the Scriptures to be Perfect, according to the testimony they give of themselves. But it is obser • able, how these Quakers join with Papists to decry the Scriptures, and their Perf • ction; and with the Jews also, who, in their corrupted stated, cried up an Oral Law, as they called it, above the written Word: It is true, their Faces seem to look to distinct airths; but with Samsons foxes their tails are tied together, to consume the Scriptures of truth. Our Quakers cry up their, Inward Revelations, or the Spirit within them, as above the Scriptures; So do the Papists cry up the Spirit in their Church. See Mich. le jay praef. ad opus biblic. and Morinus. • ut let us see by what Arguments the Scriptures prove themselves to be a Perfect Canon and Rule. That place of Paul 2 Tim 3:16, 17, is enough to confront all that this Man can say against their Perfection. For what is able to make wise unto salvation, to make the man of God perfect thoroughly fournished for all good works, is, and cannot but be, a Compleet and Perfect Rule. But Paul positively and expressly asserteth this of the Scriptures: nay moreover, he cleareth and confirmeth it by enumeratin • all the necessary and useful Effects of the Scripture, which he reduceth to four heads, to doctrine and Reproof, in reference to matters of Faith; the one concerneth the declaration and confirmation of Truth; the other the rejection and confutation of Error: and then to Correction and Instruction, in reference to Manners; the one concerneth Evil actions, for which men are to be reproved and corrected, the other concerneth Good actions, wherein we are to be instructed. Against this place, t • is man hath not a face to speak; only in the end of Pag. 46. he hinteth, that by the Man of God here is meaned the Spiritual Man, and not a Carnal Man: Which is nothing to the matter, for though none but a Spiritual Man can improve the Scriptures aright, yet they remain in themselves, a Compleet and Perfect Rule; yea this confirmeth their Perfection and Necessity, that even the Spiritual Man, and he, that is most advanced, is made perfect by them, & standeth in need of them, as his Rule. And sure in this man's judgment, they must be more a Rule to Quakers, then to any others; for these only are men of God, with him. The same may be cleared from John. 5:39. of which before, and John. 20:31. But these are written, that ye might believe, that Jesus is the Christ, and that believing ye might have life; through his name. So that the Sufficiency of what is written, concerning Christ's Doctrine and Actions, unto salvation, clearly confirmeth the Perfection of the Scriptures; nothing needeth be added to that Rule, which is a Sufficient Ground for our faith, that we may come to life, But the Scriptures are a Sufficient Ground for our faith, that we thereby may be saved. For this end also compare these following passages, Luk. 1:3, 4. and 16:29. Act. 1.1. Rom. 10:17. Ephes 2:19, 20.

30. Nay, not only so, but the Scriptures do in express terms Assert their own Perfection Psal. 19:7. The Law of the Lord is perfect converting the soul : must no • this man be effronted, that with Papists dar openly say, the Law of the Lord is not perfect; and, as if it were not enough to contradict Scripture, will go about to prove, that the Scriptures of truth do not speak truth? Add to this, these passages, wherein men are expressly prohibited, to add to this law; such as Deut. 4:2. and 12:32. Prov. 30:5, 6. Rev. 22:18. and others of the same import, as Gal. 1:8. Mat. 15:6. So that it is hence clear, that the Doctrine, contained in the Scriptures, is full and Compleet, for to it nothing must be added, not must anything be diminished therefrom. Now to these, this Ma • replieth with Bellarmine, That John in the Revelation meaneth only, that particular book, That notwithstanding thereof, the Pr • phe • s of old did add their Prophecies. But how vain these shifts are, who seeth not? Seeing what is spoken of that Book, and elsewhere of the Commands of God, is consequently to be understood of all: and as none might add to the law delivered by Moses, nor to the Word held forth by the Prophets, so the Canon being closed, and the same prohibition renewed at the close thereof, we are assured hence, that the Canon is Perfected: as for the Prophecies of the Prophets, these were properly no Additions to, but Explications of the law of God: and beside, the Lord did not bind up his own hand, when he tied up man's, from adding or diminishing. But he tells us further, that there were Prophets even after John's days, and at the Reformation, and since. Which is nothing to the purpose; for these, who foretold events, took not upon them to prescribe thereupon doctrines to others; nor did they make any such Revelation the Ground and Rule of Faith and Manners, ei • her to themselves or others; far less did they plead upon this account, against the Perfection of the Scriptures, as our Quakers do. Wherefore it is manifest, that the Spirit of Divination, which t • ey plead for, is a corrupt Antichristian Spirit. But in end, he saith, that these places are to be understood only of such as add new doctrine, contrary to the old, of such as add human words to God's; but not of them, who only bring a new and more copious revelation of ancient doctrine. As if additions of new Revelations to the canon, did not • eclare the canon Imperfect. This is the same, which Bellarmine and other Papists say for their Traditions, viz. That they are not Additions, but Explications; & yet both their Traditions, & our Quakers new Revelations, must thereby be as highly valued, as the writings of the prophets and Apostles, which were but further Explications and Revelations of the same old foundamental doctrine, delivered by Moses ▪ and thus what our Quakers do deliver by such Revelations, as they pretend unto, must be looked upon, as of the same authority, with what the holy men of God spoke, as they were moved by the Holy Ghost; and with the Scriptures, which are of divine Inspiration: and what they speak thus are not men's words, but God's, and must be received, as such, though they contradict what we have registrate in the Scriptures of truth. Here is prodigious, and blasphemous Audacity, beyond what Papists, though audacious enough, dar be guilty of; for they willingly grant, that there is no place now left, for adding to the Scriptures, or doctrine delivered by the Prophets and Apostles, any new Prophecies, or Revelations. But I would ask him one thing; If he speak truth here, when shall our Canon be completed, that no more needs be added? Sure it must never he Perfected, as long as they live▪ or the time will come, when they will need no moe Revelations, and consequently, according to their doctrine, will nead no more help of the Spirit, or of the Light within; or that the Revelations, which they shall then have, will be useless, Let him unriddle this mystery, if the can.

31. Before I speak anymore of their unreasonableness in this, I would first see, what Grounds he hath, to decry the Perfection of the Scriptures, Pag. 40. &c. He tells us first, That there are innumerable things, which in reguard of particular circumstances, are of great consequence unto Christians, and yet there is no precise rule in the Scriptures concearning them, But did ever any Rational man suppose, that this was necessary to a Compleet Law and Rule, to determine particularly and precisely of all and every particular action, considered as to all its particular and individual circumstances? Reasonable men will say, that it is enough, if it determine of a • l specific actions, and give general rules, by which judgment may be made of all individual actions. now this the Scripture doth richly and abundantly. But he adduceth an instance to the contrary thus, of a Minister called to preach, (the necessity of which office and ministry himself denieth, though he make use of this argument, ad hominem) who can produce no call out of the Scriptures; nor will the qualifications required of Min • sters, evince that this man in particular is called nor can he be certain that he is endued with these qualifications, without the testimony of the Spirit: and though he be endued, and called, no Scripture can tell him, when and where he should pre • ch: Generals will not serve here, for he may sin, when doing this or preaching here, when he should be doing that, and preaching in another place. Answer. (1.) I might tell him, that by his reasoning here, he must grant, that he and the rest of the Quakers must have a Real, New, Distinct and Particular Revelation, for every action, every word or silence, every thought or no thought; and so for their Eating, Drinking, Sleeping, Wakeing, Walking, Sitting, Standing, Looking, Hearing, &c. or their rule shall be as imperfect, as ours; for in all these, and in respect of their circumstances, they may sin, and so bring condemnation on themselves: and yet, as we will hear afterward, he dar not say so much. His saying that the Instance, which he hath adduced, is a matter of greater moment, will not help the matter, for, if he will, I shall prove to him, that in the least of these particulars I have hinted, he can sin against God; and that is enough, by his own confession here, to render the matter momentous. (2) To him, it is true, who denieth the Ministry itself, its Work and Exercise, it cannot be that the Scriptures should Regulate particular persons, in their taking on of the Office, and in the Exercise thereof: But to us, who own this, as an Institution of Christ, and shall in due place vindicate it from his Exceptions, there is no Impossibility in the matter: For we can prove from Scripture (and shall do it, in due time, and place) that there is such a standing Ordinance in the New Testament. That there is an established Order, whereby persons shall be duly Invested with the Office: That there are certain Qualifications required in the Person, who is to be admitted to the Office: That there is concurring an inward Work of the Spirit, inclineing the man, whom the Lord calleth, unto this Office, upon pure and spiritual grounds, and motives, and for holy and heavenly ends; and this may be cleared also out of Scripture: Ther • are passages of providence and circumstantial Works of the Lord, (which are great, and sought out of all them, that have pleasure therein Psal. 111:2.) which speak out God's mind, as to circumstantial individual actions: There are many General Rules, which must be applied by Christian Wisdom, Prudence and Discretion, according to exemplary instances registrated in Scripture: so that a person, walking in the Light of the Lord, and hanging upon Him singly for Light to understand the Rule, and Wisdom to regulate his individual Actions thereunto, shall see and be convinced of the Perfection of the Law of God; and abhor the thoughts of tempting of God, by looking for, or asking New and Immediat Revelations; yea, and if anything should occur, that, by reason of its unusualness, should seem to be some what extraordinary, and have some far-resemblance unto that, which some would call a Revelation, will not rest, till their Obedience be bottomed upon the unerring Rule, and look upon such unusual manifestations as Confirmations, rather than Grounds, for their Faith and Obedience. And in this, the Lord may think good to consult the weakness of such well meaning persons, who cannot see that in the Rule of the Scriptures, as particularly applicable to their case, which Others, more mighty in the Scriptures, and of more spiritual sharpness, would easily discover. All which tendeth to the Confirmation of the Fulness and Perfection of the Rule; and no way to the crying-up and owneing of Inward and Immediat Revelations, to the disparagement of the Law of the Lord, which is Perfect. Matters than being thus, & the Scripture-Rule able to regulate, as a Rule, when studied and wisely improven, in all the particulars by him mentioned, as might be shown: (Nay more, might by shown, that the Scripture can sufficiently Regulat the Christian deportment of every servant maid, as to the very sweeping of the house) how much more shall it be sufficient, to Regulat a Minister, the Man of God, as to all his Deportment in the house of God? What needs more to shame this effronted man, than to recommend to his serious thoughts, (if he will do this upon my Recommendation, without a new and distinct Revelation) the study of these words of Paul, already cited 2 Tim. 3:16, 1—. All Scripture is given by Inspiration of God, and is profitable &c.—that the man of God may be perfect, perfected, or thoroughly furnished to all good works. If this be true (and I doubt he hath the forehead yet, to say other ways) he may see Paul here answering all his Instances, and telling him, that his Allegations are not true, And if he will not believe Paul, immediately Inspired, it were unreasonable in us, to expect, that our more particular confronting his alleiged Instances out of Scripture, should prevail with him: and, as for Others, who rest satisfied with the Testimony of the Apostle, it were needless for us, upon this light occasion, to digress further unto a scriptural discovery of these things. Thus then we might have dismissed him; But for further satisfaction, to the Reader, we shall go on, and see what he saith more:

32. He tells us very honestly, that Paul saith 1 Cor. 12. that every member must have its own place, in the Church, (and consequently their Church must be a monster, that hath no distinct members & every member must perform its own function, or else cause a schism in the body: and again, That the Lord will have each of his servants do the work, which he putteth him to. Which who can deny, but Quakers, who counteract this (as is, and shall be abundantly shown) I know not: and again to the former purpose, he citeth Rom 12. And we thank him for it: But with all he addeth, that no Scripture can tell him, whether he should attend exh • rtation, or Prophecy, or ministry, or doctrine. And this is very true; for he is no Church Officer, of whom the Apostle there speaketh; and having none of those gifts of Office, he hath nothing to do with the Work, peculiar to these Offices: But others, whom the Lord, according to the Order established in His house, (whereunto this man is both a stranger, and an enemy) hath called to Prophecy, and Teaching, or Exhorting, should wait upon it, and perform their work; according to the proportion of faith; and such as are called to Ministry and to Giving, should wait upon it, and do it with simplicity & cheerfulness; and these who are called to Rule, should do it with diligence. Could not the man read this in the text? But he would say. The Scriptures say not that John, James or Peter should take on this, or that Office, Nor (say I) is this required of a Rule, as such, But how James, John or Peter shall know by the Scriptures, that God calleth them to this or that employment, I have shown above.

33 But the weightiest point of all is, Pag. 41.42▪ That the Scriptures cannot give a man any certainty, that he is in the faith, and an heir of Salvaton. And as for me, if the Scriptures, give not full Certainty, in full measure heaped up, and running over, so far as is competent to a Rule to do, I shall despair thereof. What, are there no marks given in Scripture, whereby this may be known? Yes, says he, But who shall persuade me, that I have those marks? that I believe, that I obey, &c. Is this man in his wits, that thinketh, this should be done by a Rule? Thinks he the Laws of the land must say, that Robert Barclay is a Quaker, or that this or that man hath broken this, or that Law? If Robert Barclay had murdered a man, and were impannelled thereupon, would he think it a defense good enough in Law, to say, that in all the Acts of Parliament, nay nor in all the Bible too, it cannot be read that I Robert Barclay have murdered such a person: Therefore, t • e inference that I must die, is founded upon no Law? What shall a rational man think of this ridiculous Folly? What doth he next? He citeth our Confession of faith, Chap. 18. Sect. 2. showing how Assurance is had; to which I heartily subscribe: for, as I shall be loath, with this ignorant Man, to confound the work proper to the Spirit of God, with that which is proper to the Rule of the Scriptures; so I shall be loath, to decry the Scriptures, and rob them of their due, as this man doth, under a pretext of setting up the Spirit: or to deny to the Spirit of God any of his gracious works, in the souls of his own, whatever this man think, under a pretext of maintain • ng the Scriptures Perfection. I only here assert, and maintain, the Scriptures Perfection as a Rule, granting to the Spirit, with all cheerfulness and readiness of soul, all that work which the Scriptures teach me to do; and therefore, I grant, that the Spirit beareth witness with our Spirits, that we are the children of God, Rom. 8:16. and what can be rationally deduced from, 1 John. 4:13. & 5:6. which he citeth. I know, that it is the Spirit that causeth us know the things, that are freely given to us of God, 1 Cor. 2:12. I assert, that He is the earnest in our hearts, 2 Cor. 1:22. and that believers are sealed with the holy Spirit of promise, Ephes. 1:13. and that by him they a • e sealed unto the day of Redemption, Ephes. 4:30. But all this is his peculiar work, and by no show of reason can or should be expected of a Rule: as any man of ordinary judgment may see.

34. But §. 4. Pag. 43. He tells us, that neither deaf persons, nor idiots, nor Infants, can make use of it, as a Rule, and yet some of these may be saved. That some of these may be saved, and are, I shall be loath to deny: but what will this say, for the Imperfection of the Scriptures? Did not Paul know so much, when he spok of their Perfection? Or did not the Spirit of the Lord know this, when he inspired David to say, Psal. 19 that the Law of the Lord was perfect ? What I pray will his Revelations help the matter, as to Infants and Idiots? Are they capable of such? Were there none such among the Jews? And yet he granted, that the Law was a Primary Rule to them, and consequently Perfect, (for he deduc • th its not being a Principal Rule, from its being Imperfect, and therefore, when and where so ever it was a Principal Rule, then and there, it was also a Perfect Rule.) Thus the man, in stricking at us, woundeth himself. But what in case any of these persons kill a man, what would the Law of the land do unto them? would it punish them? I think the Law of the Lord should warrand them, if they did right. And shall the Law of a Land reach persons, that cannot make use of it; and God's Law not? What use can Children, or Mad men, or Idiots make of the Light within? As for deaf persons they have Natures light, and that is part of God's Law; and if they have eyes, they can see many things, that may instruct them; though they cannot read the Bible, which was never penned for their immediate use, nor yet for the use of Infants and Idiots. But the saying that God can, and when he will doth, supply the want of Scripture, as of other of his Appointments & Ordinances, in these extraordinary cases, can be no impeachment either of the Usefulness or Perfection of the Scriptures. Our Quakers will account their books and exhortations useful, if not necessary; and yet he shall hardly persuade me, that deaf Persons, or infants, or idiots can make any good use of them.

35. To the same end, he mentioneth next, such as cannot read. And can he demonstrate that there were none such, among the Jews? and can he tell me, what this derogateth from the Perfection of the Laws of a Land? and I pray him tell me, if he thinks, that such as cannot read, and yet live, where the Scriptures are, or within the Church, can violat any of the precepts contained in the Scriptures, or not? If they can, & shall be punished of God therefore, did not the Scriptures oblige them? will their not being learned, and able to read, prove a sufficient plea for them in the day of accounts? If not, then the Scriptures remain a Rule to them, and if it remain a Rule, it must remain a Perfect Rule, for all that this argument concludeth; which, if it conclude anything, will conclude, that the Scriptures are no Rule at all to such. And as for the disadvantage such are at, in the knowledge of the Rule, they must blame themselves, the Scriptures cannot bear the blame, that they will not learn to read them; no more than it can bear the blame of such as can read them, and will not.

36. After this he • aketh together a number of things. Such as people's Ignorance of the Original Languages; Errors in Translations, whereof our own is not, in his judgment, free; Various Readings in the Originals; difference among Learned men, about the Points in the hebrew; and about the Original authenticque of the Old Test. Some pleading for the • o▪ others for the Hebrew: and he might have added the Papists pleading for the Vulgar latin Version for both old and New Testament. All which can plead nothing against the Rule of the Scriptures, as everyone may see: only • t can be hence inferred, that we are at some disadvantages, in understanding some things in the Scripture: and by this he rather disputes against the Providence of God, and his Goodness, that did not prevent these evils, than against the Canon itself; for he cannot deny, th • t the Canon was once written by men inspired of God, in one language or other; nor will he say ( • s we shall hear shortly) that what was so written, was written only for the good of these Persons or Churches, to whom they were especially directed: Beside that these Exceptions have been sufficiently removed by Learned Men, particularly, and that shortly and plainly, by the learned D. Owen, in his book above cited. Himself calleth them the Scriptures of truth; and §. 2. Pag 38. he both wondereth and praiseth God, that they are, by the good providence of God, keeped so pure and uncorrupt. Yea Pag. 47. §. 6. he confesseth, th • t what errors are creept-in, through the injury of the times, are but small, especially in substantial matters. So that notwithstanding of all, which he hath said, the Scriptures are able to make us wise unto salvation, and what nee • s more? what would he hence infer?

37. Towards the end of Pag. 44. he tells us, what he would hence conclude; viz, That Christ, who promised to be with his own, and to lead them in all truth &c. would never leave them to be led by a Rule, obvious to so many doubts. And yet we see, he hath done so; for we know no other Rule, wh • ch Christ ha • h given, whereby to point our unto us, the Way, and Counsel of God. But he addeth, t • at Christ hath therefore given his Spirit; for the Principal and chief Leader. And I say the same, and account it a saying worthy of all acceptance. The Spirit is the Principal, Chief & Only Efficient Leader, Giving, and implanting a new principle of life, and grace in the soul, Reforming & Regenerating the whole man, as to his Understanding, Will and Affections, Sending and conveying new Influences of Life, Light, Strength, and Comfort, whereby the Ignorant and blind are made to see the way, wherein they ought to walk; the fainting and weary get new power and increase of Strengh so as they run and are not weary, and walk and are not faint, the Sick and swooning Christian is made to revive, and become strong in the Lord, and in the power of his might; the Dejected and sorrowful Mourner is made to sing in the ways of the Lord, through the Consolations of the H. Ghost: but all this is consisting with & no way derogatory to, the Use & Necessity, Fulness & Compleetness of the Scriptures, as our Rule, & Law. Here lieth the ground of this man's gross mistakes: He confoundeth the Spirits work, & the work of the Scriptures. He confoundeth the Leader and Gu • de, with the Way wherein the traveler walketh: & I should think a man, that could not put a difference here, should be that wise, as to forbear to preach forth his folly to the world, & trouble the world with his ignorant, and absurd impertinencies, whereby he but maketh himself ridiculous, not only in contradicting himself, but likewise, in contradicting common sense ; and the Scriptures also. Himself, in that he confess • once and again above, though contrary to his own assertions, that the people under the Old Test. had the Law as their principal Rule; and yet he will not deny, but they had the Spirit also, because he said so much, in and upon his Secod Thesis : so then by his doctrine, the Spirit and the Scriptures can consist together; and the difference betwixt the Old and New Test. must be this, that under the Old Test. the Law was the principal Leader and Guide, and the Spirit the less Principal & Subordinat; but now under the Gospel, the Spirit is the More Principal and the Scriptures the less Principal. Are not these learned notions? Do they smell either of Reason or of Religion? He contradicteth Common sense, for everyone knoweth that the Guide, and the Way wherein he guideth differ: every Scholar knoweth, that his Master and his Book, are two different things; And every Christian knoweth how to distinguish betwixt the Law of the Lord, and the Spirit, that writeth that Law in his heart. He contradicteth also the Scriptures, which throughout discriminateth these two; let him pause upon these following, Ephes. 6:17. 1 Pet. 1:22. & 4:6. Psal. 143.8, 10. Prov. 1:23. Isaiah. 59:21. Ier. 31:33, 34. Heb. 8:8. Ezech. 36:26; 27. Psal. 119:27, 32, 33. Isaiah 35:8. Ier. 6:16. Esa. 42:16. & 48:17. Psal. 25:4, 8, 9, 12. & 85:13: & 139:24. Prov. 8:20. Psal. 5:8. & 27:11. & 86:11 & 119:37. & 91:11. Prov. 3:6. with many moe, that might be cited.

38. He tells us Pag. 45. That only by the evidence and revelation of this Spirit, they are freed from all the forementioned difficulties, about the Scriptures. Unworthy man, why doth he then envye us of this good? Why will he not tell us, how they get these difficulties loosed by Revelation? Why will he not acquant the world with this matter, that we may no more be perplexed with these scruples? Or must this good and advantage reside only with them? But it is like, we must first turn Quakers ; and then, it is true, we shall have the gordian knot, not loosed, but cut in pieces; for we shall lay aside the Scriptures, as useless altogether, and so need not trouble ourselves with those difficulties; but leave them as bones for dogs, to whet their teeth upon. One instance of the benefit of their Revelations he giveth, of some of their number, who could not so much as read; and yet could discover corruptions, in our version of the Bible. But the good luck was, that himself was judge. I know, that a k • owing believer, that is acquainted with the work of God upon his soul, can understand, when anything is spoken by Ministers or Others, contradictory, or not consonant thereunto; but that they have been able, especially when so illiterate, as not to know a letter of the Bible, to correct versions, or faults in the original, I have not yet seen. I have heard, it is true, of some, that in trances and ecstacies have spoken strange languages, that themselves understood not when in their ordinary posture. If his Revelations be of this nature, we have reason to pray, that God would deliver us from them.

39. But lest some should think that by this his discourse, he were utterly decrying the Scriptures, and driving at a laying of them aside as useless, he giveth us an account of the high esteem he hath of them, and of their usefulness, in his judgment: And in this he doth wisely: and hereby I perceive, that the Quakers now have learned a little more policy, than at first; for then they could not speak reproachfully enough of the Scriptures, so that if they could have gained their point, ere now the Scriptures had been quite laid by, as an old almanack: but finding that, by all their unworthy Expressions, and Endeavors, they were so far from prevailing this way, that it turned to their detriment, (for wise people did so much the more abhor them, and keep off from their courses) they became at length so wise, as to speak more soberly of the Scriptures; and not to Rail against them at such an high rate, as formerly: as Papists also in words seem to extol the Scriptures. See Bellarm. de Verbo Dei Lib. • , C. 2. Yet this remaineth fixed among them, That the Scriptures are not made use of in their Assemblies: It is below them, to Expound any portion of it there, or to adduce any Testimony there from, for Confirmation of their Assertions, whatever they do, when speaking and writing to others▪ who ground their faith upon the Scriptures. And by this Man we learn, that their Opinion yet is, That the Scriptures are not our Perfect, Sufficient, Fixed and Ordinary Rule, whereby we shall know, what is our duty before God: But that we must be ruled in our walk by Immediat Revelations of the Spirit, as these were who wrote the Scriptures. And it is their constant Opinion (and if this man be of another Judgment, we shall know, when we come to hear what he saith of the Light within) that when one cometh to hearken to the Light within, he hath obtained the whole end of the Scriptures, so that they become wholly Useless to him.

40. What saith he then of the Scriptures? He saith §. 5. Pag. 45. He giveth to them, a secondary place, detracting nothing which they assume to themselves ; citeing Rom. 15:2. & 2 Timoth. 3:15, 16, 17. A Secondary place he granteth they have; but in what? Will he not say as much of his own writings? We grant that the Spirit by them, as a mean in his hand, Illuminateth, Leadeth and Guideth his own people: But as to a Rule and Law, we know nothing above them; for they contain the Law of the Supreme Lawgiver; and as a Law and Rule, are able to make us Wise unto salvation, and Perfect unto every good work; for the whole Counsel of God, concerning all things necessary for his own Glory, man's Salvation, Faith and Life, are either expressly set down in them, or by good and necessary consequence may be de • uced from them; unto which nothing at any time is to be added, whether by new Revelations of the Spirit, or Traditions of Men. This is our doctrine contained in our Confession of Faith Chap. 1. §. 6. And this we must maintain; or say, that God's works are not Perfect, and so reproach our Maker, and Supreme Lord Governor, for prescribeing Laws, which are not full and complete; and • o unable to reach the end, for which they are appointed. Shall we say, that God could not reveal his whole Will and Counsel? Or that he was not so Good and Gracious as to do it? I dar say Neither. Nay this book of the Scriptures is a called a Testament, 2 Cor. 3:6, 14. And who dar add to God's Testament, when it is unlawful to add to a man's Testament, Gal. 4:15? And the places, formerly cited, do clearly evince it sufficient for the ends, for which it is designed; to which these may be added, Psal. 119:105. Rom. 1:16. 1 Tim. 4:16. John. 17:20. And if we must admit new Revelations not only as a part completing our Rule, but as a Supreme Rule, we declare the Scriptures useless as a Rule; for what is not an Adequate and Perfect Rule, is no Rule at all, nor doth it deserve that name: and withal, we lay ourselves open to Satan's Delusions, and to false Revelations, wherewith the world hath been too much filled, and too long deceived; or at best, to Revelations, and En • husiasmes, which we know neither whither they go, nor whence they come: and let them speak never so highly of their Revelations, we judge by their doctrine, which is, for the most part, either False, or Dubious, and not consonant to the Scriptures of truth. We have heard of Impostors, who were the greatest of Pretenders, as of Simon Magus, Act. 8. of Mahomet, of several in the Church of Rome, and others; we have heard also of false Prophets, of old; and Christ hath foretold us of such, Mat. 7. & 24:24. and hath bid us beware of them. Are we assured, that the devil cannot, or shall not play his game under these Enthusiasmes? One thing is certain, that the Lord sendeth us not to these Enthusiasmes, to understand his Mind; but to the Law and to the Testimony, and to the more sure Word of Prophecy. One thing I would know; Whether he believeth, that Christ and his Apostles did teach all that was necessary to salvation? I suppose, he will not deny it, considering, what Paul alone saith Act. 20:20, 21, 27. If he confess it; then I would ask, whether we have not the sum of that doctrine, faithfully set down to us in the Scriptures? This cannot rationally be denied, seeing Paul saith, he taught nothing, but what was foretold by Moses and the Prophets, Act. 26:22. and seeing, hence it would follow, that God was not so careful of the Church of the New Testament, as he was of the Church of the Old Test. nor so careful of us, as of the Primitive Church▪ Neither let any say, that we have Revelations now to make up our want; For, beside that we know no warrand for us to look for such, in the primitive times, there were Persons extraordinarily Inspired, having Revelations, notwithstanding of which, there was a full and complete declaration of all that was necessary to Salvation. Again why did the Lord commit anything to write, seeing he would not commit his whole Counsel unto write? Why would he not leave us wholly to Revelations? It may be, the Quakers will say, that we are indeed left wholly to Revelations. And this is the true tendency of this Mans doctrine. But, then, of what use are the Scriptures? Can he loose this knot, and give satisfaction?

41. He tells us, as to this, Pag. 46. The Lord thinks good to comfort some by others, whom he raiseth up, and inspireth for this end, to speak and write seasonable words, and so make them perfect. And this, with him, is the whole import of, Rom. 15:2. & 2 Tim. 3:15, 16, 17. So that the Scriptures are but like their writings one to another, tending to Comfort and Encourage one another: who are delighted (as he speaketh) with the words or writings, that come from the same Spirit in another: Bellarmine saith, They contain only some profitable Admonitions. And both this man and Bellarmine deny them to be a Law Compleet and Full. Bellarmine thinketh, that their Traditions are of as great authority as the Scriptures: and this Quaker thinketh their own Scriblings are of as great authority. And where are we then? And what is left us as a ground of our Faith and Hope, by the Papists, • nd the Quakers ? • ut he citeth as a proof of this, 2 Pet. 1:12. which can prove nothing for him for we grant, that the Scriptures are for Comfort and Encouragement; but we say also, They are Profitable for Doctrine, and for Reproof, and for Correction, and for Instruction, 2 Tim. 3:16. And that they are able to make the man of God Perfect: Yes, saith he, They make the man of God perfect, as Pastors and Doctors do, who are ordained for this end (viz. Ephes. 4:11, 12.) And yet as Pastors are not to be preferred to the Spirit; so neither are the Scriptures. Nay, but he should say, if he would speak consonantly to himself, Though Christ hath ordained Pastors, &c. for the Perfecting of the Saints, and given us Scriptures, inspired of God, that the man of God may be perfect; yet we may lay both aside as useless, and betake us to the Spirit for all; and thereby declare, that we are wiser than Christ was, and that we have nothing to do either with the fruits of his Ascension, the Ordinance of Officers, or with the fruits of his Love and Care of the Church to the end of the world, that is, the Revelation of Jesus Christ, which God gave unto him, to show unto his servants But who would not pity, such a poor blinded, self-deceiving Creature! Thinks he, that the Appointments of Jesus Christ cannot be owned, as means, perfect in their kind, and for their end; but the Spirit as a Principal Efficient Cause must be enjured? and that we must lay aside the Scriptures, as a Law and Rule, that the Spirit may do all, and have all the glory; I should then think, that he were more to be prayed for, than disputed with: and were it not for satisfaction to Others, whom their fair speeches may deceive, I should think it hardly worth my pains to blot so much paper, in confutation of him.

42. Then in the next place, he tells us, that the Lord would have us see in them (that is, in the Scriptures) as in a glase, the conditions and experiences of old saints, that observing their case and ours to agree, we may be confirmed, comforted, instructed in righteousness; and by the Spirit within us, observing the signature of the Spirit in them, we may see them fulfilled in us. Hence only the Spiritual man of God can profit by them, and of such speaketh the Apostle also Rom. 15. others pervert them as Peter tells us. By all which we see, That the Scriptures are no Law, or Rule, no not a subordinate Rule, or Law; for what is such, must have some Obligeing force with it, binding us to conform • ty: But according to this Man, the Scriptures have no obliging Force at all: and so he confirmeth, what other Quakers (mentioned above §. 9.) say viz. That there are no commands there for them, because given to particular persons and Churches, upon particular occasions: And thus the very Law of the Ten Commandments (which I have vindicated, sufficiently elsewhere) which Christ himself did interpret, and confirm, is laid aside, as having no power over us. Thus the Quakers join hands with the Antinomians, (that they may become a perfect Sinke of all errors.) I am sure the Church of Corinth might, with greater show of reason, have rejected that Law, which Paul urgeth them with 1 Cor. 9:9, 10. and Timothy also 1 Tim. 5:18. what shall we say to these Old Testament Laws and Scriptures pressed in the New, Rom. 13:8, 9.10. Ephes. 6:2. 2 Cor. 6:17. 1 Pet. 2:13, 14. 1 Cor. 14: v. 34. What have we to do with all Christ's commands, & the Apostles their injunctions, 2 Thess. 3: v. 4, 6, 10, 12. 1 Tim. 4: v. 11. 1 Cor. 7:10. Mat. 28:20. 1 Thess. 4:11. Mat. 15:4. John. 15:12. 1 John. 3:23. Rom. 7:10; 12. & 16:26▪ 1 Tim. 1:5. Tit. 1:3. 2 Pet. 2:21. & 3:2. 1 John. 2:7. & 3:11. 2 John. 4, 6. John. 13:34. 1 John. 2:8. John. 14:21. 1 Cor. 7:19. & 14:37. Revel. 22:14. Act. 17:30. Rom. 2:12, 13, 23, 25, 26, 27. & 3:31. & 4:15. & 7:14, 16, 18, 22. 1 Tim. 1:8. Gal. 3:19, 21. & 5:14. & 6:2. I am. 1:25. & 2:8, 9, 10, 11, 12. & 4:11. 1 John. 3:4. Rom. 1:5. & 16:19, 26. 2 Cor. 7:15. & 10:5, 6. 1 Pet. 1: verse. 2: Ephes. 6:5. Tit. 2:9. 1 Pet. 1:14. 2 Cor. 2:9. Not to mention his Ordinances, of which afterward; and all the examples set down to us for Imitation and Instruction. By this argueing the whole Historical part of the Bible is laid aside. Further by this Mans doctrine, no man is a Man of God, but they; All others are Natural; They are Spiritual and Holy: and the Scriptures are only for such and some might think, that others had as much need of them. But the design is, That all others, besides themselves, may look upon them selves, as not concerned in them, and so may lay them aside as useless; and when the Quakers are once become the sole keepers of these Oracles, we shall quickly know, what shall be come of them. But, blessed be God, they are under another eye, and under a surer key. Beside that by the Apostles doctrine Rom. 15. Everyone that is to please his Nieghbour for good to edification verse. 2. is to look on the Scriptures as written for his use and learning verse. 4. and 2 Tim. 3:15, 16. everyone that standeth in need of Salvation, and hath need to be made wise thereunto must plye the Scriptures for this end. We see also, that the Scriptures have attained their full end in the Quakers ; and therefore they have no more do to with them, but to observe, to their Confirmation the samenes • of Spirit speaking in them, & speaking in the Scripture: & so we must look upon them all as Perfected, & thoroughly furnished for every good work. That which he addeth in end, out of the Ap. Peter ; is with a witness verified in them 2 Pet. 3:16.

43. Thereafter §. 6. He seemeth to grant much concerning the Scriptures, when he saith They account them the most fit outward judge of controversies among Christians, and what ever doctrine is contrary to them should be accounted heresy &c. But, (howbeit we accept what is granted, and are content to try their doctrine by this judge, & have done so hithertill; & accordingly must reject their doctrine, as damnable heresy; and will find more cause hereafter, to continue in this our judgment; yet) we cannot but take notice, That they are driven to this necessity by urgency of their Adversaries; and that they know of a refuge for themselves; for they are persuaded (as we may suppose) the Spirit within them, is the very same with the Spirit speaking in the Scriptures; and he cannot in them contradict what he hath said, in the Scriptures; And if any discrepancy or contradiction be, it is but in appearance, and that unto the blind Understanding of a Natural Man (as he speaketh afterward) that is, it but seemeth so to all that are not Quakers : and so, notwithstanding of this, it is no real contradiction, let the appearance be never so great: So that it is not possible to convince them of any mistake, out of the Scriptures; for the Spirit speaking within them, cannot speak contrary thereto. And further this is to be observed, that for all this, the Scriptures are no Rule, no Law, having any force upon our Consciences to Obedience; No man is to learn any Truth or Doctrine out of them. And thus they take away both Law and Gospel, the Scriptures both of the Old and New. Testament, as a Law, upon which we are to meditate day and night; and which we are to make the men of our counsel; and to propose to ourselves as a copy, unto which we are to conform our way and walk: and this is to destroy their main end, which is to make us wise unto Salvation; to convert the soul; and to hold forth to us the whole counsel of God, concerning Faith and Manners.

44. In end §. 9. Pag 50. He frameth an Objection against his own doctrine, to this purpose; If the Scriptures be not our chief, only and adequate Rule, it is no complete canon; and men, who pretend to be acted by the Spirit, may add new Scriptures; and so incur the curse denunced against such; & they may introduce a new Gospel; I should rather have framed the Objection thus. If his doctrine be true, the Scriptures are no Rule, or canon at all; and we are as much obliged to believe and Obey the dreams and dictates of fantastic Quakers, as the Scriptures. And how absurd this is, everyone may judge But let us see, what he Replieth. He granteth that all false Revelations, which are contrary to the Scriptures, are to be disclamed. This is well, and therefore we reject, with his warrand, his Revelations, as false: But he will deny, that his Revelations are false; because the Spirit within him, which is the Spirit of Truth, and the same Spirit, that inspired the Prophets, and Apostles, saith, they are true, yea they cannot but be true, because proceeding from that Spirit, that can reveal nothing but truth: and thus we are no more secured then we were: yea, as I said, we are obliged to believe all that they say; and rather to lay aside our Judgment and all Sense of Scripture truths, than once doubt or question the truth of what they deliver, Next, he saith, The doctrine he hath delivered is true, and therefore who adduce such consequences, accuse Christ and his Apostles. This is but a manifest declaration of his Pride and Presumption: His doctrine is tried and found light, and Contradictory to Christ, his Prophets, and Apostles; yea and Eversive of all Christianity and Religion. We grant, saith he, that the Scriptures give ample testimony, to the chief doctrines of christianity. And what a reproach of the Scriptures, this concession containeth, we have shown above. We are, saith he, for no new Gospel, but for new revelations of the old Gospel. The Gospel, which Christ and his Apostles brought, was but a new Revelation of the old Gospel, and no new Gospel essentially different from the old dispensation; Thus their Revelation, may be as new and as far different from that of Christ and his Apostles, as theirs was from what was under the Old dispensation; and yet it must be received with the same Faith & Obedience, that we receive the Revelation of Christ and his Apostles, is this tolerable? Thinks this man, that we are as mad, as he and his brethren are? Be it known to him, we will hold by the old foundation Christ, and the sole Revelation, which He hath given us; for sad experience hath taught the world, what devilish doctrine hath been vented under the notion of New Revelations, such as these by the Enthusiasts at Munster, and by Paracelsus, Weigelius and others, That a man might have moe wives at once: That the Eternal God hath flesh: That God made to himself out of himself, a Wife, on whom he begot a Son: That God careth not for outward sins: That the literal sense of the Scripture is antichristian: That our Christ is the Antichrist; and the Man of sin: That Christ was not born of Mary: our baptism is a profane thing: adamitick flesh is not capable of remission? Hearing of sermons, and coming to the sacraments are impediments of Regeneration: There should be no preaching in Templos: Hell is Heaven, and Heaven is Hell, and both are one. What thinketh he of these, and of the blasphemies of David Georg, who said. That the doctrine of Moses, of the Apostles, yea and of Christ himself, was Imperfect, and unable to bring any to salvation; only his doctrine was perfect and efficacious for that end. That he was the true Christ and the Messias, born not of flesh, but of the holy ghost, and of the Spirit of Jesus; which Spirit of Christ, his flesh being annihilated, was wholly given to him. That he can save and condemn, & that he shall judge the whole world, at the last day. That he is greater than Christ, who in the flesh was borne of a woman, but he himself was the Spiritual Christ borne of Holy Ghost ? These had as much to say for their Revelations, as he hath to say for his; and if we open the door once unto such Pretenders, we way see, what will be the issue: it may be called at first but a New, more Glorious, more Excellent Revelation, and may come at length to be a quite Overturning of the Old Gospel too. Therefore we judge it the best course, to keep the door close, which Christ hath shut, and not to receive his abominations.

45. He will not grant, that the Scriptures are a complete Canon ; and if they be not a Compleet Canon, they are no Canon at all; for a Rule and that which is to be Regulated thereby are Relatives, and must correspond: yet he thinks we must confess what he saith to be true : and why so? Because in all the Scripture, we read not this necessary article of faith That these books are only canonick Scripture. But this is no new Revelation, for it was revealed long since to Bellarmine, de Verbo Dei Lib. 4. Cap. 4. and to other Papists : and so this man is but playing their game: and yet neither he, nor they can gain anything; for this necessary article of faith, is declared by the whole Scripture; and so needeth not be set down, in so many words. The characters of Divine Light and Power, which are peculiar to the Scriptures, do discriminate them from all Others; and so declare themselves, and themselves only, to be the Word and Law of God; and more is needless; for it is not a Rule to itself but to other things; no discipline or Science prove their own principles, Act • of parliament need not say, that such a book, containing so many acts or laws, of this or that nature, are the true acts of parliament: when a Husband writeth Ten letters to his Wife, he needs not say in plain terms, that Ten letters are his; for she knoweth That Ten are his, by his own hand write, and other indicia, which agree to no other letters; and so discriminate them from all others: and the numerus numerans is sufficiently expressed by the numerus nu • eratus. This man possibly will not believe, that he hath five fingers in one of his hands, because he nowhere seeth it written on his hand, that he hath five fingers in one hand. And by this he may understand, how we can prove this or that book, in Scripture, to be Scripture; without fleeing to his senseless and imaginary Shifts; as we have shown above, when speaking of the whole Scriptures.

CHAP. V. Of Mans Natural State.

1. WE come now to Examine the doctrine held, forth in the 4 Thesis, which though I find a little more clearly expressed, as to the latin, in the second edition, than it was in the first; yet I find it not helped, as to the matter: so that still I find several mysteries, wrapped up in his words, which will not without some difficulty be unridled; for after the usual manner of that Seck of the Quakers, who speak ordinarily in a dialect, peculiar to themselves, the beginning of this Thesis is very enigmatical; and in all his discourse upon this Thesis, in his Apology, he speaketh nothing that can contribute anything to the clearing of his Meaning to us, who are not much acquainted with his Mysteries; only he enlargeth himself on two main Heads, of which we shall speak hereafter: And though he could not be offended, if we should only examine his doctrine, as to these two Heads, leaving the rest, which he shortly touched in his Thesis ; yet, • or the Readers satisfaction, we must take some notice of what he saith.

2. Passing that insufficient division of Mankind, or the Posterity of Adam, which he maketh, when he saith, both Jews and Gentiles, whereby he excludeth from this race of Adam, all that lived, before this distinction began to take place; that is, all that lived before Abraham, Isaac & Jacob, the posterity of whom (complexly considered) only did bear the name of Jews ; and that not so early; for the first mention we have of the word in Scripture, is Esther 2:5. & 2 King. 16:6. And all those, who lived before this issue appeared, or were known as such, cannot be called Heathens, seeing some of them, at least, worshiped the true God: I take notice, that he acknowledgeth and asserteth, that all Mankind is Fallen, Degenerated, and Dead ; but how, or upon what occasion, he expresseth not, in his Thesis, and giveth but a short hinte thereof, in his Apology ; of which afterward. That Man at first was living, and in a good state, he insinuateth, when he saith, that he is now fallen and degenerate ; but wherein that good and happy condition consisted, he explaineth not: i • may be, he forbeareth to do this, lest thereby, he should discover some secrets of their mystical Theology, which either is not fit, as yet, to be made known▪ or we are not in case to understand & improve aright. Some may possibly think▪ that he forbeareth to give an Explication of this, or to add his Testimo • y to the orthodox Truth, in this point, because the Natural Light, that is in every man, cannot discover, or comprehend it? Natures Light, I grant, will never discover, without the Revelation of the word, the Time when, the Manner how, nor the Cause and Occasion, upon which this inundation took its original. I find, that Mr Hicks in his 3 Dial. Pag. 40, 41. getteth no satisfaction, as to this, from Will. Pen speaking thus in his book. Pag 29. Herein the • contradicts thyself, abusest the Philosophers: and blasphemest the light. Thou grants the heathens knew, there was sin: If so, how could they be ignorant of sins coming into the world ? This, I say, is no way satisfying; for though Philosophers did see, and could not but see, that sin and misery had overflowed all; yet by all their Common Light, they cou • d not understand, how sin entered into the world, and death by sin; how Adam, as a public person, was under a covenant obligation, for himself and posterity; and how he did violate that Covenant, by transgressing the commandment, and thus brought-in sin and misery. And that, which Will. Pen addeth Ibid. saying, If thou meanest a clear and distinct account, that Adam and Eva were beguiled by the serpent, who tempted them, 't is no ways to the purpose ; not only helpeth not the matter; but discovereth also some further latent design; for who seeth not, how necessary the knowledge hereof is unto the right understanding of the fall, and of the true cause thereof? If this were not so, as Mr Hicks well saith, why did the sacred Penmen give such a full and distinct account hereof, in the Scriptures? But it may be, they have a Parabolical sense and meaning to put upon that whole matter, as it is historically related, and upon all the passages of Scripture relating thereunto. It is also observable, that Will. Pen, in the forecited page, insinuateth, that the knowledge of this is not necessary unto salvation; for he saith. That which is sufficient to that faith, which concerns salvation, is to know that God is, and that he hath given M • n the knowledge of himself, and his will concerning him, by some inward law. Mr St • lham also showeth in his book against the Quakers Pag. 96, 9 • , 100. that I: Nailer and R. Farnworth deny, That Adam was under a Covenant of works ; and that he stood by the moral law written in his heart, and by the observation of the positive branches given him in command, aco • rding to that law, as we mentioned above. And if the matter stand thus, how can they give us a distinct account of the manner and cause of the fall and degeneration?

3. He saith, that this Death and Degeneration is befallen all the race of mankind quoad primum Adam, seu hominem terrestrem, that is, (or I know not what it is) concerning, or in respect of the first Adam, or earthly man. By which words it is manifest, that he pointeth out and declareth, in what respect it is true, that all mankind is become dead and degenerate; to wit, in respect of the first Adam, or the Earthly man; and hereby he seemeth to point out the extent of this fall, death and degeneration; or rather a restriction, and limitation of its extent; as if he had said; It reacheth all Mankind, only as to the Earthly man, or the first Adam, But what he meaneth by this first Adam and terrestial man, I cannot well tell. His manner of expression will not give us ground to think, that he meaneth our forefather Adam, because of whose transgression this death came upon all his posterity; but rather that he meaneth something in every man, going, with them, under this name and this thing what ever it be is the only Subject of this Death and Degeneration: and so in opposition to this, there must be something in man, which, with them, will go under the name of the Sec • nd Adam, and of the heavenly man ; and this whatever it be is not obnoxious to this death, nor is it degenerated and lapsed. This, to me, must be the native import of his words: But how we shall come to a right uptaking of his true meaning, I wish he had shown us. If we consider what other Quakers have said, it may be, that thereby we shall be able to make some pro • able conjecture, concerning his meaning. Mr Hicks Dial. 1. Pag. 16. tells us that Georg Fox (a man eminent among the Quakers, and accounted by them infallible) in his book called the great mystery Pag 6, 8, and 100. affirmeth the soul to be part of God, and of God's being : And that it is without beginning Pag. 91. and also infinite Pag. 29. And when Will. Pen accuseth Mr Hicks of false dealing in this; Mr Hicks Dial. 3. vindicateth himself by citeing Pag. 20. &c. George Fox's own words, thus [ Ge • rg Fox in his Great mystery Pag. 90. speaks thus is not the soul without beginning, coming from God, returning unto God again, who hath it in his hand, and Christ the power of God, the Bishop of the soul, which brings it up into God, which came out from him; hath this a beginning or ending? And is not this infinite in itself ?] Again says he [ Georg Fox tells us Pag. 2). that Magnus Byne saith the soul is not infinite in itself, but it is a creature; and R. Baxter saith, it is a spiritual substance. Whereunto Georg Fox, replieth, Consider what a condition these, called Ministers, are in: They say that, which is a Spiritual substance, is not infinite in itself, but a creature. That which came out of the Creator, and is in the hand of the Creator, which brings it up to the Creator again, that is infinite in itself. The same Mr Hicks saith further, The Quakers are accused for saying, there is no Scripture that speaketh of an human soul ; and for affirming, that the soul is taken up into God. Hereunto Georg Fox thus answereth Pag ▪ 100. God breathed into the man the breath of life, and he • ecame a living soul; and is not this, which cometh out from God, which is in God's hand, part of God, from God, and to God again? Which soul Christ the power of God is the Bishop of: Is not this of his being ? Yea Will. P • n in vindication of Georg Fox Pag. 66. (as Mr Hicks showeth Dial. 3. Pag. 22.) saith, That all that can be concluded from Georg Fox's words is this; That God inspired Man with something of his own substance, bestowed something of his own divinity upon him, That God did inspire Man with the Holy Ghost.

4. Now, if this man be of the same judgment with these mentioned, we may saifly conceive, or conjecture at least, that his meaning in these words now under consideration, is this. That the Body of man, which is of the First and Earthly Adam, was degenerate, and became dead; but not the Soul, which, being a part of God's substance and being, and having relation to the Second and Spiritual Adam, who is the Bishop thereof, was not obnoxious to this Death and Degeneration; for being eternal, as well as Infinite, it could neither die, nor degenerate, nor fall. But how blasphemous an opinion this is, everyone may see. This is the old damnable opinion of the Gnostics, Manichees and Priscillianists, and of Cerdo, See August. Lib. de Origin Animae c. 2. and De Haeres. c. 46. and 70. Aquin. 1. q. 90. Ar. 1. & Col. Conimb. ad 2. de Anima q. 1. Art. 6. and was owned by that blasphemous man Servetus, and of late also by the Author of Theologia Germanica, and of the Bright Star. See Mr Rutherf. Survey of Spiritual Antichrist. Chap. XIV. These hold that the soul was a part of God's essence. Though God's essence be most Pure, Simple and Indivisible, and cannot be a part of any composed thing. If the Soul were thus of God and a part of God, God should be the form of man; Because the soul is the f • rme of Man; and consequently: Man should be God; for the whole may be denominated from the form. The Scripture tells us, that God is Immutable, and that there is no shadow of turning with Him; but by this opinion, he should be Mutable, and change from Power to Act, from Ignorance to Knowledge, from Vice to Virtue, &c. and back again reciprocally. Hence also it must follow, that either no souls can go to hell, or that a part of God must be tormented in hell; And what will they say of Devils? Either they must deny that there are any, or say that they are a part of God; for they are Spiritual Substances, being Intelligences: and with the Quakers forementioned, spiritual substances are parts of God, and are Infinite in themselves, they are no Creatures, and if no Creatures, they must be the Creator, or a part of the Creator. It is true, Man was created, according to the Image of God, which, as to the Soul, consisted, as in the spirituality of its substance, so chiefly in Wisdom, Righteousness and Holiness, Eccles. 7:29. Ephes. 4:24. Col 3:10, But the Scripture tells us, that as to this Image, it was lost, even as to knowledge, nothing being left but some rubbish of that once stately Fabric, of which afterward: and that thus the soul was corrupted and damnified by the fall, all the Powers and Faculties thereof being perverted; so that thereby Man became not only utterly Indisposed, but also Opposite to all that is spiritually good, and wholly Inclined to all evil and that continually, Rom. 3: verse. 10—20. Ehes. 2:2, 3. Rom. 5:6. & 8:7, 8. Gen. 6:5: And this is confirmed by what this Man addeth, in the Thesis, and prosecuteth at large, in his Apology.

5. If this be not his true meaning, let us try another Conjecture. They commonly speak of a Christ, within them (as Mr Hicks cleareth Dial. 1. Pag. 44. &c.) and taunt such, as believe in a Person without them, saying Christ is within, and that there is no other Christ, but that within every man. Mr Hicks there tells us also, that Crisp, one of their ministry, asking, what Christ he owned; and receiving this answer, That he did not believe any mere Principle or Spirit in men to be the Christ; because that was not capable to suffer what Christ suffered, returned this reply, That this was blasphemy. And when Mr Hicks said further, that the Christ he believed was no other then that person, the Scriptures speak of, The word made flesh—God and man in one person. Crisp. replied, that then he knew the beginning and date of his Christ: Moreover he tells us Pag. 45, 46. that Georg Fox in the forecited Book Pag. 206. saith, if there be any other Christ but he that was crucified within, he is a false Christ: and he that hath not this Christ, that was crucified within, is a Reprobat. And Pag 207. That God's Christ is not distinct from the saints, and he that eats the flesh of Christ, hath it within him. Pag. 201. Mr Hicks tells us also Dial. 2. Pag. 10. How G. Whitehead in his Dip. Plu. Pag. 13. saith, Christ Jesus, a Person without us, is not Scripture language, but the Anthropomorphites and Muggletonians. This language is very suitable unto the language of the Old Libertines : against whom Famous Calvin wrote, in his Instructio adv. Libertinos Cap 17. They made Christ's sufferings to be a mere Histrionick Action, or Comedy; and Quintinus used to be very angry, when any asked him, how he did? saying, How can it be ill with Christ. But yet, that they may put a difference, betwixt themselves and others. They use to say, as Mr Stalham informeth us Pag. 276. That Christ is in all, but none is in Christ, except themselves. Shall we think, that this is th • s Mans meaning; to wit, That man is Corrupt, Fallen, Degenerated and Dead, not according to that part in him, which is Christ, but according to that part in him, which is the Old man? As this should contradict, what he saith afterward, upon this account, that then it were manifest, that whole man did not fall, or became dead and was degenerate; so it could not be satisfying: for it would have but this import; That man was Corrupted, Dead and Degenerated, in so far as he was corrupted, dead and degenerated: and then we should be no wiser, than we were. Moreover, if we should ask how this Christ came into every man? The answer must be, that he was created in him; and as to this part of man, Adam did not fall. And if we should ask, what is this Christ in every man, Will. Pen, in his Innocency with open face P. 8. (as Mr Hick • showeth Dial. 2. Pag. 41.) answereth, It is God himself And He, with Nailer and Hubberthorn, in their Answer to the Phanaticque History Pag. 13. will say, it is the Light in us, and Burroughs Pag 9, and 149. will say, that he that was slain upon the cross, is the • ery Christ of God, and the very Christ of God is in us. The same Mr Hicks in his postscript to the Dial. 1. Pag. 82. tells us, that Ed. Borroughs and Franc. Howgil said in the hearing of credible witnesses, That Christ was as really in every man, as he was in that Flesh, which suffered at Jerusalem.

6. But as yet, we are arrived at no clear discovery of the truth, in this matter, but rather further off from any clear understanding of his meaning, Shall we think, that it is something opposite to the Light, which he meaneth by this first Adam, and terrestial man? But what meaneth he, or they, by the Light, within? Others of them have wonderful notions about this. Mr Hicks dial. 1. P. 3: &c. tells us, that they use to call this light within, sometimes, Christ; sometimes, the measure of Christ; sometimes, the divine essence ; sometimes, of the divine essence : and that G. Whitehead in a discourse, urged from John. 1:4. That if the life be the divine essence, the light must be • o also; for such as the cause is, such the effect must be : and that he affirmed, the light within to be God : and that to deny it to be so, is to deny the omnipresence of God : and that the divine life is Immutable. To say then the light within is not God, is to say God is mutable: and so concludeth, that it is blasphemy to deny the light within to be God. The same Mr Hicks in his Quakers appeal answered. Pag. 4, 5. showeth us, how Will. Pen in his Quakerisme a new nickname P. 9, 10. saith, that the true light in itself, is the Christ of God, and the Savior of the World, which is God, n • t an effect of his power, as a created light ▪ And that G. Whitehead Dip. Plun. P. 13. will not have it called a mere creature, but a divine and increated thing. That G. Fox, Great myst. P. 10. will have it to be before conscience was, or creature was, or created, or made light : And P. 23. That a • l things were made by it, and it was glorified with the father before the world began. So P. 185:331. See further Mr Hicks there, citeing at large some sentences of G. Fox younger, out of a collection of several of his books, Pag 47, 49, 50, 51, 52. all to this purpose, concerning this Light within, This man also hath so me uncouth Notions, of which more particularly hereafter, when I come to examine his doctrine thereanent; only now I observe that Pag 84. he calleth it a real spiritual substance; and saith, that it subsisteth in the heart of the ungodly, even while they remain in their impieties : & therefore, as to this, Mankind did not degenerate; But what is that, in respect of which, Mankind did degenera • e? we see it not distinctly explained whether it was a Substance, or an Accidens & if a Substance; whether it was a Real, or an Imaginary Substance; a Spiritual or a Corporeal Substance. However this must be his meaning, that only as to that, which is Opposite unto this Light, & beareth relation not to Christ the Second & Spiritual Adam, but to the First & terrestial Adam, Mankind Fell, Died & was Degenerate: But doth this take-in both Soul and Body? & if it did, what can remain? if not, he would do well to tell us, which was free. Enough of this here.

7. His expression here, in respect of the first Adam and terrestrial man, would import, That Adam in Innocency, or in the state of Integrity, had also a respect to the Second Adam, and Celestial man; and that as to this, he stood, and lived, and did not become degenerate: and hence it would follow, that Adam was under two Covenants, both under the covenant of Works, and under the Covenant of Grace; and that he fell, as to the Covenant of works; but stood as to the Covenant of Grace, But these things smell neither of Sense, nor of Religion. If he thinks, that I wrong him, in deduceing such Consectaries from his words, he must blame himself, that doth not express himself more clearly, and doth not speak in a language more intelligible. His doctrine, I confess, is strange; and his expressions are not ordinary; but it seemeth, an uncouth doctrine must be expressed in an uncouth dialect: that unstable souls, that have not their senses exercised to discern good and evil, may be taken herewith; but such as are wise, and fear the Lord, will look about them.

8. He hath told us, that Mankind is Dead and Degenerate, but as to the true and full meaning hereof, we are left in the dark: This fall and Death seemeth not to be absolute, being, as we see, restricted unto a certain particular respect: and what that respect is, and how far it Extendeth, or what in Man answereth it, whether all of Man, or only a part, and if only a part, what that Part is, we • now not, but are left to conjecture. He hath three general expressions, whereby he would point forth unto us the nature of this Change and Catastrophe, when he saith, that Mankind is Fallen, is Degenerat, is Dead ; and a right explication of his meaning hereby, and of his sense of these words, would give great satisfaction and clearness. It may be his following expressions are added as a commentary; let us therefore consider them. Being deprived (saith he) of the sense or touch of this inward Testimony and Seed of God; and subjected to the power of Nature, and Seed of Satan, which he did sow into the hearts of men, while they remain in the natural and corrupt state. Could we understand this commentary, we should be in better case, to judge of his sense of the Fall: but the truth is, these words rather darken, than clear the matter: and I fear, the words are not more uncouth and unusual, than the thing, he understandeth thereby, is obstruse and hid. He speaketh here of a Testimony, saying the sense or touch of this Testimony; and the relative this, hujus (if pertinent,) saith, it is a testimony, formerly by him mentioned; but where, or when, we are left to conjecture He calleth it an Inward Testimony, but what is this? It is true, in the foregoing Thesis, we heard him speaking of an Inward Testimony of the Spirit, and in his second Thesis, of Inward Revelations and Illuminations : Shall I think, that by this Testimony, whereof he here speaketh, he meaneth the Inward Testimony of the Spirit, and the Inward Revelations and Illuminations, of which he spoke above? If indeed he doth mean the same, and no other; I would fain know, How all Mankind, Jews and Heathens, (as he speaketh) was deprived of the sense and touch of this Inward Testimony; seeing himself told us above Thesis 2. that by this Inward Testimony or Revelation, and only by this, the knowledge of God was revealed to the Sones of Men, to the Patria • chs, Prophets and Apostles: and we heard (and shall hear more of it, out of this Man hereafter) that they make the Light within, which is their great and only Teacher, common to all men? Is there a difference with them, betwixt this Inward Testimony and that Light, which enlighteneth every man, that cometh into the world ? But it may be, he meaneth some special distinct thing, by this Sense or Touch of this Inward Testimony (wherein he would seem to come near to Plato's sensation, 〈 in non-Latin alphabet 〉 , in Th • aeat. ) But what can the touch or sensation of a Testimony import, if not the receiving the Impression of it? and what can the receiving of the Impression, or Touch of a Testimony be, but a receiving of information by it? And when all that knew God, received illumination by the Testimony of the Spirit, did they not receive its Information, and its Touch? and were they not made partakers of its Sensation? and seeing this was common to all from the beginning, as he endeavored to prove above, as we heard, where was this deprivation of this sense and touch, which he speaketh o • ▪ It is true, by the fall, mankind was deprived of that sweet and intimate Communion with God, which formerly Adam was addmitted unto, and all the communications, which Adam after the fall, and his posterity did meet with, were in and thorough the Mediator, and according to the Covenant of Grace: But he maketh the Testimony, which was before and after the fall, the same; and that by the fall, man was deprived of the Touch of the same Testimony, which yet he would make us believe, was common to all, from Adam to Moses, and from Moses to Christ &c.

9. When he saith, that Mankind by the fall was deprived of the sense and touch of this Inward Testimony, He supposeth that th • s Inward Testimony (which with them is the same with the Light within, and seed of God ) still remained, even in Mankind; only man was deprived of its Sense and Touch; hence it would appear, that, according to this Mans Theology, Mans Understanding was not hurt by the Fall, nor his Capacity to receive impressions from the Light within, or Inward Testimony; but only, there were not Emanations of Light and Information from that Testimony, and great Teacher: or that th • s Light and Divine Particle still remained in man, but was only Dormant and Overclouded, But the Scriptures giveth us another account of the Degenerat and Natural state of man, as to Light and Knowledge, saying, that such are in darkness 1 Thes. 5:4. 1 John. 2.9 and walk in darkness John. 8:12: and 12:35. 1 John. 1:6. and 2:11. and are of darkness 1 Thes. 5:5. and under the power of darkness Col. 1:13. See also Act 26:18. 1 Pet. 2:9. Esa. 9:2. Mat. 4:16. But further, This Inward Testimony being a Light within, or a Seed within, it must be seated somewhere in the soul; and it, being Light, can nowhere be seated more properly, them in the Intellect: and if there be light in the intellect, how can the man be deprived of the Touch and Sensation, of this Light? Meaneth he by this Touch & Sensation a Reflective knowledge, or such a reflexive act of the Soul or of Conscience, whereby we know that we know? But then, he still supposeth, that the Light; & Knowledge direct, is not impaired by the fall, (contrary to the Scriptures a forecited, & many others, which might be cited; see Eph. 4:18.) but only the Reflexive knowledge: and thus Adam was as understanding & knowing after the fall, as before it, only he did not know it: And indeed the common & first duty, which these Quakers press upon all, is that they would lookin, and reflect upon what is within them, & so be Wise, & Understanding: yea, in this one thing, they seem to place all Grace & Virtue, as if they had been trained up in Plato's school, who in the place before cited (as Mr Gale in his Court of the Gentiles part. 2. Pag. 291. showeth) Taketh all true science, to be this Sensation, & in his Timaeus Fol. 103. he called all prudence a good Sensation 〈 in non-Latin alphabet 〉 : and in his Alcibiad, fol. 133, 134. He saith, that he that reflects upon himself, his own soul and wisdom, thereby becomes as it were omniscient; whereas they, who know not themselves, know not what is good, or evil for them, nor yet what belongs to themselves, or other men. How like this is unto the ordinary discourse of Quakers, such as hear them ordinarily, can best know: the Scripture mentioneth an 〈 in non-Latin alphabet 〉 , but not as common to all Phil. 1:9. and 〈 in non-Latin alphabet 〉 Heb. 5:14. which are rare.

10. This to me is further confirmed by the following Expression, which he hath, and of the Seed of God ; of the touch and feeling of which also, (if it be anything distinct from the foresaid Inward Testimony) Adams posterity was deprived by the fall: for these men use to speak much of this Seed, and Seed of God Mr Hicks dial. 1: Pag 16. tells us, that some of them call it a measure of God ; others call it Christ, and the Spirit; Some call it that, which obeyeth the light, contradicting the former, for it cannot be both the Light, or the Spirit and Measure of God, which giveth sensations and touches, and the soul, or that which obeyeth and receiveth these touches and sensations. And Dial. 2 Pag. 84 he says some call it, the Witness of God in our consciences ; and P. 66. that G. Keith Immed. Revel. P. 77.78. calleth it, that which the work of the ministry is to point hearers to and P. 75, 76. he maketh it Christ the light in man : and this same Man Pag 82.83, 84. maketh this seed the same with Grace, with the word of God, with the light, that enlighteneth every man, and makes it a certain spiritual substance, and not an accident, as we shall hear afterward: and thus it is manifest, that according to this man's doctrine, Adam by his fall lost not Grace, nor the Word of God, nor the Light within, nor this Seed, but only the Touches thereof: and what Scripture, I pray, teacheth him this? or by what Scripture, shall we be helped to understand this? the Scriptures, which we have, speak far otherwise of the fall, and of the sad Consequences thereof, as is known.

11. He addeth the other part of this Degeneration, saying, that Mankind became subject to the power of Nature, and to the seed of Satan. Neither of which are Scriptural Expressions, and what sense to put upon them, so as they shall agree with what he hath said, and with what we shall hear out of his Apology, I do not know: only this would seem evident, that he must hereby mean something directly Opposite, or Contrary to the Testimony and Seed of God : And so, as the Seed of God, to him, is a Substance, so this Seed of Satan must be a Substance also: And as before the fall, man was under the Touches and Sensations of the Seed of God; so after the fall, he came under the Touches and Sensations of the Seed of Satan. And thus we see, that this man, among other Errors, hath drunk-in the error of Flacius Illyricus, who said, that the image of God, and Original righteousness, was a Substance, and an Essence, in Demonstr. Fol 21. and 38. and 40. as also that Original sin, was not an accident but a substance: and so this man, and his party, must revive again the old condemned opinion or error of the wicked Manichees, who affirmed that there were two Principia. Now either this Man must say, that this Seed of Satan, being a Substance, must be of God, or of the Devil: if of God, then God must be the Author and Creator of sin; if of the Devil, than the Devil is the creator of some substances. But I would inquire, whether this Substance, which he calleth the Seed of the Serpent, be one and the same thing, with the Man, or with his Soul and Body; or not: If not: then the Man must have another Substantial and Essential part, beside the Soul and the Body; which is contrary both to Scripture and Reason: If it be the same thing, then Adam before the fall had the Seed of Satan in him, for he had • he same Substantial Soul and Body, both before and after the fall, what will he say of Christ, who took upon him the nature of the Seed of Abraham, and so became true man having a soul and a body? Took he upon him Original sin? or came he under the power of the Seed of he Serpent? And yet this must be said, or we must say he took not upon him the Seed of Abraham : or that the soul and body of the Seed Abraham was not original sin? and so that Original sin is not the same substance with Mans soul and body.

12. But came this change upon the whole Nature, or Race of mankind, immediately after the fall? Or did the posterity of Adam come under this power of Nature, and of the Seed of Satan, so soon as they had a being, and a Soul and a Body? He will not grant this but expressly denieth it, in the end of this same Thesis, and giveth his reasons, in his Apology, which shall be examined, in the next Chapter. When then doth Satan sow this seed? It is (says he) while they abide in the Natural and Corrupt state. But how come they into this Natural and Corrupt state: And under the dominion of Nature, and Seed of Satan? Come they into this state, before Satan sow this seed in their hearts? These things seem somewhat mysterious: but what else can we expect of them but unexplicable and untelligible fantasmes, who will not regulate their judgment, in the matters of God, by his Word? Further I would know, whether such of the posterity of Adam, as have not yet the seed of the Serpent sown into their hearts, are deprived of the touches of the Testimony and Seed of God, or not? If they be not, then the beginning of his Thesis is false, where he said that Tota posteritas Adamica, the whole posterity of Adam, was fallen, degenerate, dead and deprived of the sense and touch of this inward testimony and Seed of God: If they be, then his conjunction Et, saying, and subject to the power of nature, and of the Seed of the Serpent, is non-sense; for thereby he would tell us, the positive part of the sad Consequences of the Fall, as conjunct with the Negative or Privative part, and yet by this Concession, these parts are separable, and not conjunct, in all the posterity of Adam, but in some only, and these some must be in a distinct stare from the rest viz. under the Privative part, but not under the Positive part of this sad consequence of the Fall. Thus we have no clear account of his doctrine.

13. He proceedeth, and tells us, that hence it is, that not o • lie their deeds and speeches, but all their imaginations, are perpetually evil in the sight of God, because proceeding from this depraved and malignant seed : And from this, I think, it is clear, that before men have Imaginations, let be Speaches and Actions, they are possessed of this depraved and malignant Seed; for the Efficient Cause is always in being before the Effect, and the Fountain is before the Streams: How then can this man say afterward, that this Seed of Satan is not imputed (that is, as he said above, sown in their hearts, else he speaketh gibberish) unto Infants, until they actually sin? For if Infants must first actually sin, before Satan sow this seed, in their hearts, then it is false, that all actually sin, before Satan can sow his seed in their hearts; then it is false, that all actual sins proceed from this corrupt seed; for the Cause cannot proceed from, nor yet follow the Effect. How he shall reconcile this Contradiction, I see not: But his Religion, as it seemeth, is made up of Contradictions: we have met with several already, and we will have occasion to observe moe, ere all be done.

14. He addeth, Therefore man, in so far, as he subsisteth in this state, can know nothing aright of God; yea his thoughts and conceptions of God and of divine things, until he be disjoined from that evil seed, and adjoined unto the divine light, are unprofitable both to himself, and to all others. Here are some moe mysteries: what meaneth that, in so far as he subsisteth in this state ? This quatenus, in so far as, cannot have the same import, with quamdiu, so long as : What meaneth he then hereby? Is a Natural man, who is dead and degenerate, under a twofold respect, under one whereof he can know something aright of God? But his following donec, until, cleareth the matter, you will say. Well, be it so: But what meaneth that, being disjoined from the evil Seed &c? Is this divine Light, and evil Seed in him both at once? And is it in his power to disjoyne himself from the one, and join himself to the other? And what is that, to be adjoined to the divine light? And what is this evil Seed, and divine Light? I know the Man will smile at these questions; and possibly say, as some of the Quakers love to speak, that I manifest my own darkness, and am in the Imagination and Witchcraft, if not worse; But I cannot help it, and I love not to be adjoined to their Light, (though they are pleased to call it divine) that I may come to understand these mysteries; for as these Mysteries are Mysteries of iniquity; so their light is not spiritual, nor are their Expressions such as the Holy G • ost teacheth: And what reason I have to propound these questions, the Reader may understand, by what I have said before.

15. Then he deduceth another Consectary from his doctrine viz. That hence the errors of the Socinians and Pelagians are rejected, who exalt the Light of Nature as also of Papists and many protestants, who affirm, that a man may be a Minister of the Gospel, and do good to souls, without the true grace of God. Good Man! As concearning this last, he promiseth to speak more fully to it hereafter, and therefore we shall attend him where he is pleased to handle this matter more fully. But as touching the first, I must needs say, that This Man doth either promise to himself none but ignorant Readers, that know not what the Socinians and Pelagians maintain, nor what the Quakers hold; or he must speak, he knoweth not what. Alas, Poor Man, doth he think, that his saying he exalteth not the Light of nature, and that he rejecteth the Socinians and Pelagians, will make wise men and acquainted with these controversies think otherwise, than that he and his Fraternity are as great enemies to the grace of God, and as great exalters of the Light of nature, as ever Pelagius or Socinus were? Thinks he, that his calling the dim Light of corrupt Nature by, and holding it forth to us under the name of Grace, or Light, or whatever other name, he is pleased to name it by, will make us think, that it is in truth the true Gospel-grace of God, and not to be what it is indeed, the mere Light of Corrupt Nature? Did he never hear, how Pelagius, to escape the Anathema of a Synod, called that which he pleaded for Grace? and was he less, what he was, an enemy to the grace of God, for all that? never one white: and so is it with this Man: we are confident, ere all be done, to find him as great a Pelagian and Socinian and Jesuit, in this point, as any: and I judge it intolerable E • trontedness or shameless Ignorance, in him, to place the Pelagians, Semi-Pelagians, Socinians, and some Papists, one the extreme, as to his Opinion, as he doth Pag. 54. of his Apology ; but of this more afterward.

16. When he cometh in his Apology to explain his Thesis Pag. 54. forbearing to speak of the State of Adam before the Fall, because, forsooth, in his judgment, these are but curious notions ? as the Arminians thought before him Apol. Cap. 5. and yet I judge, his plain expressing of his Opinion in this matter, would have contributed not a little to our understanding of his meaning, as to the Nature and Consequences of the Fall: But it is true, the full explication of the State, of Adam's righteousness th • rein, and of the Covenant, under which he, and man's Nature in him, stood, would have marred all this Mans Pelagian and Socinian design; and have made him and the rest, whom he patronizeth, too too naked.

17. But behold the 〈◊〉 of • his Impudent man just now he told us, that he was neither Pelagian nor Socinian : and yet within a few lines he tells us, that the death threatened Gen. 2:17. was 〈◊〉 and death, or the dissolution of the 〈◊〉 Man, which is the same that Pelagian and Socinian both hold, that they may the better maintain that Principal Error viz. the Non imputation of Adam's sin to Infants; which is also a Cardinal point of this Mans Religion. That the Pelagians were of this Opinion, Augustine tells us Lib. 1. contra posterior. Response jul. c. 66. saying, you will not say, that because of sin, death passed upon all originally▪ lest you be forced also to confess, that sin did pass upon all; for you know, how iniquous it is to sa • , th • punishment passed without the merit. And though Pelagius himself as the Synod in Palestine, did dissimulate herein, as Augustine showeth Lib. 1. u • tani Operis contra jul Cap. 65. & Lib. 2: C 113. yet julianus, and others still maintained, that Adam was so created, that though he had nor sinned, yet he would have died; not as punished for sin, but by necessity of nature. And Orosius Apol. de Arbitrii libertate adverse. Pelag. Pag. • 37. tells Pelagius, that his disciples, that had sucked poison out of his breasts, affirmed, that Adam was made mortal, and suffered no damage herein by his transgression. See Vossij Hist. pelag. Lib. 2. par. 2. P. 188.189. That the Socinians maintain, that Man by nature was mortal before the fall, is manifest out of their writings. See Socin. prael. Cap. 1. and contra Puccium Cap. 5. Volkel. Lib. 3: Cap. 11. and 14. Socin. de Servatore part. 3: c. 8. Item ad articulos Cutenj. The Arminians Apol. c. 4 so express themselves in this matter, as not to displease the Socinians. This is also the opinion of Anabaptists, who deny original sin. Hence already appeareth one cause, why this man would not speak anything of the state of Adam before the fall; for if he had he behooved so to have explained that excellent sta • e, as that it might appear, how notwithstanding thereof Adam was obnoxious to death, and dissolution, which is inconsistent with such a state of full felicity Eccles. 9:4. But the Lord, when he came to pass sentence upon Adam, according to the commination, because of his transgression Gen. 3:19. tells him, that his outward man must be dissolved, and that he must return unto the ground, and unto the dust. So the Apostle holdeth forth death, or this dissolution of the outward man, as a just punishment, and as the wages of sin Rom ▪ 5:12, 21.806:23. 1 Cor. 15:21, 56. So doth the Scripture elsewhere Hos. 13:1. Ezech. 18 4. 1 Cor 11 30. Deut. 30:15, 19. Ier. 21:8. Psal. 49:14 & 55:15. I • m 1:15. what else importeth the law for putting of so many sorts of sinners unto death Exod. 21:29 & 35:2. Levite. 19:20. & 20:11. Numb. 1:51. & 3:10, 38. & 18: • . & 35:30 Levite. 24:21. Deut. 13:5, 9. & 17:6, 7. & 21:22. & 24:16. Ios. 1:18:2 Chron. 15:13. & is not death called the last enemy, which must be destroyed? Esa. 25:8. Hos. 13, 14. 1 Cor. 15:26, 59? Yea nature teacheth this truth Rom. 1:32. See further Ier. 31:30. 2 Chron. 25:4. Ezech. 18:20. Amos. 9:10. with many moe.

18. what is his reason, why natural Death is not here to be understood? for (says he) as to this death, he did not die till many years afterward. But was he not made Obnoxious thereunto, by virtue of that Threatning? Threatenings properly declare only the dueness of punishment; and say that the transgressor is worthy of, or deserveth the punishment threatened, or is liable and obnoxious thereunto; and not always, the certanty of the execution, as to the event: other wise this man must say, that by death here is not to be understood the everlasting separation of soul and body from God, and the pains and torments of hell; for neither was that presently executed upon Adam. And then I would fain know, what he understandeth by this Death: If he s • y, that this was begun to be executed, that same day, in testimony whereof he was cast out of paradise, that same day. So shall I say, that the bodily death began to be executed, that same day; for it was said to him Gen. 3:17.- in sorrow shall thou eat of it (the ground) all the days of thy life. 19 In the sweat of thy face shalt thou eat bread, till thou return unto the ground Will this Man say, that Paines, Sicknesses, and temporal Calamities, that attend us from the womb to the grave, in one measure or other, are not the due fruits of sin? Then he shall contradict manifest Scripture Lam. 3:39. 1 Cor. 11:30. Deut 28. & Levite. 26. with many moe. If he dar not say this, he must yield, that Adam, upon the fall, began to die, in being made liable to so many Miseries, which he was to conflict with, until the day of his dissolution, and from which he was • ee, so long as he stood, in his integrity; for he cannot be so unreasonable as to think, that Sickness, Infirmities, Paines, Torments, Griefs &c. can be punishments of sin to us, and yet that they were no punishment of sin to Adam, especially, seeing these were denunced against Adam by God, the Righteous Judge, upon conviction of his crime.

19. When he giveth us his mystical Interpretation, of the Lord's thrusting man out of paradise, and placeing at the east of the garden of Eden cherubimes, and a flamming sword, which turned every way, to keep the way of the tree of life Pag. 55. he mentioneth the spiritual Communion and Communication, which the sain • s enjoy with God through Jesus Christ, to whom these cherubimes give place, and to all, that enter through him, who calleth himself the Door. Now I would ask (this coming in our way here, though we have designed the Next Chapter for this purpose) If he thinketh Infants are capable of entering in at the door, Christ; and of enjoying Communion with God through Christ? if he say yes, then he supposeth, that they are excluded by nature from this Communion, as well as others: and will not this prove the Imputation of Adams Guilt unto them, seeing they share of his Punishment, and were with him, and in him, cast out of Paradise, because of this transgression? but more of this hereafter.

20. Thereafter he cometh to prove that Adam and his Posterity, after the fall, did retain no Will nor Light capable to discern (this he should say, and not to manifest ) spiritual things; and for this cause citeth Gen. 6:5 & 8:2 • . Ier. 17:9. & Rom. 3:10.-19. And here who would suspect but the Man meaned honestly to represent the deplorable Catastroph, that sin brought into the world: But he is like the man, of whom Solomon speaketh Prov. 26:25, 26. He that hateth, dissembleth with his • ips, and layeth up deceit within him. And therefore, when he speaketh fair, or, maketh his voice gracious, we must not believe him, for there are seven abominations in his heart : And in the very entry, we have some discovery made to us of his disperat Design: for (says he) what ever good man doth in his Nature, that doth not proceed from him; but from the divine Seed in him. Whence we may see, that Man, in his nature, that is, as I suppose, in his Natural State, can do good; and this would seem to contradict what he is about to prove: but to prevent this he tells us, that all that good doth not proceed from him, though he doth it; but from the divine seed in him : So that, notwithstanding of the fall, there is a divine Seed, which remaineth in every man, as an active principle of good. But was not this divine seed in man before the fall? no doubt. Was not this divine seed a Principal part, at least, of the Image of God? Sure, it could not be otherwise. Then it seemeth, that man by his fall did not lose all the Image of G • d, nor the Principal part thereof: and, if this Seed of God remained, he was not wholly dead, as to a spiritual life, and as to Communion with God, which yet he understood by that death threatened, upon the eating of the forbidden fruit. Hence we may have some more clear discovery of th • Mystery of this man's Religion, and of his Conceptions concerning the fall, and of these things formerly hinted by us §. 3, 4, 5, 6, 7, 8. & 14 for we see here clearly, that the fall was but in a certain Respect, in respect of Nature, But not in respect of the Seed of God: But I pray him to tell me, how Adam did any good before the fall? was it only by Nature, or was it by the divine Seed! If only by nature, then the divine Seed was idle and useless; and then why, and for what ends, had he this divine Seed? If by the divine Seed, then the fall caused no change, for this divine Seed remained, and remained Operative, and man by it did good. One thing further I would observe. Here he granteth, that persons in nature can do good, by virtue of the seed of God, and in so far as they do good by the seed of God, or divine seed, they are not deprived of the Sense and Touches of the Seed of God; and yet he told us, in the beginning of his Thesis, That all the posterity of Adam was deprived of the sense and touch of the divine seed: I know not how he shall liberate himself of this Contradiction unless he say that, howbeit the good, that a natural man doth, proceed from the seed of God, yet the man hath no feeling nor Touch of this Seed; and so it is not the Man, but the Seed that worketh, and doth good; and then it will follow, that all that good, which is done by man in nature, is purely and immediately the work of the Seed of God, and is no Human Action, but Divine, wherein the natural man is purely passive, or rather as a shope, in which a Man worketh; and consequently they must be all Perfect, Holy and Divine Actions; and so their actions shall be better, upon many accounts, than the most gracious actions of the truly regenerated children of God, Now let any judge, what this man thinketh of the fall, and of the Natural State of Man..

21. He layeth down this exception, before he enlarge upon Gen. 6:5. and the other places formerly named; But one thing he hath not adverted unto, viz. That none of those places give the least hint of this Exception; yea, That himself commenting upon them, taketh in their most large and comprehensive sense, and interpreteth them absolutely, and not respectivly, telling us, that all the thoughts of the heart of man, without exception of any, (this he tells us, and would have us observe the emphasis) are only and always evil: now where is that exception and limitation, (which he foisteth in here) of its own nature, or of itself, or as it proceedeth from his heart ? Shall we think, that God's controversy against the wicked world, was only this, that howbeit Man did good and much good, by virtue of the Divine Seed that was in him; yet all that good did not proceed from his Nature, and from his own heart? How absurd is this? And doth Jeremiah Chap. 17:9. give any hint of this Exception or Limitation? Doth he say, that the heart of man in itself is deceitful above all things; but not the heart of natural men, as under the touches of the seed of God? Doth Paul Rom. 3. speaking positively enough of man in his lapsed and corrupt state, make any exception of actions done in them by the divine Seed? Why doth this man then obtrude his fancyful notions upon us, without all ground or show of proof? Doth he, take us all for credulous Quakers?

22. But what can be this man's design, in all this? It is indeed a most desperate design: for it is no less, upon the matter, than to Overturne the whole Gospel of the grace of God: why so? You will say. Because (as we will see more fully afterward) his main design in this, is, to Evince, that all the good, that is found or heard of to have been, or yet to be, among Heathens, Turks or Barbarians, who never heard of the Gospel, or of Christ revealed therein, was as much of the Grace of God in Christ, and the fruit of Christ's merit and intercession, and the Blessing of the New Cove