The spirit of truth vindicated, against that of error & envy unseasonably manifested : in a late malicious libel, intituled, The spirit of the Quakers tryed, &c. / by a friend to righteousness and peace, W.P.

That Christian Men have an Infallible Principle to Judge, Rule, and Guide them, I prove by REASON

First, I Shall take it for granted, That no man, whom ei∣ther Education or Conviction gives to believe there is a God, can be so unreasonable as to t••ink, That any man may be farther able to understand what this God is, and his Divine Pleasure concerning him, then the same is discovered to him by some external or internal Operation from the same infinite Beeing: this then must either be by the visible Creation, or that invisible Taste or Rellish the Soul has by vertue of the divine Touches, Influences and Dis∣coveries, that the Almighty Invisible God is pleased to approach his Crea∣tures by, as the next clearest way to communicate unto them the knowledge of himself.

Secondly, And as I know not any, who professeth Religion, that makes the least scruple of this; so how is it possible, that such Discoveries as God himself is pleased to make, should be fallible, or subject to any Defect in themselves; for, were that admitted (as must be, upon the Principles of our Adversa∣ry) then must we conclude an Imperfect Knowledge; nay, an uncertain (not to say Erronious) Knowledge of, and Faith in God, to be from God's own defective Manifestations of himself, which however truly deduced from his Positions, is a most Vnworthy and False Reflection upon the Mercy and Goodness of God.

Thirdly, There is an absolute necessity, That what it is con∣venient for man to know, should be certainly and infallibly discovered to him, because of that great Corruption, Idola∣try and Superstition, which through that misty and uncertain Prospect they say man has of the Divine Will, he may be subject to fall into;

and like the vain Worshippers of old, conceit an Ape, Serpent or Crockedell to be a Deity, or some other Beeings, or Fancies; though less gross, yet too gross for a Christian man.

Fourthly, Upon our Adversary's Principles, there can be no assured Ground of Comfort; for when a man shall think he hath workt out his Salvation in the Way he Conceives most ac∣ceptable with God, perhaps he hath followed an Erronious Judgment, and Unsubject Affection; and when Repentance may be too late, he is to be fob'd off with such an Award as this, You had no Infallible Knowledge, and having lived in an Erronious sense of your own, you must inherit the Displeasure that follows: there∣by making well or ill, believing or doing, a meer Lottery, or doing of things by Chance, and not from any certain knowledge in them∣selves of what God required of them: A Conceit worthy to be dis∣dained by every sober man.

Fifthly, And were I as our Adversary, I would never beat my Brain about what is true or false, since upon his Prin∣ciples, when Truth meets me, I know her not from Error; and after I should have writ Volums, I am as certain of the Truth of what I oppose, as of what I assert: so that the Quakers may be in the right for ought he knows; nor have they any certain grounds from him on which to alter, or believe the contrary.

Sixthly, Nor does this Opinion of our Adversary (that there is no such thing, as man's being now led by an infallible Spirit) end there; for it rendereth the Almighty more injust then the worst of men; since first he seems to offer men the clearest Discoveries of so much of his Will as he requires them to live conformable unto; yet, means nothing less, by leaving Mankind to labour under the perplexity of an uncertain Knowledge: And secondly, Concludes him, notwithstanding under the greatest certainty of eternal Pu∣nishment.

Methinks then, If these things seem unreasonable (though the genuine Effects of a fallible Guide) our Adversary should by this time think it fit to allow us,

1. That God cannot be known, but by the Discoveries he makes of himself through his Eternal Power and Spirit unto Man∣kind.

2. That though such Discoveries may be imperfect in Degree, yet not in kind.

3. That such Revelation, Discovery or Instruction is infal∣libly true, and that there is nothing wanting on God's part, to accommodate man with a Spiritual, Certain, Infallible Discovery and Knowledge of Almighty God his Creator; and therefore man has to rectifie and assist his fallible Judgement, an Vnerring, Certain, Infalli∣ble Spirit, Power or Principle, which as man listens unto it, and follows it, his Vnderstanding becomes illuminated, his Reason purified, and a sound Judgment restored; and in all things is he made a fit Taber∣nacle for the Glorious God to live in: Thus is he King of Saints, and will he be King of Nations, who is God over all Heaven and Earth, blessed forever, Amen.

There be two Objections, which I fore-see may be made by some to the way I have taken to prove, That a Christians Judge, Rule and Guide is the Unerring Spirit of God; whom I shall endeavour to answer.

Obj. 1. Though you have said a great deal to prove, that Chri∣stians should have an Infallible Spirit in general; yet you prove nothing distinctly; but confound a Judge, Rule and Guide to∣gether. To which I answer,

Answ. 1. That to me there is no more difference, then essen∣tially there can be in the Wisdom, Justice and Holiness of God which are but so many words, that agree to express the Perfection of one and the same Beeing; and so that as the one cannot be without the other; but the same Eternal Godhead is all, and that in all: for he is truly Wise, in being Just, and both, in being Holy; and back again, they are so interwoven, that the one goes not without the other; thus it is in being a Judge, Rule and Guide: for that which gives me a right Sense or Judgment

of Truth from Error, is as well to me a Rule, what I should believe, or dis-believe; and a Guide, what I should practice, or not practice; as at first it was my Judge, of what was Truth from what was Error. So that the same Informing Convincing Spirit, is that Ruling and Guiding Spirit (and not a dristinct Spirit, or medium) by which such as are convinced through the Illumination and Reproof of it, are to be ruled and guided in all they believe and practice, about Matters relating to God and his Worship.

Obj. 2. But at this rate, you utterly contemn and seclude the Scriptures, as having no Part nor Portion in being a Judge, Rule or Guide to Christians.

Answ. 2. By no means; for though we acknowledge it to be our Principle, That the Eternal Spirit, who in several Generations hath revealed a great part of the things contained in the Scrip∣tures to be superior to these Writings; yet far be it from us for∣ever, to deny the absolute necessity of our Conformity to such weighty Christian Truths and Principles, as are therein expressed, and urged up∣on the Churches, as what are indispensable to eternal Salvation: So that we plead not, that the Spirit of God should be a Judge, Rule and Guide contrary to the Truth declared in Scripture, nor yet exclusive of the Scripture; but as the holy men of old time were ordered, ruled and guided by that Eternal Spirit, in refe∣rence to those weighty things, which the Prophets and Apostles were moved to exhort those of that time to press after: so that it is impossible for men now to come into a right Christian-frame, and keep therein, but by the Spirit's being their Judge, Rule, and Guide, as he was to the Ancients, who trusted in God, and obtained a good Report.

In short, The Scripture is much like the shaddow of the true Rule, which may give us some ground to guess what the Rule it self is; as a Card, or Map of a Country, how it lies, yet not be the very Place it self: and in this respect it may be a kind of secondary Rule, carrying with it a Testimonial Confirmation, that what we are led by is the TRUE SPIRIT, because the People of God in old time enjoyed the same, as the Eternal Spirit

first of all confirms the Divine Authority of the Scriptures un∣questionably to us, That they are a Declaration of the Will and Pleasure of Almighty God to the Sons of Men in several Ages of the World.

He that is so inward with a Prince, as to know, viva voce, what his mind is, heeds not so much the same when he meets it in Print (because in Print) as because he has received a more living Touch and sensible Impression from the Prince himself, to whose Secrets he is privy. And this the Scriptures teach us to believe is a right Christian's State and Priviledge; for said the Apostle, We have the Mind of Christ; and the Secrets of God are with them that fear Him; and guide me by thy Counsel, and bring me to thy Glory.

To Conclude; The Scriptures we own, and the Divine Truths therein contained, we reverence and esteem, as the Mind and Will of God to men; and we believe that they ought to be con∣formed to, according to the true intent of the Holy Spirit there∣in; and we know, that all good People will respect them, read them, believe and endeavour to fulfil or obey them: And those who trade neither Ministerially or Controversally with them, and are out of that, Cleansed, Holy and Self-denying State they testifie of, and believe it not attainable, the Plagues therein declar∣ed of shall be their Portion forever.

I Know that AUTHORI••I•••• are of no great force with him, but since I writer more one of an expectation of benefit to others, on whom this Libel has taken any hold, perhaps it may not be unseasonable to subjoyn a few, and the rather since we have not only the suffrage of some, who are called Socinians, whom he pretends to follow; but thereby we may justly take occasion to detect him of contradiction to their Sentements, whilst one of them.

1. Then first, Upon that remarkable Place in John, where Christ promised to send his holy Spirit,* 1.1 Howbeit, when the Spirit of Truth is come, he will guide you into all Truth, &c. Those two famous Commentators (I mean

so accounted by the Romanists, Tolletus and Maldonatus, and the last very frequently, and with great Respect commemorated and quoted by Crellius, one of the most redoubted of the Scoi∣nian Party.

Tollet. thus,

He shall, when he is come, manifest all those things which ye are not able to bear,* 1.2 and to discover to you all that Doctrine, that is fit for my Church to believe and practice. He shall teach you the compleat Truth; and to this end God gives it to the Faithful, and to his Church, that in Doctrine, Life and Government she may inerrably be guided.

Maldonat. Shall lead you into all Truth: that is, sayes he,* 1.3

Discover unto them, and to the Church of God, all that Truth which is convenient or fit for them to know concerning Salvation.

Thus says Cyrill. Theophil. August. and Beda too.

Beza tells us,

That Protestants believe God to have given his Spirit,* 1.4 not only to his Apostles, but to his Church, that by her Testimony the World may be convinced of Sin, that many Consciences may be compelled to confess, that they have sin∣ned in not believing on him, &c.

Dr Hammond thus,

But when the Holy Ghost comes,* 1.5 whose Title is the Spirit of Truth, he shall instruct you what is to be done, which he shall reveal to you. And I will ask my Father, and he shall send you the Holy Ghost, to Inter∣ceed, Exhort and Comfort; and when he is come, he shall abide with you; that is, all that shall suceed you in the Faith forever.

As in his Comment on the 28th Chapter of Mat∣thew, upon these words, I am with you alwayes, even unto the end of the World;

And though I shall now shortly part with you, yet I will, by sending the Spirit upon you, to lead you into all Truth, and by my perpetual Presence and Assistance affor∣ded

you, and by that Authority that I have received of my Father, and now commit unto you, John 20. 21, 22. continue with you and your Successors unto the End of the World.

Now, if we read that Scripture he quotes, as an Interpretation of what he understands by Christ's being with them and their Successors to the end of the World, we shall find it to be this, Then said Jesus to them again, Peace be unto you; As my Father hath sent me, even so send I you: And when he had said this, he breath∣ed on them, and saith unto them, Receive ye the Holy Ghost. What can be fuller, then that in his apprehension, not only the Apostles, but their Successors in the Faith, were to have continued unto them the perpetual Presence and Assistance of the Holy Ghost.

And sayes no mean Protestant upon the Place, and ve∣ry truly;* 1.6

It is by the Spirit only, that men who do not profit under outward means, will be enabled to profit; who, when he cometh, reveals Truths clear∣ly, and bears them in with Life and Power upon the Heart, and doth renew mens spirits to embrace and sub∣mit to them.

And on the 14th Chapter thus,

The Spirit of God in Believers is not only a Comforter, to apply and bear in the Consolations of God, purchased by Christ upon their Hearts, but is their Advocate also, who pleads their Cause with God, by furnishing them with Prayers and Groans that cannot be uttered.

I shall now produce the sense of several Persons so great in the Socinian way, conformable to what has been asserted concerning the Holy Spirit, that one would think our Adversary ought to be concluded by it.

And the first shall be Socinus himself, who in his explication of the 1st verse of the 8th Chapter to the Romans,* 1.7 speaks in short thus;

Neque enim jam car∣ni sed spiritui obsequuntur; spiritus nam{que} vitalis imperium, cui et ego, & omnes qui Christi sunt sub∣duntur, nos a jugo peccati & mortis assernit:

For

neither do they now follow or live after the Flesh, but the Spirit; for the Power of the living Spirit (to which, both I and all who are Christ's, are subdued) hath freed us from the Yoak of Sin and Death.

Slichtingius, who in his Comment upon the Pas∣sage already mentioned,* 1.8 especially that part, He shall lead you into all Truth; gives us his mind thus.

Quando autem veniet ille, nempe Paracletus, spiritus ille veritatis, ducet vos, nempe interna illuminatione in omnem veritatem, nempe ad salutem aeternam pertinentem, ita ut omnia sciatis, & intelligatis quae vera sunt & ad salu∣tem pertinent.

That is, When the Paraclet, to wit, the Spirit of Truth shall come, by his internal Illumination, or inward Enlightening, he will lead into all Truth, and to the Knowledge and Vnderstanding of all those things which are true and necessary, and do pertain to E∣ternal Life.

Now, since all are concerned in the End, namely, Eternal Life, methinks it is most reasonable, that all should be in a share in the means to it; I mean, the Teachings and Guidings of that Vnerring Spirit. Thus much for this place: I will instance one place more, and the thoughts of these men upon it, I mean this last cited, and one not less Famous in the same way.

Crellius, in his Comment upon the Romans Chap. 8. vers.* 1.9 14, & 15. For as many as are led by the Spirit of God, are Sons of God, for ye have not received the spirit of Bon∣dage, &c. sayes,

Etenim quotquot spiritui illi di∣vino se regendos tradunt, ejus{que} ductum sequuntur quemadmodum sane faciunt ij, qui ejus ope carnis opera in se perimunt, e{que} non admittunt, illi Dei ipsius sunt Filij: qui quemadmodum jam naturae ipsius sunt quodammo∣do participes, ejus{que} similes; Ita etiam vicissim a 〈◊〉〈◊〉 ••iliorum loco habentur, ab eo{que} sunt adopt••ti, & in Filiorum jus ad∣s••iti. Eos autem qui a Deo instar Filiorum diliguntur, vitae sempiternae fore participes, quanquam per se unicuique videtur patere, mox tamen planum faciam.

Certainly then our Ad∣versary,

if he hath any regard for Crellius, will not oppose him∣self to the necessity of Christians being accompanied by an infal∣lible Spirit, when this Author plainly tells us, That without that Spirit of God, and the Operation of it to a Regeneration of Soul, there is no being a true Child of God, and Heir to the possession of Glory; as he further speaks upon the 17th verse.

Slichtingius gives us the same Interpretation, differing only in the Expression;* 1.10 sayes he,

Pro∣bant illos victuros esse, si spiritu actiones corpo∣ris mortificent.

Again,

Spiritu Dei agi, ferri, impelli, regi, & spiritu actiones corpo∣ris perimere.

They prove themselves to be Conquerors, if by the Spirit they mortifie the Deeds of the Body. Again, To be acted, led, moved, perswaded, governed, ruled and directed, and to overthrow and destroy the Works of the Flesh, by the Spirit of God, this is to be a true Child of God.

Crellius is most express upon the 12th verse of the 2d chapter of Paul's first Epistle to the Corinthians,* 1.11

Sed spiritum qui est ex Deo, id est, qui ex Deo proficiscitur seu deriva∣tur in homines, ideo{que} Dei Spiritus me∣rito vocatur.

But the Spirit which is of God, that is, which proceedeth from God, or is derived from God into men; it is therefore deservedly called the Spirit of God.

Crellius, upon that remarkable Passage of the same Apostle, and in the same Chapter,* 1.12 But the spiritual man judgeth all things, &c. speaks thus,

Opponit animali homini spiritualem; Spiri∣tualis autem homo ille est, qui non solu•• spi∣ritu Dei praeditus est, sed etiam ejus ductum sequitur, & a spiritu ipso totus pendet.

Sayes he, The Apostle opposeth the Spiritual to the Natural man; that is, the spiritual man who is not only endued with God's Spirit, but is also under the Spirit's Conduct, and wholy depends up∣on it.

What man speaks more pathetically for inspiration, then Crellius doth, in whom out Adversary pretends to believe.

Nor is Slichtingius much behind him, who on the same place gives us his mind thus,* 1.13

Spiritua∣lis autem, id est, homo divino spiritu non tantum praeditus, sed illi etiam totus deditus.

But the Spiritual man, that is (saith he) not only the man, who is adorned and over-seen (as by his good Angel) by the holy Spirit; but who is also rendered or yielded forever to his Government.

Dijudicat quidem omnia; id est, omnia quae dicuntur cog∣noscit, qualia sint, an divina sint, an prophana; de omnibus judicandi habet facultatem.

Judgeth all things; that is, sayes Slichtingius, He measureth and knoweth all things that are spoken, of what sort soever they may be, whether they be Divine or Prophane; because he has the Faculty or Gift of right Judgment concerning all things. Thus far Slichtingius concerning this place: I shall mention one more of this kind, and then I shall conclude.

Crellius, upon that passage to the Gallatians, God hath sent forth the Spirit of his Son into your Hearts,* 1.14 fur∣ther observes,

Quia in cordibus hominum vim su∣am exerat: Again, Spiritus istius operationis est, ut nos ex paterno Dei in nos amore certos reddat, & filialem erga eum fiduciam nobis ingeneret.

What can we desire beyond this against our Adversary in this Point, to prove, that the primitive Socinians, as they are called, believed God to have given, and still to give his good Spirit unto Believers, as without which they could not, neither can be Children of God? It is God's displaying his Power in the Hearts of men, and it is by the Operation of his Spirit that he makes us acquainted with his Fatherly Love to us, who begets in us a filial or Son-like Faithfulness towards him, for us.

Slichtingius, on that notable Saying of the Apostle John, in

his first Epistle and second Chapter; But the Anoin∣ting which ye have received of him,* 1.15 abideth in you; and ye need not that any man teach you, but as the same A∣nointing teacheth you. commenteth,

Unctio, pro eo quo facta est unctio, id est, pro∣oleo coelesti, qui spiritus est sanctus: Again, Hic enim erat spiritus istius sancti effectus, qui eo fine dabatur, ut esset internus doctor veritatis, & in omnem deduceret veritatem.

Again,

Unctio, id est spiritus sanctus, vos de omnibus docet, nempe ad salutem pertinentibus.

In English thus, Vnotion stands for Heavenly Oyl, that is, the Holy Ghost or Spirit: And to this End was the Holy Spirit given, that it might become an internal Doctor, or Teacher of Truth, and lead into all Truth. Again, The Unction is the Holy Ghost, which teaches you all things, to wit, what pertains to Eternal Salvation.

Certainly, either our Adversary ought to relinquish his great Opinion of these men, or else conclude, that Enthusiasm, or spi∣ritual Motions, Revelations, Teachings, Rulings and Guidings are not things absurd, fantastical, or inconsistant with Christianity; but most agreeable with, and suitable to the Nature of it, as that without which no man can possibly be a right Christian.

But neither is Crellius of this mind in his Com∣mentaries only,* 1.16 where the weight of Scripture tends him to these Interpretations; but in his Book of One God the Father, he frequently takes occasion to declare himself, I think most plainly; I wish he had been as sound and clear in his Un∣derstanding of all other Points:

The Holy Spirit is the Power or Efficacy of God; namely (that we may explain it) which proceedeth from God, and issuing unto men, doth sancti∣fie and Consecrate them, and produce various and admirable Ef∣fects in them; which Power and Efficacy of God they are wont to call Divine Inspiration.

Again,

That the Holy spi∣rit is given to men by God, and that men obtain, receive and have him from God by Prayers, as numberless places of the holy Scripture shew; out of which it is sufficient to

have looked into but these few, Luke 11. 13. John 7. 39.* 1.17 & 14. 16, 17. (a place by me quoted to the same purpose) Acts 5. 32. & 15. 8. Cor. 6. 19. By the Holy Spirit in these places is understood, Some Divine and Ho∣ly Inspiration, or some Power flowing from God, which is as it were breathed into man. Again, The Holy Spirit i•• properly given unto men, and not Metonymically nor Metolepsically, that is, the Gift of the holy Ghost, is simply and plainly to be taken as exprest:* 1.18 which signification (sayes Crellius) was not un∣known even to the Gentiles themselves, although in the mean time, they did most grievously 〈◊〉〈◊〉 in the thing, ta∣king a false Inspiration for a true one, a Davilish for a Divine.

It would be tedious to instance a fourth part of what he argu∣mentatively writes on this; only I will produce a few of those Scriptures which he so understands, and applies 2 Cor. 1.* 1.19 22. & 5. 5.—Ephes. 1. 14. here a Pledge and Earnest are mentioned.

Ne••••, sayes he, all those places, where the Holy Spirit is said to be poured out on men, as Isae. 44. 3. Joel (by us cited) chap. 2. 28, 29. Zachari∣ah 12. 10. Tit. 3. 6. where (sayes he) men are said to be baptized in, or with it: again agree to it that of Christ, who in John, inviting men to the participation of so excellent a Gift, thus saith, If any man thirst, let him come to me and drink: Understand it (sayes Crellius) of that Living Water, which, it is manifest, is the Holy Spirit: Let those places be added (says he) in which Christ himself is said to be anointed, or others are signified to be anointed with the Holy Spirit, John 7. 37. Isa. 61. 1. Luke 4. 18. Acts 8. 38. Heb. 1. 9. Psal. 51. 8. 2 Cor. 1. 1 John 2. 20, 21, 27.

He proceeds to several Arguments upon divers other Scripture-Heads, as all Scriptures touching divine Participation,* 1.20 not quenching the Spirit, the Holy Spirit being sent, The Spirit searcheth all things, &c. But above all, I shall conclude his whole Discourse with this one Expression, viz.

In this we know, that we dwell in him, and he in us, because he hath given us his Spirit, which we have expressed, is both perfect, and plainly expresseth the thing given, and such indeed as may demonstrate most clearly

that God dwells in us, in some most singular and divine manner, and we in him, and that there is a most streight Bond of Love and Conjun∣ction betwixt us and him; for how could we be more streightly joyned with him, or he with us, then when he hath imparted to us of his Holy Spirit.

Curcellius shall conclude these Testimonies;

Nec enim desinent fideles esse Templum spiritus sancti;* 1.21 nimirum quia Deus in ipsis per spiri∣tum suum habitaret.

That is, Neither do the Faithful cease to be the Temple of the Holy Ghost; why? because God by his Spirit dwells in them.

Thus much for the first part of this Discourse, I shall now ap∣ply my self to the Second, which concerns a Vindication of George Fox, and his Citation of Scripture, from the Reproach and Unworthy dealing of our Adversary.

Notes

• * 1.1

  1 John 16. 13.
• * 1.2

  Tol. in 16. cap. Joan com
• * 1.3

  Mald. in 16. cap. Joan comm.
• * 1.4

  Bez. in 16. cap. 9. comm.
• * 1.5

  D. H. H. Parap. on Evang.
• * 1.6

  Hutch. comm. on John
• * 1.7

  Socin. explic. loc. Scrip. pa. 101.
• * 1.8

  Slicht. in Joan Evang. comm. C. 16.
• * 1.9

  Crell. in Epist. Paul ad Rom.
• * 1.10

  Slicht. in Ep. ad Rom. comm. c. 8.
• * 1.11

  Crell. in prior Epist. ad comm. cap. 2. v. 12.
• * 1.12

  Crell. Epist. ad Cor. comm. c. 2. v. 15.
• * 1.13

  Slicht. inter Epist. ad Cor. comm. c. 2.
• * 1.14

  Crell. in Epist. Paul ad Gal. comm.
• * 1.15

  Slicht. in prim. Epist. Joan. c. 2. v. 27.
• * 1.16

  Crell. of one God the Fa∣ther. Pag. 197.
• * 1.17

  Pag. 205.
• * 1.18

  Pag. 208.
• * 1.19

  Pag. 218, 219. 221.
• * 1.20

  Pag. 222. 223. 224. 235. 223.
• * 1.21

  Curcell. advers. Mares. dissert. prim. Pag. 114.