Plain truth vindicated and asserted; the fallacy of man-made rules of faith detected, and the faith of Christ alone maintained and exalted. In divers reflections on a book entitled "The end of religious controversy," (alleged to be published by "The Rev. J[ohn] M[ilner]- D. D.- F. S. A.")...Likewise, a defence of the Albigenses, with a remark upon Grier's Reply, and an appeal to Protestants and Dissenters...

Front matter

Qass Book

PI-Aiar TRUTH

VINDICATED AND ASSERTED;

Preface

THE following' work afFords a striking instance, to prove, that we may often have to adventure upon those things to which we have the greatest aversion, and even the least apparent qualification ; seeing that I cannot fully set forth the reluctance I feel to controversy, or any thing like contending about religious tenets, or even to interfere with tlie ceremonies of any people whatsoever, and that for divers reasons ; but especially, because it looks somewhat like trifling with precious time, which should rather be employed with reference to everlasting concerns, even to be exercised in vital experimental religion or godliness, which deeply concerns all people (of what profession soever) to be exercised to have always a conscience void of offence toward God, and toward men; which should bring the mind into stayedness and stability, as in Isaiah 26, which saitb, " Thou wilt keep him in perfect peace, whose mind is stayed oa thee ; because he trusteth in thee, &c."

But alas! how different is that mind which only dotes after the signs and ceremonies, of a forced artificial profession, and may be influenced therein by exterior objects or motives; nay, even by the threats or promises of self-seeking men, with their curious metaphysical subtilties; such a state is deplorable indeed, and it matters little what their profession may be, while they are only exercised in external observations, or bodily exercise, which profiteth little — see 1 Tim. 4 — 8.

Some who may cast even a passing glance on the following pages, would be likely to query, first, why should such a poor, silly Rustic as me, attempt to publish a sentiment on the works of Doctor Milner, who is so highly exalted and extolled ; seeing the generality of people are disposed to run with the multitude, or fall prostrate to w hatsoever is most highly esteemed of men ; nay even to elude or deride any inquiry that calls them to look beyond the appearance to the reality of things ?

And, secondly, they may query, seeing I have noticed the work at all, why did I not do it sooner ? — To w hich I would answer, that I had not even heard of the book for a considerable time after it had been published, since which, I have often observed it to be referred to by his admirers, even as an unerring standard to determine iv

points of controversy ; and when I went to look for the work 1 got the 2d edition, (which the reader may take notice is that to which 1 refer throughout;) yet I may acknowledge, that I did defer this publication somewhat longer than I need, looking for a more likely time for solid reflection than that wherein it had been written, lest any should think 1 was influenced by motives of policy, seeing the public mind appeared then in considerable fermentation ; yet I did not withhold it quarter of the time J. M. mentions having deferred his, which he saith was 15 years after it had been written.

And as to the other question, why should I meddle with it in any wise ? I need only answer, is there not a cause ? Yea, seeing that great man, who hath many admirers, lifting up himself against the glory, efficacy, and purity of the gospel day ; even to subvert the souls of the simple-hearted, (as I may prove in its place,) is it any marvel then, if even the meanest part of the creation of God should cry out against such arrogance and deceit, (seeing many wise and prudent ones of this world so much of a piece therewith) howbeit I know not but he may think himself a true man, but wherein would that make the case the less desperate ? that I may say, when I read the work, my spirit was stirred w ithin me ; not so much for an answer (seeing the very glaring contradictions and barefaced fallacy contained therein, should be a sufficient refutation of the whole, unless men wilfully close their eyes) nay, but for the subtilty wherein it is lapped up, calculated to beguile and spoil the simple, wherein he labours to cause them to stumble and fall, to rise no more.

Wherefore thought I, what a gloomy omen would it cast into the signs of the times, if none should be found to answer such a work (even though it might be but in one lionest page) lest it should hang as a judgment over the nation, seeing the currency his consequence attaches thereto and being on sale in the principal towns of Great Britain and Ireland ; yet I know not but it may have been fully answered, although I have only met with that written by Richard Grier, who is esteemed as a Protestant divine (as noticed by J. M. in this edition) ; which answer, when I read it, seemed enough to make the heart sick; to observe such a mighty able disputant, that might be called a man of renown in the field of controversy ; yet shamefully turping aside, or passing over the weightiest part of the matter, and leaving that which seemed the sum and substance thereof unanswered (as I may further notice in its place) even while he shewed forth great art and skillj in reasoning and disputation on questions of their own general disai^reement ; on which he could meet J. M. on his own ground, which so far might do in its place. Yet while J. M holds forth a challeng^^, to prove his own priesthood and their adherents, to be exclusively, the only true church in the whole world, and forges out marks of his own devising, which he sets forth as a conclusive demonstration to prove his assertion ; on which marks, though most foreign from scripture proofs, Grier seems to travel with him, as if both would agree together to entangle their readers in the mazes of their metaphysical subtilties, with the endless jarrino's and contradictions of what they call the fathers, &c. ; without ever coming home to the marks by which our Saviour and his Apostles chargeth us to know true men by, even that they should be new creatures, walking in the spirit and bringing forth the fruits thereof, according to John Sd, Rora. S. Gal. 5. and Gal. 6 — 15 — 16, &c. and shewing also, that the false ones should be inwardly ravenous with pride and covetousness, coming in sheep's clothing, who love the chief seats in the synagogues, and greetings in public places, and to be called of men Rabbi, or master, and so love to have the preeminence, as we may read in Mat. 7—15. and Chap. 23—6. Mark 12— -38— 39— 40. Luke 11—43. 3 John 9th.

All which marks of the false ones, Grier seems to pass over, like J. Milner, while they argue upon the marks of their own devising, even of their own favourite superstitions, as if they should agree together to cloak up that part which their souls lusteth after, even their gain and love of preeminence, while they display a great appearance of zeal in contending for rules, orders, and institutions (which God never appointed for the heirs of the gospel) as if they desired to befool and beguile the simple, even to keep the world wondering after their own order.

And seeing that such is the rage of the present day, that all must down before the approved rabbles of the times, inasmuch that they would not allow, that such J)lain working unlearned men as the ancient Prophets and Apostles, should have any testimony to bear to the power and efficacy of the Gospel God our Saviour, according to their own living experience, unless they had been brought up at the feet of their great learned Doctors, and acknowledge them as the very breath of their nostrils ; I say, seeing that it is even so, that now, in that sense, all the world wonders after the beast, as sure as in Rev. ISth, even saying in effect, who is like unto the beast, or able to make war with him ? to wliom is ascribed the vi key of knowledge, even the knowledge of the great power of God, to whom all give heed from the least to the greatest, though his name and number is that of a man, who taketh away the key of knowledge, whose life is abroad in outside things, and neither entereth in himself, nor sufFereth them that would to enter in. Is not that the creature that exalteth itself above the creator, even to the opening of the mouth in blasphemy against God and his tabernacle, and against them that sit in hea-? venly places in Christ Jesus ? who saith of his people, " I will dwell in them, and walk in them ; and I will be their God, and they shall be my people" 2 Cor. 6 — 16. but now the effect of such great and precious promises have been set at naught, by all of every profession whatsoever, that set up man'^ succession, dominion, seat or authority, as God, to rule in his temple, by what name or authority soever, whither by usurping a pretended line of succession from the Apostles, or by setting up university or other orders and degrees of man-made faith and ministry, of the man of sin ; but Christ is the author and finisher of the true faith, which stands in the power of God, and gives the victory over to sin, self, and the works of the Devil ; but that faith which stands in the traditions doctrines and commandments of men, gives no victory over sin or corruption, but rather " corrupteth from the simplicity which is in Christ" according to Col. 2 — 8 and 2 Cor. 11 — 3. so the faith which men prescribe, is so far from giving victory over the corruptions which are in the world through lust, that it rather corrupteth from the simplicity which is in Christ ; yet is not this what all the world wonders after ? and have not all Nations drank of the cup of the deceit thereof? even as J. M. doth assert, that no better fate should await the heirs of the gospel, than to be brought into bondage to such rabbies as himself, nay, nor even allow the Lord to speak to his creatures through any medium beside themselves, even to the world's end.

I say then ; that such reasons as the above, causeth me to cry out of violence; yea even of violence done to the power and simplicity ot the ever blessed truth ; and seeing that such violence is held forth publicly, and eagerly promulgated, and the people love to have it so, why then should I altogether withhold my mite of bemoaning, because of these things, but even to assert (as I believe) that the Lord hath ordained plentiful means of salvation and redemption, even for us, who are called laicks and rustics, though we should not know a Pope,. Prelate, or Doctor on earth ; and seeing that such have made a mighty vii bluster in the world, in order to scare all under their dc minion from thinking for themselves, and trusting the liord alone ; who should hinder me therefore, to call on my fellow rustics, to assert our privileges, freely offered to us in the gospel, and therein so to mind our calling, as to beware of slighting or despising the mercies of God, by ascribing unto man (or his learning, rudiments, or traditions) any part of that redemption which comes by Jesus Christ alone ; yet in what I here set forth, I am no man's copy, nor have I taken any man's line made ready to my hand, but commend it to the conscience of the simple-hearted, though not to excite curious speculation in any wise.

And although I have nothing to boast of, but one self-evident sense of my meanness, nothingness, and manifold infirmities, (perhaps the meanest that over undertook so formidable a task,) which makes me conscious that I shall not do justice to the undertaking ; howbeit I may acknowledge, that if I had kept my place and habitation in the power and simplicity of the truth, I might say even in my small measure, that God is still choosing the weak and foolish things of this world, to confound the wise, and to bring to naught things that are mighty, even for the magnifying of His own power, and that no flesh should glory ; but I feel that the following lines fall sadly short in that behalf ; yea, even for want of that thorough purity, which alone is sufficient for such things ; and moreover, I regret, that it cannot comport with the weight and solemnity which should clothe a religious subject, for this reason also, even because of the gross carnality of that spirit with which I have to contend, which cries up carnal ceremonies, and therefore, must sometimes be reasoned with in that circle wherein they are comprehended, yea, and must often be met in language very revolting to human nature to have to express, in order to do justice to the subject, that so they may be left without excuse.

And thus, for divers reasons which I shall not now enumerate, this undertaking appears to me so formidable, that I enter on it with feelings of dismay ; yet not in any wise because I seem as ignorant of the rules and method of controversy, as I am of languages, or even the rudiments of grammar; nay, but that is rather the very reason why I should make this attempt ; even because, (while I am far from undervaluing learning in its place,) I know right well, that if I was what I should be to God word, He would enable me to write as I ought to do, even as a testimony against such as despise the unspeakable gift of

His good spirit, and revile all that make profession tiiere«* of, in order to exalt themselves.

Yet, I am thereby utterly proscribed by J. M. and all his priesthood, as may be seen throughout his volume ; and I have likewise been witness to their discussions, wherein the priests did protest against joining in any discussion in which a layman (as they call them) was allowed to meddle, or even express a sentiment; which antichristian conclusion was agreed to by men of other professions also, even while they had the assurance to contend for liberty of conscience in the face of the world, as if they concluded that a layman should have no conscience, and of course, should have no such liberty or privilege ; and therefore, the following pages are mainly designed to assert and contend for that gospel privilege, against w hich priestcraft hath waged war these many ages ; 1 say even to assert, that true religion is a matter of conscience, between God and the soul rather than of learning, sophistry, signs, or ceremonies, or the commandments of men ; this I assert under manifold discouragements, being only sustained by a consciousness of unfeigned good will to men.

And moreover, it behoves me to endeavour to stand clear of their blood, even though many should be sorely offended, and it cannot be otherwise with those in whom the cause of offences is not removed, and ixfo will ber to that mind; howbeit, I disclaim contending for religious tenets in any wise, nay, I have no narrowness, neither would I interfere with the ceremonies of any people, but rather avoid remarks thereon, while yet I deplore and expose the subtilty w hereby they are defended ; and therefore, if I contend with J. M. about forms and ceremonies, 1 only do it in order to shew the emptiness and unprofitableness thereof, against the challenge he holds forth to prove them gospel ordinances ; even while I have endeavoured as much as may be, to keep within the compass of his own controversy, respecting those things whereof he glories, without making such remarks upon liis people as I might have done, had I followed his example ; yet to deal honestly even so far as I go, I must Ivrite things that will seem sorely offensive, even to Protestants, as well as to some of my fellow-countrymen^ who desire to be in bondage to such teachers as J. M,, yet I should be grieved to hurt their feelings unprofitably, and should be guilty if 1 were otherwise minded, for I have spent much of my lifetime amongst them, to whom also I am indebted for many a kind turn, and their poor are often brought very near to my heart | nay, 1 respect ix

and esteem many of them, and I can give them no stronger proof of my good will and hearty desire to serve them, than thus to appear as a fool or laughing-stock for their sake; it has been no small cause of heaviness and trouble, to have observed how much frothy declamation has been substituted for sober reasoning, by that foaming frothy spirit, which rules in such as are more zealous for a party than for piety, even in divers professions.

But all party or politic motives I utterly disclaim ; and although his book appears such a compound of religious and political controversy, as no believer in the solemn realities of eternity should mix up together ; yet the reader may take notice that I have nothing to do with politics or state affairs ; nay nor have I a temptation that Way, and may add, that were I influenced by the most distant politic motive, I dare not then put pen to paper on matters of such weight.

And moreover I know not even one individual that would approve of my writing in this v, ay, and of course none beside myself are accountable for even one line of it, nay but such as would fully concur in the sentiments I express, might be most of all opposed to it, even to say, answer him not a word; others again would say, that all that can be said has been said already, even of old, and such as will not take heed thereto are deservedly left to themselves ; still I should answer such, that I abhor sullen silence, and believe there are yet many, worthy to be reasoned with, even though the far greater number would deride it altogether; insomuch that I must not seek to please anybody nor even myself neither.

And they that know my manner of life, can bear me witness that I have been no busy body in other mens' matters ; nay but what if I should say,* that were 1 to slink away froui making this feeble attempt, death might then appear as a king of terrors, seeing v,e could not speak our mind in the grave ; 1 only desire to be found faithful, and in truth and simplicity to be manifest to the conscience of such as are sincere to what they know, who should rather be reasoned with than passed by in sullen silence, even while I fully believe, that none would be bettered by being- persuaded through dint of argument (or the clearest of reasoning) unless accompanied by a corresponding heartfelt conviction, seeing that my sole aim herein, is to endeavour to prove, that the rule of a true believer must be according to heartfelt conviction, and not according to any prescribed system or compact, that ever was devised or upheld by carnal men, or their synods or councils ; seeing that no name nor profession, nor knowledge, nor belief, nor practice, nor all these together, nor any other thing, can constitute a true member of the church of our Lord and Saviour Jesus Christ, without a change of heart ; and that such change can only be wrought by Him alone that made the world, by whom, and of whom, and for whom are all things ; to whom be honour and power everlasting, so let it be ; and that thou reader, with my own poor soul, may be found such members at the great day which hastens apace, is the earnest and fervent desire of

THE AUTHOR.

(XI)

Explanatory Advertisement.

To any that might take offence at the boldness of the following pages, I would say, that it is only the earnest interest I feel for the cause, that gives me that degree of innocent boldness, which may appear contemptible to such as care for none of these things ; while yet I take nothing from the worldly consequence of any people, or their profession ; nay I only assert, that the antiquity, greatness, or splendor thereof, is so far from being a proof of safety and infallibility, that such as were highly esteemed and admired by the world, have been full as subject to error and delusion as any people whatsoever, and leave the reader to judge whether I make good that assertion; and while the forepart of the work is mainly designed to exalt and distinguish the biessings of the gospel state, from the glaring absurdity of J. MUner^s claim to exclusive infallibility ' and dominion over the church of Christ ; I mean also hereby to refute that common cavil of the infidel, who is ever and anon exclaiming, that the Christian religion is only a mere fabrication of priestcraft, which yet might well be asserted of that which J. M. holds forth as such.

Yet let us remember by tlie way, that the high road to error and delusion is, to be forward to magnify our neighbours' faults above our own ; and if we see this to be the rock whereon others have split, let us then take warning and admonition thereby, and not be satisfied with merely gazing on their harms ; and therefore, let no one suppose, that 1 mean in any wise to make light of the faults or failings of such as profess the reformation, or that I endeavour to keep their sins in the back ground, far be such a design from my heart ; nay I rather mean hereby to bring our faults and failings before our face, if haply we may yet see them and amend our ways, seeing that even our very supineness, and luke-warmness, in regard to the concerns of our everlasting condition, may prove as dangerous as any state we could fall into.

But whereas J. M. holds forth a challenge, to prove that all true christians the world over, hath been, and ever shall be subject to the dominion of his priesthood (and cannot be otherwise according to the will of God); and that their seat and authority was established by the Popes and their councils (who were under the dominion xii of th6 Roman Empire) even referring to that of Peter being put to death at Rome, &c. and so he asserts that their order and such as they approve, hath been the only and alone true church that existed since the Apostles' days ; and that all that ever separated from them are cut off as withered branches, heretics, &c see his Apostolical tree, or rather the whole volume ; therefore, the first part of this work is opposed to that barefaced calumny against the Redeemer's Kingdom, wherein J. holds it forth by consequence, to be so far of this world, as to be subject to the very nod of the whimsies and caprice of kings, priests, princes, states, nations, or empires of the sons of earth ; I say then, I mean herein to oppose the like asser-. tion, seeing the Lord never left himself without witnesses in any age ; nay but even from the very days of Constantine, there hath been raised up, such as always bore a clear and steadfast testimony against the pomp and abuses of state religions, and especially against that in the impevial hierarchy of the court of Rome ; though such witnesses were variously denominated throughout many ages ; even among those called Novatians (Puritans) Paulitians, Aibigenses, Waldenses, &c.

And therefore, if the term catholic or heretic, &c. be found herein, 1 may inform the reader that 1 use no such: term?, except by way of quotation. I call no man either catholic, or heretic, or antichrist, nor angel, nor devil, as I judge no man ; and if it be objected that I have not given the title of saint to the Apostles, &c. I may answer, that 1 deem it more consistent to call them by the names they are called in scripture ; seeing that to say Peter, James, John, Stephen, &c. should be deemed rather more dignified than even that of saint itself, when applied to the Apostles : — Neither would I apply the title of antichrist, or Babylon, &c. to any church exclusively, seeing that rather implies a spirit of falsehood, error, and confusion, which is only applicable to any people as they shew forth the fruits thereof. — And although I have used the term Babylon very frequently, yet not in any wise because J prefer that term ; nay but merely took it as it occurred, deeming it jas clear and simple as any other, to shew forth the way, working, dominion, fruits, and end of man's fallen wisdom and carnal mind, even as set forth throughout the Scriptures from Genesis to Revelations, to demonstrate the same both in the mystery and history thereof.

Yet far be it from me to undervalue one system in order to draw people over to others ; nay I equally disclaim all that is of man's device in religion^ as mere man, of what xiii profession soever he may be, inasmuch as 1 believe that there can be but one true religion in all the world, namely, the work of the spirit of God in the soul of man, which alone can enable him to believe in God, and love Him above all, and his neighbour as himself, and bring forth fruits conformable thereunto, which comprehends all the religion I desire to see promoted* go too then, O man, wouldst thou be preserved from strong delusion ? Beware then of gazing upon the failings of others, tor any other end but to help them, or to admonish thyself of the danger of thy own standing, seeing there are many bye-ways, and but one straight and narrow way, even the way of the Cross ; look then to your foundation, O ye Protestants and Dissenters, and beware of taking up a false rest in your own favourite modes or systems, lest a pretended reformed or Protestant state religion, should prove as great a snare to the daughters as ever it was to the mother.

To place dependence upon any profession or any man whatever, may prove the high road to error and delusion, •eeing that even the highest profession will be of no avail to the workers of iniquity in the great day, as we may read in the I3th chap, of Luke: neither can a mere profession redeem the soul nor cleanse the conscience ; nay but the profession of him that takes on to do that work for another, w hich none but God alone can do, may tend to defile the conscience, and accumulate iniquity ; and therefore, shall I say, that the many sects whereof J. M. so loudly complains, is rather pleasing to me than a matter of lamentation, inasmuch as divers modes of religion (while each aims at the same end) may rather tend to purge the whole ; and if as pure an aggregate, surely that is a much more desirable state of things, than one monstrous compact, whose over weemug Jilthiness might accumulate perpetualli/ without a check or rival; nay but in the present state of things, I could prove to a demonstration, that even many sects have had their use, but shall leave that for an abler hand, and proceed to a more solemn theme, even to prove, that it is not an empty profession, but righteousness (which must exceed that of the Scribes and Pharisees) that will avail in the great day, which will inevitably overtake us all.

Section I. Or Introduction

Shewing J. Milner^s Rules of Faith to be mere subtle Jictions*

TT is no marvel that I should be backward to determine what manner of answer would be fitting for J Milner^s book^ entitled " The End of Religious Controversy shall I say, well would it be for the human race, if all such subtle windings," and specious deceptions, were come to an end, by means of the truth piercing the heart of mankind, to the rending of that veil which the serpent (through the instrumentality of self-seeking men) is labouring to spread over the Nations.

That book he states to be a course of letters, which passed be-* tween himself and some Protestants and Dissenters of New Cottage near Bristol, but not published until above 15 years after some of them are said to be written; but whether his letters are real, or fictitious, I shall not contend about, seeing he has set his name to the book ; neither need I have noticed their authenticity, but that I would not be understood to take them (all as they are) to be genuine, especially, as he acknowledges that they were altered, see address, page 1, but how letters could be altered, and yet be the same still, is out of the reach of my comprehension ; if he means that he simply declined to publish some of the letters, that is not altering but abridging, which he knew full well how to express ; and if any man, through design, would either add, or take away, even five words of my letter ; and then set my name to it, and publish it as genuine, I should account it base usage indeed, even so vile, that whoever could be guilty of such an act, might commit any crime in the same mind ; but to play the like trick on a religious subject, should aggravate the crime beyond measure; how a man could face the world, with his own and other mens' names affixed to letters, and yet say they were altered, and not to blush for very shame, is what I cannot account for, unless to say, it is quite of a piece with him who asserts, that their Bishops are the same now as the Apostles were, though we know they are sadly altered ; I feel pity from my very heart g