Divine immediate revelation and inspiration, continued in the true church second part. In two treatises: the first being an answer to Jo. W. Bajer Doctor and Professor of Divinity, so called, at Jena in Germany, published first in Latine, and now in English. The second being an answer to George Hicks, stiled Doctor of Divinity, his sermon preached at Oxford, 1681. and printed with the title of, The spirit of enthusiasm exorcised; where this pretended exorcist is detected. Together, with some testimonies of truth, collected out of diverse ancient writers and fathers, so called. By G.K.
in defence of the truth of God and while as I was reading, and weighing the things I had read in the said dissertation, many things did occurr unto me one after another, wherewith to answer.
in defence of the truth of God and while as I was reading, and weighing the things I had read in the said dissertation, many things did occur unto me one After Another, wherewith to answer.
then to spend the more time and Labour in answering now one, and then another; but as yet I have heard of no other dissertations of his Published against us.
then to spend the more time and Labour in answering now one, and then Another; but as yet I have herd of no other dissertations of his Published against us.
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As to the matter it self, I propose this Method in answering, so as to observe whatever is said by the Adversary whether well or ill, that toucheth the main thing,
As to the matter it self, I propose this Method in answering, so as to observe whatever is said by the Adversary whither well or ill, that touches the main thing,
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for his greater Moderation of stile and Mind, and because he writeth soberly and fairly of those things, which he imputeth to us as false and Erroneous, I shall in Charity impute these his mistakes not to flow from Hatred,
for his greater Moderation of style and Mind, and Because he Writeth soberly and fairly of those things, which he imputeth to us as false and Erroneous, I shall in Charity impute these his mistakes not to flow from Hatred,
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or thing unworthy of a Christian Name is contained therein? For having searched both Greek and Latine Dictionaries and Vocabularies, I can find nothing, to make me or any other true Christians justly ashamed of the same.
or thing unworthy of a Christian Name is contained therein? For having searched both Greek and Latin Dictionaries and Vocabularies, I can find nothing, to make me or any other true Christians justly ashamed of the same.
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and what I pray is unworthy of a Christian Man, in all these things? yea what can befall to a Christian, that is more worthy or desireable? for I am greatly Mistaken if our Adversary, will not allow all those things to belong to a true Christian in a sound and sober sense agreable to Scripture.
and what I pray is unworthy of a Christian Man, in all these things? yea what can befall to a Christian, that is more worthy or desirable? for I am greatly Mistaken if our Adversary, will not allow all those things to belong to a true Christian in a found and Sobrium sense agreeable to Scripture.
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I have also observed, that the Socinians, and such as they, call all others in derision Enthusiasts who in any wise plead for the grace and Illumination of the holy Spirit, its being necessary, to the begetting in Men true Faith, Hope and Charity.
I have also observed, that the socinians, and such as they, call all Others in derision Enthusiasts who in any wise plead for the grace and Illumination of the holy Spirit, its being necessary, to the begetting in Men true Faith, Hope and Charity.
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Let any sober Man therefore be ashamed to impute that as a crime to another, which is no crime, (if taken in a right sense, in which only we take it) and which may be as well imputed to him,
Let any Sobrium Man Therefore be ashamed to impute that as a crime to Another, which is no crime, (if taken in a right sense, in which only we take it) and which may be as well imputed to him,
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But because this term Enthusiast is not contained in the Scripture (although I find it used by Clemens Alexandrinus and Origen in a right sense, viz. for true divine inspiration) we shall not contend for it,
But Because this term Enthusiast is not contained in the Scripture (although I find it used by Clemens Alexandrian and Origen in a right sense, viz. for true divine inspiration) we shall not contend for it,
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Moreover, that he saith in his first Paragraph, the chief controversie betwixt us, and our Adversaries lyeth, in that of inward and immediate Revelations, is very true;
Moreover, that he Says in his First Paragraph, the chief controversy betwixt us, and our Adversaries lies, in that of inward and immediate Revelations, is very true;
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for this most noble Principle of inward and Immediate Revelation, being once received and acknowledged, many other excellent Doctrines and Principles of Christian Religion are by necessary consequence deduced there from,
for this most noble Principle of inward and Immediate Revelation, being once received and acknowledged, many other excellent Doctrines and Principles of Christian Religion Are by necessary consequence deduced there from,
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and all things belonging to the Christian Religion, whither of Theory or Practise, by the Light and vertue of the said Principle of inward and Immediate divine Revelation do shine,
and all things belonging to the Christian Religion, whither of Theory or practice, by the Light and virtue of the said Principle of inward and Immediate divine Revelation do shine,
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And hence it is that we confidently affirm, that the one only true Foundation of the Christian Church is God and Christ by the Holy Spirit speaking and shining in the hearts of the Faithful,
And hence it is that we confidently affirm, that the one only true Foundation of the Christian Church is God and christ by the Holy Spirit speaking and shining in the hearts of the Faithful,
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Upon this Rock, which flesh and blood hath not revealed, but the Heavenly Father hath made Manifest in the hearts of the faithful, the true Church is built.
Upon this Rock, which Flesh and blood hath not revealed, but the Heavenly Father hath made Manifest in the hearts of the faithful, the true Church is built.
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because it is not built upon Christ, as well inwardly revealing himself in their hearts, as appearing in Heaven, before the Father, and interceeding for them.
Because it is not built upon christ, as well inwardly revealing himself in their hearts, as appearing in Heaven, before the Father, and interceding for them.
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for men being once perswaded that they have within them, a divine and Immediate Light of Revelation, they will most pertinaciously adhere to all things, which they think to be immediatly revealed unto them by God, whatever can be objected to the contrary.
for men being once persuaded that they have within them, a divine and Immediate Light of Revelation, they will most pertinaciously adhere to all things, which they think to be immediately revealed unto them by God, whatever can be objected to the contrary.
if we be not duely watchful, (for we are Men, and do not judge our selves above the reach or possibility of tentation) yet it is not manifest by experience that a Brother who erreth, may not be reclaimed from his errour unto truth,
if we be not duly watchful, (for we Are Men, and do not judge our selves above the reach or possibility of tentation) yet it is not manifest by experience that a Brother who erreth, may not be reclaimed from his error unto truth,
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For we have at diverse times, seen our weaker brethren, (if at any time they have through humane frailty, been tempted and overcome by the spiritual adversary,
For we have At diverse times, seen our Weaker brothers, (if At any time they have through humane frailty, been tempted and overcome by the spiritual adversary,
And supposing that any one should Imagine his errour to be the Truth, and under the Notion of Truth, should impute it to inward divine Revelation (for no man who hath the least degree of a sober and sound mind, will impute errour as such to the holy Spirit) yet very good and seasonable means and arguments shall not be wanting to reclaim him unto Truth.
And supposing that any one should Imagine his error to be the Truth, and under the Notion of Truth, should impute it to inward divine Revelation (for no man who hath the least degree of a Sobrium and found mind, will impute error as such to the holy Spirit) yet very good and seasonable means and Arguments shall not be wanting to reclaim him unto Truth.
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Therefore he who so erreth is to be admonished, that neither lightly, nor carelesly, but weightily and with great diligence he prove and examine that which is presented unto him, under a shew of truth,
Therefore he who so erreth is to be admonished, that neither lightly, nor carelessly, but weightily and with great diligence he prove and examine that which is presented unto him, under a show of truth,
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and that he use all means both inward and outward, and especially apply his mind, to the true divine Illumination of the spirit of God which never errs, that is in him, to discover the said errour.
and that he use all means both inward and outward, and especially apply his mind, to the true divine Illumination of the Spirit of God which never errs, that is in him, to discover the said error.
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Nor are Men at this day exposed to greater danger, who profess to follow inward divine Revelation then those of Old, in the days of the Prophets and Apostles.
Nor Are Men At this day exposed to greater danger, who profess to follow inward divine Revelation then those of Old, in the days of the prophets and Apostles.
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then others are who profess to follow the outward divine Revelation of the Scripture? for he will not deny that many do fouly err, who confidently boast, that they follow the outward Revelation of the Scripture.
then Others Are who profess to follow the outward divine Revelation of the Scripture? for he will not deny that many do foully err, who confidently boast, that they follow the outward Revelation of the Scripture.
can they not therefore be convinced of their errour? and yet no man will confess that he hath erred in that, wherein he believeth that he hath followed the conduct of right reason.
can they not Therefore be convinced of their error? and yet no man will confess that he hath erred in that, wherein he Believeth that he hath followed the conduct of right reason.
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What the Adversary writeth in his second and third Paragraph, concerning the things in the controversie agreed on by both sides, I have little to answer,
What the Adversary Writeth in his second and third Paragraph, Concerning the things in the controversy agreed on by both sides, I have little to answer,
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This only I take notice of, that our a dversary doth grant that, that divine Revelation, whereby God and the things of his worship, are sufficiently and savingly known, doth come unto men, not by the natural power of humane understanding,
This only I take notice of, that our a dversary does grant that, that divine Revelation, whereby God and the things of his worship, Are sufficiently and savingly known, does come unto men, not by the natural power of humane understanding,
but the Holy Ghost by his Gospel hath called me, with his gifts hath enlightned me, &c. The which words if some Socinians or Pelagians did read, it is a wonder if they should not put on them the brand of Enthusiasm, yea of Quakerism.
but the Holy Ghost by his Gospel hath called me, with his Gifts hath enlightened me, etc. The which words if Some socinians or Pelagians did read, it is a wonder if they should not put on them the brand of Enthusiasm, yea of Quakerism.
For the foresaid words, seem to differ little or nothing from our Faith, who in scorn are called Quakers, which may be more clearly made apparent afterwards.
For the foresaid words, seem to differ little or nothing from our Faith, who in scorn Are called Quakers, which may be more clearly made apparent afterwards.
but which he doth always use, even to our very times, unto all men, Manifesting unto them the things which are necessary for them to know, in order to their Salvation.
but which he does always use, even to our very times, unto all men, Manifesting unto them the things which Are necessary for them to know, in order to their Salvation.
for which we contend, the other outward and mediate, viz. the Scripture by which he saith, men attain to the knowledge of things Necessary to Salvation, the holy spirit working in them by that very Doctrine.
for which we contend, the other outward and mediate, viz. the Scripture by which he Says, men attain to the knowledge of things Necessary to Salvation, the holy Spirit working in them by that very Doctrine.
for in the former Paragraph, as it seemeth he called the supernatural operation of God and the holy Spirit, which is necessary unto all believers and that absolutely, Divine Revelation the which because it is distinct from the outward and mediate, (as he calls it) of the Scripture,
for in the former Paragraph, as it seems he called the supernatural operation of God and the holy Spirit, which is necessary unto all believers and that absolutely, Divine Revelation the which Because it is distinct from the outward and mediate, (as he calls it) of the Scripture,
secondly, nor will he (as I judge) deny that it is Immediate, in that sense, wherein both he and all sound and right thinking Christians contend against the Socinians and Pelagians, or any other adversaries of Gods grace, that the holy Spirit doth Immediately, most nearly and identically, by a Supernatural Operation concurr, in every holy man as well to the forming of every good thought or conception, within mans heart as to the bringing forth every good work outwardly or without.
secondly, nor will he (as I judge) deny that it is Immediate, in that sense, wherein both he and all found and right thinking Christians contend against the socinians and Pelagians, or any other Adversaries of God's grace, that the holy Spirit does Immediately, most nearly and identically, by a Supernatural Operation concur, in every holy man as well to the forming of every good Thought or conception, within men heart as to the bringing forth every good work outwardly or without.
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For Example, When a Man is cured, and restored to health out of a Fevour, or any other Sickness, by the application of certain outward means, God hath wrought Immediatly with those means;
For Exampl, When a Man is cured, and restored to health out of a Fever, or any other Sickness, by the application of certain outward means, God hath wrought Immediately with those means;
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it is therefore piously believed by all pious men, both according to Scripture and Right reason, that God in whom we live and move and have our being is most present in all his Creatures, in Heaven and Earth,
it is Therefore piously believed by all pious men, both according to Scripture and Right reason, that God in whom we live and move and have our being is most present in all his Creatures, in Heaven and Earth,
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And if this be true, in respect of the natural, and animal life, how exceedingly true is it, in respect of the Spiritual and supernatual, which after a peculiar manner is called in Scripture the life. I do not therefore understand how our adversary can reject this term Immediate from the inward divine Illumination or light of God that operates in the hearts of the faithful.
And if this be true, in respect of the natural, and animal life, how exceedingly true is it, in respect of the Spiritual and supernatural, which After a peculiar manner is called in Scripture the life. I do not Therefore understand how our adversary can reject this term Immediate from the inward divine Illumination or Light of God that operates in the hearts of the faithful.
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But parhaps he will say, he doth not reject the term Immediate, as the said Immediate concurse and influence of God, is joyned with the means, having an excellent consistency, harmony and concord with them,
But parhaps he will say, he does not reject the term Immediate, as the said Immediate concourse and influence of God, is joined with the means, having an excellent consistency, harmony and concord with them,
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but that he denyeth such an immediate concourse of God, as excludeth all means, and the use and necessity of them, in regard of the common and ordinary way of Gods working,
but that he denyeth such an immediate concourse of God, as excludeth all means, and the use and necessity of them, in regard of the Common and ordinary Way of God's working,
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But I answer moreover, that we are so far from rejecting any true Means in order to the attaining the true and saving knowledge of God, that we most gladly receive all means both inward and outward;
But I answer moreover, that we Are so Far from rejecting any true Means in order to the attaining the true and Saving knowledge of God, that we most gladly receive all means both inward and outward;
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We do also acknowledge, that in respect of the more special Heads and Doctrines of the Christian Religion, the Scripture is necessary, both by necessity of precept and also of means,
We do also acknowledge, that in respect of the more special Heads and Doctrines of the Christian Religion, the Scripture is necessary, both by necessity of precept and also of means,
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and this upon the matter, R. B. hath sufficiently granted, and that it may be the better known, in what special Doctrines of the Christian Religion we hold the use of the Scripture to be necessary unto us, we grant,
and this upon the matter, R. B. hath sufficiently granted, and that it may be the better known, in what special Doctrines of the Christian Religion we hold the use of the Scripture to be necessary unto us, we grant,
unto Christ and unto the end of the age of the Apostles is made known unto us, by benefit of the Scripture of the Old and New Testament, the inward divine Revelation,
unto christ and unto the end of the age of the Apostles is made known unto us, by benefit of the Scripture of the Old and New Testament, the inward divine Revelation,
and Illumination of the Holy Spirit, working together with the Scripture, and begetting in our minds and hearts the saving knowledge and faith of all these things.
and Illumination of the Holy Spirit, working together with the Scripture, and begetting in our minds and hearts the Saving knowledge and faith of all these things.
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and his Spiritual Kingdom in the hearts of the faithful, and also concerning many other things very necessary to be known and believed, are made known unto us by the help of the Scripture, the foresaid inward divine Revelation,
and his Spiritual Kingdom in the hearts of the faithful, and also Concerning many other things very necessary to be known and believed, Are made known unto us by the help of the Scripture, the foresaid inward divine Revelation,
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Thirdly, the knowledge of those most excellent examples, of the vertues, and vertuous and holy living of the Saints, that greatly conduce, by the working of the Holy Spirit, to frame and fashion us,
Thirdly, the knowledge of those most excellent Examples, of the Virtues, and virtuous and holy living of the Saints, that greatly conduce, by the working of the Holy Spirit, to frame and fashion us,
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Fourthly, the knowledge of many mysteries, as of Christ, his being both God and Man, his being born in the Flesh of a Virgin, his being crucified and becoming a Propitiatory sacrifice for our sins, his Resurrection, Ascension,
Fourthly, the knowledge of many Mysteres, as of christ, his being both God and Man, his being born in the Flesh of a Virgae, his being Crucified and becoming a Propitiatory sacrifice for our Sins, his Resurrection, Ascension,
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until he arrive at a perfect Man. Sixthly, the knowledge of diverse Gospel promises, wherby we become partakers, not only of the divine life and nature, in this World,
until he arrive At a perfect Man. Sixthly, the knowledge of diverse Gospel promises, whereby we become partakers, not only of the divine life and nature, in this World,
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I say the knowledge of all these things, and of many more, (which to recite all one by one were too long) is conveyed unto us, by the Scriptures Testimony,
I say the knowledge of all these things, and of many more, (which to recite all one by one were too long) is conveyed unto us, by the Scriptures Testimony,
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the foresaid inward divine Revelation, and Inspiration, working, as is said, together with the Scriptures, which can only beget in us the saving knowledge and belief of all these things.
the foresaid inward divine Revelation, and Inspiration, working, as is said, together with the Scriptures, which can only beget in us the Saving knowledge and belief of all these things.
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It may now be asked, what remaineth to be revealed by the Holy Spirit, inwardly inspiring and Illuminating us, the Scriptures not concurring so much as means and instruments, at least immediatly,
It may now be asked, what remains to be revealed by the Holy Spirit, inwardly inspiring and Illuminating us, the Scriptures not concurring so much as means and Instruments, At least immediately,
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and this is that most inward Magisterie or teaching of the inward Master, of which Augustin makes mention, lib. 14. de Trinit. cap. 15. And it is that also of which the Apostle Paul said, Eye hath not seen, nor Ear heard,
and this is that most inward Magistery or teaching of the inward Master, of which Augustin makes mention, lib. 14. de Trinity. cap. 15. And it is that also of which the Apostle Paul said, Eye hath not seen, nor Ear herd,
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And for the more full and clear understanding of this thing, let the Reader take notice, that there is a twofold knowledge of things whether natural and visible,
And for the more full and clear understanding of this thing, let the Reader take notice, that there is a twofold knowledge of things whither natural and visible,
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and such a knowledge is abstractive, remote, and mediate, and therefore is very obscure, another knowledge there is which is not obtained by the signs of the things, but by the things themselves immediately perceived;
and such a knowledge is abstractive, remote, and mediate, and Therefore is very Obscure, Another knowledge there is which is not obtained by the Signs of the things, but by the things themselves immediately perceived;
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Note secondly, that all words and names of divine things, and consequently all the words and names of the Scripture, are not the divine things themselves, the words and names of God and Christ are not God and Christ, are not the Light, Life, and power of God;
Note secondly, that all words and names of divine things, and consequently all the words and names of the Scripture, Are not the divine things themselves, the words and names of God and christ Are not God and christ, Are not the Light, Life, and power of God;
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and immediate knowledge of them, but abstractive, remote, and mediate, as when one heareth or readeth of the Kingdom of Italy, of the City of Rome, or Ierusalem, not having seen that Kingdom or these Cities, his knowledge of them is only abstractive,
and immediate knowledge of them, but abstractive, remote, and mediate, as when one hears or readeth of the Kingdom of Italy, of the city of Room, or Ierusalem, not having seen that Kingdom or these Cities, his knowledge of them is only abstractive,
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how much more desirable, and clear, and more delightful shall that knowledge be of God and Christ, whereby God and Christ is seen and heard, smelled, tasted and felt,
how much more desirable, and clear, and more delightful shall that knowledge be of God and christ, whereby God and christ is seen and herd, smelled, tasted and felt,
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but is reserved for Heaven, and the World to come, for I answer, that a first fruits, pledge and earnest of it are communicated to the Saints, in this mortal life by the Lord which is abundantly clear, both out of many places of Scripture,
but is reserved for Heaven, and the World to come, for I answer, that a First fruits, pledge and earnest of it Are communicated to the Saints, in this Mortal life by the Lord which is abundantly clear, both out of many places of Scripture,
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Again the inward Operations, Inspirations, and Illuminations of the Holy Spirit, when they are present in the hearts of the faithful, without any outward teacher or signs of words whatsoever, make evidence unto themselves,
Again the inward Operations, Inspirations, and Illuminations of the Holy Spirit, when they Are present in the hearts of the faithful, without any outward teacher or Signs of words whatsoever, make evidence unto themselves,
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But is therefore the use and exercise of the Scripture Words, in reading, hearing and meditation of them to be rejected and laid aside? Nothing less, only the faithful Soul following its inward guide, the Holy Spirit is led from that exercise of useing the Scripture words,
But is Therefore the use and exercise of the Scripture Words, in reading, hearing and meditation of them to be rejected and laid aside? Nothing less, only the faithful Soul following its inward guide, the Holy Spirit is led from that exercise of using the Scripture words,
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yea from all its other exercises whether outward or inward, (where the Scriptures have a good place and service) it is brought into this rest and Sabbath,
yea from all its other exercises whither outward or inward, (where the Scriptures have a good place and service) it is brought into this rest and Sabbath,
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Nor is this to reject the Scripture or its use and exercise, if at any time, the soul is led from that unto another exercise, wherein the Scripture hath not Immediate place.
Nor is this to reject the Scripture or its use and exercise, if At any time, the soul is led from that unto Another exercise, wherein the Scripture hath not Immediate place.
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As he doth not reject preaching, who ▪ from preaching passeth unto prayer, nor doth he reject prayer, who from that passeth unto singing and blessing or praising the blessed name of God.
As he does not reject preaching, who ▪ from preaching passes unto prayer, nor does he reject prayer, who from that passes unto singing and blessing or praising the blessed name of God.
and discursive, and some superiour, as the intuitive, and from the good and right use of the inferior powers, whose proper object are the words of Scripture,
and discursive, and Some superior, as the intuitive, and from the good and right use of the inferior Powers, whose proper Object Are the words of Scripture,
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but to the inferiour and lower powers of our Souls, he hath provided the words without which they could not reach to that knowledge or apprehension of God.
but to the inferior and lower Powers of our Souls, he hath provided the words without which they could not reach to that knowledge or apprehension of God.
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And moreover by reading and hearing these most sweet and excellent Testimonies of Scripture, our outward man is piously and holily employed, the holy Spirit concurring,
And moreover by reading and hearing these most sweet and excellent Testimonies of Scripture, our outward man is piously and holily employed, the holy Spirit concurring,
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And by these inferiour exercises, (the Holy Spirit leading and assisting,) because of the connexion and union of the powers of the Soul, we are brought into the divine vision;
And by these inferior exercises, (the Holy Spirit leading and assisting,) Because of the connexion and Union of the Powers of the Soul, we Are brought into the divine vision;
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for the things which we read and hear in the Scripture, (the Holy Spirit cooperating) excite our attention, attention exciteth memory, memory exciteth the imagination ( viz. not the vain every imagination,
for the things which we read and hear in the Scripture, (the Holy Spirit cooperating) excite our attention, attention Exciteth memory, memory Exciteth the imagination (viz. not the vain every imagination,
and lastly, this love and desire exciteth vision it self or the intuitive faculty and power of the Soul, whereby God himself, that most desireable good,
and lastly, this love and desire Exciteth vision it self or the intuitive faculty and power of the Soul, whereby God himself, that most desirable good,
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And in his first Book de consensu Evangelistarum cap. 5. discoursing of the active and contemplative vertue, he saith thus, In this mortal life, that, to wit, the active vertue, is in the work of a good Conversation,
And in his First Book de consensu Evangelistarum cap. 5. discoursing of the active and contemplative virtue, he Says thus, In this Mortal life, that, to wit, the active virtue, is in the work of a good Conversation,
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And Luther also, (as appeareth out of a Book published in High-Dutch, Anno 1618. called the Harmony or Concord) did assert, Such an inward Illumination and Inspiration immediate of God, which did teach the faithful above all Books and outward hearing, by vertue of which they needed not the Books of the Scripture,
And Luther also, (as appears out of a Book published in High-Dutch, Anno 1618. called the Harmony or Concord) did assert, Such an inward Illumination and Inspiration immediate of God, which did teach the faithful above all Books and outward hearing, by virtue of which they needed not the Books of the Scripture,
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And in a Sermon of his upon the Magnificat, he saith, No man can know God or his Word aright, who doth not receive it immediately from the holy Spirit.
And in a Sermon of his upon the Magnificat, he Says, No man can know God or his Word aright, who does not receive it immediately from the holy Spirit.
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because it is an Illumination divinely inspired into our mind, and a certain Ray of the Divinity infused into the heart of the Believer, whereby every one who is saved, is directed and saved.
Because it is an Illumination divinely inspired into our mind, and a certain Ray of the Divinity infused into the heart of the Believer, whereby every one who is saved, is directed and saved.
And after, All Doctrines are to be grounded on Faith, (to wit, that Divine Illumination inspired into the Mind) for Faith is the Touchstone, Measuring Line, Rule,
And After, All Doctrines Are to be grounded on Faith, (to wit, that Divine Illumination inspired into the Mind) for Faith is the Touchstone, Measuring Line, Rule,
What can be more clearly said for immediate Inspirations and Illuminations, or who can be a greater Enthusiast than Luther, according to the aforesaid words.
What can be more clearly said for immediate Inspirations and Illuminations, or who can be a greater Enthusiast than Luther, according to the aforesaid words.
I know indeed that Luther spoke and writ many things against false Enthusiasts, who did vaunt and boast of their Revelations and Inspirations that were false and contrary to Scripture, which yet doth not hinder but that Luther might be a true Enthusiast,
I know indeed that Luther spoke and writ many things against false Enthusiasts, who did vaunt and boast of their Revelations and Inspirations that were false and contrary to Scripture, which yet does not hinder but that Luther might be a true Enthusiast,
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IN his Fifth Paragraph he findeth fault with R. B. his words, for saying, where outward means are wanting, God himself infinitely good and merciful, is present to supply their defect,
IN his Fifth Paragraph he finds fault with R. B. his words, for saying, where outward means Are wanting, God himself infinitely good and merciful, is present to supply their defect,
he dissenteth from Augustine (as well as from Scripture) lib. 4. de consensu Evangelist. where he thus expoundeth the words of Christ, Matth. 26.32. I will go before you into Galilee.
he dissenteth from Augustine (as well as from Scripture) lib. 4. de consensu Evangelist. where he thus expoundeth the words of christ, Matthew 26.32. I will go before you into Galilee.
According then to its first signification of Transmigration, what other thing doth occur to be understood than this, that the Grace of Christ was to pass over from the People of Israel into the Gentiles, to whom the Apostles when they should Preach,
According then to its First signification of Transmigration, what other thing does occur to be understood than this, that the Grace of christ was to pass over from the People of Israel into the Gentiles, to whom the Apostles when they should Preach,
and this should be understood by these words, He shall go before you into Galilee. But according to the second interpretation of the word Galilee, its signifying Revelation, it is to be understood of Christ not in the form of a Servant,
and this should be understood by these words, He shall go before you into Galilee. But according to the second Interpretation of the word Galilee, its signifying Revelation, it is to be understood of christ not in the from of a Servant,
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Where let the Reader notice, how that Augustine believed that Christ did go before the outward Preaching of the Gospel, with his Divine Grace and Revelation in the hearts of the Gentiles:
Where let the Reader notice, how that Augustine believed that christ did go before the outward Preaching of the Gospel, with his Divine Grace and Revelation in the hearts of the Gentiles:
is not this to render God unmerciful, and a hard Master, and unjust, who is yet most merciful, meek, just and benevolent to all his Creatures? I thought these called Lutherans, who are so zealous against the Calvinistical decree of absolute Reprobation;
is not this to render God unmerciful, and a hard Master, and unjust, who is yet most merciful, meek, just and benevolent to all his Creatures? I Thought these called Lutherans, who Are so zealous against the Calvinistical Decree of absolute Reprobation;
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or afterwards to be given, hath he not then dyed for them in vain? But doth not the Scripture say, that God hath his Elect ones in every corner and part of the whole world, whither he is to send his Angels to gather them together,
or afterwards to be given, hath he not then died for them in vain? But does not the Scripture say, that God hath his Elect ones in every corner and part of the Whole world, whither he is to send his Angels to gather them together,
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And what shall become of these good and honest Gentiles, such as Cornelius was before Peter Preached the Gospel outwardly to him? For do not Peters words plainly imply that there were many such good and honest men, fearing God and working righteousness, who were acceptable unto God through Christ,
And what shall become of these good and honest Gentiles, such as Cornelius was before Peter Preached the Gospel outwardly to him? For do not Peter's words plainly imply that there were many such good and honest men, fearing God and working righteousness, who were acceptable unto God through christ,
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and whence was it, that the ground was good, before the outward Preaching of the Gospel? And what did Christ signifie by that good ground in the Parable,
and whence was it, that the ground was good, before the outward Preaching of the Gospel? And what did christ signify by that good ground in the Parable,
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but men of a good and honest heart? Suppose then, that some of these were prevented by death, long before the outward Preaching did come to their ears, which is to be supposed in many, by reason of the shortness of humane life;
but men of a good and honest heart? Suppose then, that Some of these were prevented by death, long before the outward Preaching did come to their ears, which is to be supposed in many, by reason of the shortness of humane life;
But as concerning the latter, it followeth not that that Revelation was not immediate, because these Gentiles had also an acquired knowledge by the things created, &c. For these two are not contradictory, to wit, one Knowledge immediate and implanted in them, and another acquired;
But as Concerning the latter, it follows not that that Revelation was not immediate, Because these Gentiles had also an acquired knowledge by the things created, etc. For these two Are not contradictory, to wit, one Knowledge immediate and implanted in them, and Another acquired;
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for many things receive their denomination from the Subject of Inherence, as some Vessels are called golden, others silver, others brass, according to the diversity of their subject matter.
for many things receive their denomination from the Subject of Inherence, as Some Vessels Are called golden, Others silver, Others brass, according to the diversity of their Subject matter.
and it is therefore called by Iames NONLATINALPHABET the innate Word, or the Word planted in our Nature, which is as the Ark unto which God hath committed this Divine Law to be preserved.
and it is Therefore called by James the innate Word, or the Word planted in our Nature, which is as the Ark unto which God hath committed this Divine Law to be preserved.
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For who can bring such a clean thing as this Law is, out of that which is so unclean as Mans corrupted Nature? And indeed Augustine doth well discourse on this same purpose, lib. 14. de Trinit. cap. 15. Man (saith he) is admonished to turn to the Lord,
For who can bring such a clean thing as this Law is, out of that which is so unclean as men corrupted Nature? And indeed Augustine does well discourse on this same purpose, lib. 14. de Trinity. cap. 15. Man (Says he) is admonished to turn to the Lord,
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but it is manifest their minds are unrighteous, (note) where then are these rules writ where he who is unjust, knoweth what is just, where he understandeth that he ought to have that which he hath not? Where are they therefore writ,
but it is manifest their minds Are unrighteous, (note) where then Are these rules writ where he who is unjust, Knoweth what is just, where he understands that he ought to have that which he hath not? Where Are they Therefore writ,
as is plain in the example of Cornelius, to whom the Apostle Peter behoved to be sent, who was to Preach unto him words concerning Christ, by which (as the Angel said, Acts 11.14.) He and his House were to be saved.
as is plain in the Exampl of Cornelius, to whom the Apostle Peter behooved to be sent, who was to Preach unto him words Concerning christ, by which (as the Angel said, Acts 11.14.) He and his House were to be saved.
IN his Seventh and Eighth Paragraphs, he saith little or nothing more, than what he had formerly delivered concerning the state of the Controversie, to wit,
IN his Seventh and Eighth Paragraphs, he Says little or nothing more, than what he had formerly Delivered Concerning the state of the Controversy, to wit,
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Now as concerning the Subordinate and Secundary Principle, we deny not, but that the Scriptures are a subordinate and secundary Principle of knowing Divine Doctrines and Truths, as concerning God and Christ;
Now as Concerning the Subordinate and Secondary Principle, we deny not, but that the Scriptures Are a subordinate and secondary Principle of knowing Divine Doctrines and Truths, as Concerning God and christ;
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And let the Adversary tell me, seeing he doth acknowledge that the inward illumination and operation of the Holy Spirit, is absolutely necessary to the obtaining any Saving Knowledge of God;
And let the Adversary tell me, seeing he does acknowledge that the inward illumination and operation of the Holy Spirit, is absolutely necessary to the obtaining any Saving Knowledge of God;
whether he doth not believe, that the Holy Spirit inwardly operating and inlightning the Minds of Believers, is the Primary Principle of Divine Knowledge? Or will he say, that the Scriptures are the Primary Principle,
whither he does not believe, that the Holy Spirit inwardly operating and enlightening the Minds of Believers, is the Primary Principle of Divine Knowledge? Or will he say, that the Scriptures Are the Primary Principle,
and that the Holy Spirit is but the secundary and subordinate, which last, as being too absurd and offensive to Christian ears, I hope, he will abhor to affirm.
and that the Holy Spirit is but the secondary and subordinate, which last, as being too absurd and offensive to Christian ears, I hope, he will abhor to affirm.
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For so he doth in his Thirty Second Paragraph expresly affirm, That God, or the Spirit revealing, doth not only work efficiently on the Intellectual Faculty, to bring forth or produce the Act of Believing;
For so he does in his Thirty Second Paragraph expressly affirm, That God, or the Spirit revealing, does not only work efficiently on the Intellectual Faculty, to bring forth or produce the Act of Believing;
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, Thus He. Wherein, so far as I can understand, or reach, he doth acknowledge that the inward Illumination of the Holy Spirit, is Revelation properly so called.
, Thus He. Wherein, so Far as I can understand, or reach, he does acknowledge that the inward Illumination of the Holy Spirit, is Revelation properly so called.
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And surely according to Scripture phrase, the inward illustrations and illuminations of the Holy Spirit, produced in the hearts of the faithful, are called Revelations;
And surely according to Scripture phrase, the inward illustrations and illuminations of the Holy Spirit, produced in the hearts of the faithful, Are called Revelations;
in respect of which, the Holy Spirit in Scripture is called, The Spirit of Wisdom and Revelation, Eph. 1.17. as he doth illustrate and illuminate the hearts of the Faithful:
in respect of which, the Holy Spirit in Scripture is called, The Spirit of Wisdom and Revelation, Ephesians 1.17. as he does illustrate and illuminate the hearts of the Faithful:
It remaineth then, Thirdly, that we discuss or consider this term Immediate a little more fully, wherein alone almost the strife of the Controversie seemeth to be placed;
It remains then, Thirdly, that we discuss or Consider this term Immediate a little more Fully, wherein alone almost the strife of the Controversy seems to be placed;
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That it may therefore be more clearly understood, what is signified by this term Immediate, I desire the Reader to take notice, that Immediate doth signifie two very different things:
That it may Therefore be more clearly understood, what is signified by this term Immediate, I desire the Reader to take notice, that Immediate does signify two very different things:
but the intimate application, or concurrence of the principal and primary Cause, unto the secundary; together with the mean, or means, in the operation.
but the intimate application, or concurrence of the principal and primary Cause, unto the secondary; together with the mean, or means, in the operation.
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The continued mean, I call that mean which is continued, or continually and closely is conjoyned in working with the Cause, both principal and subordinate:
The continued mean, I call that mean which is continued, or continually and closely is conjoined in working with the Cause, both principal and subordinate:
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while as the principal and primary Cause worketh nothing with the said mean, but suspendeth and withdraweth its concourse and influence, that is requisite to the producing the effect aright.
while as the principal and primary Cause works nothing with the said mean, but suspendeth and withdraweth its concourse and influence, that is requisite to the producing the Effect aright.
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But because the Air, and Glass, or other diaphanous and transparent mediums are continued with the Suns illumination, the said illumination is immediate,
But Because the Air, and Glass, or other diaphanous and transparent mediums Are continued with the Suns illumination, the said illumination is immediate,
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the Suns illumination, or operation, although immediate, shall little avail him. Another example I shall give, in the daily mutual conversation of men one with another.
the Suns illumination, or operation, although immediate, shall little avail him. another Exampl I shall give, in the daily mutual Conversation of men one with Another.
Do not our Adversaries grant, that God doth so inlighten the minds and inward eyes of the Faithful, with his Light and Illumination (who is the inward, spiritual,
Do not our Adversaries grant, that God does so inlighten the minds and inward eyes of the Faithful, with his Light and Illumination (who is the inward, spiritual,
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or rather indeed much more present with his people, as the outward Sun is to our Body and outward Man? Doth not the Spirit of God, which is of a most subtle and penetrating nature,
or rather indeed much more present with his people, as the outward Sun is to our Body and outward Man? Does not the Spirit of God, which is of a most subtle and penetrating nature,
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than the outward illumination of the Sun can penetrate or pierce through the Air, or most clear and transparent Glass or Chrystal? Is not God most inwardly present in all his Creatures,
than the outward illumination of the Sun can penetrate or pierce through the Air, or most clear and transparent Glass or Crystal? Is not God most inwardly present in all his Creatures,
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I know not, if it can be proved clearly, that any man, whether Prophet or Apostle, was immediately inlightned or inspired by the Holy Spirit, with special Revelation:
I know not, if it can be proved clearly, that any man, whither Prophet or Apostle, was immediately enlightened or inspired by the Holy Spirit, with special Revelation:
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and that Iohn the Apostle had his Visions of the Revelation, when he was banished into the Isle of Patmos, by means of an Angel sent by Christ unto him;
and that John the Apostle had his Visions of the Revelation, when he was banished into the Isle of Patmos, by means of an Angel sent by christ unto him;
what Prophet or Apostle ever was of God, or of Christ, but made use of means? Was not Prayer (sometimes both Mental and Vocal, sometimes only Mental) a general and universal Mean, which both Prophets and Apostles used,
what Prophet or Apostle ever was of God, or of christ, but made use of means? Was not Prayer (sometime both Mental and Vocal, sometime only Mental) a general and universal Mean, which both prophets and Apostles used,
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and the giving of the Holy Ghost on the day of Pentecost. And did they not obtain that most excellent gift of the Holy Spirit by means of their prayer? And did not Cornelius and his Friends receive the Holy Spirit, by means of Peter his Preaching? and the like did frequently come to pass to the Primitive Disciples, by means of the Apostles Preaching,
and the giving of the Holy Ghost on the day of Pentecost. And did they not obtain that most excellent gift of the Holy Spirit by means of their prayer? And did not Cornelius and his Friends receive the Holy Spirit, by means of Peter his Preaching? and the like did frequently come to pass to the Primitive Disciples, by means of the Apostles Preaching,
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and there did Prophesie, and Preach, and Pray, and by using these means, the Gift and Spirit of Prophesie came upon many Hearers immediately? Surely few or none of the Prophets or Apostles,
and there did Prophesy, and Preach, and Pray, and by using these means, the Gift and Spirit of Prophesy Come upon many Hearers immediately? Surely few or none of the prophets or Apostles,
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and Revelations? For that the Souls and Minds of the Prophets, and their Intellectual Faculties or Powers, were not altogether passive (and suppose they had been passive altogether,
and Revelations? For that the Souls and Minds of the prophets, and their Intellectual Faculties or Powers, were not altogether passive (and suppose they had been passive altogether,
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is clearly enough manifest from the diversity of style and phrase of speaking and writing, that doth occur both in the Prophets and Apostles? For Isaias doth after another manner of style, express his Visions and Revelations,
is clearly enough manifest from the diversity of style and phrase of speaking and writing, that does occur both in the prophets and Apostles? For Isaiah does After Another manner of style, express his Visions and Revelations,
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Again, that the Souls and Minds of the Prophets might be rendred apt and fit, to be used by God as his instruments and means, both to receive and convey the Revelations of his Will;
Again, that the Souls and Minds of the prophets might be rendered apt and fit, to be used by God as his Instruments and means, both to receive and convey the Revelations of his Will;
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how holily, how chastly, how purely, how obediently, behoved they to walk, and have their conversation, in all Gods commandments, both in respect of the inward and outward Man, that they might be approved Ministers and Prophets of God? And therefore, never any Prophet of God, who was true and faithful, whom God inspired immediately,
how holily, how chastely, how purely, how obediently, behooved they to walk, and have their Conversation, in all God's Commandments, both in respect of the inward and outward Man, that they might be approved Ministers and prophets of God? And Therefore, never any Prophet of God, who was true and faithful, whom God inspired immediately,
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And did not some of the Prophets under the Law, make use of Minstrels, as means, to fit or dispose them to prophecy, in that legal and shadowy dispensation? And David, at sundry times,
And did not Some of the prophets under the Law, make use of Minstrels, as means, to fit or dispose them to prophecy, in that Legal and shadowy Dispensation? And David, At sundry times,
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did fall into most excellent and noble Visions and Prophesies, as may be seen, Psal. 8.104, 107, &c. And therefore the right and lawful use of means,
did fallen into most excellent and noble Visions and prophecies, as may be seen, Psalm 8.104, 107, etc. And Therefore the right and lawful use of means,
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CHAP. V. WHat doth now remain of Controversie or Debate, betwixt our Adversary and us, in the matter of inward and Immediate Revelation and Inspiration? Perhaps he will say in this:
CHAP. V. WHat does now remain of Controversy or Debate, betwixt our Adversary and us, in the matter of inward and Immediate Revelation and Inspiration? Perhaps he will say in this:
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that they have been a remote means at least, and continue so to be, in respect of their knowledge of Divine Things, to wit, by disposing and fitting or preparing their Minds and Hearts (through the secret operation of the Holy Spirit) unto true Piety, Purity, and Holiness;
that they have been a remote means At least, and continue so to be, in respect of their knowledge of Divine Things, to wit, by disposing and fitting or preparing their Minds and Hearts (through the secret operation of the Holy Spirit) unto true Piety, Purity, and Holiness;
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And if we except these Doctrines, and Heads of General Religion common to us with the Gentiles, which are revealed both to them and us without Scripture, of all which notwithstanding the Scripture doth abundantly testifie;
And if we except these Doctrines, and Heads of General Religion Common to us with the Gentiles, which Are revealed both to them and us without Scripture, of all which notwithstanding the Scripture does abundantly testify;
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and perfiting the said General Religion in true Christians) are made known unto us by the Scripture means, the Holy Spirit inwardly inlightning and inspiring us, that we may understand the Doctrines declared in the Scripture,
and perfiting the said General Religion in true Christians) Are made known unto us by the Scripture means, the Holy Spirit inwardly enlightening and inspiring us, that we may understand the Doctrines declared in the Scripture,
And as concerning the aforesaid experimental and sensible knowledge of God, that is only manifest or obvious to the inward and supreme sences and powers of the Soul,
And as Concerning the aforesaid experimental and sensible knowledge of God, that is only manifest or obvious to the inward and supreme Senses and Powers of the Soul,
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yet the Scriptures do witness abundantly concerning such an experimental and spiritually sensible knowledge of God, which is perceived in a most inward union and communion of the Soul with God,
yet the Scriptures do witness abundantly Concerning such an experimental and spiritually sensible knowledge of God, which is perceived in a most inward Union and communion of the Soul with God,
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and Augustine and Ierome with many others, many Ages ago among the Latines, and in latter Ages, Bernard, Thauler, and Thomas a Kempis, and the Author of the German Theology, unto whose Book Luther did write a Preface, and did much commend it.
and Augustine and Jerome with many Others, many Ages ago among the Latins, and in latter Ages, Bernard, Thauler, and Thomas a Kempis, and the Author of the Germane Theology, unto whose Book Luther did write a Preface, and did much commend it.
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and touch, and inward feeling of God, and Divine Things, in the souls and hearts of those who have attained unto that due state and degree of purity and holiness, requisite in order to such a knowledge and enjoyment.
and touch, and inward feeling of God, and Divine Things, in the Souls and hearts of those who have attained unto that due state and degree of purity and holiness, requisite in order to such a knowledge and enjoyment.
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and verbal discourses, syllogisms, propositions, premisses and conclusions, gathered and collected from Scripture, which yet, without the Spirits inward illumination and operation, is not effectual to the salvation of those who have it,
and verbal discourses, syllogisms, propositions, premises and conclusions, gathered and collected from Scripture, which yet, without the Spirits inward illumination and operation, is not effectual to the salvation of those who have it,
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if the question be made concerning doctrinal and discursive Theology, or knowledge, which require words, propositions, definitions, reasons, arguments, and conclusions;
if the question be made Concerning doctrinal and discursive Theology, or knowledge, which require words, propositions, definitions, Reasons, Arguments, and conclusions;
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and as they are preached, and opened, and used by men spiritually gifted and fitted of God, we attain to the knowledge of the said discursive and doctrinal Theology,
and as they Are preached, and opened, and used by men spiritually gifted and fitted of God, we attain to the knowledge of the said discursive and doctrinal Theology,
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and most especially the Scriptures are of service unto us, when we turn or convert the words of them (that do most nearly respect Holiness of Life and Manners, such as the precepts and examples of Christian Vertues) into good works and deeds,
and most especially the Scriptures Are of service unto us, when we turn or convert the words of them (that do most nearly respect Holiness of Life and Manners, such as the Precepts and Examples of Christian Virtues) into good works and Deeds,
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and Power of God, the Love, Peace, and Joy of God, and the Kingdom of God, which Christ did testifie to be within us, reveal and demonstrate themselves to the souls and hearts of the faithful, by themselves, nakedly in their own proper and native light, glory, and evidence, without words;
and Power of God, the Love, Peace, and Joy of God, and the Kingdom of God, which christ did testify to be within us, reveal and demonstrate themselves to the Souls and hearts of the faithful, by themselves, nakedly in their own proper and native Light, glory, and evidence, without words;
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it followeth, that inward things, to wit, the things of the Divine and Heavenly Kingdom, which is in us, are presented to our inward and spiritual senses without words;
it follows, that inward things, to wit, the things of the Divine and Heavenly Kingdom, which is in us, Are presented to our inward and spiritual Senses without words;
And thus the state of the Controversie being rightly framed, and brought to a period, I shall have little difficulty to answer the following Paragraphs, or Sections, of the Adversary;
And thus the state of the Controversy being rightly framed, and brought to a Period, I shall have little difficulty to answer the following Paragraphs, or Sectis, of the Adversary;
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CHAP. VI. WHat the Adversary saith in his Ninth and Tenth Paragraphs, are of the same tendency with the things he had formerly mentioned belonging to the state of the Controversie.
CHAP. VI. WHat the Adversary Says in his Ninth and Tenth Paragraphs, Are of the same tendency with the things he had formerly mentioned belonging to the state of the Controversy.
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And he assenteth unto R. B. his five Propositions, pag. 9. of his Apology, and that Divine Revelations remain to be the formal object of the Saints Faith,
And he assenteth unto R. B. his five Propositions, page. 9. of his Apology, and that Divine Revelations remain to be the formal Object of the Saints Faith,
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To whom I answer, that he granteth with us, That he inward illuminations and operations of the Holy Spirit are altogether necessary to beget true and saving Faith in men,
To whom I answer, that he grants with us, That he inward illuminations and operations of the Holy Spirit Are altogether necessary to beget true and Saving Faith in men,
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All this is granted both by me and R. B. yea, that is it, for which R. B. pleadeth, viz. that God inwardly illuminating and moving the Understanding to the assent of the Doctrine, declared by the external words or signs;
All this is granted both by me and R. B. yea, that is it, for which R. B. pleads, viz. that God inwardly illuminating and moving the Understanding to the assent of the Doctrine, declared by the external words or Signs;
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as he seemeth to explain himself, Parag. 22. The which also R. B. hath granted, after a sort, having brought a distinction of the formal object, into quod, i. e. which, and quo, i. e.
as he seems to explain himself, Parag 22. The which also R. B. hath granted, After a sort, having brought a distinction of the formal Object, into quod, i. e. which, and quo, i. e.
for it self, but because of God inwardly inlightning and moving; and therefore God thus inwardly inlightning and moving, is the formal object Quo, i. e.
for it self, but Because of God inwardly enlightening and moving; and Therefore God thus inwardly enlightening and moving, is the formal Object Quo, i. e.
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which is believed, or as some perhaps would rather say, the material object. But if any controversie doth here remain, it doth consist rather in a logical subtlety,
which is believed, or as Some perhaps would rather say, the material Object. But if any controversy does Here remain, it does consist rather in a logical subtlety,
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There remaineth only one difficulty with the Adversary, whether these inward Illuminations are to be called Immediate? which I judge R. B. hath sufficiently proved in his Apology, and I also in this my answer.
There remains only one difficulty with the Adversary, whither these inward Illuminations Are to be called Immediate? which I judge R. B. hath sufficiently proved in his Apology, and I also in this my answer.
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and that God revealed himself and his mind and will unto them, that he did inlighten and inspire them, that they had the Spirit of God and Christ inwardly teaching and instructing, and moving them.
and that God revealed himself and his mind and will unto them, that he did inlighten and inspire them, that they had the Spirit of God and christ inwardly teaching and instructing, and moving them.
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Those simple and plain Men did not think of that subtle and nice distinction of Immediate and Mediate Revelation, feigned and invented by the School-men and Sophisters of this world, whereby the truth of this mistery is veiled and darkned.
Those simple and plain Men did not think of that subtle and Nicaenae distinction of Immediate and Mediate Revelation, feigned and invented by the Schoolmen and Sophisters of this world, whereby the truth of this mystery is veiled and darkened.
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Which yet doth not hinder, but that the outward words, by a metonimy, or figure of the sign for the thing signified, may be called Revelations or Visions.
Which yet does not hinder, but that the outward words, by a metonymy, or figure of the Signen for the thing signified, may be called Revelations or Visions.
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and Sense of Man. But it is not to great purpose, to dispute much of those outward Apparitions made unto some of old, seeing they do not touch the thing that is mainly in controversie, which is of Gods inward appearances,
and Sense of Man. But it is not to great purpose, to dispute much of those outward Apparitions made unto Some of old, seeing they do not touch the thing that is mainly in controversy, which is of God's inward appearances,
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But that R. B. did affirm, that there were divers Administrations, under which the Spirit of God revealed himself, doth not prove what the Adversary would, that God only did mediately reveal himself unto some men;
But that R. B. did affirm, that there were diverse Administrations, under which the Spirit of God revealed himself, does not prove what the Adversary would, that God only did mediately reveal himself unto Some men;
for this doth contradict our Adversary his own belief, who doth equally contend with us, that all the believing Fathers were inwardly Inlightned by the Holy Spirit,
for this does contradict our Adversary his own belief, who does equally contend with us, that all the believing Father's were inwardly Enlightened by the Holy Spirit,
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and not without cause, That which R. B. thought no man would deny, viz. That God all along from Adam to Moses, had revealed himself to his Children inwardly by his Spirit.
and not without cause, That which R. B. Thought no man would deny, viz. That God all along from Adam to Moses, had revealed himself to his Children inwardly by his Spirit.
For how many thousands of mankind lived then on earth, far separated asunder? And how unlikely is it, that this one man could sufficiently instruct the whole world? Surely we no where read in all the Scripture, that Noah Preached to all mankind in the old world,
For how many thousands of mankind lived then on earth, Far separated asunder? And how unlikely is it, that this one man could sufficiently instruct the Whole world? Surely we no where read in all the Scripture, that Noah Preached to all mankind in the old world,
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But they had that inward Law, which as Paul affirmed, the other Gentiles had, Rom. 1. For Paul did not recur to outward Teachers, speaking of the Gentiles,
But they had that inward Law, which as Paul affirmed, the other Gentiles had, Rom. 1. For Paul did not recur to outward Teachers, speaking of the Gentiles,
IN his Fifteenth Paragraph, the Adversary doth wrest some words of R. B. unto a sence far differing from his Mind, whose words were, that in the time of the Law, God did no other way speak unto his Children,
IN his Fifteenth Paragraph, the Adversary does wrest Some words of R. B. unto a sense Far differing from his Mind, whose words were, that in the time of the Law, God did not other Way speak unto his Children,
than he spoke unto them in that time, from Adam to Moses: From thence the Adversary concludeth, that R. B. denyeth that God used the outward Preaching of his Servants unto his People, all the time of the Law, which surely never came into R. B. his mind so to think:
than he spoke unto them in that time, from Adam to Moses: From thence the Adversary Concludeth, that R. B. denyeth that God used the outward Preaching of his Servants unto his People, all the time of the Law, which surely never Come into R. B. his mind so to think:
but always the inward Preaching, Speaking, and Illumination of God, by his Spirit, did remain in some degree, more or less, in the true Church, and in all its members.
but always the inward Preaching, Speaking, and Illumination of God, by his Spirit, did remain in Some degree, more or less, in the true Church, and in all its members.
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so the Theologue, or Minister of Divine Things, while he Preacheth those Divine Things unto the Hearers, doth no less require a Divine Spirit in them as necessary, whereby they may understand the said Divine Things,
so the Theologue, or Minister of Divine Things, while he Preacheth those Divine Things unto the Hearers, does no less require a Divine Spirit in them as necessary, whereby they may understand the said Divine Things,
And therefore if in all Ages, from Adam unto Moses, and from Moses unto Christ, God raised up some excellent Prophets and Preachers, whom his Spirit inspired and moved to Preach, with the same Spirit he did inspire and endue the faithful to hear:
And Therefore if in all Ages, from Adam unto Moses, and from Moses unto christ, God raised up Some excellent prophets and Preachers, whom his Spirit inspired and moved to Preach, with the same Spirit he did inspire and endue the faithful to hear:
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To which our Adversary doth answer, If (saith he) we say that the Spirit of God was so given unto them, that it did exert or show it self forth by Moses, who did enjoy immediate converse with God,
To which our Adversary does answer, If (Says he) we say that the Spirit of God was so given unto them, that it did exert or show it self forth by Moses, who did enjoy immediate converse with God,
For were there not many faithful and true children of God among that people? Had they not therefore the same Spirit with Moses, because they had the same Faith? Seeing Paul saith, that as there is one Faith,
For were there not many faithful and true children of God among that people? Had they not Therefore the same Spirit with Moses, Because they had the same Faith? Seeing Paul Says, that as there is one Faith,
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so one Spirit, of which all the faithful are partakers unto salvation, and even they who are unfaithful, by the same Spirit are inwardly admonished and convinced.
so one Spirit, of which all the faithful Are partakers unto salvation, and even they who Are unfaithful, by the same Spirit Are inwardly admonished and convinced.
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But how far (as it seemeth) hath our Adversary forgot himself, and his Doctrine, who did formerly grant, that all the faithful had the Holy Spirit given them, to inlighten and assist them savingly to know God,
But how Far (as it seems) hath our Adversary forgotten himself, and his Doctrine, who did formerly grant, that all the faithful had the Holy Spirit given them, to inlighten and assist them savingly to know God,
and believe in him, and consequently all the faithful among the people of Israel had the same Spirit with Moses as well as he, which Spirit was one both in him and them,
and believe in him, and consequently all the faithful among the people of Israel had the same Spirit with Moses as well as he, which Spirit was one both in him and them,
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In his Nineteenth Paragraph he answereth to the words of David, cited by R. B. Psal. 51.13. Cast me not away from thy presence (or face) and take not thy holy Spirit from me: And Psal. 139.7. Whither shall I go from thy Spirit, and whither shall I flee from thy presence.
In his Nineteenth Paragraph he Answers to the words of David, cited by R. B. Psalm 51.13. Cast me not away from thy presence (or face) and take not thy holy Spirit from me: And Psalm 139.7. Whither shall I go from thy Spirit, and whither shall I flee from thy presence.
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But if this his answer hath any force against the immediate communication of the Holy Spirit, given commonly to the Saints, it shall also exclude David himself, (an excellent Prophet) who said these words from the immediate communication of the Spirit.
But if this his answer hath any force against the immediate communication of the Holy Spirit, given commonly to the Saints, it shall also exclude David himself, (an excellent Prophet) who said these words from the immediate communication of the Spirit.
for the scripture hath not the term Immediate, which is enough to demonstrate, that when it is said, the Spirit was given to any man, doth sound or signifie as much,
for the scripture hath not the term Immediate, which is enough to demonstrate, that when it is said, the Spirit was given to any man, does found or signify as much,
But for that distinction of the Spirits being given immediately to some, and only mediately (or remotely) to others, the scripture is wholly silent of it,
But for that distinction of the Spirits being given immediately to Some, and only mediately (or remotely) to Others, the scripture is wholly silent of it,
And let this answerer tell me, if some stubborn and cross grain'd Adversary should deny, that any of the Prophets or Apostles were immediately inspired,
And let this answerer tell me, if Some stubborn and cross grained Adversary should deny, that any of the prophets or Apostles were immediately inspired,
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how could he convince him of his error? For whatever places of scripture he shall bring to convince him, he shall be ready to answer with this our Adversary, that all these places of scripture say nothing of the Holy Spirit his being immediately given to any, either of the Prophets or Apostles.
how could he convince him of his error? For whatever places of scripture he shall bring to convince him, he shall be ready to answer with this our Adversary, that all these places of scripture say nothing of the Holy Spirit his being immediately given to any, either of the prophets or Apostles.
But if he answer, that the scripture-words which say, that the Prophets and Apostles had the Spirit of God inwardly teaching, inlightning, leading, moving,
But if he answer, that the Scripture-words which say, that the prophets and Apostles had the Spirit of God inwardly teaching, enlightening, leading, moving,
and acting them, although they do not express the term immediate, yet they do sufficiently signifie and import the immediate communication of the Holy Spirit;
and acting them, although they do not express the term immediate, yet they do sufficiently signify and import the immediate communication of the Holy Spirit;
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therefore it shall be equally lawful unto us to conclude, because all the faithful, and true children of God, are said in scripture to have the Spirit of God which dwelleth in them, doth inwardly teach them, inspire, inlighten, lead, move, and act them;
Therefore it shall be equally lawful unto us to conclude, Because all the faithful, and true children of God, Are said in scripture to have the Spirit of God which dwells in them, does inwardly teach them, inspire, inlighten, led, move, and act them;
Again, whereas he affirmeth Parag. 19. that the Prophets and Apostles received the Spirit immediately, but all others of the faithful but only mediately:
Again, whereas he Affirmeth Parag 19. that the prophets and Apostles received the Spirit immediately, but all Others of the faithful but only mediately:
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We see by how many various means a Husbandman, or Gardiner, doth ingraft a Twig or Branch upon the stock of a Tree, the using of which means notwithstanding doth not hinder,
We see by how many various means a Husbandman, or Gardener, does ingraft a Twig or Branch upon the stock of a Tree, the using of which means notwithstanding does not hinder,
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Granting therefore that the faithful are commonly ingrafted into Christ by means of the outward Preaching, do they therefore derive nothing of the Spirit of Christ immediately? Are not the Faithful as immediately joyned or united to Christ,
Granting Therefore that the faithful Are commonly ingrafted into christ by means of the outward Preaching, do they Therefore derive nothing of the Spirit of christ immediately? are not the Faithful as immediately joined or united to christ,
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as the branches are to the Vine, or the Twigs to the Stocks on which they are ingrafted? Shall they not therefore immediately partake of the spirit of Christ, seeing,
as the branches Are to the Vine, or the Twigs to the Stocks on which they Are ingrafted? Shall they not Therefore immediately partake of the Spirit of christ, seeing,
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How can the Adversary prove, that the Prophets and Apostles, who (as he confesseth) had the Spirit immediately, had it not derived and given unto them commonly, by means of outward Preaching? For the younger Prophets did commonly,
How can the Adversary prove, that the prophets and Apostles, who (as he Confesses) had the Spirit immediately, had it not derived and given unto them commonly, by means of outward Preaching? For the younger prophets did commonly,
and for most part, hear the elder Prophets preach unto them, and by means of their Ministry and preaching, they also received the same Spirit which dwelt in them immediately,
and for most part, hear the elder prophets preach unto them, and by means of their Ministry and preaching, they also received the same Spirit which dwelled in them immediately,
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And did not Elisha, the Disciple of Elijah, by means of his Master, immediately receive the Holy Spirit? And the Apostles also received the Holy Spirit, in some degree, immediately,
And did not Elisha, the Disciple of Elijah, by means of his Master, immediately receive the Holy Spirit? And the Apostles also received the Holy Spirit, in Some degree, immediately,
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If therefore it be said, that some of the faithful received the Spirit immediately, and others only but mediately, beside that such a distinction cannot be proved from scripture, being altogether a mere invention, and fiction of mans brain;
If Therefore it be said, that Some of the faithful received the Spirit immediately, and Others only but mediately, beside that such a distinction cannot be proved from scripture, being altogether a mere invention, and fiction of men brain;
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And the gift of Prophecying or speaking immediately by the Spirit, was continued in the Church in the times of Iustin Martyr, and Tertullian, as they themselves do testifie, the which continuation of so excellent a gift was by means of preaching,
And the gift of Prophesying or speaking immediately by the Spirit, was continued in the Church in the times of Justin Martyr, and Tertullian, as they themselves do testify, the which continuation of so excellent a gift was by means of preaching,
and answereth to R. B. his solid and firm arguments taken from scripture, doth altogether lean upon that false foundation, sufficiently refuted by me, to wit, that because the faithful, both under the new and old covenant, received the Holy Spirit by means of outward Preaching, ordinarily and commonly.
and Answers to R. B. his solid and firm Arguments taken from scripture, does altogether lean upon that false Foundation, sufficiently refuted by me, to wit, that Because the faithful, both under the new and old Covenant, received the Holy Spirit by means of outward Preaching, ordinarily and commonly.
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; that therefore they were not immediately endued and inspired with the same; the which consequence I have already over and over again showed to be most false,
; that Therefore they were not immediately endued and inspired with the same; the which consequence I have already over and over again showed to be most false,
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For it doth not follow, that because at sometime they received the Spirit by means thereof, that they always did so receive it in the fuller and larger measures and degrees thereof;
For it does not follow, that Because At sometime they received the Spirit by means thereof, that they always did so receive it in the fuller and larger measures and Degrees thereof;
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even as it doth not follow, that because a Child, or Infant, needeth the ministry or means of a Nurse or Servant to feed it in that weak state, that therefore it always needeth the help of that Nurse or Servant,
even as it does not follow, that Because a Child, or Infant, needs the Ministry or means of a Nurse or Servant to feed it in that weak state, that Therefore it always needs the help of that Nurse or Servant,
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yet they cannot find place with us, nor with others, we know better things, and whose inward and spiritual eyes, God, out of his abundant Grace, hath opened to discern the Truth.
yet they cannot find place with us, nor with Others, we know better things, and whose inward and spiritual eyes, God, out of his abundant Grace, hath opened to discern the Truth.
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Even as if it were granted, that the outward Illumination and Light of the outward and visible Sun, is never seen by the eyes of men, separated from all other visible objects;
Even as if it were granted, that the outward Illumination and Light of the outward and visible Sun, is never seen by the eyes of men, separated from all other visible objects;
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and reflecting its beams upon them (though such who have Eagles eyes, can look strait upon the Sun himself) yet it will not from thence follow, that the outward Illumination or Light of the outward Sun, is not immediately received,
and reflecting its beams upon them (though such who have Eagles eyes, can look strait upon the Sun himself) yet it will not from thence follow, that the outward Illumination or Light of the outward Sun, is not immediately received,
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but only accidental and circumstantial, betwixt mediate and immediate, outward and inward Revelations, according to the different kind of the signs under which God doth manifest himself.
but only accidental and circumstantial, betwixt mediate and immediate, outward and inward Revelations, according to the different kind of the Signs under which God does manifest himself.
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For, although this may be granted in those inward Revelations made in the Imagination, yet not in these which have place in the highest faculty or power of the Soul, which is the intuitive aforementioned:
For, although this may be granted in those inward Revelations made in the Imagination, yet not in these which have place in the highest faculty or power of the Soul, which is the intuitive aforementioned:
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For the Revelation which is given to this supreme or highest power of the soul that is intuitive (and which is opened and awakened only in those who are sanctified,
For the Revelation which is given to this supreme or highest power of the soul that is intuitive (and which is opened and awakened only in those who Are sanctified,
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and spiritually renewed) doth not consist of signs, but God himself, and the Divine Things of his Kingdom in their own proper light and evidence, discover themselves in the souls and hearts of the faithful, without all signs:
and spiritually renewed) does not consist of Signs, but God himself, and the Divine Things of his Kingdom in their own proper Light and evidence, discover themselves in the Souls and hearts of the faithful, without all Signs:
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yet the inward Revelation, which hath place in the Souls intuitive power, and respecteth the Divine Things themselves without signs, is to be called substantial.
yet the inward Revelation, which hath place in the Souls intuitive power, and respecteth the Divine Things themselves without Signs, is to be called substantial.
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When our men (saith he) affirm, that at sometimes the outward Revelation is the formal object of the Saints Faith, the meaning is not, that the Faith of the Saints doth precisely lean,
When our men (Says he) affirm, that At sometime the outward Revelation is the formal Object of the Saints Faith, the meaning is not, that the Faith of the Saints does precisely lean,
but that it leaneth or doth rely upon God himself, inwardly exerting or showing his power in the Mind, by an inseparable or undivided operation, through that which is outward,
but that it leaneth or does rely upon God himself, inwardly exerting or showing his power in the Mind, by an inseparable or undivided operation, through that which is outward,
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and determining (or moving) the Vnderstanding to elicit, or bring forth the act of knowledg, whence we deny not, (saith he) the inward testimony in the hearts of those who have the outward Revelation: Thus he.
and determining (or moving) the Understanding to elicit, or bring forth the act of knowledge, whence we deny not, (Says he) the inward testimony in the hearts of those who have the outward Revelation: Thus he.
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But let the impartial Reader judge, if he doth not here act the Enthusiast, and plainly give up unto us the chief thing in controversie, for which we contend:
But let the impartial Reader judge, if he does not Here act the Enthusiast, and plainly give up unto us the chief thing in controversy, for which we contend:
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For this concession of his being once granted, the controversie betwixt him and us, so far as concerneth Immediate Revelation, (as seemeth unto me) is almost none at all.
For this concession of his being once granted, the controversy betwixt him and us, so Far as concerns Immediate Revelation, (as seems unto me) is almost none At all.
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and saying, That God, or the Spirit, which revealeth (note) doth not only work effectively upon the intellectual Faculty, to produce the act of believing;
and saying, That God, or the Spirit, which Revealeth (note) does not only work effectively upon the intellectual Faculty, to produce the act of believing;
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or by the holy Scriptures, doth concur with that saying or Revelation, and as the principal moving cause, doth effect it, that men from an inward and supernatural motion,
or by the holy Scriptures, does concur with that saying or Revelation, and as the principal moving cause, does Effect it, that men from an inward and supernatural motion,
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And there is this difference betwixt our outward Senses, which perceive the outward Revelation, and those Divine inward Senses, supernaturally formed in us, that our outward Senses may be deceived at sometimes and in some cases;
And there is this difference betwixt our outward Senses, which perceive the outward Revelation, and those Divine inward Senses, supernaturally formed in us, that our outward Senses may be deceived At sometime and in Some cases;
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For although a mans imagination and inward thought may deceive him, yet that Sense, which a man hath inwardly begot in his heart, by the Lord, can no wise deceive him.
For although a men imagination and inward Thought may deceive him, yet that Sense, which a man hath inwardly begotten in his heart, by the Lord, can no wise deceive him.
In his Twenty Fifth Paragraph, he alledgeth, that R. B. doth contradict himself, while he teacheth, that the outward Revelation of the Scriptures is the formal object of the Saints faith,
In his Twenty Fifth Paragraph, he allegeth, that R. B. does contradict himself, while he Teaches, that the outward Revelation of the Scriptures is the formal Object of the Saints faith,
And therefore when R. B. saith, that the outward Revelation of the Scripture is not the formal cause or reason of believing, he did clearly enough signifie his mind, to wit, that the Scripture was not the principal and original cause of believing:
And Therefore when R. B. Says, that the outward Revelation of the Scripture is not the formal cause or reason of believing, he did clearly enough signify his mind, to wit, that the Scripture was not the principal and original cause of believing:
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for this cause it may be called a secundary formal object of faith, but the primary formal object is the inward Revelation, which distinction of the formal objects is expressed by R. B. in other words, into the formal object quod, i. e.
for this cause it may be called a secondary formal Object of faith, but the primary formal Object is the inward Revelation, which distinction of the formal objects is expressed by R. B. in other words, into the formal Object quod, i. e.
although not contrary unto it, nor separate therefrom (as the Adversary saith) therefore he holdeth of necessity a two-fold object, to wit, the one outward, the other inward,
although not contrary unto it, nor separate therefrom (as the Adversary Says) Therefore he holds of necessity a twofold Object, to wit, the one outward, the other inward,
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Moreover, Seeing he granteth a two-fold object of Divine Faith and Knowledge, one outward of the Letter, another inward of the Spirit, joyned together and inseparate, because they are really distinct;
Moreover, Seeing he grants a twofold Object of Divine Faith and Knowledge, one outward of the letter, Another inward of the Spirit, joined together and inseparate, Because they Are really distinct;
for that inward illumination and Revelation doth not change its Nature, in the absence and presence of the outward object (having all entirely in it self that belongs to an Immediate Revelation) but remaineth the same,
for that inward illumination and Revelation does not change its Nature, in the absence and presence of the outward Object (having all entirely in it self that belongs to an Immediate Revelation) but remains the same,
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Even as the soul of man, whether joyned to the Body, or separated therefrom, yet it still retaineth its own Nature, that it is the immediate Principle of its operations, both in the Body and out of the Body.
Even as the soul of man, whither joined to the Body, or separated therefrom, yet it still retaineth its own Nature, that it is the immediate Principle of its operations, both in the Body and out of the Body.
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And indeed, by a certain Analogy, as the Soul is to the Body, so is the Spirit of God inwardly operating and illuminating to the outward testimony of the Letter:
And indeed, by a certain Analogy, as the Soul is to the Body, so is the Spirit of God inwardly operating and illuminating to the outward testimony of the letter:
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and therefore why may not that Divine Spirit, as it doth many things in the Saints, by means of the Letter of the scripture, do or work some other things,
and Therefore why may not that Divine Spirit, as it does many things in the Saints, by means of the letter of the scripture, do or work Some other things,
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Yea, how many things doth the Holy Spirit reveal and open in Men (as belonging to the special and particular acts of Vertue and Vice) that do far transcend,
Yea, how many things does the Holy Spirit reveal and open in Men (as belonging to the special and particular acts of Virtue and Vice) that do Far transcend,
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and an Heathen so called, doth Write well, Lib. 2. De Ira. How narrow Innocency is that (saith he) to be good according to the Law? (He understandeth a Law writ or contained in words) How much more doth the Rule of Duties extend,
and an Heathen so called, does Write well, Lib. 2. De Ira. How narrow Innocency is that (Says he) to be good according to the Law? (He understands a Law writ or contained in words) How much more does the Rule of Duties extend,
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than that of Law? How many things doth Piety, Humanity, Liberality, Iustice, and Faithfulness require, which are not in the publick Tables or Records, to wit, all written Laws. Thus Seneca. For as he who describeth some Kingdom,
than that of Law? How many things does Piety, Humanity, Liberality, justice, and Faithfulness require, which Are not in the public Tables or Records, to wit, all written Laws. Thus Senecca. For as he who Describeth Some Kingdom,
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And even so they who describe the Kingdom of God which is within us, to wit, the Writers of the Holy Scripture, they could not describe all the particulars contained in that Kingdom, the which particulars are yet very necessary to be known unto the Saints;
And even so they who describe the Kingdom of God which is within us, to wit, the Writers of the Holy Scripture, they could not describe all the particulars contained in that Kingdom, the which particulars Are yet very necessary to be known unto the Saints;
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And as concerning the glory of Gods Kingdom in the Saints, it may be well said in the words of the Queen of the South, concerning Solomon 's Glory, that the same or report of the Glory was true,
And as Concerning the glory of God's Kingdom in the Saints, it may be well said in the words of the Queen of the South, Concerning Solomon is Glory, that the same or report of the Glory was true,
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Moreover, R. B. showeth in his Apology, from pag. 39. to pag. 43. (to which the Adversary hath answered nothing) that there are many particular things very necessary to be known,
Moreover, R. B. Showeth in his Apology, from page. 39. to page. 43. (to which the Adversary hath answered nothing) that there Are many particular things very necessary to be known,
unto every one of the faithful, which are no where revealed in the Scripture, and are therefore immediately to be revealed unto them by the Spirit, such as especially concerning the Souls inward state,
unto every one of the faithful, which Are not where revealed in the Scripture, and Are Therefore immediately to be revealed unto them by the Spirit, such as especially Concerning the Souls inward state,
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for although that this inward teacher and Master doth frequently teach his Disciples, by means of the Scripture, shall he therefore teach them nothing by word of mouth,
for although that this inward teacher and Master does frequently teach his Disciples, by means of the Scripture, shall he Therefore teach them nothing by word of Mouth,
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or his own living voice Immediately? shall he not expound open to them what they read in the Scriptures, with his living voice? or shall he sit and remain in them always,
or his own living voice Immediately? shall he not expound open to them what they read in the Scriptures, with his living voice? or shall he fit and remain in them always,
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and is most unworthy of God immortal, our most excellent Master and Pastor, yea our Bridegroom and Husband, to fain any such things of him, which no Mortal or Earthly School-Master would do to his Disciples,
and is most unworthy of God immortal, our most excellent Master and Pastor, yea our Bridegroom and Husband, to fain any such things of him, which no Mortal or Earthly School-Master would do to his Disciples,
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or what woman would not take it very unkindly and unworthy, if her Husband did not speak to her any one small sentence immediately and by word of mouth,
or what woman would not take it very unkindly and unworthy, if her Husband did not speak to her any one small sentence immediately and by word of Mouth,
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but did leave all that is to be said, to letters or epistles writ by him of old? or what servant would willing serve such a Master, who being presently with him, in the same house, did not speak to him at any time, not one word, by word of mouth immediate;
but did leave all that is to be said, to letters or Epistles writ by him of old? or what servant would willing serve such a Master, who being presently with him, in the same house, did not speak to him At any time, not one word, by word of Mouth immediate;
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and follow the same manner of life in many things, and yet the one speak nothing to the other immediately or by word of mouth, all the whole time of their living so nearly.
and follow the same manner of life in many things, and yet the one speak nothing to the other immediately or by word of Mouth, all the Whole time of their living so nearly.
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and yet are given not Immediately but by means of the outward teaching of the Master, I say, the seeds and principles of all these arts and sciences are Immediately planted and sowed in our minds as the purest and truest Philosophy doth teach,
and yet Are given not Immediately but by means of the outward teaching of the Master, I say, the seeds and principles of all these arts and sciences Are Immediately planted and sowed in our minds as the Purest and Truest Philosophy does teach,
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Nor is such an Immediate production hindered, but rather much helped, by the external culture of means applyed both to the Seeds and Roots of the Earth,
Nor is such an Immediate production hindered, but rather much helped, by the external culture of means applied both to the Seeds and Roots of the Earth,
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and of this the aforesaid Seneca doth discourse very well lib. 4. de benef. cap. 6. The seeds of all ages, and of all arts are implanted in us (saith he) and God the inward or secret Master brings forth Engines or knowledges,
and of this the aforesaid Senecca does discourse very well lib. 4. de Beneficence. cap. 6. The seeds of all ages, and of all arts Are implanted in us (Says he) and God the inward or secret Master brings forth Engines or knowledges,
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and Divine reason infused into the whole World, and all its parts, and Tertullian discoursing of the innate witness in the Soul, worthy of behalf, some calling it natural, the more natural (saith he) the more divine. In his 34 parag.
and Divine reason infused into the Whole World, and all its parts, and Tertullian discoursing of the innate witness in the Soul, worthy of behalf, Some calling it natural, the more natural (Says he) the more divine. In his 34 Parag.
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Because R. B. did argue from the nature of the new Covenant, that all the faithful under the Gospel, were Immediately taught of God, the adversary doth infer against him, that then it doth follow that the faithful under the Old Covenant were not Immediately taught, which is against his first assertion.
Because R. B. did argue from the nature of the new Covenant, that all the faithful under the Gospel, were Immediately taught of God, the adversary does infer against him, that then it does follow that the faithful under the Old Covenant were not Immediately taught, which is against his First assertion.
Only he doth plead that over and beside the outward testimony of the letter, God hath promised to speak himself to the Soul, which two things are not to be opposed,
Only he does plead that over and beside the outward testimony of the Letter, God hath promised to speak himself to the Soul, which two things Are not to be opposed,
Again that he affirmeth, God his putting words in the mouths of his people, to design that the word is outwardly to be preached, we grant it is but so that those words be put in the mouths of those speakers by God himself Immediately as he put words in the mouths of the Prophets and Apostles Immediately to preach unto others, and outwardly to instruct them.
Again that he Affirmeth, God his putting words in the mouths of his people, to Design that the word is outwardly to be preached, we grant it is but so that those words be put in the mouths of those Speakers by God himself Immediately as he put words in the mouths of the prophets and Apostles Immediately to preach unto Others, and outwardly to instruct them.
But if God put not his words, in the mouth of any, since the Apostles days, certainly the Church ever since should be in a worse and more abject condition,
But if God put not his words, in the Mouth of any, since the Apostles days, Certainly the Church ever since should be in a Worse and more abject condition,
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now under the Gospel, then it was under the Law, for in all ages under the Law, God raised up some Prophets and Ministers to whom he spoke Immediately,
now under the Gospel, then it was under the Law, for in all ages under the Law, God raised up Some prophets and Ministers to whom he spoke Immediately,
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as if nothing since the days of the Apostles to the end of the World, either by Word or Writ, it to proceed Immediately from the Spirit of God, conform to the Doctrine of the Scripture already delivered and declared in Scripture, he affirmeth this indeed very confidently,
as if nothing since the days of the Apostles to the end of the World, either by Word or Writ, it to proceed Immediately from the Spirit of God, conform to the Doctrine of the Scripture already Delivered and declared in Scripture, he Affirmeth this indeed very confidently,
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who at other times doth so much profess the indwelling and inward Illumination of the Holy Spirit, its being necessary to all the faithful? But was it not a great glory and ornament to the Church of the Jews,
who At other times does so much profess the indwelling and inward Illumination of the Holy Spirit, its being necessary to all the faithful? But was it not a great glory and ornament to the Church of the jews,
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and which was greatly to the advantage of it, to have their Prophets to whom God spoke immediately? and were they not in this more happy than other Nations, that the gift of Prophecy did flourish among them,
and which was greatly to the advantage of it, to have their prophets to whom God spoke immediately? and were they not in this more happy than other nations, that the gift of Prophecy did flourish among them,
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And therefore was it not also a great glory and honour to the ancient Christian Church, to have in it the gift of prophecy or speaking by Immediate Inspiration? and would it not be now a great glory and honour to the Church if that gift of prophecy, which did anciently flourish in the Church for some Ages,
And Therefore was it not also a great glory and honour to the ancient Christian Church, to have in it the gift of prophecy or speaking by Immediate Inspiration? and would it not be now a great glory and honour to the Church if that gift of prophecy, which did anciently flourish in the Church for Some Ages,
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after the Apostles days, should flourish and spring forth again? was not this gift with many others lost by the apostacy of the professors of the Christian Religion? and therefore,
After the Apostles days, should flourish and spring forth again? was not this gift with many Others lost by the apostasy of the professors of the Christian Religion? and Therefore,
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when the apostacy goeth out, and people doth return to the sincere worship and obedience of God, shall not this excellent gift be restored together with many others? Had not the ancient Christian Church,
when the apostasy Goes out, and people does return to the sincere worship and Obedience of God, shall not this excellent gift be restored together with many Others? Had not the ancient Christian Church,
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after the Apostles days all the Books of Scripture of the Old and New Testament as well as we? The Jews also had the Scriptures of the Old Testament, which contained all the heads of Christian Doctrine, in respect of the substance of Religion, a people therefore having the Scripture,
After the Apostles days all the Books of Scripture of the Old and New Testament as well as we? The jews also had the Scriptures of the Old Testament, which contained all the Heads of Christian Doctrine, in respect of the substance of Religion, a people Therefore having the Scripture,
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But for this cause true Christians are more happy than those Jews, that whereas the Jews (for all their having the Scripture) did need to take long Journeys to consult the Priests;
But for this cause true Christians Are more happy than those jews, that whereas the jews (for all their having the Scripture) did need to take long Journeys to consult the Priests;
all true Christians because they partake more largely of the Holy Spirit, they need not make these Journeys or travels to consult either Priests or High Priest;
all true Christians Because they partake more largely of the Holy Spirit, they need not make these Journeys or travels to consult either Priests or High Priest;
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but leaving them all behind as unprofitable, let them go unto Jesus Christ the Lord, the eternal Priest who liveth for ever, by whom they shall be well and sufficiently taught and instructed,
but leaving them all behind as unprofitable, let them go unto jesus christ the Lord, the Eternal Priest who lives for ever, by whom they shall be well and sufficiently taught and instructed,
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therefore he is the same way refused in both, and the answers given in the one will serve in the other, the which if I have effectually given, I leave unto the •qual and impartial Reader, for to Judge.
Therefore he is the same Way refused in both, and the answers given in the one will serve in the other, the which if I have effectually given, I leave unto the •qual and impartial Reader, for to Judge.
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THE Pretended EXORCIST DETECTED In a Brief REPLY TO A SERMON PREACHED BEFORE The University of Oxford, by George Hicks stiled Doctor of Divinity, in the Month called Iuly 11. 1680. the which Sermon is called, The Spirit of Enthusiasm Exorcised
THE Pretended EXORCIST DETECTED In a Brief REPLY TO A SERMON PREACHED BEFORE The university of Oxford, by George Hicks styled Doctor of Divinity, in the Monn called Iuly 11. 1680. the which Sermon is called, The Spirit of Enthusiasm Exorcised
and unacquainted with the true notion of Enthusiasm, as it is owned and received among the People called in derision Quakers; with all possible moderation.
and unacquainted with the true notion of Enthusiasm, as it is owned and received among the People called in derision Quakers; with all possible moderation.
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for had he but read and well considered, what we have said or writ in that matter, he would have ••••e fairly and genuinely stated the controversy betwixt us,
for had he but read and well considered, what we have said or writ in that matter, he would have ••••e fairly and genuinely stated the controversy betwixt us,
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or affect such a name or title, for it being no Scripture phrase or expression, we can and do very well declare our Faith in the thing, we intend without it.
or affect such a name or title, for it being no Scripture phrase or expression, we can and do very well declare our Faith in the thing, we intend without it.
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Yea this Author himself, with respect to the Prophets and Apostles, and others their successors for 3 or 4 hundreds of years owneth the term Enthusiasm,
Yea this Author himself, with respect to the prophets and Apostles, and Others their Successors for 3 or 4 hundreds of Years owneth the term Enthusiasm,
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and were enthusiastically acted and moved by the Spirit of God, for thus he saith, Pag. 12. Edit. 3. of this sort of Enthusiastical confidence, with which the Spirit filled the minds of men is that place to be understood Math. 21. vers. 21. and Pag. 14. he saith, prophecy may be taken as it is often in the Old and New Testament,
and were enthusiastically acted and moved by the Spirit of God, for thus he Says, Page 12. Edit. 3. of this sort of Enthusiastical confidence, with which the Spirit filled the minds of men is that place to be understood Math. 21. vers. 21. and Page 14. he Says, prophecy may be taken as it is often in the Old and New Testament,
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And Pag. 16. he saith, the groanings wherewith some inspired persons prayed, in the Apostles days, according to Rom. 8. were the effect of those supernatural raptures and Enthusiasms, with which the Spirit filled the souls of those inspired Orators;
And Page 16. he Says, the groanings wherewith Some inspired Persons prayed, in the Apostles days, according to Rom. 8. were the Effect of those supernatural raptures and Enthusiasms, with which the Spirit filled the Souls of those inspired Orators;
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so we see how this Author owneth the words Enthusiasm, Enthusiast, and Enthusiastical; as applicable to some Persons, who were true and sincere Christians, and divinely inspired.
so we see how this Author owneth the words Enthusiasm, Enthusiast, and Enthusiastical; as applicable to Some Persons, who were true and sincere Christians, and divinely inspired.
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for so great and weighty superstructure? But how this Author presumeth to Exorcise the Spirit of Enthusiasm, without the least measure of the Spirit of Divine Enthusiasm, I am at a loss to understand,
for so great and weighty superstructure? But how this Author Presumeth to Exorcise the Spirit of Enthusiasm, without the least measure of the Spirit of Divine Enthusiasm, I am At a loss to understand,
how can it be Exorcised or cast out but by a measure of the Divine Spirit of Enthusiasm? for the Author will readily (as I suppose) acknowledge that all the Exorcists in the Apostles times, who had power to Exorcise and cast out evil Spirits• were Enthusiastically inspired,
how can it be Exorcised or cast out but by a measure of the Divine Spirit of Enthusiasm? for the Author will readily (as I suppose) acknowledge that all the Exorcists in the Apostles times, who had power to Exorcise and cast out evil Spirits• were Enthusiastically inspired,
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But if the Author think that without some divine Enthusiasm or inspiration, he can cast out or Exorcise any devil or unclean Spirit, only by the strength of his parts, or humane Spirit;
But if the Author think that without Some divine Enthusiasm or inspiration, he can cast out or Exorcise any Devil or unclean Spirit, only by the strength of his parts, or humane Spirit;
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let him call to mind and consider what happened unto them, who presumed to Exorcise a certain unclean Spirit, with the names of Jesus and Paul without having that divine Spirit, which was in Jesus and Paul. To whom the Spirit answered, Iesus we know,
let him call to mind and Consider what happened unto them, who presumed to Exorcise a certain unclean Spirit, with the names of jesus and Paul without having that divine Spirit, which was in jesus and Paul. To whom the Spirit answered, Iesus we know,
and overcame them, and prevailed against them, so that they fled out of that house naked and wounded, read Acts 19.13, 14, 15, 16. I no where find in Scripture,
and overcame them, and prevailed against them, so that they fled out of that house naked and wounded, read Acts 19.13, 14, 15, 16. I no where find in Scripture,
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unless he was in indeed with the Spirit of God, for the weaker must be overcome by the stronger? but whither the Author thinketh himself by his meer natural parts and humane Spirit, stronger then the Devil, let him see to it.
unless he was in indeed with the Spirit of God, for the Weaker must be overcome by the Stronger? but whither the Author Thinketh himself by his mere natural parts and humane Spirit, Stronger then the devil, let him see to it.
Another thing he should greatly advert to, lest he hath called the Operation of the Spirit of God and Christ in his Children, the work of the Devil, which to do is a great iniquity,
another thing he should greatly advert to, lest he hath called the Operation of the Spirit of God and christ in his Children, the work of the devil, which to do is a great iniquity,
and true divine inward teaching, and leading and moving of the holy Spirit Immediately, whither in some measure or degree, it be not the common priviledge of all Gods people,
and true divine inward teaching, and leading and moving of the holy Spirit Immediately, whither in Some measure or degree, it be not the Common privilege of all God's people,
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and of this sort, he saith, are all the saving gifts and graces of the Spirit, called in the Schools, gratiae gratium facientes, which the Spirit helps to work in mens hearts,
and of this sort, he Says, Are all the Saving Gifts and graces of the Spirit, called in the Schools, Gratiae gratium Facientes, which the Spirit helps to work in men's hearts,
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By special gifts he understandeth those, which men are not ordinarily bound to expect, and which unless it be in some few circumstances that seldom happen, would be vanity and presumption to beg of God,
By special Gifts he understands those, which men Are not ordinarily bound to expect, and which unless it be in Some few Circumstances that seldom happen, would be vanity and presumption to beg of God,
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Of this sort, he saith, are all the Miraculous unctions of the Holy Ghost, called by the Schoolmen gratiae gratis datae, such as the gift of tongues, power of working Miracles, signs and wonders, the Spirit of prophecy, &c. But these sorts of gifts (saith he) agree in this, that they are supernatural and freely given by God to men.
Of this sort, he Says, Are all the Miraculous unctions of the Holy Ghost, called by the Schoolmen Gratiae gratis Datae, such as the gift of tongues, power of working Miracles, Signs and wonders, the Spirit of prophecy, etc. But these sorts of Gifts (Says he) agree in this, that they Are supernatural and freely given by God to men.
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Now that the inspiration of the holy Spirit, is one of these common gifts of the Spirit, doth plainly appear, from the Common Prayer of the Church of England, according to this very difinition of a common saving gift of the Spirit given here by the Author, to wit, that it is such as all Christians are bound to pray for and expect,
Now that the inspiration of the holy Spirit, is one of these Common Gifts of the Spirit, does plainly appear, from the Common Prayer of the Church of England, according to this very definition of a Common Saving gift of the Spirit given Here by the Author, to wit, that it is such as all Christians Are bound to pray for and expect,
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according to the Common Prayer of the Church of England, for thus she prayeth, in the Collect on the first Sunday after Easter. Lord from whom all good things do come, grant us thy humble Servants, that by thy Holy Inspiration we may think those things that be good,
according to the Common Prayer of the Church of England, for thus she Prayeth, in the Collect on the First Sunday After Easter. Lord from whom all good things do come, grant us thy humble Servants, that by thy Holy Inspiration we may think those things that be good,
Again in the first prayer at the Communion, immediately after our Father, &c. it saith, Almighty God, unto whom all hearts be open, cleanse the thoughts of our hearts by the inspiration of thy holy Spirit, that we may perfectly love thee,
Again in the First prayer At the Communion, immediately After our Father, etc. it Says, Almighty God, unto whom all hearts be open, cleanse the thoughts of our hearts by the inspiration of thy holy Spirit, that we may perfectly love thee,
for the whole state of Christs Church Militant here on Earth, it saith thus, beseeching thee to inspire continually the universal Church, with the Spirit of Truth, Vnity, and Concord :
for the Whole state of Christ Church Militant Here on Earth, it Says thus, beseeching thee to inspire continually the universal Church, with the Spirit of Truth, Unity, and Concord:
and condemn it as some Devil or evil Spirit, and undertake to Exorcise it (before the face of the University of Oxford, where Common Prayer is so frequently read) and that without any distinction.
and condemn it as Some devil or evil Spirit, and undertake to Exorcise it (before the face of the university of Oxford, where Common Prayer is so frequently read) and that without any distinction.
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and what sort he was against, and not have promiscuously condemned Inspiration, or Enthusiasm altogether in the Lump. 2. The people called in derision Quakers, do not plead for those extraordinary Enthusiasms or Inspirations, which the Apostles and some others had in the primitive times,
and what sort he was against, and not have promiscuously condemned Inspiration, or Enthusiasm altogether in the Lump. 2. The people called in derision Quakers, do not plead for those extraordinary Enthusiasms or Inspirations, which the Apostles and Some Others had in the primitive times,
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as the gift of tongues, the power of working Miracles, &c. and as the Spirit of Prophecy is restructed to signifie a peculiar gift of forfeiting future events, we do not plead for its absolute necessity in the Church, far less do we Judge it necessary to every true Christian:
as the gift of tongues, the power of working Miracles, etc. and as the Spirit of Prophecy is restructed to signify a peculiar gift of forfeiting future events, we do not plead for its absolute necessity in the Church, Far less doe we Judge it necessary to every true Christian:
And this I did sufficiently declare in my Book of Immediate Revelaion, cited by the Author, the which Book if he had taken a little pains to read and consider, might have saved him the labour of saying so much against the Quakers;
And this I did sufficiently declare in my Book of Immediate Revelaion, cited by the Author, the which Book if he had taken a little pains to read and Consider, might have saved him the labour of saying so much against the Quakers;
or condemn us, until they have good knowledge or information of what we hold, which they are not likely to have, without taking some time and pains to read or hear what we say,
or condemn us, until they have good knowledge or information of what we hold, which they Are not likely to have, without taking Some time and pains to read or hear what we say,
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and not the Scripture by them, whereas some of the Quakers have writ, and particularly R. B. in his Theses, that this Spirit of Immediate Revelation is not to be tryed by the Scriptures and reason,
and not the Scripture by them, whereas Some of the Quakers have writ, and particularly R. B. in his Theses, that this Spirit of Immediate Revelation is not to be tried by the Scriptures and reason,
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Yea in the 3 Thesis R. B. doth plainly acknowledge, that the Scriptures are and may be esteemed a secondary rule, subordinate to the Spirit, from whom they derive the excellency and certainty they have, it is not therefore affirmed by R. B. as this Author (upon his own mistake as seemeth) doth alledge,
Yea in the 3 Thesis R. B. does plainly acknowledge, that the Scriptures Are and may be esteemed a secondary Rule, subordinate to the Spirit, from whom they derive the excellency and certainty they have, it is not Therefore affirmed by R. B. as this Author (upon his own mistake as seems) does allege,
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and concur, to produce or work a persuasion or essent to some Gospel doctrine or principle of Christian Religion, in the soul or heart of a true Believer, I say, whither in this case the inward testimony or witness of the Spirit is not the greater, the stronger and more clear and certain as to us,
and concur, to produce or work a persuasion or essent to Some Gospel Doctrine or principle of Christian Religion, in the soul or heart of a true Believer, I say, whither in this case the inward testimony or witness of the Spirit is not the greater, the Stronger and more clear and certain as to us,
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and that the holy Spirit is not the subordinate instrument or rule of the Scripture, but the Scripture is the subordinate rule and instrument of the Spirit: And this I prove;
and that the holy Spirit is not the subordinate Instrument or Rule of the Scripture, but the Scripture is the subordinate Rule and Instrument of the Spirit: And this I prove;
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but yet the Scripture being compared with the inward Immediate witness of Gods Spirit in the soul, may be without any derogation called the witness of men, to wit, of the Prophets and Apostles, who were holy men,
but yet the Scripture being compared with the inward Immediate witness of God's Spirit in the soul, may be without any derogation called the witness of men, to wit, of the prophets and Apostles, who were holy men,
And seeing a Christians Faith is a part of Gods Kingdom in his Soul, the said Faith stands not in the words even of the Apostles, by Pauls own Testimony,
And seeing a Christians Faith is a part of God's Kingdom in his Soul, the said Faith Stands not in the words even of the Apostles, by Paul's own Testimony,
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as that doth inspire, and inwardly operate, move, and act upon the intellectual Faculties of the Soul. And here possibly some will grant, that the Spirit hath the greatest efficiency,
as that does inspire, and inwardly operate, move, and act upon the intellectual Faculties of the Soul. And Here possibly Some will grant, that the Spirit hath the greatest efficiency,
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but perhaps they will say as this Author saith of the common saving Graces of the Spirit, that they are Moral Virtues insensibly wrought in our Hearts by the Holy Ghost;
but perhaps they will say as this Author Says of the Common Saving Graces of the Spirit, that they Are Moral Virtues insensibly wrought in our Hearts by the Holy Ghost;
and that the Holy Ghost in his Inspiration and Operation, is incognitum quid, as some Popish Schoolmen and others have affirmed the Spirits operation to be medium incognitum assentiendum, i. e.
and that the Holy Ghost in his Inspiration and Operation, is incognitum quid, as Some Popish Schoolmen and Others have affirmed the Spirits operation to be medium incognitum assentiendum, i. e.
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Hence they distinguish betwixt subjective and objective Illumination, and the Subjective and objective Influence and Assistance, saying, that the Spirit indeed giveth us the Subjective illumination and Assistance,
Hence they distinguish betwixt subjective and objective Illumination, and the Subjective and objective Influence and Assistance, saying, that the Spirit indeed gives us the Subjective illumination and Assistance,
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for the Spirits inward Operation, and Inspiration, or Influence is sufficiently observable, and reachable enough by the inward and spiritual Senses of the Soul,
for the Spirits inward Operation, and Inspiration, or Influence is sufficiently observable, and reachable enough by the inward and spiritual Senses of the Soul,
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and whose spiritual senses are awakned and duly exercised to discern betwixt Good and Evil. Such by an inward spiritual divine sensation, are able to discern and distinguish betwixt a good motion and Inspiration that cometh from the Spirit of God,
and whose spiritual Senses Are awakened and duly exercised to discern betwixt Good and Evil. Such by an inward spiritual divine sensation, Are able to discern and distinguish betwixt a good motion and Inspiration that comes from the Spirit of God,
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but the Holy Oracles and Sayings of God, by men divinely inspired, as all good and sound Protestants do acknowledge, we must needs consequentially affirm, that the spirits illumination is the more noble Rule, and preferable to the Scripture.
but the Holy Oracles and Sayings of God, by men divinely inspired, as all good and found Protestants do acknowledge, we must needs consequentially affirm, that the spirits illumination is the more noble Rule, and preferable to the Scripture.
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And thus we evite that fallacious Circle that some run into, and for which they are derided by some of the Church of Rome, because they say, they believe the Scriptures for the spirits inward Testimony;
And thus we evite that fallacious Circle that Some run into, and for which they Are derided by Some of the Church of Rome, Because they say, they believe the Scriptures for the spirits inward Testimony;
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And I see not how any true Protestant, or sober rational man, who owneth a necessity of the spirits Inspiration to produce saving faith in the soul, can blame us for so doing.
And I see not how any true Protestant, or Sobrium rational man, who owneth a necessity of the spirits Inspiration to produce Saving faith in the soul, can blame us for so doing.
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And here I give the Reader a necessary Caution, which I desire him well to observe, that when the Question is stated betwixt the inward and immediate Testimony of the spirit in the soul of a true Christian,
And Here I give the Reader a necessary Caution, which I desire him well to observe, that when the Question is stated betwixt the inward and immediate Testimony of the Spirit in the soul of a true Christian,
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for as the soul quickneth the body, and useth it as its Instrument, so the holy spirit inspiring the Heart of a true Christian, quickneth the Scriptures Testimony,
for as the soul Quickeneth the body, and uses it as its Instrument, so the holy Spirit inspiring the Heart of a true Christian, Quickeneth the Scriptures Testimony,
yet when the Question is stated betwixt the Scriptures and any Revelation, Vision or Inspiration externally brought forth in Words or Writing, that in this case we most willingly prefer the Scripture words and writings to any words and writings of ours,
yet when the Question is stated betwixt the Scriptures and any Revelation, Vision or Inspiration externally brought forth in Words or Writing, that in this case we most willingly prefer the Scripture words and writings to any words and writings of ours,
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A second thing, which possibly this Author, or some other may answer in the case, is, That though the Church of England (according to the Common Prayer) owneth the Inspiration of the holy spirit as necessary to saving Faith,
A second thing, which possibly this Author, or Some other may answer in the case, is, That though the Church of England (according to the Common Prayer) owneth the Inspiration of the holy Spirit as necessary to Saving Faith,
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and to the begetting a saving and spiritual knowledge of God and the Scriptures, yet this is such an Inspiration as is commonly obtained in the use of the ordinary means of salvation;
and to the begetting a Saving and spiritual knowledge of God and the Scriptures, yet this is such an Inspiration as is commonly obtained in the use of the ordinary means of salvation;
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as of reading the Scriptures, hearing them preached, expounded and opened; also meditating upon them with frequent Prayer unto God to give the Understanding of them,
as of reading the Scriptures, hearing them preached, expounded and opened; also meditating upon them with frequent Prayer unto God to give the Understanding of them,
and his gracious Assistance rightly to use and improve them, and so is not an immediate Inspiration or Revelation that cometh unto the Saints, without the use of the means,
and his gracious Assistance rightly to use and improve them, and so is not an immediate Inspiration or Revelation that comes unto the Saints, without the use of the means,
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But this I have so abundantly answered to the Lutherian Doctor in the aforesaid Treatise, that little here needeth to be added, where I have sufficiently shewed, That though we own and plead for immediate Revelation and Inspiration of the Spirit,
But this I have so abundantly answered to the Lutherian Doctor in the aforesaid Treatise, that little Here needs to be added, where I have sufficiently showed, That though we own and plead for immediate Revelation and Inspiration of the Spirit,
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yet this Revelation and Inspiration is ordinarily obtained by us, and all true Christians in the diligent and frequent use of all the true means of Salvation, appointed of God, according to the direction of Gods Holy Spirit.
yet this Revelation and Inspiration is ordinarily obtained by us, and all true Christians in the diligent and frequent use of all the true means of Salvation, appointed of God, according to the direction of God's Holy Spirit.
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And we readily grant, That reading and hearing the Scriptures, also true and right Preaching and Prayer, with Meditation, are special means, in the right use whereof the spirits Inspirations and Revelations are ordinarily obtained.
And we readily grant, That reading and hearing the Scriptures, also true and right Preaching and Prayer, with Meditation, Are special means, in the right use whereof the spirits Inspirations and Revelations Are ordinarily obtained.
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Nor doth this hinder the Inspirations of the spirit to be immediate, because they are conveyed and given to true Christians in the use of these aforesaid means,
Nor does this hinder the Inspirations of the Spirit to be immediate, Because they Are conveyed and given to true Christians in the use of these aforesaid means,
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And it is a great mistake in them, who think that the Inspirations and Revelations of the holy spirit, which came unto the Prophets and Apostles, were commonly obtained by them, without all use of means;
And it is a great mistake in them, who think that the Inspirations and Revelations of the holy Spirit, which Come unto the prophets and Apostles, were commonly obtained by them, without all use of means;
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Thus we see, according to this Authors acknowledgment, the Prophetical Inspirations which were immediate, came ordinarily unto the Prophets, being prepared and qualified by the use of means, in study and discipline.
Thus we see, according to this Authors acknowledgment, the Prophetical Inspirations which were immediate, Come ordinarily unto the prophets, being prepared and qualified by the use of means, in study and discipline.
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And thus indeed, Christ prepared his Apostles beforehand for the more abundant reception of the holy spirit, by his Preaching and Labouring among them, during the time of his Ministry and Preaching,
And thus indeed, christ prepared his Apostles beforehand for the more abundant reception of the holy Spirit, by his Preaching and Labouring among them, during the time of his Ministry and Preaching,
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But whereas the Author addeth, That he dare boldly say, were it not for the two Schools of the Prophets in our Israel the Nation would soon be over-run with Ignorance, &c. I suppose the Author knoweth, that the Schools of the Prophets (whose Masters) were divinely inspired) and the Schools of Oxford and Cambridge are very unlike,
But whereas the Author adds, That he Dare boldly say, were it not for the two Schools of the prophets in our Israel the nation would soon be overrun with Ignorance, etc. I suppose the Author Knoweth, that the Schools of the prophets (whose Masters) were divinely inspired) and the Schools of Oxford and Cambridge Are very unlike,
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the minds of the Studients were prepared and qualified to receive the spirit of Prophecy, and the divine Influences and Inspirations thereof, and accordingly so did receive they;
the minds of the Students were prepared and qualified to receive the Spirit of Prophecy, and the divine Influences and Inspirations thereof, and accordingly so did receive they;
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which the Studients in your Universities are not like to receive, while they are taught to believe, that all such Prophetical Inspirations are expired,
which the Students in your Universities Are not like to receive, while they Are taught to believe, that all such Prophetical Inspirations Are expired,
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A third thing, which possibly this Author, or some may alledge, is, That the Inspirations or Revelations, which the People called Quakers own, pretend to discover and introduce new Doctrines into the World,
A third thing, which possibly this Author, or Some may allege, is, That the Inspirations or Revelations, which the People called Quakers own, pretend to discover and introduce new Doctrines into the World,
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for so much the Authors words imply, when he saith, And lastly, when with all this, they (to wit, the Quakers) shall Preach no other Doctrine than what the Apostle hath Preached,
for so much the Authors words imply, when he Says, And lastly, when with all this, they (to wit, the Quakers) shall Preach no other Doctrine than what the Apostle hath Preached,
only we say, that we need the Inspiration of the holy Spirit to work in us a right Faith and Understanding of the Doctrines and Precepts declared in the Scriptures,
only we say, that we need the Inspiration of the holy Spirit to work in us a right Faith and Understanding of the Doctrines and Precepts declared in the Scriptures,
What the Author saith of our being lawfully Baptized, as one of the Conditions requisite to have us to be believed that we have the spirit of God, I shall not insist upon, seeing it tendeth to lead us into a new Controversie, only this much in short by the way.
What the Author Says of our being lawfully Baptised, as one of the Conditions requisite to have us to be believed that we have the Spirit of God, I shall not insist upon, seeing it tendeth to led us into a new Controversy, only this much in short by the Way.
I query, 1. Why may we not have the spirit, supposed not Baptized with Water, seeing Cornelius and his Friends received the spirit before they were Baptized with Water?
I query, 1. Why may we not have the Spirit, supposed not Baptised with Water, seeing Cornelius and his Friends received the Spirit before they were Baptised with Water?
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2. Whether in the Primitive Church, when many delayed their Baptism with Water, till death or old Age, they were deprived of the spirit all that time, wherein they were not baptized with Water,
2. Whither in the Primitive Church, when many delayed their Baptism with Water, till death or old Age, they were deprived of the Spirit all that time, wherein they were not baptised with Water,
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if that did, or could contribute any thing to the receiving the spirit? 4. Whether he can prove from Scripture, That Infant-sprinkling with Water, is the Lawful Baptism, or ever was?
if that did, or could contribute any thing to the receiving the Spirit? 4. Whither he can prove from Scripture, That Infant sprinkling with Water, is the Lawful Baptism, or ever was?
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so to do? or why some more than others? why the Teachers of the Church of England, more than Papists or Presbyterians? But there are other two Conditions he requireth, in order to our being believed that we have the spirit;
so to do? or why Some more than Others? why the Teachers of the Church of England, more than Papists or Presbyterians? But there Are other two Conditions he requires, in order to our being believed that we have the Spirit;
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And though we pretend not to those miraculous Gifts of the spirit, such as speaking with Tongues, healing the sick, raising the dead, &c. yet the absence,
And though we pretend not to those miraculous Gifts of the Spirit, such as speaking with Tongues, healing the sick, raising the dead, etc. yet the absence,
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for there are common divine Inspirations, necessary to all true Christians, which are of a saving Nature, where they are received in Faith and Love, whose peculiar and proper quality is to sanctifie those who are inspired with them,
for there Are Common divine Inspirations, necessary to all true Christians, which Are of a Saving Nature, where they Are received in Faith and Love, whose peculiar and proper quality is to sanctify those who Are inspired with them,
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A third Condition he requireth of us before we can be believed to have the spirit, is, That we receive what the Apostle hath written (in particular, that a Woman should not speak in the Church) as the Commandments of God.
A third Condition he requires of us before we can be believed to have the Spirit, is, That we receive what the Apostle hath written (in particular, that a Woman should not speak in the Church) as the commandments of God.
And as concerning Womens speaking in the Church, he doth not deliver it as an Universal Commandment that did admit no Restriction or Limitation, otherwise he had contradicted his own words elsewhere, in prescribing an Order to Women, that their Heads be covered when they did Pray or Prophesie, which to be sure was in the Church;
And as Concerning Women's speaking in the Church, he does not deliver it as an Universal Commandment that did admit no Restriction or Limitation, otherwise he had contradicted his own words elsewhere, in prescribing an Order to Women, that their Heads be covered when they did Pray or Prophesy, which to be sure was in the Church;
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AND now as to his Arguments, or rather one bare Argument to prove that Divine Inspiration, which he calleth Enthusiasm, is ceased in the true Church, and among true Christians.
AND now as to his Arguments, or rather one bore Argument to prove that Divine Inspiration, which he calls Enthusiasm, is ceased in the true Church, and among true Christians.
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Now this reason (saith he) is to be taken from the wants and necessities of the Primitive Church, whose Infant-state required, that God should assist her with the Miraculous Gifts of the Spirit, till the Gospel was sufficiently Preached about the Empire, the Scriptures of the New Testament compleated, the Temple-worship abolished among the Jews, Idolatry destroyed among the Gentiles,
Now this reason (Says he) is to be taken from the Wants and necessities of the Primitive Church, whose Infant state required, that God should assist her with the Miraculous Gifts of the Spirit, till the Gospel was sufficiently Preached about the Empire, the Scriptures of the New Testament completed, the Temple worship abolished among the jews, Idolatry destroyed among the Gentiles,
Now the whole force of all this Argument, if all were conceded which he layeth down in the Premisses, doth not conclude as concerning the Miraculous kind of Divine Inspirations wherewith they who were so miraculously inspired, did spake with strange Tongues, cure Diseases, and the like.
Now the Whole force of all this Argument, if all were conceded which he Layeth down in the Premises, does not conclude as Concerning the Miraculous kind of Divine Inspirations wherewith they who were so miraculously inspired, did spoke with strange Tongues, cure Diseases, and the like.
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And that there were such Inspirations of the Spirit of God, which were of a Moral Nature, is clear, not only from the Scripture-Testimony in abundant places,
And that there were such Inspirations of the Spirit of God, which were of a Moral Nature, is clear, not only from the Scripture testimony in abundant places,
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how can these Operations of the Spirit be understood, without Inspiration? for how can the Spirit be suppose to operate or work any Divine effect in the Souls of Believers,
how can these Operations of the Spirit be understood, without Inspiration? for how can the Spirit be suppose to operate or work any Divine Effect in the Souls of Believers,
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so that Spiration or Inspiration may well deserve to be the common and general name of all the various kinds of the Spirits Operations in the Souls of men,
so that Spiration or Inspiration may well deserve to be the Common and general name of all the various Kinds of the Spirits Operations in the Souls of men,
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This is that breath or breathing of the Spirit which Ezekiel saw come upon the dead and dry bones, which made them to live, the same that made Adam a living Soul, of whom it is said, that God breathed into him Nismah Chaim the Breath or Inspiration of life, and he became a living soul:
This is that breath or breathing of the Spirit which Ezekielem saw come upon the dead and dry bones, which made them to live, the same that made Adam a living Soul, of whom it is said, that God breathed into him Nismah Chaim the Breath or Inspiration of life, and he became a living soul:
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and raiseth a new and spiritual Life in it, so is that which slayeth Antichrist, whom (as the Scripture saith) Christ shall destroy or slay with the Breath of his mouth,
and Raiseth a new and spiritual Life in it, so is that which slays Antichrist, whom (as the Scripture Says) christ shall destroy or slay with the Breath of his Mouth,
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And according to Solomons words in the Song, it is the Breathing or Inspiration of the Holy Spirit, which like the South-wind blowing upon the Garden, maketh the spices thereof to send forth a sweet and fragrant smell:
And according to Solomons words in the Song, it is the Breathing or Inspiration of the Holy Spirit, which like the south wind blowing upon the Garden, makes the spices thereof to send forth a sweet and fragrant smell:
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and which Graces are made to operate, and send forth-their Divine Smell, as the Spirit of God doth breath or inspire upon the Souls of those, in whom these Sacred and Heavenly Spices grow:
and which Graces Are made to operate, and send forth-their Divine Smell, as the Spirit of God does breath or inspire upon the Souls of those, in whom these Sacred and Heavenly Spices grow:
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as applicable to any Operation of the Spirit, at present, in any Believer. And the same prejudice he seemeth to have against divers other Phrases, and Terms;
as applicable to any Operation of the Spirit, At present, in any Believer. And the same prejudice he seems to have against diverse other Phrases, and Terms;
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How like is his Discourse in this particular to the Socinians, and Pelagians, who deny the necessity of any Supernatural and Divine aid or Assistance of the holy Spirit, to perform our acceptable Service and Obedience unto God? He saith further, That the Spirit of Preaching or Praying ought to signifie no more,
How like is his Discourse in this particular to the socinians, and Pelagians, who deny the necessity of any Supernatural and Divine aid or Assistance of the holy Spirit, to perform our acceptable Service and obedience unto God? He Says further, That the Spirit of Preaching or Praying ought to signify no more,
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But if he mean only a natural and acquired habit he joyneth with the Socinians, and contradicteth his own former Concessions, wherein he did acknowledg the necessity of the saving Gifts of the Spirit,
But if he mean only a natural and acquired habit he Joineth with the socinians, and Contradicteth his own former Concessions, wherein he did acknowledge the necessity of the Saving Gifts of the Spirit,
so that these, and other Divine Graces must be exercised in his Preaching and Praying, which require more than even a spiritual habit, to wit, a present actual assistance of the Divine Spirit, otherwise a man who hath the habit of Preaching and Praying according to this Author, needeth not any dependance upon any new assistance of the Spirit;
so that these, and other Divine Graces must be exercised in his Preaching and Praying, which require more than even a spiritual habit, to wit, a present actual assistance of the Divine Spirit, otherwise a man who hath the habit of Preaching and Praying according to this Author, needs not any dependence upon any new assistance of the Spirit;
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But whereas the Author taxeth some for pretending to the Spirit of Preaching and Praying, and make as if their extemporary Prayers were the effect of Ispiration;
But whereas the Author Taxes Some for pretending to the Spirit of Preaching and Praying, and make as if their extemporary Prayers were the Effect of Ispiration;
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and they who pretend to pray extempore by the Spirit, and as with the same breath deny the very Principle of Inspiration, fall into a great inconsistency, which yet very many do,
and they who pretend to pray extempore by the Spirit, and as with the same breath deny the very Principle of Inspiration, fallen into a great inconsistency, which yet very many do,
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for seeing we are ignorant of many things which are profitable to us, and that we ask things that are no wise profitable, the Gift of Prayers did come unto one of them, who standing for all the rest, did pray for what was usually convenient to the whole Church, and also did teach others.
for seeing we Are ignorant of many things which Are profitable to us, and that we ask things that Are no wise profitable, the Gift of Prayers did come unto one of them, who standing for all the rest, did pray for what was usually convenient to the Whole Church, and also did teach Others.
of which now is a Symbol, the Minister offering Prayers unto God for the people. Therefore Paul feeling this, said, The Spirit himself intercedeth for us with groans unutterable.
of which now is a Symbol, the Minister offering Prayers unto God for the people. Therefore Paul feeling this, said, The Spirit himself intercedeth for us with groans unutterable.
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and equally Miraculous and Extraordinary with them, which he not having done, nor so much as once essayed to do from any Scripture Authority, he had as good done nothing at all.
and equally Miraculous and Extraordinary with them, which he not having done, nor so much as once essayed to do from any Scripture authority, he had as good done nothing At all.
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Yea, the reason given by Chrysostome why God was pleased to give that Gift of Prayer, doth still remain ( viz. Because without the spirit we know not what to pray for,
Yea, the reason given by Chrysostom why God was pleased to give that Gift of Prayer, does still remain (viz. Because without the Spirit we know not what to pray for,
and therefore if the spiritual Gift of Prayer is made void by having the Scriptures in the room of it, that Gift should have ceased in the Apostles days.
and Therefore if the spiritual Gift of Prayer is made void by having the Scriptures in the room of it, that Gift should have ceased in the Apostles days.
and leave us only the Scripture-words in his room, but he promised that his spirit should remain or abide with his people for ever, whose abiding and presence was necessary unto all true Christians, to give them the inward and spiritual sense and understanding of the words of Prayer contained in the Scripture,
and leave us only the Scripture-words in his room, but he promised that his Spirit should remain or abide with his people for ever, whose abiding and presence was necessary unto all true Christians, to give them the inward and spiritual sense and understanding of the words of Prayer contained in the Scripture,
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And as for the early general use of Liturgies, which this Author saith was in the Church, to be sure there was none in the Apostles times, as the Author confesseth;
And as for the early general use of Liturgies, which this Author Says was in the Church, to be sure there was none in the Apostles times, as the Author Confesses;
and if there had been any need of them for the succeeding Ages, the Apostles had been the fittest persons to have composed them, which yet we do not find that ever they did.
and if there had been any need of them for the succeeding Ages, the Apostles had been the Fittest Persons to have composed them, which yet we do not find that ever they did.
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and that the loss and decay of this spirit, or spiritual Gift of Prayer was caused by the carnality and apostacy of the far greatest part of those called Christians,
and that the loss and decay of this Spirit, or spiritual Gift of Prayer was caused by the carnality and apostasy of the Far greatest part of those called Christians,
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even where they enumerate the rest of the spiritual Gifts, unless Irenaeus comprehended it under the Gift of strange Tongues, with all sorts of which, he saith, many of the Brethren spoke in his time by the Holy Ghost.
even where they enumerate the rest of the spiritual Gifts, unless Irnaeus comprehended it under the Gift of strange Tongues, with all sorts of which, he Says, many of the Brothers spoke in his time by the Holy Ghost.
and why not also in the Ecclesiastical Writers? Yea, even Bernard, who lived above a thousand years after Christ, did say, tepida est omnis oratio, quam non prevenit inspiratio, i. e.
and why not also in the Ecclesiastical Writers? Yea, even Bernard, who lived above a thousand Years After christ, did say, Tepida est omnis oratio, quam non prevenit inspiratio, i. e.
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But it is easie to apprehend why, when the Ecclesiastical Writers did mention the miraculous Gifts of the Spirit then remaining in the Church, they said nothing commonly of Preaching and Praying by the Spirit,
But it is easy to apprehend why, when the Ecclesiastical Writers did mention the miraculous Gifts of the Spirit then remaining in the Church, they said nothing commonly of Preaching and Praying by the Spirit,
but judged it as a common and necessary Gift, and therefore did not mention it among those that were miraculous and singular, which is an argument rather against the Authors assertion, than in favour of it.
but judged it as a Common and necessary Gift, and Therefore did not mention it among those that were miraculous and singular, which is an argument rather against the Authors assertion, than in favour of it.
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And since the Author doth acknowledge, that divers miraculous Gifts of the Spirit did remain in the Church for some hundreds of years after the Apostles, it is strange he should suppose the Gift of Preaching and Praying by the Spirit, to have expired before the rest;
And since the Author does acknowledge, that diverse miraculous Gifts of the Spirit did remain in the Church for Some hundreds of Years After the Apostles, it is strange he should suppose the Gift of Preaching and Praying by the Spirit, to have expired before the rest;
Now when I say, the Gift of Preaching and Praying by the Spirit, was none of the miraculous and extraordinary Gifts of the Spirit, I mean it had nothing of any external or outward Miracle in it any more than Faith, Love, Hope,
Now when I say, the Gift of Preaching and Praying by the Spirit, was none of the miraculous and extraordinary Gifts of the Spirit, I mean it had nothing of any external or outward Miracle in it any more than Faith, Love, Hope,
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that is a Moral Duty, and of a moral Consideration, which is a Gospel-precept, but Praying by the Holy Ghost is a Gospel-precept; see Eph. 6.18. Praying always with all Prayer and Supplication in the Spirit:
that is a Moral Duty, and of a moral Consideration, which is a Gospel-precept, but Praying by the Holy Ghost is a Gospel-precept; see Ephesians 6.18. Praying always with all Prayer and Supplication in the Spirit:
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And I ask the Author, whether he doth not think, that Davids Prayers and Psalms, which were by the Inspiration of the Holy Spirit, had not a sanctifying Influence upon David himself? And also whether the Prayers of those in the primitive times, who prayed by Inspiration,
And I ask the Author, whither he does not think, that Davids Prayers and Psalms, which were by the Inspiration of the Holy Spirit, had not a sanctifying Influence upon David himself? And also whither the Prayers of those in the primitive times, who prayed by Inspiration,
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and brought forth such deep inward sighings with great contrition of Heart, by the help of the Holy Spirit, had not a sanctifying Influence going alone with them? and were not those Prayers holy Prayers,
and brought forth such deep inward sighings with great contrition of Heart, by the help of the Holy Spirit, had not a sanctifying Influence going alone with them? and were not those Prayers holy Prayers,
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then Prayers by Inspiration have a moral and intrinsecal excellency in them, and consequently were to remain in the true Church to the end of the World.
then Prayers by Inspiration have a moral and intrinsical excellency in them, and consequently were to remain in the true Church to the end of the World.
And doth not sad experience prove it sufficiently, that men who preach barely from the Letter of the Scripture, have not success in their Ministry, to the Conversion of Souls;
And does not sad experience prove it sufficiently, that men who preach barely from the letter of the Scripture, have not success in their Ministry, to the Conversion of Souls;
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if they would not reject and resist it, and with their prejudice against so excellent a Gift, exclude themselves from the enjoyment of it? And whereas the Author saith, But thou canst cry, Abba, Father, without Inspiration and thou mayest make Prayers,
if they would not reject and resist it, and with their prejudice against so excellent a Gift, exclude themselves from the enjoyment of it? And whereas the Author Says, But thou Canst cry, Abba, Father, without Inspiration and thou Mayest make Prayers,
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& Supplication, and Intercession, and giving of Thanks for all men, without Inspiration, which if thou hadst, it would not make thy Prayers more excellent in themselves,
& Supplication, and Intercession, and giving of Thanks for all men, without Inspiration, which if thou Hadst, it would not make thy Prayers more excellent in themselves,
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and the Prayers and Psalms of other Saints recorded in Scripture, as being Divinely inspired? Do they not favour of that sweet and precious Life and Spirit which inspired them? Or have the made and conceived Prayers of others, without all Divine Inspiration, the same excellency and worth with Davids Inspired Prayers and Psalms? This were to equal the Words and Writings of men no wise inspired, with the Scriptures;
and the Prayers and Psalms of other Saints recorded in Scripture, as being Divinely inspired? Do they not favour of that sweet and precious Life and Spirit which inspired them? Or have the made and conceived Prayers of Others, without all Divine Inspiration, the same excellency and worth with Davids Inspired Prayers and Psalms? This were to equal the Words and Writings of men no wise inspired, with the Scriptures;
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But the Author still supposeth, that men may preach and pray by the help of the saving Graces of the Spirit, without Inspiration, which maketh him conclude, from all which (saith he) it appears how much more excellent and desireable are the saving Graces of the Spirit,
But the Author still Supposeth, that men may preach and pray by the help of the Saving Graces of the Spirit, without Inspiration, which makes him conclude, from all which (Says he) it appears how much more excellent and desirable Are the Saving Graces of the Spirit,
But I say the Author still beggeth the great thing in Controversie, viz. That there are any saving Graces of the Spirit, without Inspiration, which we altogether deny:
But I say the Author still beggeth the great thing in Controversy, viz. That there Are any Saving Graces of the Spirit, without Inspiration, which we altogether deny:
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and although all Inspirations be not saving Graces, yet all saving Graces are Inspirations; even as though all animals be not men, yet all men are animals.
and although all Inspirations be not Saving Graces, yet all Saving Graces Are Inspirations; even as though all animals be not men, yet all men Are animals.
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the which, if it were true, then none of all the Saints had any saving Graces inspired into them, in any age of the World, which, I judge, is contrary to the belief of most Christians, who generally believe, that the Prophets at least, had the saving Graces of the Spirit inspired into them.
the which, if it were true, then none of all the Saints had any Saving Graces inspired into them, in any age of the World, which, I judge, is contrary to the belief of most Christians, who generally believe, that the prophets At least, had the Saving Graces of the Spirit inspired into them.
To conclude, this Authors whole Discourse tendeth only at most, to prove, if all his Premisses were granted, That the miraculous Gifts of the Spirit are not necessary to Salvation,
To conclude, this Authors Whole Discourse tendeth only At most, to prove, if all his Premises were granted, That the miraculous Gifts of the Spirit Are not necessary to Salvation,
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so that the Author had better saved his Labour than spend his Breath, and his Time to prove an assertion, which I know not any that doth call it in question:
so that the Author had better saved his Labour than spend his Breath, and his Time to prove an assertion, which I know not any that does call it in question:
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And first, that he supposeth all these Gifts which God gave to the Church at Christs Ascension, to have been the miraculous and extraordinary Gifts of the Spirit,
And First, that he Supposeth all these Gifts which God gave to the Church At Christ Ascension, to have been the miraculous and extraordinary Gifts of the Spirit,
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as really the fruit and effect of Christs Death, Resurrection, and Ascension, as those miraculous and extraordinary? Surely this is a very unnatural separation,
as really the fruit and Effect of Christ Death, Resurrection, and Ascension, as those miraculous and extraordinary? Surely this is a very unnatural separation,
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and the contrary doth plainly appear from the words themselves, for they were such Gifts as were given to the Rebellious, that God might duel among them,
and the contrary does plainly appear from the words themselves, for they were such Gifts as were given to the Rebellious, that God might duel among them,
Again, they are such as were given for the work of the Ministry, the perfecting of the Saints, the edifying of the body of Christ, till we all come in the Unity of the Faith,
Again, they Are such as were given for the work of the Ministry, the perfecting of the Saints, the edifying of the body of christ, till we all come in the Unity of the Faith,
Whence then have these, who are now called Pastors and Doctors, their Gifts and Authority? it seemeth verily unto me, that the Author hath here far out-reached,
Whence then have these, who Are now called Pastors and Doctors, their Gifts and authority? it seems verily unto me, that the Author hath Here Far outreached,
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and the Church grew up, God, like a wise Nurse, weaned her by degrees from these miraculous Gifts, till at last having arrived at her full stature in Christ, he left her as Parents leave their Children,
and the Church grew up, God, like a wise Nurse, weaned her by Degrees from these miraculous Gifts, till At last having arrived At her full stature in christ, he left her as Parents leave their Children,
when he ascended? or are Pastors and Teachers these extraordinary helps? how much better were it to say, that the Gifts here mentioned are some extraordinary and miraculous, and some ordinary;
when he ascended? or Are Pastors and Teachers these extraordinary helps? how much better were it to say, that the Gifts Here mentioned Are Some extraordinary and miraculous, and Some ordinary;
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Again, whereas the Author will have it, that when the Church was in her more Infant-state, the miraculous and extraordinary Gifts of the Spirit did most abound;
Again, whereas the Author will have it, that when the Church was in her more Infant state, the miraculous and extraordinary Gifts of the Spirit did most abound;
when those miraculous Gifts did most abound, was not in a more perfect state, than in the succeeding ages? and whether the Author thinketh in his conscience, that the Church in these latter ages,
when those miraculous Gifts did most abound, was not in a more perfect state, than in the succeeding ages? and whither the Author Thinketh in his conscience, that the Church in these latter ages,
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since these miraculous Gifts have generally ceased, viz. from about the beginning of the fifth Century till this time, hath been in the most perfect state? or rather have we not good ground to believe, that the Church that was in the Apostles days,
since these miraculous Gifts have generally ceased, viz. from about the beginning of the fifth Century till this time, hath been in the most perfect state? or rather have we not good ground to believe, that the Church that was in the Apostles days,
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and that the Churches of the succeeding ages have not arrived at her perfection? Is not the Apostolical Church worthily reckoned the Patron of all other Churches? hath not a great Apostacy come upon the far greatest part of that called the Church, which began about that very time,
and that the Churches of the succeeding ages have not arrived At her perfection? Is not the Apostolical Church worthily reckoned the Patron of all other Churches? hath not a great Apostasy come upon the Far greatest part of that called the Church, which began about that very time,
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and that the Unfaithfulness of Professors, who did abuse both the ordinary and extraordinary Gifts of God, provoked the Lord to take both sorts away from the greatest number in a great part, if not altogether.
and that the Unfaithfulness of Professors, who did abuse both the ordinary and extraordinary Gifts of God, provoked the Lord to take both sorts away from the greatest number in a great part, if not altogether.
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But whether, when the Church shall Universally recover her former purity and sincerity, it may please God to restore unto her those very extraordinary Gifts, I leave to his infinite counsel and good pleasure to determine.
But whither, when the Church shall Universally recover her former purity and sincerity, it may please God to restore unto her those very extraordinary Gifts, I leave to his infinite counsel and good pleasure to determine.
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as in the former, as if, forsooth, Paul did reckon not only all those miraculous and extraordinary Gifts of the Spirit, wherewith he was so richly endued,
as in the former, as if, forsooth, Paul did reckon not only all those miraculous and extraordinary Gifts of the Spirit, wherewith he was so richly endued,
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and if so, then the Author may think himself, and such as he, as men in respect of Paul and the other Apostles, who were but as Children to him and his Brethren:
and if so, then the Author may think himself, and such as he, as men in respect of Paul and the other Apostles, who were but as Children to him and his Brothers:
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for thus he expoundeth Pauls words. 1 Cor. 13.9, 10, 11, 12. Even as when I was a Child, I spake as Child, I understood as a Child, I thought and conceived things as a Child,
for thus he expoundeth Paul's words. 1 Cor. 13.9, 10, 11, 12. Even as when I was a Child, I spoke as Child, I understood as a Child, I Thought and conceived things as a Child,
but when I become a man, and to the full use of my Reason, I put away childish conceptions and things, for now we see Divine Revelations (thus he glosseth upon Pauls words) as the Prophets did of old in a dark Enigmetical manner,
but when I become a man, and to the full use of my Reason, I put away childish conceptions and things, for now we see Divine Revelations (thus he Glosseth upon Paul's words) as the prophets did of old in a dark Enigmetical manner,
and by symbolical Representations of things upon the phansie, as in a Glass, but in the adult state of the Church we shall see them after the Mosaical manner in a more rational way,
and by symbolical Representations of things upon the fancy, as in a Glass, but in the adult state of the Church we shall see them After the Mosaical manner in a more rational Way,
But how did Moses converse or speak with God face to face (to whom the Lord said, Thou canst not see my face and live ) was it without all manner of immediate Revelation or Inspiration? I trow not,
But how did Moses converse or speak with God face to face (to whom the Lord said, Thou Canst not see my face and live) was it without all manner of immediate Revelation or Inspiration? I trow not,
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But how much more sutable and agreeable to truth is that exposition of Pauls words that is commonly given, that Paul compareth his highest attainments in this Life even by Vision and Revelation or Inspiration, with what he did expect and wait for after death,
But how much more suitable and agreeable to truth is that exposition of Paul's words that is commonly given, that Paul compareth his highest attainments in this Life even by Vision and Revelation or Inspiration, with what he did expect and wait for After death,
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so as the highest attainments of Divine Knowledge by Revelation or Inspiration belonging to this life, are but as the attainments of Children, in comparison with what the Saints are to expect after death in the life to come.
so as the highest attainments of Divine Knowledge by Revelation or Inspiration belonging to this life, Are but as the attainments of Children, in comparison with what the Saints Are to expect After death in the life to come.
or Similitudes of things, whereby God in Christ, and the pure Glory of God is seen and enjoyed by the highest and noblest faculty of the Soul, which is an earnest and first Fruits of Eternal Life.
or Similitudes of things, whereby God in christ, and the pure Glory of God is seen and enjoyed by the highest and Noblest faculty of the Soul, which is an earnest and First Fruits of Eternal Life.
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Nor is the Author more dexstrous in expounding all that diversity of Gifts mentioned 1 Cor. 12.4, 8, 9, 10. to have been the miraculous and extraordinary Gifts of the Spirit;
Nor is the Author more dexstrous in expounding all that diversity of Gifts mentioned 1 Cor. 12.4, 8, 9, 10. to have been the miraculous and extraordinary Gifts of the Spirit;
for why might not some of them have been the common and ordinary, and others of them miraculous and extraordinary? By common and ordinary, I mean not here such as were given to all and every one in particular ▪ but such common ministerial Gifts as God gave in common to all ordinary Teachers,
for why might not Some of them have been the Common and ordinary, and Others of them miraculous and extraordinary? By Common and ordinary, I mean not Here such as were given to all and every one in particular ▪ but such Common ministerial Gifts as God gave in Common to all ordinary Teachers,
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because these God bestoweth joyntly on those who have them, or not at all; whereas the Gifts mentioned here, are given some to one, and some to another.
Because these God bestoweth jointly on those who have them, or not At all; whereas the Gifts mentioned Here, Are given Some to one, and Some to Another.
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But to this I answer, although the Gifts here mentioned in the foregoing Verses be not the saving Universal Gifts mentioned by him, which are given to every one of the Faithful,
But to this I answer, although the Gifts Here mentioned in the foregoing Verses be not the Saving Universal Gifts mentioned by him, which Are given to every one of the Faithful,
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yet it doth not follow, that therefore they are all miraculous and extraordinary, for some of them might be of a third and middle sort, to wit, given in common to all Teachers and Preachers,
yet it does not follow, that Therefore they Are all miraculous and extraordinary, for Some of them might be of a third and middle sort, to wit, given in Common to all Teachers and Preachers,
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then according to him, there is no word of Wisdom, nor of Knowledge in the Church, which how harsh it will sound to Christian ears, I leave the spiritual to judge.
then according to him, there is no word of Wisdom, nor of Knowledge in the Church, which how harsh it will found to Christian ears, I leave the spiritual to judge.
for of them also he discourseth a little after, and compriseth them, with the other sorts, under the diversity of Gifts, mentioned v. 4. whereas the Spirit is one.
for of them also he discourseth a little After, and compriseth them, with the other sorts, under the diversity of Gifts, mentioned v. 4. whereas the Spirit is one.
So that in this whole Discourse of Pauls, concerning the diversity of Gifts, Chap. 12.13, 14. he mentioneth no less than three several sorts, one miraculous and extraordinary, another sort common and ordinary to the Teachers in the Church, and peculiar unto them;
So that in this Whole Discourse of Paul's, Concerning the diversity of Gifts, Chap. 12.13, 14. he mentioneth no less than three several sorts, one miraculous and extraordinary, Another sort Common and ordinary to the Teachers in the Church, and peculiar unto them;
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and all the Gifts mentioned in all the three Chapters are contained under the diversity of Gifts, viz. Spiritual Gifts mentioned, v. 4. of Chap. 12. and all proceed from one Spirit,
and all the Gifts mentioned in all the three Chapters Are contained under the diversity of Gifts, viz. Spiritual Gifts mentioned, v. 4. of Chap. 12. and all proceed from one Spirit,
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And thus I have answered to every thing that seemed material in his Sermon, to prove that Divine Inspirations, which he calleth Enthusiasms, are ceased in the Church;
And thus I have answered to every thing that seemed material in his Sermon, to prove that Divine Inspirations, which he calls Enthusiasms, Are ceased in the Church;
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And now in the Close I shall only take notice of some Reflections of his on the people called Quakers, and some few other particulars, and then make an end.
And now in the Close I shall only take notice of Some Reflections of his on the people called Quakers, and Some few other particulars, and then make an end.
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CHAP. V. IN his page 37. Edit. 3. he undertakes to show what a dangerous, damnable, and precarious Principle that is, which asserts, that Immediate Revelation or Inspiration is not ceased, &c. But the Instances he bringeth to prove what he saith, are wholly precarious and false;
CHAP. V. IN his page 37. Edit. 3. he undertakes to show what a dangerous, damnable, and precarious Principle that is, which asserts, that Immediate Revelation or Inspiration is not ceased, etc. But the Instances he brings to prove what he Says, Are wholly precarious and false;
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as 1. That it differs only from the Popes Infallibility in this, That that makes only the Bishop of Rome, but this makes every private Christian a Pope.
as 1. That it differs only from the Popes Infallibility in this, That that makes only the Bishop of Rome, but this makes every private Christian a Pope.
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His second Instance is as weak and impertinent as the former, viz. That the Principle of Immediate Revelation and Inspiration utterly overthrows the authority of the Scriptures,
His second Instance is as weak and impertinent as the former, viz. That the Principle of Immediate Revelation and Inspiration utterly overthrows the Authority of the Scriptures,
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and yet I suppose he will not say, that the Revelations and Inspirations which the Christians then had, did overthrow the Scriptures, or render them useless.
and yet I suppose he will not say, that the Revelations and Inspirations which the Christians then had, did overthrow the Scriptures, or render them useless.
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He might with the same absurd way of Reasoning say, That the Scriptures of the Old Testament, their authority was overthrown by the Writings of the Evangelists and Apostles under the New Testament;
He might with the same absurd Way of Reasoning say, That the Scriptures of the Old Testament, their Authority was overthrown by the Writings of the Evangelists and Apostles under the New Testament;
But this is like the Papists way of proceeding against the Protestants, who to render them more obnoxious to the malice of the Ignorant, cry out against the Protestants for cashiring no less than five,
But this is like the Papists Way of proceeding against the Protestants, who to render them more obnoxious to the malice of the Ignorant, cry out against the Protestants for cashiring no less than five,
and the sixth almost, if not altogether also, to wit, that of the Eucharist so called, the Protestants making that which the Priest or Minister giveth to the people,
and the sixth almost, if not altogether also, to wit, that of the Eucharist so called, the Protestants making that which the Priest or Minister gives to the people,
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And whether it is more dangerous and hurtful to say, that a Figure, Sign or Ceremony is ceased, which was not appointed to continue till the end of the World,
And whither it is more dangerous and hurtful to say, that a Figure, Signen or Ceremony is ceased, which was not appointed to continue till the end of the World,
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or to say, that Divine Inspiration, whereby the Soul liveth unto God, and Divine Revelation, whereby it only knoweth God aright, is ceased, let all sober and impartial men judge? But as to this debate of the Sacraments,
or to say, that Divine Inspiration, whereby the Soul lives unto God, and Divine Revelation, whereby it only Knoweth God aright, is ceased, let all Sobrium and impartial men judge? But as to this debate of the Sacraments,
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But this is as unjust a charge as any of the former, and doth much more justly reflect upon the Author himself, who hath plainly said, that not only the Orders of Apostles and Prophets,
But this is as unjust a charge as any of the former, and does much more justly reflect upon the Author himself, who hath plainly said, that not only the Order of Apostles and prophets,
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The which, if so, it may be fairly quered, according to this Authors Hypothesis and Doctrine, that all Inspiration is ceased, which yet the Church of England and the Common-Prayer alloweth,
The which, if so, it may be fairly quered, according to this Authors Hypothesis and Doctrine, that all Inspiration is ceased, which yet the Church of England and the Common prayer alloweth,
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whether this Author hath not excluded himself from all the Ministerial Orders mentioned in Eph. 4. because he saith, They are all ceased? And that he cannot find any Ministerial Order mentioned in the New Testament,
whither this Author hath not excluded himself from all the Ministerial Order mentioned in Ephesians 4. Because he Says, They Are all ceased? And that he cannot find any Ministerial Order mentioned in the New Testament,
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but what was accompanied with Inspiration, whereby they both Preached and Prayed. And seeing he hath denied Inspiration, which the Liturgy of the Church of England owneth,
but what was accompanied with Inspiration, whereby they both Preached and Prayed. And seeing he hath denied Inspiration, which the Liturgy of the Church of England owneth,
and she prayeth for, whether this Authors manner of Preaching and Praying be not more contrary to the Liturgy of the Church of England in this very respect,
and she Prayeth for, whither this Authors manner of Preaching and Praying be not more contrary to the Liturgy of the Church of England in this very respect,
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than that of the people called in derision, Quakers, and so whether he hath not brought himself and his Hearers more deservedly under the censure of the Law,
than that of the people called in derision, Quakers, and so whither he hath not brought himself and his Hearers more deservedly under the censure of the Law,
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and without all shifting or subterfuge, to answer? But to the matter in hand, Divine Immediate Revelations and Inspirations cannot any more annul (but indeed they do confirm all) the Ministerial Orders appointed of God,
and without all shifting or subterfuge, to answer? But to the matter in hand, Divine Immediate Revelations and Inspirations cannot any more annul (but indeed they do confirm all) the Ministerial Order appointed of God,
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Next, his Instances failing, he proceedeth to sinistrous and unjust Insinuations against us, as that the principle of Inspiration can effectually convert the Professors of it into downright Popery, consequently with their own Principles;
Next, his Instances failing, he Proceedeth to sinistrous and unjust Insinuations against us, as that the principle of Inspiration can effectually convert the Professors of it into downright Popery, consequently with their own Principles;
It is impossible, the Holy Spirit (whom with all true Christians we profess to guide us into all truth, according to the Scriptures) can ever tell us any such thing;
It is impossible, the Holy Spirit (whom with all true Christians we profess to guide us into all truth, according to the Scriptures) can ever tell us any such thing;
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because both the Holy Spirit wihin, and the Holy Scripture without, doth plainly tell us, that no Church holding such corrupt Doctrines and Practises, is,
Because both the Holy Spirit wihin, and the Holy Scripture without, does plainly tell us, that no Church holding such corrupt Doctrines and Practises, is,
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as by Ro. Barclay, who was bred in the Scottish Covent at Paris, and Labbade a Jesuit defrocquet. That the Doctrine of Immediate Revelation was first privately sowed in England by Popish Emissaries, we know to be a false Insinuation:
as by Ro. Barclay, who was bred in the Scottish Covent At paris, and Labbade a Jesuit defrocquet. That the Doctrine of Immediate Revelation was First privately sowed in England by Popish Emissaries, we know to be a false Insinuation:
and as for his Proof, which is a meer citation of the bare name and title of a Book called Foxes and Fire-brands, pag. 15. &c. printed 1680. What ground of Proof can such a bare citation be, without naming the Author,
and as for his Proof, which is a mere Citante of the bore name and title of a Book called Foxes and Firebrands, page. 15. etc. printed 1680. What ground of Proof can such a bore Citante be, without naming the Author,
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or giving a sufficient Evidence of his Fidelity? How many Lyes are to be found in printed Books? If bearly to name the Title of a Book, without regarding,
or giving a sufficient Evidence of his Fidis? How many Lies Are to be found in printed Books? If bearly to name the Title of a Book, without regarding,
and pleadeth for the Tradition of the Church, in opposition to all inward Inspiration, and calleth them mad men, who lean to any Spirit within them, which he saith is often fallacious, and ever uncertain.
and pleads for the Tradition of the Church, in opposition to all inward Inspiration, and calls them mad men, who lean to any Spirit within them, which he Says is often fallacious, and ever uncertain.
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And as to his Insinuation concerning R. Barclay, unless he can prove, that he remained a Papist when he did publish, among many others, that Doctrine, he saith nothing to the matter.
And as to his Insinuation Concerning R. Barclay, unless he can prove, that he remained a Papist when he did publish, among many Others, that Doctrine, he Says nothing to the matter.
How many are quite of other Perswasions, than what they had by Education? And as for R. B. what Education he had among Papists was but when a Child or Boy, where he learned only some Latin, and Grammar, and what he received of their Leaven,
How many Are quite of other Persuasions, than what they had by Education? And as for R. B. what Education he had among Papists was but when a Child or Boy, where he learned only Some Latin, and Grammar, and what he received of their Leaven,
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And I ask the Author, Was it any prejudice or derogation to the Christian Religion, that Paul, a zealous Preacher of it, was bred among the Pharisees? if not, the Authors Argument being of the same sort, evanisheth.
And I ask the Author, Was it any prejudice or derogation to the Christian Religion, that Paul, a zealous Preacher of it, was bred among the Pharisees? if not, the Authors Argument being of the same sort, evanisheth.
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In pag. 40. he falls on with a fresh assault to accuse the Doctrine of the Quakers so called, concerning a Spiritual Ministry and Spiritual Worship for being blasphemous (but if this be blasphemy to own a spiritual Ministry and Worship) at this rate he may accuse the Apostles, yea, Christ himself as blasphemous, which is most absurd and blasphemous so to affirm who were for a Spiritual Ministry, Iohn 4. and Spiritual Worship;
In page. 40. he falls on with a fresh assault to accuse the Doctrine of the Quakers so called, Concerning a Spiritual Ministry and Spiritual Worship for being blasphemous (but if this be blasphemy to own a spiritual Ministry and Worship) At this rate he may accuse the Apostles, yea, christ himself as blasphemous, which is most absurd and blasphemous so to affirm who were for a Spiritual Ministry, John 4. and Spiritual Worship;
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as it did in the Apostles time, and moves them to Preach and Pray by Inspiration, without any regard to Condition or Sex. But here he doth not fairly nor truly represent our Doctrine,
as it did in the Apostles time, and moves them to Preach and Pray by Inspiration, without any regard to Condition or Sex. But Here he does not fairly nor truly represent our Doctrine,
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and we say, Although the miraculous and extraordinary be ceased, yet the ordinary remain, as being necessary to all right effectual Preaching and Praying.
and we say, Although the miraculous and extraordinary be ceased, yet the ordinary remain, as being necessary to all right effectual Preaching and Praying.
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And what if we could show Signs, and perform all the other Conditions he requireth of us, that he may believe us to be truly inspired? would he then in good earnest believe us to be divinely inspired? hath he not called the very principle a blasphemous Doctrine? And whereas he saith, pag. 38. he denyeth not but that God is free to send Prophets when he pleases,
And what if we could show Signs, and perform all the other Conditions he requires of us, that he may believe us to be truly inspired? would he then in good earnest believe us to be divinely inspired? hath he not called the very principle a blasphemous Doctrine? And whereas he Says, page. 38. he denyeth not but that God is free to send prophets when he Pleases,
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Is not this a manifest contradiction to his calling the Doctrine of Inspiration and Immediate Revelation, blasphemous? Or is God free to send when he pleaseth, any blasphemous Doctrine or Principle into the World,
Is not this a manifest contradiction to his calling the Doctrine of Inspiration and Immediate Revelation, blasphemous? Or is God free to send when he Pleases, any blasphemous Doctrine or Principle into the World,
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as this Author termeth Immediate Revelatiation and Inspiration? And suppose that God did send Prophets or men immediately inspired, which this Author supposeth he may, Can God send any thing that would overthrow the Authority of the Scriptures,
as this Author termeth Immediate Revelatiation and Inspiration? And suppose that God did send prophets or men immediately inspired, which this Author Supposeth he may, Can God send any thing that would overthrow the authority of the Scriptures,
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and annul the Ministerial Orders, would not this be inconsistent with his Divine infinite Wisdom? But thus we see what inconsistences this Author falleth into,
and annul the Ministerial Order, would not this be inconsistent with his Divine infinite Wisdom? But thus we see what inconsistences this Author falls into,
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this I say again is far contrary to the Liturgy of the Church of England. And how knoweth he, that sometimes in their Meetings, the people, called in scorn, Quakers, do nothing else? I must tell him, they do more in every Meeting (although to groan from the Spirit is of more value,
this I say again is Far contrary to the Liturgy of the Church of England. And how Knoweth he, that sometime in their Meetings, the people, called in scorn, Quakers, do nothing Else? I must tell him, they do more in every Meeting (although to groan from the Spirit is of more valve,
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yet many more do otherwise, and particularly the University of Paris, as I have showed at more length in my Book called Quakerism no Popery. They resolve it only into a blind, insensible assistance of the Spirit, which they call subjective or effective illumination, but not objective;
yet many more do otherwise, and particularly the university of paris, as I have showed At more length in my Book called Quakerism no Popery. They resolve it only into a blind, insensible assistance of the Spirit, which they call subjective or effective illumination, but not objective;
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the which Popish distinction, many Protestants, and as it seemeth this Author apply to their Faith with this difference, that these Protestants make the assistance of the Spirit, fallible;
the which Popish distinction, many Protestants, and as it seems this Author apply to their Faith with this difference, that these Protestants make the assistance of the Spirit, fallible;
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and the frequent and diligent use of all right and lawful means, such as reading the Scriptures, Meditation and Prayer, with other Religious Exercises, which this Author calleth studying.
and the frequent and diligent use of all right and lawful means, such as reading the Scriptures, Meditation and Prayer, with other Religious Exercises, which this Author calls studying.
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as to what he saith, and do therein cordially-agree with him, pag. 39. The first Apostolical Ages of Wonder were utterly ignorant of killing, impulse and zeal, which I could not but observe to the utter detestation of Christians Assassines, &c. I could here cite divers Testimonies of the Ancients for the verity of Divine Inspiration,
as to what he Says, and do therein cordially-agree with him, page. 39. The First Apostolical Ages of Wonder were utterly ignorant of killing, impulse and zeal, which I could not but observe to the utter detestation of Christians Assassins, etc. I could Here Cite diverse Testimonies of the Ancients for the verity of Divine Inspiration,
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& 33. Suppose, saith he, thou knowest the Gospel like the Apostles, by Inspiration, what then? another Minister who knows, it by reading and study is as capable to edifie the Church as thee.
& 33. Suppose, Says he, thou Knowest the Gospel like the Apostles, by Inspiration, what then? Another Minister who knows, it by reading and study is as capable to edify the Church as thee.
for an inspired man is but the Vessel to the Treasure, the very Instrument and Machine of the Holy Ghost, who can ordain strength out of the mouths of Babes and Sucklings,
for an inspired man is but the Vessel to the Treasure, the very Instrument and Machine of the Holy Ghost, who can ordain strength out of the mouths of Babes and Sucklings,
and not as the Scribes? and what was the Reason of this so great a difference? was not a main Reason of it, that the Scribes preached barely from the Letter, without Divine Inspiration? but Christ preached by Divine Inspiration, wherewith he was exceeding richly endued above all other men.
and not as the Scribes? and what was the Reason of this so great a difference? was not a main Reason of it, that the Scribes preached barely from the letter, without Divine Inspiration? but christ preached by Divine Inspiration, wherewith he was exceeding richly endued above all other men.
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and the Mysteries of the Christian Religion, being inspired divinely so to do, than those who presume to expound them meerly by the strength of their natural parts, and human Learning.
and the Mysteres of the Christian Religion, being inspired divinely so to do, than those who presume to expound them merely by the strength of their natural parts, and human Learning.
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but that they want the Inspiration of the Spirit that gave them forth? For as Hierome saith, Epist. Paulin. 103. The Law is Spiritual, and needeth Revelation, that it may be understood.
but that they want the Inspiration of the Spirit that gave them forth? For as Jerome Says, Epistle Paulin. 103. The Law is Spiritual, and needs Revelation, that it may be understood.
yea, the Divine Inspiration that we plead for, which is of a moral and saving Nature, doth add exceedingly to a mans parts, whether acquired or natural;
yea, the Divine Inspiration that we plead for, which is of a moral and Saving Nature, does add exceedingly to a men parts, whither acquired or natural;
and consequently to their true and just Reputation for Grace (which is a Divine Principle) inspired and infused into the Soul, doth sanctifie both the Soul of man and all its faculties,
and consequently to their true and just Reputation for Grace (which is a Divine Principle) inspired and infused into the Soul, does sanctify both the Soul of man and all its faculties,
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and the use of them in Preaching, Disputing, and Writing, on the account of his being divinely inspired? and although the inspired Man is but the Vessel to the Treasure,
and the use of them in Preaching, Disputing, and Writing, on the account of his being divinely inspired? and although the inspired Man is but the Vessel to the Treasure,
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So that however others, who are declared Enemies to Divine Inspiration, may judge, we have cause to conclude, That men indeed Divinely inspired, are the most truly Rational Men in the World,
So that however Others, who Are declared Enemies to Divine Inspiration, may judge, we have cause to conclude, That men indeed Divinely inspired, Are the most truly Rational Men in the World,
and is thought that he might have seen Christ in the flesh, who died a valiant Martyr for the truth of Christ) in his 9th Epistle, writing to the Church of Philadelphia, saith expressly thus.
and is Thought that he might have seen christ in the Flesh, who died a valiant Martyr for the truth of christ) in his 9th Epistle, writing to the Church of Philadelphia, Says expressly thus.
Observe, It's plain that by the Archea or Publick Records he meaneth the Scriptures, in which sense Tertullian useth the word Archia, lib. 3. against Marcion.
Observe, It's plain that by the Archea or Public Records he means the Scriptures, in which sense Tertullian uses the word Archia, lib. 3. against Marcion.
Athenagoras (who lived in the 2d Century) legatione pro Christianis, pleading for the Christians that they lived a pure life, he saith expresly of them, whose life is directed unto God as the Rule, the Greek words are, NONLATINALPHABET, the word NONLATINALPHABET most properly signifieth a Rule, Amussis, Regula.
Athenagoras (who lived in the 2d Century) legatione Pro Christianis, pleading for the Christians that they lived a pure life, he Says expressly of them, whose life is directed unto God as the Rule, the Greek words Are,, the word most properly signifies a Rule, Amussis, Regula.
but there is one just measure, who is the only true God, ever equal, and ever the same, measuring and weighing all things, in the ballance, which is righteousness.
but there is one just measure, who is the only true God, ever equal, and ever the same, measuring and weighing all things, in the balance, which is righteousness.
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NONLATINALPHABET, by the grace or gift of which they acknowledge (even they also who are unwilling) that God is one, incorruptible, and unbegotten, or uncreated. VII. Again in the same, he saith, for as that divine Apostle of the Lord saith;
, by the grace or gift of which they acknowledge (even they also who Are unwilling) that God is one, incorruptible, and unbegotten, or uncreated. VII. Again in the same, he Says, for as that divine Apostle of the Lord Says;
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The grace of God that bringeth salvation hath appeared unto all men, &c. this is the New Song, the appearance of the word, which hath shined in us, which was in the beginning, and was first of all. VIII.
The grace of God that brings salvation hath appeared unto all men, etc. this is the New Song, the appearance of the word, which hath shined in us, which was in the beginning, and was First of all. VIII.
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And in his Poedagagus lib. 1. cap. 3. he saith, there is a lovely or amiable thing in man, which is called the inspiration of God, gr. NONLATINALPHABET. IX.
And in his Poedagagus lib. 1. cap. 3. he Says, there is a lovely or amiable thing in man, which is called the inspiration of God, Great.. IX.
And writing to the unbelieving Gentiles, he speaketh expresly of the inward witness, which was in them, calling it NONLATINALPHABET innatum testem fide dignum, the innate witness worthy of faith,
And writing to the unbelieving Gentiles, he speaks expressly of the inward witness, which was in them, calling it innatum Testimony fide dignum, the innate witness worthy of faith,
and out of Hermes the Pastor, yea he is so far from thinking, that only the Prophets and Apostles writ by Divine Inspiration, that he plainly ▪ declareth, that not only Plato, but also many others preached and declared the only true God by his inspiration, gr. NONLATINALPHABET admon ad Gentes :
and out of Hermes the Pastor, yea he is so Far from thinking, that only the prophets and Apostles writ by Divine Inspiration, that he plainly ▪ Declareth, that not only Plato, but also many Others preached and declared the only true God by his inspiration, Great. Admon ad Gentes:
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This Clemens Alexandrinus was the Scholar of Pantaenus the Martyr, the which Pantaenus taught School at Alexandria in Aegypt, and is said to have been the first Christian School-Master, in that famous School of Alexandria, to whom did succeed Clemens Alexandrinus, and to him Origine, and others successively. XI. The forecited Ignatius, writing to the Ephesians ep. 14. saith expresly thus:
This Clemens Alexandrian was the Scholar of Pantaenus the Martyr, the which Pantaenus taught School At Alexandria in Egypt, and is said to have been the First Christian School-Master, in that famous School of Alexandria, to whom did succeed Clemens Alexandrian, and to him Origine, and Others successively. XI. The forecited Ignatius, writing to the Ephesians Epistle. 14. Says expressly thus:
this he wrote against the Marcionists, a gross sort of Hereticks. XIII. The same Tertullian, a very approv'd Author (in what he writ before he was leavened with the Doctrines of Novatus and Montanus, and famous among the Christians for his Writings) a great defender of the Christian faith, against the Infidels.
this he wrote against the Marcionists, a gross sort of Heretics. XIII. The same Tertullian, a very approved Author (in what he writ before he was leavened with the Doctrines of Novatian and Montanus, and famous among the Christians for his Writings) a great defender of the Christian faith, against the Infidels.
In his Book of the Testimony of the Soul against the Gentiles, proveth that there is in the souls of all men a testimony concerning God, the judgement to come, the immortality of the soul, the punishment of the wicked after death, the resurrection of the body, &c. he saith moreover thus;
In his Book of the Testimony of the Soul against the Gentiles, Proves that there is in the Souls of all men a testimony Concerning God, the judgement to come, the immortality of the soul, the punishment of the wicked After death, the resurrection of the body, etc. he Says moreover thus;
And the same Tertullian in his Apology against the Gentiles, treating of this inward testimony of the souls of all men, concerning the oneness, truth, goodness, greatness,
And the same Tertullian in his Apology against the Gentiles, treating of this inward testimony of the Souls of all men, Concerning the oneness, truth, Goodness, greatness,
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The same Tertullian in his Book of the Soul cap. 7. saith, Because we acknowledge spiritual gifts, we are counted worthy to receive the gift of Prophesie after Iohn. XV. Eusebius, a greek Father, and writer of the Ecclesiastick History for the first three hundred years after Christ came into the flesh, in his history writeth of Iustin Martyr, that in his Dialogue with Tryphon the Jew he affirmeth, that the gifts of Prophesie continued in his Church unto his time.
The same Tertullian in his Book of the Soul cap. 7. Says, Because we acknowledge spiritual Gifts, we Are counted worthy to receive the gift of Prophesy After John. XV. Eusebius, a greek Father, and writer of the Ecclesiastic History for the First three hundred Years After christ Come into the Flesh, in his history Writeth of Justin Martyr, that in his Dialogue with Tryphon the Jew he Affirmeth, that the Gifts of Prophesy continued in his Church unto his time.
this Ireneus lived towards the end of the second Century about the year 180. XVI. Iustin Martyr (a Greek Father, and greatly approved among all Christians) in his first Apology for the Christians unto the Senate of Rome, writeth thus;
this Irenaeus lived towards the end of the second Century about the year 180. XVI. Justin Martyr (a Greek Father, and greatly approved among all Christians) in his First Apology for the Christians unto the Senate of Rome, Writeth thus;
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And in the same Apology he speaketh expresly of the Innate Word or Reason, which Iames declared Iam. 1.21. greek NONLATINALPHABET, calling it both Divine Reason and Innate, which was in the Philosophers, Poets, and Historiographers, saying thus expresly, every one of them when by the impulse of that measure of Divine Reason, (the seeds of which they had in them) did contemplate that which was of the same kind, they spoke some things excellently.
And in the same Apology he speaks expressly of the Innate Word or Reason, which James declared Iam. 1.21. greek, calling it both Divine Reason and Innate, which was in the Philosophers, Poets, and Historiographers, saying thus expressly, every one of them when by the impulse of that measure of Divine Reason, (the seeds of which they had in them) did contemplate that which was of the same kind, they spoke Some things excellently.
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and who liveth with, or according to the Word are Christians, although esteemed Atheists, as among the Grecians, Socrates and Heraclitus, and many others.
and who lives with, or according to the Word Are Christians, although esteemed Atheists, as among the Greeks, Socrates and Heraclitus, and many Others.
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Note, that whereas Iustine Martyr called Socrates and others who lived in conformity to the Divine Word in them — Christians, it is to be understood in part,
Note, that whereas Justin Martyr called Socrates and Others who lived in conformity to the Divine Word in them — Christians, it is to be understood in part,
and belief in Christ, in respect both of his inward and outward coming, and whose conversation and life answer their profession. XVII. Athanasius the Great (so called) a man reputed of great authority, especially for his opposition to the Arian Heresie, in what he writes of the life of Anthony, whom he greatly commendeth for his piety and wisdom.
and belief in christ, in respect both of his inward and outward coming, and whose Conversation and life answer their profession. XVII. Athanasius the Great (so called) a man reputed of great Authority, especially for his opposition to the Arian Heresy, in what he writes of the life of Anthony, whom he greatly commends for his piety and Wisdom.
Among other instances of his great wisdom, giveth this for one, that whereas some learned men or Philosophers came unto him, thinking to make sport with him, being ignorant of Letters, Anthony asked them which was first,
Among other instances of his great Wisdom, gives this for one, that whereas Some learned men or Philosophers Come unto him, thinking to make sport with him, being ignorant of Letters, Anthony asked them which was First,
The forecited Iustin Martyr, in his Dialogue with Triphon the Jew, declareth, that a certain old man commending to him the Scriptures to read them, said unto him these words,
The forecited Justin Martyr, in his Dialogue with Triphon the Jew, Declareth, that a certain old man commending to him the Scriptures to read them, said unto him these words,
for the Scriptures cannot be known nor understood by all but only to whom it is given by the grace and gift of God, and his Christ. XIX. Theodorus Abucara in Opusculis Bibliotheca Patrum, a Greek Writer, denyeth, that the Scriptures are ogia Dei, i. e.
for the Scriptures cannot be known nor understood by all but only to whom it is given by the grace and gift of God, and his christ. XIX. Theodorus Abucara in Opusculis Bibliotheca Patrum, a Greek Writer, denyeth, that the Scriptures Are ogia Dei, i. e.
Augustine lib. 15. de Trinitate cap. 11. saith, the word that soundeth outwardly is a sign or signification of the word that shineth within, or inwardly,
Augustine lib. 15. de Trinitate cap. 11. Says, the word that soundeth outwardly is a Signen or signification of the word that shines within, or inwardly,
And whereas we are blamed and greatly accused by some, because we say the Scripture, viz. the letter of it, is not the incorruptible living and abiding word that remaineth for ever;
And whereas we Are blamed and greatly accused by Some, Because we say the Scripture, viz. the Letter of it, is not the incorruptible living and abiding word that remains for ever;
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and Esdras said unto the people, This Passover is our Saviour, and our refuge, and if ye think and call to mind to restore him, being cast off in a sign,
and Ezra said unto the people, This Passover is our Saviour, and our refuge, and if you think and call to mind to restore him, being cast off in a Signen,
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and out of the 96th Psalm, whereas he saith it was written, say among the Nations, the Lord hath reigned from the tree ( viz. the tree of the Cross mentioned by Peter, on which Christ was crucified) they have left out,
and out of the 96th Psalm, whereas he Says it was written, say among the nations, the Lord hath reigned from the tree (viz. the tree of the Cross mentioned by Peter, on which christ was Crucified) they have left out,
he mentioneth also a third place in Ieremiah corrupted by them. XX. Athanasius in his Synopsis Sacris Scripturis, acknowledgeth that many Books of the Prophets are lost,
he mentioneth also a third place in Jeremiah corrupted by them. XX. Athanasius in his Synopsis Sacris Scriptures, acknowledgeth that many Books of the prophets Are lost,
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also there were five thousand Parables of Solomon, and five thousand Songs also he wrote of Trees, from the Cedar of Libanon, to the Hysop on the Wall;
also there were five thousand Parables of Solomon, and five thousand Songs also he wrote of Trees, from the Cedar of Lebanon, to the Hyssop on the Wall;
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It is manifest, saith Athanasius, that all these are lost by the madness and sloth of the wicked Jews. XXI. Tertullian in his Book de Virgini Velandis, cap. 1. saith:
It is manifest, Says Athanasius, that all these Are lost by the madness and sloth of the wicked jews. XXI. Tertullian in his Book de Virgini Velandis, cap. 1. Says:
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The Law of faith remaining, the other things belonging to discipline and conversation admit the newness of correction, the grace of God working and promoting unto the end:
The Law of faith remaining, the other things belonging to discipline and Conversation admit the newness of correction, the grace of God working and promoting unto the end:
for what sort of thing is it, that while the Devil is always working, and daily adding unto the engines of iniquity, that the work of God should either cease,
for what sort of thing is it, that while the devil is always working, and daily adding unto the Engines of iniquity, that the work of God should either cease,
or leave off to profit, seeing for this cause he sent the Comforter, that because mans weakness could not receive all at once, by degrees the discipline should be directed,
or leave off to profit, seeing for this cause he sent the Comforter, that Because men weakness could not receive all At once, by Degrees the discipline should be directed,
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and ordered, and brought to perfection, by that Holy Spirit, the Vicar of the Lord. XXII. Gregory Nazianzen in his Oration concerning Athanasius, saith expresly thus, What the Sun is to things sensible, the same is God unto things intellectual;
and ordered, and brought to perfection, by that Holy Spirit, the Vicar of the Lord. XXII. Gregory Nazianzen in his Oration Concerning Athanasius, Says expressly thus, What the Sun is to things sensible, the same is God unto things intellectual;
Again the same Author saith thus, ibid. Whosoever breaketh through the matter and this fleshly body (whether saith he) it may be lawful to call it a Cloud or a Vail) and obtaineth to be conversant with God, unfolding (or revealing himself) and to apprehend that most pure or supream light, fo far as is lawful to the nature of man;
Again the same Author Says thus, Ibid. Whosoever breaks through the matter and this fleshly body (whither Says he) it may be lawful to call it a Cloud or a vail) and obtaineth to be conversant with God, unfolding (or revealing himself) and to apprehend that most pure or supreme Light, fo Far as is lawful to the nature of man;
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such a man is blessed, both because he hath ascended from what is here below, and also because he hath obtained that oneness with God or deiformity (gr.
such a man is blessed, both Because he hath ascended from what is Here below, and also Because he hath obtained that oneness with God or deiformity (Great.
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but by the pure mind it self applyeth to things obtaineth the true Philosophy. XXIV. The same Clemens lib. 1. Stromatum, directeth men in general, to go to the Light,
but by the pure mind it self Applieth to things obtaineth the true Philosophy. XXIV. The same Clemens lib. 1. Stromata, directeth men in general, to go to the Light,
and Solomon admonisheth, saying, drink Water out of your own Cistern, Prov. 5. therefore Plato, who is a Philosopher out from among the Hebrews (as having learned much from them) in his Laws, commandeth the Husbandman not to pour Water upon the Land,
and Solomon Admonisheth, saying, drink Water out of your own Cistern, Curae 5. Therefore Plato, who is a Philosopher out from among the Hebrews (as having learned much from them) in his Laws, commands the Husbandman not to pour Water upon the Land,
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and in the same Book he saith, the Scripture exciteth or stirreth up that which is within us, which he calleth the fire of the Soul, igniculum animae. XXV. In his admonition to the Gentiles, he saith, The Saviour hath many voices and ways for the salvation of men, threatning, he admonisheth them;
and in the same Book he Says, the Scripture Exciteth or stirs up that which is within us, which he calls the fire of the Soul, igniculum Spirits. XXV. In his admonition to the Gentiles, he Says, The Saviour hath many voices and ways for the salvation of men, threatening, he Admonisheth them;
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and reproving, he converteth them, &c. also he terrifieth them by the fire, kindling a flame out of a Pillar, which is both a signification of grace and of fear,
and reproving, he Converts them, etc. also he terrifieth them by the fire, kindling a flame out of a Pillar, which is both a signification of grace and of Fear,
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nor impossible to apprehend her, for she is most near in our Houses, even as the most wise Moses declareth living in our three parts, the Hands, the Mouth,
nor impossible to apprehend her, for she is most near in our Houses, even as the most wise Moses Declareth living in our three parts, the Hands, the Mouth,
and the Heart (for so the Septuagint rendreth these words) this, saith he, is a true symbol of the Truth, which is fulfilled universally in three, viz. Counsel, Action and Speech. XXVI.
and the Heart (for so the septuagint rendereth these words) this, Says he, is a true symbol of the Truth, which is fulfilled universally in three, viz. Counsel, Actium and Speech. XXVI.
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even as Moses taught in these words, the word of Faith is within thy heart, which our Saviour also signified and confirmed, saying, the Kingdom of God is within you:
even as Moses taught in these words, the word of Faith is within thy heart, which our Saviour also signified and confirmed, saying, the Kingdom of God is within you:
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and great knowledge of the Scriptures) who lived before Athanasius, and was a Disciple of Clemens Alexandrinus, writeth clearly to the fame purpose, homilia 13. in Genesin. The word of God (saith he) is present,
and great knowledge of the Scriptures) who lived before Athanasius, and was a Disciple of Clemens Alexandrian, Writeth clearly to the fame purpose, Homily 13. in Genesis. The word of God (Says he) is present,
and made in thee the Image of the earthly. XXVIII. Again, Origin lib. 1. contra Celsum, saith, The simple (or perfect) words of Sacred Scripture have made the sincere Readers of it to be Enthusiastically moved (gr.
and made in thee the Image of the earthly. XXVIII. Again, Origin lib. 1. contra Celsum, Says, The simple (or perfect) words of Sacred Scripture have made the sincere Readers of it to be Enthusiastically moved (Great.
And near the beginning of the said 6th Book, he saith, The Divine Word teacheth us, that it doth not suffice what is spoken (although it be ever so true in it self or worthy of credit) to overcome the soul,
And near the beginning of thee said 6th Book, he Says, The Divine Word Teaches us, that it does not suffice what is spoken (although it be ever so true in it self or worthy of credit) to overcome the soul,
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unless a Divine Vertue or Power be given to the Speaker, and that the grace of God blossom forth in the words spoken, the soul not being without a Divine Assistance in them, who speak effectually:
unless a Divine Virtue or Power be given to the Speaker, and that the grace of God blossom forth in the words spoken, the soul not being without a Divine Assistance in them, who speak effectually:
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Hierom (otherwise called Ierom ) who lived about 400 years after Christ, saith, (as Lucas Osiander in his Ecclesiastical History doth cite him cent. 4. lib. 4. cap. 19.) The knowledge of God is in all men by nature,
Hieronymus (otherwise called Jerom) who lived about 400 Years After christ, Says, (as Lucas Osiander in his Ecclesiastical History does Cite him cent. 4. lib. 4. cap. 19.) The knowledge of God is in all men by nature,
A certain Philosopher that trusted much to his Logick, did dispute with diverse Bishops against the Christian Religion (without the Synod, where was a great concourse of people) but the Bishops could not at all prevail to convince him, at last cometh an old man, altogether ignorant of his sort of learning,
A certain Philosopher that trusted much to his Logic, did dispute with diverse Bishops against the Christian Religion (without the Synod, where was a great concourse of people) but the Bishops could not At all prevail to convince him, At last comes an old man, altogether ignorant of his sort of learning,
and biddeth him hear the truth in the name of Jesus Christ, and reciteth the sum of the Christian Faith before him, saying thus, Dost thou not believe these things O Philosopher, he answered I do believe,
and bids him hear the truth in the name of jesus christ, and reciteth the sum of the Christian Faith before him, saying thus, Dost thou not believe these things Oh Philosopher, he answered I do believe,
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Augustine (who lived about the middle of the 5th Century) in his Book of Confessions, cap. 10. And being upon this admonished to return unto my self, I entred into my inwards, thou leading me,
Augustine (who lived about the middle of the 5th Century) in his Book of Confessions, cap. 10. And being upon this admonished to return unto my self, I entered into my inward, thou leading me,
I entred in to my self, and with the eye of my soul (such as it was) I saw, over the eye of my soul, over my mind, the unchangeable light of the Lord.
I entered in to my self, and with the eye of my soul (such as it was) I saw, over the eye of my soul, over my mind, the unchangeable Light of the Lord.
and I trembled both with love and horrour, &c. Again Augustin in his 10th Book of Confessions, cap. 6. not with a doubtful, but with a certain Conscience, do I love thee, O Lord;
and I trembled both with love and horror, etc. Again Augustin in his 10th Book of Confessions, cap. 6. not with a doubtful, but with a certain Conscience, do I love thee, Oh Lord;
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And after, What now do I love, when as I love thee? Not the beauty of my body, not the order of times, not the brightness of the light, which is so friendly to these eyes, not the pleasant melodies of all kinds of Songs,
And After, What now do I love, when as I love thee? Not the beauty of my body, not the order of times, not the brightness of the Light, which is so friendly to these eyes, not the pleasant melodies of all Kinds of Songs,
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and the meat, and embracement of my Inner Man, where that Light shineth unto my soul, which no place can receive, that Voice soundeth, which time doth not take away;
and the meat, and embracement of my Inner Man, where that Light shines unto my soul, which no place can receive, that Voice soundeth, which time does not take away;
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Again, Augustin, lib. 10. cap. 40. of his Confessions, Sometimes, O Lord, thou lettest me go in, into a delight, very unusual, a sweetness, I know not of what kind, which if it were perfected in me, I know not what it shall be,
Again, Augustin, lib. 10. cap. 40. of his Confessions, Sometime, Oh Lord, thou Lettest me go in, into a delight, very unusual, a sweetness, I know not of what kind, which if it were perfected in me, I know not what it shall be,
which finding it self in me to be changeable, it lifted up it self unto its understanding or (mind) and withdrew its thought from custom, separating it self from the contradicting multitudes of phantasms, that it might find the Light wherewith to be besprinkled.
which finding it self in me to be changeable, it lifted up it self unto its understanding or (mind) and withdrew its Thought from custom, separating it self from the contradicting Multitudes of phantasms, that it might find the Light wherewith to be besprinkled.
Observe here, 1. How Augustin distinguisheth, not only betwixt imagination and reason, but betwixt reason and the understanding (or intelligence, which is the mind) wherein he contradicts the common doctrine of the Schools at this day,
Observe Here, 1. How Augustin Distinguisheth, not only betwixt imagination and reason, but betwixt reason and the understanding (or intelligence, which is the mind) wherein he contradicts the Common Doctrine of the Schools At this day,
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Observe, 3ly How he calleth the inward phantasms, which are Images received from the bodily senses as of seeing, hearing, &c. contradicting multitudes,
Observe, 3ly How he calls the inward phantasms, which Are Images received from the bodily Senses as of seeing, hearing, etc. contradicting Multitudes,
therefore it was inwardly visible, and consequently objective. 3. How he calleth it, the Light of Gods Countenance, which is sealed in us, according to the words of the fourth Psalm, as the Septuagint,
Therefore it was inwardly visible, and consequently objective. 3. How he calls it, the Light of God's Countenance, which is sealed in us, according to the words of the fourth Psalm, as the septuagint,
so as the words of the Psalm, the Light of the Lord is sealed in us, are a plain answer unto the former words, there be many who say, who will show us any good:
so as the words of the Psalm, the Light of the Lord is sealed in us, Are a plain answer unto the former words, there be many who say, who will show us any good:
and that men may see and enjoy this Good, they must turn away the eyes of the mind, from things that are outward, outward, which are but visible and temporal,
and that men may see and enjoy this Good, they must turn away the eyes of the mind, from things that Are outward, outward, which Are but visible and temporal,
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yea his words, that he calleth it the Internal Light, do plainly hold forth, that he did understand it was in them, according to the words of the Psalm before cited. XXXII.
yea his words, that he calls it the Internal Light, do plainly hold forth, that he did understand it was in them, according to the words of the Psalm before cited. XXXII.
Bernard who lived about five hundred years ago, Tractatu de Praecepto, & Dispensatione, as concerning what you ask of the contrariety, which seemeth to be in these two sentences of Paul, our conversation is in the heavens,
Bernard who lived about five hundred Years ago, Tractatu de Praecepto, & Dispensation, as Concerning what you ask of the contrariety, which seems to be in these two sentences of Paul, our Conversation is in the heavens,
as contemplating things present, now we are with the Lord, but in so far as we prophesie of things to come, believing what we understand not, hoping what we see not, we sojourn from the Lord, and in the body.
as contemplating things present, now we Are with the Lord, but in so Far as we prophesy of things to come, believing what we understand not, hoping what we see not, we sojourn from the Lord, and in the body.
Again, Bernard in his 106. Epistle to H. M. But thou Brother, as I have heard, art reading the Prophets, thinkest thou that thou understandest what thou readest,
Again, Bernard in his 106. Epistle to H. M. But thou Brother, as I have herd, art reading the prophets, Thinkest thou that thou Understandest what thou Readest,
for if thou understandest, thou perceivest that the sense of the prophetical reading is Christ, whom if thou desirest to obtain, thou shalt do it sooner by following him,
for if thou Understandest, thou perceivest that the sense of the prophetical reading is christ, whom if thou Desirest to obtain, thou shalt do it sooner by following him,
for if the invisible things of God be understood, being seen through the things which are made, where, I pray, are the footsteps of his knowledge more expresly to be found imprinted then in his Image.
for if the invisible things of God be understood, being seen through the things which Are made, where, I pray, Are the footsteps of his knowledge more expressly to be found imprinted then in his Image.
and cap. 14. The Looking-glass therefore being well dressed or cleansed, and diligently long looked into, there beginneth to shine in it a certain clearness of Divine Light,
and cap. 14. The Looking-glass Therefore being well dressed or cleansed, and diligently long looked into, there begins to shine in it a certain clearness of Divine Light,
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out of the vision of this Light, the mind being inflamed, beginneth with the pure eye of the heart, to behold things supernatural and internal, to love God, to inhere in God;
out of the vision of this Light, the mind being inflamed, begins with the pure eye of the heart, to behold things supernatural and internal, to love God, to inhere in God;
but when he endevoureth to stand there longer, he suddenly slideth, and returning unto himself, he cannot intimate to any, what he hath seen above himself, and cap. 70.
but when he endeavoureth to stand there longer, he suddenly slideth, and returning unto himself, he cannot intimate to any, what he hath seen above himself, and cap. 70.
It is necessary therefore to ascend unto the high heart, and in the excess of mind, by Divine Revelation, to learn what that is unto which it ought to aspire,
It is necessary Therefore to ascend unto the high heart, and in the excess of mind, by Divine Revelation, to Learn what that is unto which it ought to aspire,
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for if once a man were admitted into that luciferous glory of Angelical Sublimity, and did obtain to enter into that sight of the Divine Rayes, with what most inward desires, what profound groans, what unutterable sighs, do we think, that he insisteth, with what assiduous remembrance, what delightful admiration, do we believe, considereth he,
for if once a man were admitted into that luciferous glory of Angelical Sublimity, and did obtain to enter into that sighed of the Divine Rays, with what most inward Desires, what profound groans, what unutterable sighs, do we think, that he insisteth, with what assiduous remembrance, what delightful admiration, do we believe, Considereth he,
and remembreth the brightness that he hath beheld, desiring it, sighing after it, contemplating it, until at length sometime he be transformed into the same Image from Glory to Glory,
and Remember the brightness that he hath beheld, desiring it, sighing After it, contemplating it, until At length sometime he be transformed into the same Image from Glory to Glory,
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but when we return from that state of sublimity unto our selves, these things which we first saw above our selves, in that truth and clearness with which we first saw them, we cannot at all call them to our remembrance;
but when we return from that state of sublimity unto our selves, these things which we First saw above our selves, in that truth and clearness with which we First saw them, we cannot At all call them to our remembrance;
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and being intent, we do not pierce throughly, until again by Meditation, we rise up into Contemplation, by Contemplation into Admiration, by Admiration into Alienation (or excess) of mind.
and being intent, we do not pierce thoroughly, until again by Meditation, we rise up into Contemplation, by Contemplation into Admiration, by Admiration into Alienation (or excess) of mind.
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when so the love of Christ hath swallowed up the whole affection of man, that being negligent and unmindful of himself, he feeleth nothing but Jesus Christ;
when so the love of christ hath swallowed up the Whole affection of man, that being negligent and unmindful of himself, he feeleth nothing but jesus christ;
To him, who is so affected, poverty is not burdensome, he feeleth not injuries, he laugheth at reproaches, he despiseth losses, he counteth death gain;
To him, who is so affected, poverty is not burdensome, he feeleth not injuries, he Laugheth At Reproaches, he despises losses, he counteth death gain;
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Observe, 2. How he affirmeth, that this Grace of Contemplation doth cleanse and sanctifie the heart, far contrary to the National Teachers, who say such an attainment,
Observe, 2. How he Affirmeth, that this Grace of Contemplation does cleanse and sanctify the heart, Far contrary to the National Teachers, who say such an attainment,
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But that the seeing of God doth of its own nature exceedingly humble the Creature is clear from the 6th Chapter of Isaiah, where the Prophet declareth,
But that the seeing of God does of its own nature exceedingly humble the Creature is clear from the 6th Chapter of Isaiah, where the Prophet Declareth,
NOW that an inward silence of mind (wherein the mind is silent, and ceased from its thoughts or imaginations conceived whether by the images or phantasms it hath received by the ministry of the outward senses,
NOW that an inward silence of mind (wherein the mind is silent, and ceased from its thoughts or Imaginations conceived whither by the Images or phantasms it hath received by the Ministry of the outward Senses,
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as aforesaid, and the conversing with him, nearly and intimately. This I prove, first from the testimony of Scripture, Psalm 46.10. Be still, and know that I am God:
as aforesaid, and the conversing with him, nearly and intimately. This I prove, First from the testimony of Scripture, Psalm 46.10. Be still, and know that I am God:
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and as the Septuagint hath it, NONLATINALPHABET otiamini vacate, vake ye. Psalm 4.4. Speak in your heart, upon your Bed, and be silent, so the Hebrew doth carry it.
and as the septuagint hath it, otiamini vacate, vake you. Psalm 4.4. Speak in your heart, upon your Bed, and be silent, so the Hebrew does carry it.
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and vers. 8. I will both lay me down in peace, and sleep, &c. Psalm 23.2. He maketh me to lye down in green pastures, he leadeth me beside the still waters.
and vers. 8. I will both lay me down in peace, and sleep, etc. Psalm 23.2. He makes me to lie down in green pastures, he leads me beside the still waters.
Observe, in that he saith, let not thy heart be hasty to utter any thing before the face of the Lord (so the Hebrew) he layeth a restraint, not only upon rash words of the mouth,
Observe, in that he Says, let not thy heart be hasty to utter any thing before the face of the Lord (so the Hebrew) he Layeth a restraint, not only upon rash words of the Mouth,
but upon rash thoughts also of the heart, which it may utter before the face of the Lord, which face of the Lord is the Light of the Lord, that shineth in mans heart, according to the words of the fourth Psalm, called the light of his Face or Countenance.
but upon rash thoughts also of the heart, which it may utter before the face of the Lord, which face of the Lord is the Light of the Lord, that shines in men heart, according to the words of the fourth Psalm, called the Light of his Face or Countenance.
I sleep, but by heart waketh, how Bernard undestandeth this place I shall shew afterwards, and Cant. 2.3. Cant. 2.3. I sat down under his shadow with great delight, and his fruit was sweet to my tast.
I sleep, but by heart waketh, how Bernard undestandeth this place I shall show afterwards, and Cant 2.3. Cant 2.3. I sat down under his shadow with great delight, and his fruit was sweet to my taste.
and then (to wit in this inward quietness of mind,) the fruit of her beloved, is sweet to her tast. Again, Cant. 1.7. Tell me, O thou, whom my soul loveth, where thou feedest, where thou makest thy flocks to rest at noon. Isaiah 26.23. Thou wilt keep him in perfect peace, whose mind is stayed on thee:
and then (to wit in this inward quietness of mind,) the fruit of her Beloved, is sweet to her taste. Again, Cant 1.7. Tell me, Oh thou, whom my soul loves, where thou Feedest, where thou Makest thy flocks to rest At noon. Isaiah 26.23. Thou wilt keep him in perfect peace, whose mind is stayed on thee:
and as the Hebrew hath it, the thought being stayed. Isaiah 66.2. And on whom will I look, but upon the humble, and the silent, and who tremble at my words.
and as the Hebrew hath it, the Thought being stayed. Isaiah 66.2. And on whom will I look, but upon the humble, and the silent, and who tremble At my words.
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So do the Septuagint translate the place. And, Isaiah 41.1. Keep silence before me, O Islands, and let the people renew their strength. And, Isaiah 30.15. In returning and rest shall ye be saved, in silence, and expectation shall be your strength. Lamentations 3.26. He shall wait, (and be silent) for the salvation of the Lord.
So do the septuagint translate the place. And, Isaiah 41.1. Keep silence before me, Oh Islands, and let the people renew their strength. And, Isaiah 30.15. In returning and rest shall you be saved, in silence, and expectation shall be your strength. Lamentations 3.26. He shall wait, (and be silent) for the salvation of the Lord.
but here is a waiting in silence, which is as real an Ordinance, or appointment of God as any other, which they utterly deny, and are ignorant off. Again, Lamentations 3.28. He sitteth alone, and keepeth silence. Hosea 2.14. I will perswade her, and bring her into a solitary place (remote from all speech) and I will speak unto her heart. Zechariah 2.13. Be silent, O all flesh, before the Lord, for he is raised up, out of his holy habitation.
but Here is a waiting in silence, which is as real an Ordinance, or appointment of God as any other, which they utterly deny, and Are ignorant off. Again, Lamentations 3.28. He Sitteth alone, and Keepeth silence. Hosea 2.14. I will persuade her, and bring her into a solitary place (remote from all speech) and I will speak unto her heart. Zechariah 2.13. Be silent, Oh all Flesh, before the Lord, for he is raised up, out of his holy habitation.
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Moreover, notwithstanding all the disdainful language, which the opposers of Truth use against silence, yet see what the Prophet saith of it, in the Psalm. Psalm 65.1.
Moreover, notwithstanding all the disdainful language, which the opposers of Truth use against silence, yet see what the Prophet Says of it, in the Psalm. Psalm 65.1.
Unto thee, silence, praise, O God in Zion, so doth the Hebrew bear it, and so doth Arias Montanus translate it, Tibi silentium laus, Deus in Sion, which may be understood either, 1. That silence is praise,
Unto thee, silence, praise, Oh God in Zion, so does the Hebrew bear it, and so does Arias Montanus translate it, Tibi silentium laus, Deus in Sion, which may be understood either, 1. That silence is praise,
I. Clemens Alexandrinus, lib. 5. Stromatum, he who neither maketh use of his sight, nor any other of his senses in his thinking, (or contemplating) but by the pure mind it self applieth to things, obtaineth the true Philosophie.
I. Clemens Alexandrian, lib. 5. Stromata, he who neither makes use of his sighed, nor any other of his Senses in his thinking, (or contemplating) but by the pure mind it self Applieth to things, obtaineth the true Philosophy.
after which we have breathed, were not this, enter into the joy of thy Lord. III. The Author of the Treatise de Spiritu & anima, bound up among Augustins Works, who is thought to be Hugo de Sancto victore, cap.
After which we have breathed, were not this, enter into the joy of thy Lord. III. The Author of the Treatise de Spiritu & anima, bound up among Augustins Works, who is Thought to be Hugo de Sancto victore, cap.
and therefore it is most near unto God, when it is pure, and how much it cleaveth unto him by love, in so much, being well besprinkled and enlightned by him, with intelligible light it beholdeth God, not by the bodily eyes,
and Therefore it is most near unto God, when it is pure, and how much it cleaveth unto him by love, in so much, being well besprinkled and enlightened by him, with intelligible Light it beholdeth God, not by the bodily eyes,
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for when the mind beginneth to exercise it self by the pure intelligence (or understanding) and in whole to behold that glory of the incorruptible Light,
for when the mind begins to exercise it self by the pure intelligence (or understanding) and in Whole to behold that glory of the incorruptible Light,
and thereof to season its understanding, and turn it into wisdom in this so great an excess of mind, that peace is found and obtained, which passeth all sense,
and thereof to season its understanding, and turn it into Wisdom in this so great an excess of mind, that peace is found and obtained, which passes all sense,
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so that there is silence in Heaven, as it were half an hour, so that the mind of the beholder is troubled with no tumult of contending thoughts, finding nothing that it seeketh by desire,
so that there is silence in Heaven, as it were half an hour, so that the mind of the beholder is troubled with no tumult of contending thoughts, finding nothing that it seeks by desire,
for the good Spirit fleeth multitude of speech, as remaining without all perturbation and imagination: therefore silence is a good Mother of all vertues.
for the good Spirit fleeth multitude of speech, as remaining without all perturbation and imagination: Therefore silence is a good Mother of all Virtues.
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but hast not gone far away, unless that by the purity of thy mind, thou canst flee beyond the Phantasms or images of bodily similitudes, that rush in from every hand,
but hast not gone Far away, unless that by the purity of thy mind, thou Canst flee beyond the Phantasms or Images of bodily Similitudes, that rush in from every hand,
and is in the fittest condition to converse with the Lord, and to search into those inward secrets, which he revealeth only to those, who are brought in thither.
and is in the Fittest condition to converse with the Lord, and to search into those inward secrets, which he Revealeth only to those, who Are brought in thither.
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But he who would vake unto the contemplation of truth, it is necessary that he learn to rest, not only from evil works, but also from superfluous thoughts:
But he who would vake unto the contemplation of truth, it is necessary that he Learn to rest, not only from evil works, but also from superfluous thoughts:
The discipline of silence (saith he) seemeth burthensome unto some, but the Prophet considering, that it was rather a strength than a burden, saith in silence and in hope shall be your strength, in silence he saith and hope,
The discipline of silence (Says he) seems burdensome unto Some, but the Prophet considering, that it was rather a strength than a burden, Says in silence and in hope shall be your strength, in silence he Says and hope,
and I sat astonished until the evening sacrifice, but the seventy Interpreters translate it thus, And I sat silent until the evening Sacrifice. Ezekiel 3.15.
and I sat astonished until the evening sacrifice, but the seventy Interpreters translate it thus, And I sat silent until the evening Sacrifice. Ezekielem 3.15.
Observe, after he was sat, he opened his mouth, this sitting doth spiritually or mystically signifie the inward composure and silence of the mind, (that both speakers and hearers should be brought unto before that any thing be spoken that will edifie.) So Beda.
Observe, After he was sat, he opened his Mouth, this sitting does spiritually or mystically signify the inward composure and silence of the mind, (that both Speakers and hearers should be brought unto before that any thing be spoken that will edify.) So Beda.
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Athanasius in the Life of Anthony, sheweth that Anthony would often sit silent with them who came to him, (as it is written in Daniel 4.19.) and sometimes he would walk,
Athanasius in the Life of Anthony, shows that Anthony would often fit silent with them who Come to him, (as it is written in daniel 4.19.) and sometime he would walk,
and all the brethren that were present with him trembled also, and having desired him to declare unto them his Revelation, he yielded unto their desire,
and all the brothers that were present with him trembled also, and having desired him to declare unto them his Revelation, he yielded unto their desire,
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Moreover, because I find people generally, and even them, who suppose they have skill in Learning and Philosophy, to think so strangely of our silence in our meetings,
Moreover, Because I find people generally, and even them, who suppose they have skill in Learning and Philosophy, to think so strangely of our silence in our meetings,
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I judge it not amiss, to let them understand, how Plato in his Book de Sapientia, declareth concerning his Master Socrates, that his Schollars or Familiars, were sharpned or quickned by him,
I judge it not amiss, to let them understand, how Plato in his Book de Sapientia, Declareth Concerning his Master Socrates, that his Scholars or Familiars, were sharpened or quickened by him,
even when he was silent, upon which Marsilius Ficinus, a great Platonist, hath these words, lib. 7. cap. 5. Theologica Platonica de Animae Immortalit.
even when he was silent, upon which Marsilius Ficinus, a great Platonist, hath these words, lib. 7. cap. 5. Theological Platonica de Spirits Immortalit.
as if that vertue of understanding belonged unto a certain divine influence from God, conveyed by the spirit and mind of Socrates unto the minds of his familiars,
as if that virtue of understanding belonged unto a certain divine influence from God, conveyed by the Spirit and mind of Socrates unto the minds of his familiars,
also Clemens Alexandrinus expresly declareth, that the idea of Socrates and Plato, (in the comtemplation of which they placed only the true Philosophy) was the word mentioned, Iohn 1.1.
also Clemens Alexandrian expressly Declareth, that the idea of Socrates and Plato, (in the comtemplation of which they placed only the true Philosophy) was the word mentioned, John 1.1.
And that you may see how suitable and agreable the things which I have already declared concerning Divine Inspiration, (as being absolutely necessary for the attaining of the true knowledge of God) are unto the principles of Socrates and Plato, whom Augustin in his Books de Civitate Dei, commendeth as the best Philosophers.
And that you may see how suitable and agreeable the things which I have already declared Concerning Divine Inspiration, (as being absolutely necessary for the attaining of the true knowledge of God) Are unto the principles of Socrates and Plato, whom Augustin in his Books de Civitate Dei, commends as the best Philosophers.
I shall give you a summ of their Doctrine out of Marsilius Ficinus, his argument in Euthydemum Platonis, that wisdom is not acquired so much by humane study,
I shall give you a sum of their Doctrine out of Marsilius Ficinus, his argument in Euthydemum Plato's, that Wisdom is not acquired so much by humane study,
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neither would he acknowledge himself to have any further use unto men, than to be as a Spiritual Midwife unto them, to help to bring forth that wisdom or knowledge which God himself had put in them.
neither would he acknowledge himself to have any further use unto men, than to be as a Spiritual Midwife unto them, to help to bring forth that Wisdom or knowledge which God himself had put in them.
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Thirdly, As concerning that great duty of returning, or turning in, into the heart, which our opposers, who deny Immediate Revelation and Inspiration, do so much speak against,
Thirdly, As Concerning that great duty of returning, or turning in, into the heart, which our opposers, who deny Immediate Revelation and Inspiration, do so much speak against,
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as nonsense, and the like, that it is a thing required of God and commanded. This I prove first from the testimony of Scripture, Deuteronomy 4.39. and know this day, and return unto thy heart. So the Hebrew. Deuteronomy 30.1.
as nonsense, and the like, that it is a thing required of God and commanded. This I prove First from the testimony of Scripture, Deuteronomy 4.39. and know this day, and return unto thy heart. So the Hebrew. Deuteronomy 30.1.
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And shall return to thy heart, Hebrew. 1 Kings 8.47. if they shall return unto their heart, so the Hebrew, and 1 Kings 8.48. and shall return unto thee in their whole heart. Isaiah 46.8. Return O ye transgressors unto the heart, so the Hebrew, and the Old Latine.
And shall return to thy heart, Hebrew. 1 Kings 8.47. if they shall return unto their heart, so the Hebrew, and 1 Kings 8.48. and shall return unto thee in their Whole heart. Isaiah 46.8. Return Oh you transgressors unto the heart, so the Hebrew, and the Old Latin.
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Observe, it is worth your observation, that all along the Translators have otherwise translated all these places of Scripture, which expresly mention this great duty of returning unto the heart,
Observe, it is worth your observation, that all along the Translators have otherwise translated all these places of Scripture, which expressly mention this great duty of returning unto the heart,
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because, as seemeth, they were ignorant of it, as people generally now are, who when they hear us bidding them turn into their hearts or minds, are ready to gnash their teeth at us,
Because, as seems, they were ignorant of it, as people generally now Are, who when they hear us bidding them turn into their hearts or minds, Are ready to gnash their teeth At us,
Again, Augustin in his Confessions, lib. 7. cap. 10. And being upon this admonished to return unto my self, I entred even into my inwards, thou (O Lord) leading me,
Again, Augustin in his Confessions, lib. 7. cap. 10. And being upon this admonished to return unto my self, I entered even into my inward, thou (Oh Lord) leading me,
and gather it self into it self. III. Bernard de Conversione ad clerum cap. 2. as yet wisdom cryeth in the streets, return unto the heart, O ye Transgressors:
and gather it self into it self. III. Bernard de Conversion ad clerum cap. 2. as yet Wisdom Cries in the streets, return unto the heart, Oh you Transgressors:
And as touching waiting, or watching for the Lord, in the inward retiredness or recollection of the mind, see what Bernard saith. Bernard, Sermone de visitationibus Domini.
And as touching waiting, or watching for the Lord, in the inward retiredness or recollection of the mind, see what Bernard Says. Bernard, Sermon de visitationibus Domini.
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Who hath to say, with the Prophet, my eyes are ever unto the Lord, and I have had the Lord always in my sight, shall not he receive a blessing from the Lord,
Who hath to say, with the Prophet, my eyes Are ever unto the Lord, and I have had the Lord always in my sighed, shall not he receive a blessing from the Lord,
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Now that silent waiting is according unto Scripture, I have above showed out of the Lamentations. Also the words of Habakkuk do plainly hold forth the same, I will stand on my watch,
Now that silent waiting is according unto Scripture, I have above showed out of the Lamentations. Also the words of Habakkuk do plainly hold forth the same, I will stand on my watch,
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Moreover, that Socrates and Plato taught this doctrine of the converting or turning in of a man to himself, to within himself, to behold the innate idea of vertue in him, see Plato his Charmides.
Moreover, that Socrates and Plato taught this Doctrine of the converting or turning in of a man to himself, to within himself, to behold the innate idea of virtue in him, see Plato his Charmides.
And as concerning profiting by silence in the company of good men, Seneca that renowned Philosopher saith thus, Epistola 94. est aliquid quod ex magno viro vel tacente proficias, there is somewhat that thou mayst profit by a great man, (to wit who is great in virtue) even when he is silent.
And as Concerning profiting by silence in the company of good men, Senecca that renowned Philosopher Says thus, Epistle 94. est Aliquid quod ex magno viro vel tacente proficias, there is somewhat that thou Mayest profit by a great man, (to wit who is great in virtue) even when he is silent.
that famous Emperor and Philosopher Marcus Aurelius Antoninus, in his Books of Meditation concerning himself, lib. 4. num. 3. saith thus, A man cannot any whther retire better than to his own soul.
that famous Emperor and Philosopher Marcus Aurelius Antoninus, in his Books of Meditation Concerning himself, lib. 4. num. 3. Says thus, A man cannot any whther retire better than to his own soul.
Note that by the Gods, Antonius, Seneca, Socrates, Plato and others of the best Philosophers, understood Angels and Immortal Spirits (which the Scripture at times calleth also Gods) for they did believe there was but only one supream and infinite God the Creator,
Note that by the God's, Antonius, Senecca, Socrates, Plato and Others of the best Philosophers, understood Angels and Immortal Spirits (which the Scripture At times calls also God's) for they did believe there was but only one supreme and infinite God the Creator,
