These positions are supported, 1. by an appeal to Scripture ; and under this head are cited (1.) passages asserting the perfection of the Word, (2.) prohibitions against all ad- ditions to it, (3.) references to the practice of the apostles, and (4.) passages in which the Scriptures are commended to us for all the purposes of religion ; and, 2. by considerations founded on reason. It is argued that (1.) if Scripture be perfect, (2.) sufficient for salva- tion, and (3.) such that no additions must be made to it, (4.) if we are never directed in it to any inward light, (5.) if we are to take heedto it that we may be on our guard against deceiving spii-its, (6.) if we are to try all doctrines and spirits by the test of Scripture, (7.) if there is a constant dubiety attending all enthusiastic sentiments, (8.) if errors are constantly broached by enthusiasts and fanatics, and (9.) if their conduct be often im- moral and vicious, the internal light for which Quakers contend must be either unneces- sary, or, however real, must be very useless.
The following arguments of the Quakers are answered : — 1. That their own inward ligiit is identical with the inspiration of Scripture, and therefore of co-ordinate authority with it. 2. That there is a promise of the Spirit to lead into all truth. 3. That Scrip- ture can be of no use after a soul is brought to Christ. 4. That several passages of the Word confirm their tenets, — 2 Cor. iii. 6 ; Isa. liv. 13 ; Jer. xxxi. 33, 34 ; Luke xvii. 21. IV. On the subject of the Internal Light, various distinctions in regard to the word " light " are first specified ; the condition of man is exhibited as by nature sunk in dark- ness, and it is proved that saving light belongs only to the elect. _ Quakers affirm that the light of nature is ft-om Christ, is enjoyed by all, and is suffi- cient for salvation, without the enlightenment of the Spirit or the teaching of Scripture. In refutation of this view, five propositions are .advanced and defended by our author : — 1. The light of nature is not from Christ as mediator, much less is it Christ himself. 2. It is not of saving efficacy. 3. It is not sufficient for salvation, either subjectively, so that any one can spiritually discern what things are revealed from .another source .as necessary for our salvation ; or objectively, as comprehending a disclosure of these neces- sary truths themselves. 4. Saving light is not imparted to all men. And, 5. No in- ternal light can supersede the will of God as reve.aled in Scripture. This dissertation is closed by a notice of the perverted interpretation to which his opponents resorted on some passages, such as John i. 9, Rom. ii. 14, 15; and he replies to them by a sounder and more consistent exposition. — Ed.
AD LECTOEEM ADMONITIO.
QuAS hie conspicis pagellae, lector erudite, theologicarum quarundam quaestio- num determinationes, quas vocant, tibi exhibent. Quid eas ad disputationum pvivatarum usum, tumultuarie psene conscriptas, seorsum a reliquisejusdem gene- ris laciniis, in lucem protulerit, paucis accipias velim. De auctoritate atque integritate sacrarum Scripturarum tractatus binos, lingua vernacula, emittens, quorum occasiones ac rationem omnem alibi fusius exposui, disputationes hasce, quibus cum illis arctissimum est materiee consortium, et quae quod reliquum est circa verbum divinum controversiarum paucis absolvant, quamvis sernione ab lis disjunctas, una in medium producendas censui. Utrum ob doctrinae consortium, aut linguae dissidium, illorum tractatuum pars aliqua, aut alius ipsa tractatulus scriptiuncula hsec habeatur, penes lectorem arbitrium esto. Fanatici sunt, errori- bus et stultitia hisce diebus notissimi, quos inprimis hie aggredimur. Nemo autem post homines natos, jeque ac ego delirasse censendus esset, si ipsos scriptis hisce redarguere statuerim, cum nihilo plus sermonem ilium quo hie iitimur in- telligant, quam nos aliquoties inconditum ilium verborum sonum omni sano sensu vacuum, quo ipsi non tantum omnibus aliis, sed et ipsi sibi in dicendo obstrepere videntur, mente percipere possimus. Juniorum instructioni (erunt enim forsan qui opellam banc nosti-ara insplcient) quibus, in sacrarum literarum studium in- genii acumen <rhv eiu intendentibus, passim hosce corvos sequi testaque lutoque nee animus est nee otium, specimen hoc novi fanaticismi refutati, qui |£v»« iaifioviois comitatus nullubi non grassatur, dicatum est. Puteum, ni fallar, seu abyssum potius en-orum onmium, non tantum quorum in culpa cubantes depre- hendimus fanaticos, sed et eorum etiam qiubus paene nuUos non inquinat aut fasci- nat Romana meretrix, luce retectum et veritate obturatum iterum, paucis osten- dimus. Destructa. autem ista impietatis omnis et hunlaifmvla; arce, quam in Scripturarum contemptum moliuntur improbi homunciones, tam in proclivi est ut cadat tota errorum propago, qukm imber est quando pluit. Quae hie eo animo in honorem verbi Dei scripta invenies, tu lector, sine gratia, odio aut partium studio, perpende atque judiea.
PRO SACRIS SCRIPTUEIS, ETC.
QUESTIO I.
An sacra Scriptura sit ac vere dicatur verhum Dei?
Sectio 1. Qusestionis hujus duas esse partes constat, quarum una rem ipsam, nomen proprium Scripturarum altera ponit. Earn sub hisce terminis proposuimus, ut largior inde pateret disputandi cam- pus, dum in utramvis partem opponentibus incurrere licuerit. Pri- mara autem qusestionis partem duplicem iterum respectum induere posse pal am est, nempe prout Scripturam respicit vel in esse reali, ut loquuntur, aut etiam in esse cognoscihili ; nimirum Scripturam esse verbum Dei contra Atheos, Paganos, et — Novum Testamentum quod attinet — Judseos etiam, asserentes, una, eam spirituali sua luce, quam a solo authore suo mutuatur, se Dei verbum esse infallibiliter de- monstrare, contra Pontificios, affirmamus : Fanaticos nostrates, qui a tremore quo se in sacris agitari ipsi sibi fingunt, aut reapse vi mali spiritus agitantur, vulgb Trepidantes seu Quakers vocantur, respicit quaestionis pars posterior, quse est de ScripturaB nomine proprio.