not its proper use, to tell the time of the day; neither doth the ambiguous text answer its true end, infallibly to communicate the mind of the Holy Spirit to different understandings, except the luminous beams of the Sun of Righteousness discover it to the attentive mind. Jeremiah and Hananiah, equally wrong in their pretensions." When Christ, after his resurrection, opened the understandings of his disciples that they might understand the Scriptures," was not the divine illumination in their understandings, a more clear, certain and superior evidence of 9. Our opposers call the Scriptures the pri- the sense of them, than all their reading and mary rule. We allow it is the primary writ-study could have afforded them, without such ten rule, and in all disputes betwixt them and illumination? Are mankind now become so us, we abide by its decision, according to our much more wise and penetrating, than those understanding of the sense of it, which they who for years had the benefit of hearing him profess to do likewise by theirs. In all public who is perfect in wisdom, that they have no differences therefore we refer intentionally to need of his assistance to open their underthe same rule with them. But we have both standings? Or is their school and college plain Scripture and experience to support our learning so perfect, as to render God's illumibelief, that respecting the particular duty of nation quite needless? Are the innumerable individuals, every one hath in his own breast, clashings and janglings of the book-learned a nearer and more certain rule or guide of about the sense of Scripture, a proof of the conscience than the Scriptures; the manifes-unity of their sentiments, and the verity of tation of the Spirit given to every man to profit their sense of disputed texts? If so, discord withal, which duly observed, gives a right in- may be a proof of harmony, and fighting of terpretation of Scripture, so far as it is neces- agreement. sary for them, and also the truest sense of each particular person's duty to him. When a person feels the faithful witness of God in his conscience, condemning him for what is wrong, and approving him for what is right, does he not find it to speak more clearly, particularly, and convictingly to his case and state, than he can read it in the Scriptures? Can he then conclude, that this truly distinguish ing and most striking witness, is less than that Spirit of Truth, or Comforter, which convinceth the world of sin, of righteousness, and of judgment?" From what is past, I trust, it will appear that our opposer's more certain criterion, p. 3, is only such in his own imagination. How can that be the certain criterion, about the meaning of which all the uncertainty arises? It is certain, without divine illumination, every reader of texts of a dubious sense, accepts them in the sense his prepossessions make for him; which is the cause of the innumerable differences amongst professing Christians. R. Barclay therefore justly denies, that divine inward revelations are to be subjected to the test either of the outward testimony of the Scriptures, or of the natural reason of man, as to a more noble, or certain rule or touchstone. own. CHAPTER XII. 1. S. Newton's reasoning not pertinent. 2. His charging me with mistake, an error of his 3. His observation answered. 4. His misconstruction and misapplication of 2 Tim. iii. 15, &c., and its antinomian consequences refuted. 5. What true gospel faith compre Speaking of persons unenlightened, I observed that "every man's sense of Scripture, is his Scripture, and when he proposes his opponent shall be determined by Scripture, he means according to his own apprehension of the sense of it." This S. Newton applies equally to men's apprehensions of the illuminations of the Spirit within them; and I allow, it holds equally against those pretenders to the Spirit's illuminations, who are in reality void of them; but it will by no means conclude against the really enlightened; nor will his following argument prove that no man is enlightened. For," saith he, p 10," what John Reeve and Lodowick Muggleton thought to be the mind of the Spirit within them, Wil1. PAGE 7. to introduce a weak argument, liam Penn and his brethren denied; and what S. Newton queries, "Is the real nature of the these thought to be the mind of the Holy Spirit to be known either by mere feelings, or Ghost, the former rejected as spurious." This metaphysical speculations?" Answer. The shows, that the pretensions of both parties divine nature which the faithful, in measure, could not be right, but not that neither of have been made partakers of, they have known them were so, any more than it would prove by a divine sensation of its influence commuthe apostle Paul and Elimas the sorcerer, or nicated only by itself; as nothing but the sun a John xvi. 8. hends. a Acts xiii. 8. Jer. xxviii. b Luke xxiv. 45. itself can reveal and impart its own light and sense of the nature of the Spirit. This appears warmth. to me just as true, as that we see by the light Ibid. "They must tell us what these feel- of the sun, without any perception of that light, ings are like." Answer. They are not like and are corporeally animated by its warmth, any thing the natural man is acquainted with. without ever feeling it. 3. That if the essen"The natural man receiveth not the things of tial fulness of the divine Being do not come the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned."a Ibid. "It is not conceived however that they can find out his essence." Answer. They do not presume to find out his essence. They are content with, and thankful for, the dispensations he is pleased to make of his influence; which this author, p. 8, injudiciously jumbles together with views, sentiments, effects, production, creature, &c. Whereas the influence shed by the essence is not of its creation, but an emanation of its own nature, power and quality, which produceth those effects in the creature, as the potential influence of the sun, is of the nature and quality of the sun, producing its salutary effects in external nature, and sensibly operating upon sensitive creatures, so as to enable them to see by its light, and to feel the comforting warmth of its presence, as well as truly to discover its productions in and around them. Having indiscriminately confounded things that differ, S. Newton proceeds thus to syllogize upon it. "That which is not known, felt or discern ed in its real nature, cannot be a rule of action to any one, superior to its own influence, effects or productions. into immediate contact with the soul of man, he cannot have any sensible perception of God's nature by his divine influence; which is like asserting, that the powerful influence of the sun cannot be sensibly perceived by a man, unless the body of the sun immediately touch his body. 2. Having noted in my observation, p. 14, 15, from John v. 39, that the pharisees rested upon the Scriptures, and would not apply to Christ; my opponent answers, p. 11, “Our Saviour, however, seems to give a different account of the matter; for he frequently tells them, Mat. xv. 6, Mark vii. 13, that they made the word of God of none effect, through their traditions; how then could they be said to rest upon it?" Answer. The reason our Saviour gives, why they should, or did search the Scriptures, is, "For, in them ye think ye have eternal life." If they thought to have eternal life in the Scriptures, they certainly in that sense, rested upon them for it, and not upon Christ, the only Saviour, to whom they would not come that they might have it. As to their making the word, or command of God of none effect through their traditions, that was spoken at a different time, and appears not to relate to the object of their dependence for eternal life, therefore cannot either with propriety or prudence, be urged in contradiction to what he here asserted. The text, I apprehend, may be thus understood. Search, or rather, ye search the Scriptures, for in them ye think ye have eternal life. You think so, but are mistaken, for they are not the life, This demonstrates how void of truth and but come from the life, and they are they probability, logic may be in a sophistical hand. which testify of me, who am the life; yet ye For, how should any thing be a rule superior stick in them as your life, and ye will not to its influence, when its influence is that by come to me, the life, that ye might have life; which it rules? And with what propriety is its therefore, notwithstanding your dependence influence, and the effects and productions of that influence placed under the same predicament? This argument evidently insinuates, 1. That the influence of the Holy Spirit is no 3. P. 12, S. Newton says, "It deserves to more of its real nature, than the works and be particularly noted, that our Lord never effects produced by it; which is the san same once blames them for not attending to the thing as to say, the influence of the sun in the light within." I think, it merits more parti. firmament, that is, his beams which irradiate cular notice, that if he doth not blame them his distinguishing light, and shed his animating in terms, for not attending to it, he does warmth, are no more of his real nature, than more, by showing them the condemnation the wax he softens, or the clay he hardens. that accrues to those who neglect it. "This 2. That the rational soul feels and discerns is the condemnation, that light is come into the influence of the Spirit, without any real the world, and men loved darkness rather "The Holy Spirit is not known, felt or discerned in his real nature, by any Quaker or others, but only his influence, effects, &c. "Therefore he cannot be in his own real nature a rule of action to them, superior to his own productions, effects and influence." a 1 Cor. ii. 14. upon the Scriptures, ye remain in a state of death, resting upon the letter only, without the knowledge of the Spirit. than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds The light of God shining in the heart, is certainly a light within, and this light comes in the face, or appearance, of Jesus Christ; which appearance, therefore, must be within, and ought in duty to be attended to. according to Scripture, is the peculiar work of the Holy Spirit; as I have already made appear. The Scriptures Timothy had been instructed in from his childhood, could hardly be any other than those of the Old Testament; and all they could here be meant to do for the man of God, must be to afford him instruction in the way of righteousness; to add to his own experience the experiences of those before him in that line. For to suppose they were sufficient to regenerate and perfect the sinful corrupt man, is more than they are able now to do, even with the New Testament added to them. The sinful corrupt man is certainly he that 4. I am unjustly charged with a de- abides in sinful practices; and the apostle sign to lessen the importance and show the saith, "He that committeth sin is of the insufficiency of the Scriptures; because I devil."a Will S. Newton assert, that the man said, that "though they are sufficient to make of God, and he who is of the devil, are the the man of God perfect, through faith which same? Then Christ and Belial are united in is in Christ Jesus, yet they are not able to the same person, light and darkness may acmake the sinful man, the corrupt man perfect, cord with each other, and that which sepawho hath not this divine faith of the opera- rates from God may be joined to him. tion of God, by which the victory is obtained." I do not think so injuriously of my present Against this S. Newton cites 2 Tim. iii. 15-antagonist, as to believe he really intends 17, and saith, "Paul then here asserts, that the what the doctrine I oppose ultimately results Scriptures are able to make a person"-who in; but I judge this a proper opportunity to was not so before, or was not so without caution against such corrupt and dangerous them, and must therefore be sinful and cor- positions as some have publicly avowed. rupt "wise unto salvation, or in other words, a man of God, through faith," &c. 1. That man, at the same time he is actually unrighteous in himself, is righteous in Christ. That is, he is not what he is in reality, but what he persuades himself to be, by a false imagination concerning the sacrifice of Christ; like that generation who are pure in their own eyes, yet are not washed from their filthiness." 2. That the supreme essence of immutable truth looks upon man in a false light; esteeming him pure, whilst he knows him to be sinful and corrupt. 3. That Christ, the Truth, is a false medium, showing the states of men contrary to what they are in reality. If to perfect the man of God, and to change the corrupt sinner into a man of God, be the same thing; or if the man of God, and the sinful man; the regenerate, and the unregenerate; the prophet, and the profligate; be one and the same, the apostle saith it; but if they are not so, he asserts no such thing. Writing in this place, to his beloved brother in Christ, Timothy, who in his former Epistle he styles a man of God, he addresses him in particular with this expression; "From a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation, through faith which is in Christ Jesus. All Scripture 4. That man is the servant of Christ whilst is given by inspiration, and is profitable for he is under the influence of antichrist; that doctrine, for reproof, for correction, for in- he is imputatively holy, whilst he is ruled by struction in righteousness, that the man of the author of pollution, the adversary of all God may be perfect, thoroughly furnished holiness; and that he is acting in the will of unto all good works." This cannot with propriety be extended to any but Timothy, and such as Timothy; true believers in, and followers of Christ. To add wisdom to the man of God, the regenerate man, in order to his perfection in divine knowledge, appears to me a very different thing from the making a sinful corrupt man holy, or turning a gross and miserable sinner into a saint; for this, a John iii. 19-21. & 2 Cor. iv. 6. c 1 Tim. vi. 1. VOL. X.-No. 11. God, whilst he is doing the works of the devil; notwithstanding we read, "To whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righte ousness." It is a vain delusion for any to expect that purity in the highest perfection should unite with them, whilst they remain in the very a 1 John iii. 8. b Prov. xxx. 12. c Rom. vi. 16. 53 Or, is an incomplete deliverance preferable, or more glorious than that which is perfect? When doctrines opposite to purification of heart and holiness of life are industriously propagated, it stands every one in hand to be alarmed, lest by giving place to them in their minds, they become blinded through the deceitfulness of sin; which will centre them at last in a fool's paradise, instead of the city of God, the heavenly Jerusalem, into which nothing that defileth, that worketh abomination, or maketh a lie, shall in anywise enter. cause of separation from him. Sin made the separation at first, and the continuance of it continues the separation. If it be queried, Did not Christ die to reconcile sinners to God? I answer, Yes; but not to reconcile God to sin, nor to save sin. He suffered not to purchase a license for sinners to continue such, but to open the way for them to come to repentance, through the gift of God procured by him; for, saith he, "Except ye repent, ye shall all likewise perish." He came not to uphold, but to destroy the works of the devil, which include all manner of sin and corrup- 5. The ability in the Scriptures, as before tion. "Know ye not," saith the man of God, cited, to enlarge the man of God in saving wis"that the unrighteous shall not inherit the dom, the apostle saith, is through faith which kingdom of God? Be not deceived; neither is in Christ Jesus. S. Newton resolves this fornicators, nor idolaters, nor adulterers, nor saving faith into a belief of those parts of the effeminate, nor abusers of themselves with Old Testament, which related particularly to mankind, nor thieves, nor covetous, nor drunk-Christ, to which he adds the like parts of the ards, nor revilers, nor extortioners, shall in- New Testament. herit the kingdom of God." The notion of imputative righteousness to such as remain in the commission of these evils, therefore, is a vain and pernicious error. We must die to sin, or we cannot live to God; and in proportion as we die to sin, we live in Christ, and no further. We must put on Christ, by true faith and obedience, which are never separate; for that is a false faith which abides in disobedience, or satisfies any, without obedience, "Faith without works is dead," saith the servant of Christ; and "show me thy faith without thy works, and I will show thee my faith by my works." The law saith, do, or avoid this, and live. The gospel not only forbids the outward act, but also restrains the inward desire and motion towards it. The law saith, Thou shalt not kill; nor commit adultery; nor forswear thyself, &c. The gospel commands, Give not place to anger; thou shalt not lust; swear not at all, &c. In this manner the gospel destroys not the moral law, but fulfils it, by taking away the ground of sinful acts, and laying the axe of the Spirit to the root of corruption. Can the considerate imagine that the everlasting Source of wisdom and might, can be at a loss how to expel satan's kingdom in man whilst upon earth? Or can they think him so delighted with men's offences against his purity and goodness, as to will that satan should reign over his creatures to the last moment of their lives? Is it not more to his glory to deliver from the power of evil, and to save both from sin here and misery hereafter, than to save only from wretchedness in futurity? Is a part greater than the whole? What true gospel faith is, let us a little consider. As the entrance of the divine Word quickeneth the soul, so it first communicates a degree of faith, through which it operates; for true faith is the gift of God, and the Holy Spirit is the Spirit of faith; which is not a bare belief of truths concerning Christ, but a faith in him. The faith in Christ is not comprised in giving credit to narrations and doctrines, and a mode of prac tice framed by the wisdom of men upon it; for that centers short of the essential substance of faith. Gospel faith in man believes the truth of all that is revealed by the Spirit, both in the heart and in the Sacred Writings; because it feels it, savours it, and is one with it. It not only assents to the Scriptural accounts of the incarnation and whole process of Christ in Judea; but it also receives his internal appearance, consents to his operation, and concurs with it. That faith which stands wholly upon hear say, tradition, reading, or imagination, is but a distant kind of ineffectual credence, which permits the soul to remain in the bondage of corruption. The wicked may go this length towards gospel faith; but the true faith lays hold of and cleaves to the Spirit of Truth, in its inward manifestations, wherein it stands, and whereby it grows, till the heart is purified, the world overcome, and salvation obtained. This faith is as a flame of pure love in the heart to God. It presseth towards him, panteth after him, resigns to him, confides and lives in him. The mystery of it is held in a pure conscience, and in the effective power of the everlasting gospel; whence the Chris tian dispensation in Holy Writ is often dis- better founded than his argument; for this tinguished from the exterior dispensation of hath no firmer basis than bare assertion. the Mosaic law, and the prior administration" We say, the Scriptures," &c., therefore of angels in visible appearances, by the ap- they are able to save. But I have said pellation of faith. enough before to this point. Though the term faith is occasionally used by the penmen of Scripture in divers, yet not contrary, but consistent senses, this seems to be the one standing faith mentioned, Eph. iv. 5, which is in Christ Jesus, as it is the fruit of his grace and good Spirit in the heart. Through this the Scriptures become effectually instructive to the man of God, and helpful to the real Christian in the way of life and salvation. It is the faith by which the members of Christ truly live, and abide as such. It is their invincible shield; and the knowledge of Christ in theme is the proof of their possessing it. Abundance is said of the nature, power, and effects of this all-conquering faith; but I hope this will be sufficient to show, though in its complete sense it includes a belief of all that is said of Christ, and by Christ, in Holy Writ: it goes deeper, and ariseth not in man merely from the man, but takes its birth, and receives its increase from the operation of the Holy Spirit in him; which works by it to the sanctification of the heart and the production of every Christian virtue. CHAPTER XIII. 1. S. Newton's saving ability of the Scriptures considered. 2. His wrong reasoning from the plea of the Papists. 3. Spiritual things how understood. 4. Barclay defended from the charge of arguing in a false circle. 5. George Fox rescued from S. Newton's illibe ral abuses. 2. Page 15, he reminds me that the Papists plead, "The Scriptures are not the supreme guide; for they do not answer the end, that is, the reconciling of differences; for those who pretend most to consult the Scriptures, do most of all disagree in matters of faith, and in their interpretation of the Scripture." No Protestant of a sound understanding can deny the truth of this; for more religious differences have arisen, and still subsist, about the sense of Scripture than anything else. There is therefore need of an infallible interpreter; which is the Spirit of Truth, whence they came, and who is measurably given to guide into all truth. The error of the Papists stands not in asserting the undeniable diversities amongst men, concerning the sense of Scripture, but in setting up a visible carnal head, instead of the invisible spiritual head of the church; a succession of fallible men, under the pretence of their being infallibly empowered, officially and finally to determine. doctrines for, and to direct the consciences of, all others; and those who approach the nearest to this part of Popery, are such as pretend that their own private or peculiar interpretations are the true sense of the Scriptures, and who seek to impose them upon others as such. 3. Page 18, S. Newton expresses an ima gination that Barclay meant by right reason, "not the faculty of the understanding itself; but that reasoning or argument which is conformable to the true relation of things." I must suppose him to intend here, the true relation of spiritual things; for those are what 1. S. Newton says, page 14, "No more we have here to do with. But what will this than what we assert of the ability of Scripture, avail him? By what means will he assure have the Apologist or his defenders said of us, that his understanding is adequate to this the Light within." It may be so; but where relation, and to what is, or is not conformable is the proof of what himself and his coadju- to it? Spiritual things are the things of God, tors assert concerning the saving ability of the Scriptures? Why thus it follows: "We also say, the Scriptures will make us wise unto salvation, if we attend to the sense of them, believe it, and so become influenced by it, therefore they are able to save." I have already shown that he mistakes the sense of the text abovementioned, which is not the only one by many; how then should he attend to, believe, and be influenced by the sense, who has it not? And how should he be saved by the sense of that he does not understand? I hope his salvation will be a Rom. i. 17. Gal. ii. 20, and iii. 11. Heb. x. 38. Eph. vi. 16. 2 Cor. xiii. 5. Heb. xi. and saith Holy Writ, "The things of God knoweth no man, but the Spirit of God;" therefore the apostle declares, "We have re ceived not the spirit of the world, but the spirit which is of God; that we might know the things that are freely given to us of God." "But the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned." Hence it is clear, that he who hath not the knowledge of spiritual things by the manifestation of the Spirit of God, hath not the true knowledge of a John xvi. 13. b 1 Cor. ii. 11.-Verse 12.-Verse 14. |