from the Father and the Son And if the knowledge of this be such an essential part of Christianity and a ground of that knowledge of God which leadeth to salvation and so necessary for the right uptaking of the great work of Redemption and Salvation as it is and cannot rationally be denyed by any sober man who considereth what a sure basis this is unto the Christians hope peace and comfort how cometh it to pass that there is no express and distinct mention made of this fundamental point in all his Theses we have heard how the Quakers of N. England have denied this foundation And Mr Stalham in his Reviler rebuked part 1. sect 7. tels us that the Quakers against whom he wrote dâ—nied thâ—t there was any Scripture for the Trinity and said that the Holy Ghost was no Person It is known also how others of them inveigh against this fundamental Truth It is true I finde not this man either in his Theses or in his Apology directly writing against this truâ—h Yet as I finde no expressions hereanent in his whole book others than such as might come out of the mouth of an Antitrinitarian Socinian so I judge if his Theses had answered his great brags in the Preface they had expresly and distinctly not only mentioned but clearly have unfolded this truth 7. In the 3. place If by his Theses he would direct us into the Saving knowledge of God and make a plaine discovery to us from the very fountaine of all that knowledge that leadeth unto life eternal how cometh it to pass that we have no declaration made to us of the Eternal Purposes and Decrees of God whereby some Men and Angels are predestinated unto everlasting life and others foreordained unto everlasting death and whereby according to the most wise and holy counsel of his will he hath freely and unchangeably ordained whatsoever cometh to pass Shall we think that the knowledge of this hath no interest in the saving knowledge of God or in that knowledge which leadeth unto life which yet undeniâ—bly yeeldeth such a noble ground of Faith Dependence Praise Reverence Humility Hope Consolation Admiration and holy Fear Nay this Man not only doth not asserte or explaine this but as we shall hear doth deny and impugne it with all his might 8. How cometh it 4 That in all his Theses or Apology there is not the least mention direct or indirect made of the Covenant of Redemption or of those mutual actings of the blessed Persons of the Trinity resembling a mutual Covenant and engagement concerning the everlasting Interest of man Shall any man think that this point of truth which is such a sure ground of all our hopes and consolation such a sure support of staggering souls and such an armour of proof against the assaults of Satan maketh no part of that knowledge which leadeth unto life or hath no place in true and saving knowledge 9. Further 5. Doth not the doctrine of the first Câ—venant of Works entered into with Adam as the representative of Mâ—n-kiâ—de upon condition of Personal Perfect and Perpetual obedience belong to that necessary knowledge which bringeth forward unto life or unto that knowledge of God in Christ which is begun felicity How is it then that his Theses are so silent herein or at most give us such a darke and jejune hint of this as is next to none as we shall see It is one of the Quakers tenets as Mr Stalham Sheweth in his forecited book Part 1. Sectâ—7 â—7 that Adam was not under a Covenant of Works that the Law which Adam had in innocency written in his heart was not the moral law that Adam did not stand by the observation of the positive branches given him in command according to that Law So said I. Nayler and R. F. as he sheweth us and that the same Iames Nayler in his Book called The discovery of the Man of sin Pag 23. went about to prove this by such pityful Arguments as these The Covenant of Works saith do this and live but he that is Adam had the life already while he stood in it and so it was not to be obtained by working as if do this and live could not hold forth the condition of continueing in life and againe That the law was added because of transgression which if it had been before the transgression could not have been as if the law must not of necessity be before sin which is the transgression thereof 1. Ioh. 3.4 and could not afterward beheld forth as a glass to discover the foule spots of transgressions and the same would R. F. in the 12. Pag. of his Book go about to prove 10 Moreover 6. If his Theses be such an unfolding of clear and naked truth how cometh it that he speaketh so obscurely and enigmatically of the fall of Adam Doth not the clear and distinct knowledge of this truth concerne such as would be acquaint with true and saving knowledge 11. But especially 7. We may wonder how it cometh to pass that in his Theses which he would give out as a summe of saving knowledge nor in his great Apologie we have no description explication or delineation yea or mention of the Covenant of Grace wherein Life and Salvation Pardon and Acceptance Grace and Glory is promised and offered through faith in Jesus Christ or acceptance of Him as He is offered in the Gospel Shall we think that the knowledge of this is no part of that pure and naked Truth which is necessary to be known Or that it can contribute nothing unto that knowledge of God in Christ which is the sure way unto eternal life How shall he be able to perswade us hereof 12. Againe 8. Shall we think that the doctrine of the Redemption purchased by Christ of the Atonement made by him unto Justice for the sinnes of his people and of their Reconciliation unto and Acceptance with God upon the account thereof of the Sufferings of Christ in Body and Soul in his state of Humiliation of his Death Resurrection and Ascension and Sitting at the Fathers right hand of his Obedience and of the Sacrifice of himself which he through the Eternal Spirit once offered up unto God to satisfie Justice and purchase not only Reconciliation but also an everlasting Inheritance in the Kingdom of Heaven for all such as were given to him of the Father shall we think I say that the knowledge of this is not necessary unto Salvation nor necessary to such as would have such a knowledge of God as is eternal life If he dar not be so impudent as to say so why is there such a shameful silence hereof in his Theses and Book as there is Had he no will to displease his friends the Socinians 13. Further 9. Shall it be thought that the doctrine of the Incarnation of the Son of God the Second Person in the Trinity hath no great interest in that pure and naked truth the knowledge whereof leadeth
and Perfection is a Light within every man which serveth both for an Internal light for an Objective Light so that it is in their account both Grace the Bible serveth instead of both To this they give big names no less name give they to it then Christ or the seed of Christ and they call it saving yea and sufficient to salvation hence is it that they alwayes presse people to look and hearken to the Light within as if they needed no other Teacher nor Bible This is the theam and subject of their preaching Now this Light that is within every man can be no saife saving nor sufficient light it hath no affinity with the grace of Illumination being nothing but that natural Light of a Natural Conscience which is truely natural being planted in man in his very creation and abideing yet after the fall in some measure in all men and flowing from the principles of nature giving testimony of and assent to in a greater or lesser measure according as it is more or lesse freed from prejudices prevailing wickednesses corrupt education and the like maximes or principles of moral duties according to the Law of nature What natural Aptitude or rather how great an Ineptitude is and must be in this natural light now through the fall so much weakened to understand and discover the saving truthes of the Gospel which are not written in the book of nature but are a mystery revealed by degrees according to the good pleasure of God who may not see Especially considering how since the fall the minde and all the powers of the soul and whole man are stated enemies to God and his grace and will not submit to nor beleeve his very Revelations so often inculcated nor indeed can they understand them or submit unto them until the mighty power of God be exerted in working a change in minde will and affections And yet though these things be certain attested both by the Word and by Experience in all ages behold this generation of Quakers will cry up this Light as saving and sufficient though it never came from the grace of God in a Mediator nor was never promised in the Covenant of grace but is as the soile it groweth in Flesh Blindness Enmity to God Natural and Sensual savouring nothing but the things of the Flesh and of Nature This is the first ground stone of their building The next is this When the motions dictats and workings of this Light are yeelded unto then doth that same Light become a new birth Christ formed within and what not And thus the man is a Regenerated man a New creature Partaker of the divine nature Spiritual Sanctified and Justified Effectually called Adopted and what not Though not one ray of divine Illumination hath shined into his soul nor one act of grace hath reatched either his Intellect Will or Affections to cause this change Nay though he hath had no touch of assistance from the Spirit of God to draw or move him hereunto Nay more though he hath never heard whether there was a Christ and a Spirit or not and whether there was a Covenant of Grace or not or what are the termes thereof and thus the man is borne againe not of watter not of the word nor yet of the Spirit but of this Light and of his owne will that is of the Will of the Flesh of the Will of Man and not of God Upon these two pillars do they raise this high toure of Perfection And now let the Christian Reader judge if this can be any thing else thaâ— a Pagan Perfection Or if this Perfection of theirs have any the least affinity with the smallest measure of true Christianity 5. Though this might be enough to satisfie all true Christians concerning the Wickedness and Vnreasonableness of this Assertion of theirs upon their grounds and principles yet that we may give some light in this matter and helpe others to answere their cavils and to discover their cheatrie We shall propose a few things to consideration As first The Hebrew word which is sometimes rendered Perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth an Honest Plaine and Simple Disposition without guile or wickedness and therefore is sometimes rendered simplicity or integrity as Gen. 20 5 6. 2 Sam. 15 11. 1 King 22 34. see the magine answereable to what is imported by the greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in this sense we finde the word frequently taken as denoting Uprightness Sincerity Singleness as Gen. 6 9. 17 1. Deut 18 vers 13. Iob. 9 22 2. Sam. 22 33. Psal. 18 32 64 4.119 1. And so it donoteth a truely godlyman who is no hypocrite nor dissembler but is serving God in sincerity truth and uprightness of heart and this same is imported by that expression of a Perfect heart Psal. 101 2. So the other hebrew word usually joyned with heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we see 1 King 8 61 15 15 2 Chron. 15 17. 2 King 20. 3 Esa. 36 3 1 Chron. 12 38. 2â— 9. 29.9 19. 2 Chron. 16 9. 19 9. and rendered by us a perfect heart hath the same import for it properly signifieth Peace Prosperity Saifty Integrity so that this perfect heart is an heart satisfied quiet and at peace with it self in doing this or that So the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is observed to have the same import with the hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and to donote an Upright Sincere not Dissembling person for it is used by the 70. Deut. 18 13. and it oft signifieth one come to age or no more a childe but come to just maturity Heb. 5 14. And it may denote also one Devoted Initiated in holy things and consecrated as the verb it cometh from signifieth to consecrate as Heb. 2 10. 10 14. 11 40. and to be Immolated or Offered up in sacrifice Luk. 13 32. see Exod. 29 33 35. as translated by the 70. and D. Own on Heb. 2 10 And Pareus in Rom. 3. tels us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth most frequently signifie Sincerity 6. But leaving these things let us in the next place consider how and in what respects Beleevers may be called perfect or perfection may be ascribed unto them And 1. They may be called Perfect as being Initiaâ—ed in the holy things of God as devoted to his service and Consecrate to him and Sanctified by the holy Spirit And why it may not be so taken frequently in Pauls Epistles I see not saith D. Owen de ortu c verae Theologiae Pag. 8. See also Heb. 10 14. and Calv. on the place 2. They may be called Perfect as being Truâ—ly and Really what they profess themselves to be that is Christians and not Dissemblers Hypocrites and Made persons So the word is used 1 Ioh. 2 5. But who so keepeth his word in him verily is the love of God perfected that is in
grosse mistakes He confoundeth the Spirits work the work of the Scriptures He confoundeth the Leader and Guâ—de with the Way wherein the traveller walketh I should think a man that could not put a difference here should be that wise as to forbear to preach forth his folly to the world trouble the world with his ignorant and absurd impertinencies whereby he but maketh himself ridiculous not only in contradicting himself but likewise in contradicting common sense and the Scriptures also Himself in that he confesseâ— once and againe above though contrary to his owne assertions that the people under the Old Test. had the Law as their principal Rule and yet he will not deny but they had the Spirit also because he said so much in and upon his Secod Thesis so then by his doctrine the Spirit and the Scriptures can consist together and the difference betwixt the Old and New Test. must be this that under the Old Test. the Law was the principal Leader and Guide and the Spirit the less Principal Subordinat but now under the Gospel the Spirit is the More Principal and the Scriptures the less Principal Are not these learned notions Do they smell either of Reason or of Religion He contradicteth Common sense for every one knoweth that the Guide and the Way wherein he guideth differ every Scholer knoweth that his Master and his Book are two different things And every Christian knoweth how to distinguish betwixt the Law of the Lord and the Spirit that writteth that Law in his heart He contradicteth also the Scriptures which throughout discriminateth these two let him pause upon these following Ephes. 6 17. 1 Pet. 1 22. 4 6. Psal. 143.8 10. Prov. 1 23. Esai 59 21. Ier. 31 33 34. Heb. 8 8. Ezech. 36 26 27. Psal. 119 27 32 33. Esai 35 8. Ier. 6 16. Esa. 42 16. 48 17. Psal. 25 4 8 9 12. 85 13 139 24. Prov. 8 20. Psal. 5 8. 27 11. 86 11 119 37. 91 11. Prov. 3 6. with many moe that might be cited 38. He tels us Pag. 45. That only by the evidence and revelation of this Spirit they are freed from all the forementioned difficulties about the Scriptures Unworthy man why doth he then envye us of this good Why will he not tell us how they get these difficulties loosed by Revelation Why will he not acquant the world with this matter that we may no more be perplexed with these scruples Or must this good and advantage reside only with them But it is like we must first turne Quakers and then it is true we shall have the gordian knot not loosed but cut in pieces for we shall lay aside the Scriptures as useless altogether and so need not trouble ourselves with those difficulties but leave them as bones for dogs to whet their teeth upon One instance of the benefite of their Revelations he giveth of some of their number who could not so much as read and yet could discover corruptions in our version of the Bible But the good luck was that himself was judge I know that a kâ—owing beleever that is acquanted with the work of God upon his soul can understand when any thing is spoken by Ministers or Others contradictory or not consonant thereunto but that they have been able especially when so illiterate as not to know a letter of the Bible to correct versions or faults in the original I have not yet seen I have heard it is true of some that in trances and ecstacies have spoken strange languages that themselves understood not when in their ordinary posture If his Revelations be of this nature we have reason to pray that God would deliver us from them 39. But lest some should think that by this his discourse he were utterly decrying the Scriptures and driving at a laying of them aside as useless he giveth us an account of the high esteem he hath of them and of their usefulness in his judgment And in this he doth wisely and hereby I perceive that the Quakers now have learned a little more policy than at first for then they could not speak reproachfully enough of the Scriptures so that if they could have gained their point ere now the Scriptures had been quite laid by as an old almanack but finding that by all their unworthy Expressions and Endeavours they were so farr from prevailing this way that it turned to their detriment for wise people did so much the more abhore them and keep off from their courses they became at length so wise as to speak more soberly of the Scriptures and not to Raile against them at such an high rate as formerly as Papists also in words seem to extol the Scriptures See Bellarm. de Verbo Dei Lib. â— C. 2. Yet this remaineth fixed among them That the Scriptures are not made use of in their Assemblies It is below them to Expound any portion of it there or to adduce any Testimony there from for Confirmation of their Assertions whatever they do when speaking and writing to others who ground their faith upon the Scriptures And by this Man we learn that their Opinion yet is That the Scriptures are not our Perfect Sufficient Fixed and Ordinary Rule whereby we shall know what is our duty before God But that we must be ruled in our walk by Immediat Revelations of the Spirit as these were who wrote the Scriptures And it is their constant Opinion and if this man be of another Judgment we shall know when we come to heare what he saith of the Light within that when one cometh to hearken to the Light within he hath obtained the whole end of the Scriptures so that they become wholly Useless to him 40. What saith he then of the Scriptures He saith § 5. Pag. 45. He giveth to them a secondary place detracting nothing which they assume to themselves citeing Rom. 15 2. 2 Timoth. 3 15 16 17. A Secondary place he granteth they have but in what Will he not say as much of his own writings We grant that the Spirit by them as a mean in his hand Illuminateth Leadeth and Guideth his owne people But as to a Rule and Law we know nothing above them for they containe the Law of the Supream Lawgiver and as a Law and Rule are able to make us Wise unto salvation and Perfect unto every good work for the whole Counsel of God concerning all things necessary for his owne Glory mans Salvation Faith and Life are either expresly set downe in them or by good and necessary consequence may be deâ—uced from them unto which nothing at any time is to be added whether by new Revelations of the Spirit or Traditions of Men. This is our doctrine contained in our Confession of Faith Chap. 1. § 6. And this we must maintaine or say that God's works are not Perfect and so reproach our Maker and Supream Lord Governour for prescribeing Lawes which are
and Presumption His doctrine is tryed and found light and Contradictory to Christ his Prophets and Apostles yea and Eversive of all Christianity and Religion We grant saith he that the Scriptures give ample testimony to the chiefe doctrines of christianity And what a reproach of the Scriptures this concession containeth we have showne above We are saith he for no new Gospel but for new revelations of the old Gospel The Gospel which Christ and his Apostles brought was but a new Revelation of the old Gospel and no new Gospel essentially different from the old dispensation Thus their Revelation may be as new and as far different from that of Christ and his Apostles as theirs was from what was under the Old dispensation and yet it must be received with the same Faith Obedience that we receive the Revelation of Christ and his Apostles is this tolerable Thinks this man that we are as mad as he and his brethren are Be it known to him we will hold by the old foundation Christ and the sole Revelation which He hath given us for sad experience hath taught the world what devilish doctrine hath been vented under the notion of New Revelations such as these by the Enthusiasts at Munster and by Paracelsus Weigelius and others That a man might have moe wives at once That the Eternal God hath flesh That God made to himself out of himself a Wife on whom he begot a Son That God careth not for outward sins That the literal sense of the Scripture is antichristian That our Christ is the Antichrist and the Man of sin That Christ was not born of Mary our baptisme is a profane thing adamitick flesh is not capable of remission Hearing of sermons and coming to the sacraments are impediments of Regeneration There should be no preaching in Templos Hell is Heaven and Heaven is Hell and both are one What thinketh he of these and of the blasphemies of David Georg who said That the doctrine of Moses of the Apostles yea and of Christ himself was Imperfect and unable to bring any to salvation only his doctrine was perfect and efficacious for that end That he was the true Christ and the Messias born not of flesh but of the holy ghost and of the Spirit of Iesus which Spirit of Christ his flesh being annihilated was wholly given to him That he can save and condemne that he shall judge the whole world at the last day That he is greater than Christ who in the flesh was borne of a woman but he himself was the Spiritual Christ borne of Holy Ghost These had as much to say for their Revelations as he hath to say for his and if we open the door once unto such Pretenders we way see what will be the issue it may be called at first but a New more Glorious more Excellent Revelation and may come at length to be a quite Overturning of the Old Gospel too Therefore we judge it the best course to keep the door closse which Christ hath shut and not to receive his abominations 45. He will not grant that the Scriptures are a compleet Canon and if they be not a Compleet Canon they are no Canon at all for a Rule and that which is to be Regulated thereby are Relatives and must correspond yet he thinks we must confesse what he saith to be true and why so Because in all the Scripture we read not this necessary article of faith That these books are only canonick Scripture But this is no new Revelation for it was revealed long since to Bellarmine de Verbo Dei Lib. 4. Cap. 4. and to other Papists and so this man is but playing their game and yet neither he nor they can gaine any thing for this necessary article of faith is declared by the whole Scripture and so needeth not be set down in so many words The characters of Divine Light and Power which are peculiar to the Scriptures do discriminate them from all Others and so declare themselves and themselves only to be the Word and Law of God and more is needless for it is not a Rule to it self but to other things no discipline or Science prove their own principles Actâ— of parliament need not say that such a book containing so many acts or lawes of this or that nature are the true acts of parliament when a Husband writteth Ten letters to his Wife he needs not say in plaine termes that Ten letters are his for she knoweth That Ten are his by his owne hand write and other indicia which agree to no other letters and so discriminate them from all others and the numerus numerans is sufficiently expressed by the numerus nuâ—eratus This man possibly will not beleeve that he hath five fingers in one of his hands because he no where seeth it written on his hand that he hath five fingers in one hand And by this he may understand how we can prove this or that book in Scripture to be Scripture without fleeing to his senseless and imaginary Shifts as we have showne above when speaking of the whole Scriptures CHAP. V. Of Mans Natural State 1. WE come now to Examine the doctrine held forth in the 4 Thesis which though I finde a little more clearly expressed as to the latine in the second edition than it was in the first yet I finde it not helped as to the matter so that still I finde several mysteries wrapped up in his words which will not without some difficulty be unridled for after the usual manner of that Seck of the Quakers who speak ordinarily in a dialect peculiar to themselves the beginning of this Thesis is very enigmatical and in all his discourse upon this Thesis in his Apology he speaketh nothing that can contribute any thing to the clearing of his Meaning to us who are not much acquanted with his Mysteries only he enlargeth himself on two maine Heads of which we shall speak hereafter And though he could not be offended if we should only examine his doctrine as to these two Heads leaving the rest which he shortly touched in his Thesis yet â—or the Readers satisfaction we must take some notice of what he saith 2. Passing that insufficient division of Mankinde or the Posterity of Adam which he maketh when he saith both Iewes and Gentiles whereby he excludeth from this race of Adam all that lived before this distinction began to take place that is all that lived before Abraham Isaac Iacob the posterity of whom complexly considered only did beare the name of Iewes and that not so early for the first mention we have of the word in Scripture is Esther 2 5. 2 King 16 6. And all those who lived before this issue appeared or were known as such can not be called Heathens seing some of them at least worshiped the true God I take notice that he acknowledgeth and asserteth that all Mankinde is Fallen Degenerated and Dead but how or upon what occasion
he expresseth not in his Thesis and giveth but a short hinte thereof in his Apology of which afterward That Man at first was living and in a good state he insinuateth when he saith that he is now fallen and degenerate but wherein that good and happy condition consisted he explaineth not iâ— may be he forbeareth to do this lest thereby he should discover some secrets of their mystical Theology which either is not fit as yet to be made known or we are not in case to understand improve aright Some may possibly think that he forbeareth to give an Explication of this or to adde his Testimoâ—y to the orthodoxe Truth in this point because the Natural Light that is in every man cannot discover or comprehend it Natures Light I grant will never discover without the Revelation of the word the Time when the Manner how nor the Cause and Occasion upon which this inundation took its original I finde that Mr Hicks in his 3 Dial. Pag. 40 41. getteth no satisfaction as to this from Will. Pen speaking thus in his book Pag 29. Herein theâ— contradicts thy self abusest the Philosophers and blasphemest the light Thou grants the heathens knew there was sin If so how could they be ignorant of sins coming into the world This I say is no way satisfying for though Philosophers did see and could not but see that sin and misery had overflowed all yet by all their Common Light they couâ—d not understand how sin entered into the world and death by sin how Adam as a publick person was under a covenant obligation for himself and posterity and how he did violate that Covenant by transgressing the commandement and thus brought-in sin and misery And that which Will. Pen addeth Ibid. saying If thou meanest a clear and distinct account that Adam and Eva were beguiled by the serpent who tempted them 't is no wayes to the purpose not only helpeth not the matter but discovereth also some further latent designe for who seeth not how necessary the knowledge hereof is unto the right understanding of the fall and of the true cause thereof If this were not so as Mr Hicks well saith why did the sacred Penmen give such a full and distinct account hereof in the Scriptures But it may be they have a Parabolical sense and meaning to put upon that whole matter as it is historically related and upon all the passages of Scripture relating thereunto It is also observable that Will. Pen in the forecited page insinuateth that the knowledge of this is not necessary unto salvation for he saith That which is sufficient to that faith which concerns salvation is to know that God is and that he hath given Mâ—n the knowledge of himself and his will concerning him by some inward law Mr Stâ—lham also showeth in his book against the Quakers Pag. 96 9â— 100. that I Nailer and R. Farnworth deny That Adam was under a Covenant of works and that he stood by the moral law written in his heart and by the observation of the positive branches given him in command acoâ—rding to that law as we mentioned above And if the matter stand thus how can they give us a distinct account of the manner and cause of the fall and degeneration 3. He sayeth that this Death and Degeneration is befallen all the race of mankinde quoad primum Adam seu hominem terrestrem that is or I know not what it is concerning or in respect of the first Adam or earthly man By which words it is manifest that he pointeth out and declareth in what respect it is true that all mankinde is become dead and degenerate to wit in respect of the first Adam or the Earthly man and hereby he seemeth to point out the extent of this fall death and degeneration or rather a restriction and limitation of its extent as if he had said It reacheth all Mankinde only as to the Earthly man or the first Adam But what he meaneth by this first Adam and terrestial man I cannot well tell His manner of expression will not give us ground to think that he meaneth our forefather Adam because of whose transgression this death came upon all his posterity but rather that he meaneth something in every man going with them under this name and this thing what ever it be is the only Subject of this Death and Degeneration and so in opposition to this there must be some thing in man which with them will go under the name of the Secâ—nd Adam and of the heavenly man and this whatever it be is not obnoxious to this death nor is it degenerated and lapsed This to me must be the native import of his words But how we shall come to a right uptaking of his true meaning I wish he had showne us If we consider what other Quakers have said it may be that thereby we shall be able to make some proâ—able conjecture concerning his meaning Mr Hicks Dial. 1. Pag. 16. tels us that Georg Fox a man eminent among the Quakers and accounted by them infallible in his book called the great mystery Pag 6 8 and 100. affirmeth the soul to be part of God and of Gods being And that it is without beginning Pag. 91. and also infinite Pag. 29. And when Will. Pen accuseth Mr Hicks of false dealing in this Mr Hicks Dial. 3. vindicateth himself by citeing Pag. 20. c. George Fox's owne words thus Geâ—rg Fox in his Great mystery Pag. 90. speaks thus is not the soul without beginning coming from God returning unto God againe who hath it in his hand and Christ the power of God the Bishop of the soul which brings it up into God which came out from him hath this a beginning or ending And is not this infinite in it self Againe says he Georg Fox tels us Pag. 2 that Magnus Byne saith the soul is not infinite in it self but it is a creature and R. Baxter saith it is a spiritual substance Whereunto Georg Fox replyeth Consider what a condition these called Ministers are in They say that which is a Spiritual substance is not infinite in it self but a creature That which came out of the Creator and is in the hand of the Creator which brings it up to the Creator againe that is infinite in it self The same Mr Hicks saith further The Quakers are accused for saying there is no Scripture that speaketh of an humane soul and for affirming that the soul is taken up into God Hereunto Georg Fox thus answereth Pag 100. God breathed into the man the breath of life and he â—ecame a living soul and is not this which cometh out from God which is in Gods hand part of God from God and to God againe Which soul Christ the power of God is the Bishop of Is not this of his being Yea Will. Pâ—n in vindication of Georg Fox Pag. 66. as Mr Hicks sheweth Dial. 3. Pag. 22. saith That all that can be concluded from Georg Fox's words
Master-workers are so active and busie It is not good to approach too nigh to a rageing Devil nor to tempt the Lord The history of the two persons that would be present at stage playes is known and the Reader may see the same related to his hand by the worthy Author of the first Epistle to the Reader prefixed to Mr Durham's Exposition of the Commands Let any sober and judicious person consider that which these Quakers call their Solemne Worshipe as this R. Barclay hath laid it forth before us and judge whether there be not there to be found without any narrow search such plaine Vestiges of Devilrie that may cause all in whom is the least meaâ—ure of the fear of God run far from them as from persons possessed with an evil Spirit and acted by the Devil the God of this world the Prince of the power of the aire the Spirit that now ruleth in the Children of disobedience Nothing that I ever heard or knew of them before did so much confirme me of their Devilrie as the reading and examining of that which thou hast here Chap. XXII Beside that every one may know that it is something more then Humane for persons Illiterat and of meane Understandings when turning Quakers to learne in so short a time in a few dayes if not in a few houres all their Notions Errours Blasphemies Prancks and Practices all so contrary to the Way and Profession wherein they have lived from their Infancy that they can act their wayes and utter their Abomination in their very dialect and tone so exactly as if they had seen nothing else all their dayes to speak nothing of Persons civilly educated who yet turning Quakers can so suddenly and so perfectly imitate and follow their rude and rustick carriage as if they had never seen civility with their eyes All which may confirme Rational Persons that it is not humane but the work of some powerful Spirit possessing them And what this Spirit is which Teacheth Possesseth Prompteth Acteth Leadeth and Driveth them and Speaketh in them the Word of God doth sufficiently evidence and may satisfie all Christians By the fruit we know a tree and by their doctrine we may as infallibly know that it is the Spirit of Satan that rageth in them if we will be satisfied with and submit to the Decision of the Spirit of Truth speaking in the Scriptures Their Unsavoury Pernicious and Blasphemous Positions and Assertions will put this matter beyond all debate I have gathered together an heap of such to the Number of Three Hundered and Fiftie and moe and the Reader may possibly finde yet moe that have escaped me and that without noticeing such things as may be drawn by just consequence from their Positive Assertions for if these were collected we might soon finde out the number of the Name of the Beast Six hundereth Sixty and Six to which may be added Sixty and Five found in one book of G. Keiths set down here at the end after the Postscript by which thou mayest judge what a Masse would be found if all their Books were searched But I suppose the fearer of God will say there is here enough and more then enough to cause all Christians abhore them and flee from them as from the Devil himself I shall not trouble thee with any Apologie for the work it self Only because I apprehend some will think I am too large and might have contracted the whole into narrower bounds I must tell thee that considering the genius and temper of these Quakers and knowing how ready they would be to vaunt and triumph as if any thing they said were unanswerable if I had passed over any thing said by their Patron and Advocat and had not examined particularly not only his Erronious and Blasphemous Assertions but also all that he did alledge for confirmation of the same and also all that he belched out against the Truth I was constrained to leave nothing untouched and that the book might be of more universal use I saw a necessitie of clearing and confirming the Truths Opposed by other Grounds and Arguments then this Contradicter of the wayes of Truth had taken any notice of And yet I have done it with that brevitie that maketh me apprehend Moe shall blame me upon the other hand for not confirming the Turths at greater length seing as to several Heads here touched Others now a dayes beside Quakers are appearing against the Truth once received The Heads it is true are many and I have in most for confirmation adduced only our Confession of Faith and Catechismes to the end that one and other may be enduced to peruse that book more as a good Antidote against the many Errours of this time pointing withall the Readers to apposite passages of Scripture for the ground of their faith And if I had handled each Controversie here touched at full length how many volumes should I have been necessitate to have written What intertainment this shall finde with the Quakers a sort of Men that cannot be silent I am not much concerned to enquire And if they examine it as Rats or Mice use to deal with books snatching at a word here and at half a sentence there and no more I suppose no man will think me called to notice the fame nor yet to be troubled at their Railings and Barkings And as for any answere to the whole that shall savoure of Reason Religion Candor and Plainness I do not expect it from them Farewell J. B. A Catalogue Of the arrogant erroneous and blasphemous Assertions of the Quakers mentioned in this book which may serve for an Index to the same 1. Of themselves 1. THey arrogantly stile themselves the servants of God c. 3 10 2. They glory of the Title Quakers 4 3. They account themselves the only Teachers of truth equalizing themselves with the Apostles 9 4. They say they are perfect without sin 11 5. They assert their experiences in matters that cannot be experienced 213 6. They say they only taste see and smell the Inward light 240 7. All their preaching is to call people to turn-in to the light within and to the Christ within them 281 292 8. They assert themselves to be equal with God 326 546 9. They say their quaking ariseth from a strugling within betwixt the power of life and the power of darkness whereby they have the very paines of a woman in travail 418 10. All is done without the Spirit that is not done in their way 440 442 447 11. They remaine covered when we pray or praise to keep their consciences unhurt as they say but really to mock 460 12. It can appear to them when the Spirit of the Lord concurreth with one of our Ministers and when not 460 13. They falsly say that all who are against them maintaine the lawfulness of Comoedies vanity of Apparel 533 534 14. They account their doctrine very harmonious think that to them alone the ancient
might seem a rejecting of the wise mans counsel Prov. 26 4. answere not a fool according to his follie lest thou also be like unto him But the consideration of the humore of these men will enforce a compliance with what the Spirit of the Lord in by the same wise man sayeth Vers. 5. answere a fool according to his folly lest he be wise in his owne conceit and the simplicity of some who are ready to believe every thing set off with such art and cunning as these men study and the pronenesse of many in this generation to a relinquishing of the received Truth will in some sort necessitate an examination of what this late Disciple now Patron of the Quakers hath so say in his owne in their defence Notwithstanding that the beginning of strife is as when one letteth out water that therefore it were better to leave off his contention before it be medled with yet upon the forementioned considerations to establish such as it may be are staggering or ready to be shaken others who desire further clearing of their own confirmation in the Truth I shall through the help of the God of Truth howbeit I be none of those whom he particularly here describeth as the men he would fainest deal with adventure to discover what evill apprehend to lye wrapped up in his fifteen Theses in his large book entituled an Apologie written for futher confirmation explication of his Theses and that in the language best understood by our countrey men whom I judge most in hazard by these mens doctrine leaving such of those he most particularly bespeaketh in his preface as shall judge it convenient to edification to emit in latine a discovery of his pernicious but groundless errours 5. He stileth himself a Servant of the Lord God upon what true account I know not unless upon the same account that all the works of creation beare that Title Psal. 119 9â— which yet if we consider his work may be very much questioned seing he endeavoureth so much as a Servant of Satan rather to darken deface so far as he can the glory of that God whom the works of creation after their kinde extol But if he speak thus upon a more special account as some will confidently believe he doth he must not be offended if I desire to see his credentials that it may appear he taketh not that honour to himself but is called thereunto as all are who run not unsent It is no strange thing for this sort of Fanaticks a sort of men truly such Enthusiasts to pretend to immediat missions to assume this stile to themselves the history of the Anabaptists in Munster in other places of Germany Helvetia will not suffer us to forget this Thomas Muncer stiled himself so in his letters Melchior Hoffman would needs be called accounted an Apostle from heaven and what blasphemous titles David Georg did assume to himself is sufficiently known It is obvious enough what moâ—ed the former Fanaticks unto this what this man designeth by arrogating to himself this stile but reason will require that we try such Impostors before we trust that we have clear manifest evidences of his divine call who cometh with a new doctrine a new Gospel Nay I think it will be saifest for us to hearken to Paul saying Gal. 1 8 9. But though we or an Angel from heaven preach any other Gospel to you than that which we have preached unto you let him be accursed as we said before so say I now againe if any man preach any other Gospel unto you than that you have received let him be accursed And this ground abiding firm we need not auxiously enquire after the nature quality of this mans call for be he Man or Angel an Apostle or any Other Person the other Gospel or Antigospel which he preacheth in his Theses Book discovereth the cursedness of his Call Imployment I wish we all more minded what our Lord said Mat. 7 15-20 Beware of false Prophets c. 6. Moreover in his single Theses he calleth himself one also of these who are ironically as he supposeth called Quakers but I finde that he leaveth out this particular in the second edition of his Theses premitted to his large Apologie whether as ashamed thereof or upon whatever other account I leave to others to judge I need not descant upon the Name nor use many words to shew the appositness of its application or the grounds thereof seing it is sufficiently known how at the beginning of their appearance they used while at their meetings to be strangly affected with Quakings Shakings Tremblings Foamings at the mouth other such like Unusual Motions of the body Others of his perswasion rather owne this title as disowne it wâ—ile they maintaine the thing look upon it as an effect of the same power that made Moses to quake shake tremble saying that Moses was a Quaker so Richard Farnworth in his Returne to the Priests about Beverly as he stiled his book Pag. 14. as also in his writings against Mr. Stalham saying Thou speaks against the power of God that worketh effectually in his people as it did in Moses Habbakuk David Paul others c. Insinuating that as they are all Prophets immediatly inspired so they are made to quake the same way that Moses Habbakuk the rest were Nay himself giveth us this account of the matter in his Apology Pag. 230.231 That from the inward birth while the darkness striveth to obscure the light breaketh through the darkness there ariseth great trouble in the soul which affecteth even the outward Man so as that by these workings ofttimes the body is wonderfully shaken many sighs groanes are emitted yea as it were the paines of a woman in travail are felt and this not only in one person alone but in the whole meeting so that every one fighting against this power of darkness being moved with the motions of contrary waves are exercised as in a day of battel thus trembling motions of the body seize upon all And then he tels us that hence came the name Quakers whereof though they did not choose it to themselves yet they are not ashamed but rather rejoyce that they are made sensible of this power And seing it is so why he should account this name ironically attributed to them I know not especially seing it is the most apposite characteristick that can be expressing in a signal manner that which they account their glory which manifestly distinguisheth them from all other Secks which we know now a dayes But passing this I only observâ— from thence That he clearly intimateth a distinct party of which he accounteth himself a member withal giveth us no other name by which they should be called who make up that distinct Seck and therefore till he helpe us to a more apposite characteristical
denomination to a more adequate distinguishing title we must with his favour use the old though he should think that we used it only ironically If he say that his meaning is That all those who ironically in his judgment are called by others Quakers should go under that distinguishing character title which he assumeth to himself so be discriminated from all other persons of the Christian world by the Name Stile of The Servants of the Lord God Then indeed beside that his latine conjunction et will not well admit of that construction or sense we must of necessity cast away our Bibles as no more to be regairded than the Turks Alcoran which it is like they would gladly have us do before we be induced to owne them as such 7. His Salutation being a wish of sincere repentance unto the acknowledgment of the truth is good in it self but what his perverse meaning is cannot be hid and I shall not here anticipate a clear full manifestation of the perversness of his meaning our following discourse will abundantly discover that Only I adde that I think all true Christians should repay him his Associats with a full measure of the like kinde shaken together pressed downe runing over If it can stand with the unchangable purpose of God 8. Having thus described himself the party for whom he appeareth to prevent our mistake in the next place he bespeaketh those he directeth his Theses unto and first he would perswade them that his following propositions being read viewed in the fear of God will discover simple naked plaine truth But though he both in his Theses in his large Book holdeth forth his meaning more plainely nakedly than heretofore others of his perswasion have doneê° so far as I could observe in which I must needs commend him yet I dar not say that he is in all things so clear distinct as I could have wished as I shall have occasion to note hereafter And whereas he thinketh that such as read view his Theses in the fear of God will observe simple naked plaine truth I must needs judge him to be in a mistake to speak thus through the blindness of prejudice for after all the reading pondering of them that I can make and I hope in the fear of God I cannot come to that light or perswasion for I finde them to be a Farrago of errours old late patch'd up in a bundle sometimes set off with dark enigmatick expressions which can no way suite plaine simple naked truth 9. Secondly he goeth on inveigheth in a subdolous manner against all humane learning that hath been any way made use of in Theology not spareing even usefull Commentaries written upon the Scriptures complaining that the whole of the worthy labours of pious orthodox writers hath but darkned the Truth an hundered fold more than it was in itself I will be loath so far to contradict him as to say that through the corruption of man Satan improving the abilities of some to his own wicked ends there is nothing of this too true for as in all ages so never more than in this present Satan's wicked designes have been are carried on by the writings of men of corrupt mindes darkening the Gospel of our Lord Jesus Christ perverting the Tâ—uth as it is in Jesus Yet I must needs say that though his single sheet of Theses beareth no great bulk it hath in its designe contributed nevertheless no small assistance unto the corrupting darkning of the Saving truth of God yea I may saifly say more than any or many of the volumes at which he carpeth Nay I doubt if more errour pernicious in it self dangerous to souls shall be found amongst the heterodox writers themselves couched up in lesser yea or in so little bounds as is his single sheet of Theses than is to be found here It is usual with this sort of men as it was with their forefathers or fore runners to cry downe learning books Iohn Matthize at Munster after a revelation from heaven as he pretended commanded all books to be brunt except the bible I nothing doubt but that had been commanded to be burnt with the first if he had not seen how odious that would have made him how it had crossed his corrupt designes And they ordinarily cry out against Learning Schools of learning what they intend hereby is so obviously notour that it cannot be hid for if all books were once destroyed all learning once banished away how easily might they prevail with their errours lead captive silly people with their faire flourishes of glorious-like expressions make faire way unto their dreames pretended Revelations to their setting up their Diana the Light within their Scripture all But they know that the learned judicious having read of the Pranks Pretensions of men of their stamp in former ages of the heterodoxies of men corrupt as to the faith of their grounds in all former ages will soon be in case to detect their pernicious errours deceits now againe revived brought up from the bottemless pit discover their abominations which by all meanes possible they would carefully prevent I should judge it superfluous unnecessary upon this occasion to digresse shew the usefulness necessity of learning of books writen for our help to understand the truth the minde of God revealed in his word whether by particular Treatises writen on particular practical subjects or by more general Treatises clearing up the whole body of divinity or by Commentaries on one or moe particular places or books of holy Scripture seing the labours of the worthy painful servants of Christ in this kinde speak sufficiently for themselves 10. He complaineth moreover that the world is overburthened with books wherein I acknowledge he speaks not far amisse But I would faine know why he his party contribute their assistance to the making of this burthen heavier It is sufficiently known how busie they are in scribling troubling the world with their Pamphlets and though his sheet of Theses did not adde much weight unto the oppressing burthen of books under which he said the world was groaning yet his Apology consisting of moe than fiftie sheet in a large quarto addeth some considerable weight 11. He inveigheth also against disputes debates or books written of that nature calling them altercations thus would condemne all the useful works of the faithful vindicators of Truth against hereticks other erroneous persons among the rest all that have been written against Papists Pelagians Arminians others of whose dregs he hath made a mass framed it into fifteen Piles to be swallowed by such as love death that they may the more easily goe over hath painfully laboured to guild them over with his voluminous Apology But I
think he might in prudence have forborn this not only because he hereby giveth a manifest ground of suspicion that he loveth neither the detection nor confutation of errour but also because his one Sheet smelleth rankly of Ismael and so as his hand is against every man who is not in all things of his judgment so every mans hand must be against him and his thus chartaling of all Doctors Professours Students in all the Vniversities of Europe whether Popish or Protestant is no great toaken that he would have all Disputes Altercations laid aside and his voluminous Apologie is a demonstration hereof beyond contradiction 12. He proceedeth inveigheth against Scholastick divinity as it is called telling us that an age were not sufficient to learne it that it helpeth no man nearer to God nor maketh any less a sinner or more righteous I must confess that I am not a very fit person to judge in this matter being it may be as little if not less conversant in this kinde of writings as himself and shall willingly grant that much of that learning might have been spared as being more adapted I mean as spun out by light audacious and too too philosophical braines to the drawing of mindes off the serious study and improvment of substantial and necessary Truthes than to the fixing of hearts in the faith and practice of saving Truthes and though much of it be not very necessary yet it is not wholly to be rejected or thus condemned as noxious or useless for though it be as the best things may be abused by some and not only idle and vaine questions handled therein but errours and pernicious doctrines maintained thereby yet experience hath taught us that worthy instruments have been raised up of the Lord who having had a competent knowledge therein which they acquired in far less time than the one halfe of an age were in case to defend the Truth against Papists who most study and cry up this Scholastick Theologie against Socinians Pelagians and Arminians who make no little use of that sort of learning to maintaine their errours as also against other hereticks and erroneous persons having had hereby no small advantage in detecting their shifts and evasions and in urging them to a punctual debate without oratorious declamations long and tedious argumentations and subtile subterfuges so that such as have had most acquantance therewith have been most fit to deal with adversaries and I suppose though it be little to the commendation of that learning upon the account of its perversion had himself been an utter stranger hereunto he had not been in case to have said so much to such good purpose as he imagineth as he hath done in his Apology in the defence of his Theses Upon which account as also because Papists Pelagians Arminians and Socinians to whom he is so much endebted for his new doctrine have by their practice so much declared their approbation thereof I cannot but wonder at the mans unadvisedness in this point and especially because some most acquanted with this sort of learning can tell us how much Quakers are beholden to it for some of their prime notions which have either had their first rise there or confirmation therefrom As to the censure which he passeth upon this Scholastick Theology I shall only adde that howbeit he preferre his Script to all learned volumes written by Scholastick divines yet I must needs say That the chiefe heads of his doctrine Theology I cannot call it which I confess may be learned very quickly and that without the help of subtile Teachers being so far as I can judge of it borne with every corrupt son of Adam and deeply seated in the dunghil of corrupt Nature if reduced into practice which is the end he driveth at shall prove no less if not more insufficient and inept for the effects mentioned by him that is to bring Men nearer unto God and to make them less sinners and more righteous as our following examination will manifest 13. I do the less wonder at his taking in among the rest the commendable labours and paines of such as have written Commentaries for explaining of Scripture though I will not say but that as all that proceedeth from Men wanteth not its own dross when I consider how low an esteem this man and his party have of the Scriptures which they will not look upon as our only sure Rule by which we are to order our Pathes and to examine the Teachings of Men. One Francis Howgil as Mr. Stalham sheweth in his Revilers rebuiked part 1. sect 2. called the Scriptures other mens words Commonly they deny that the Scriptures should be called the word of God and therefore in contempt they call it a printed bible So did Richard Farnworth call it as Mr. Stalham reporteth in the forecited place and sect 36. he tels us that one Iohn Lawson another Quaker called it the letter the written word which is natural and carnal Such like is to be seen ordinarily in their writings as we will hear afterward 14. For a ground of his prejudice against the many volumes writen in divinity he allaigeth That they have more darkened than cleared up the truth And yet I judge that the smallest Systeme of divinity that ever was put forth by an Orthodox writer is able abundantly to discover both his errour and ignorance and will be found a fitter mean to clear up the Truth and to attaine the ends by himself mentioned than Cart-loads of such Theses as his are though backed with as many moe of his Apologies which do manifestly both darken and deny Truth But I am apt to think that the real ground of his prejudice is that there is so much to be found in any of these books I meane such as are written by the Orthodox and upon the points here touched by him or more generally upon the wholy body of divinity against his old errors new broached again and put into a new dress that he could wish for salving of his own credite and for helping forward his disperate designe that either these were all consumed or that they were utterly laid aside for he cannot but know that who ever readeth these must needs see his nakedness and folly without much study 15. The account he maketh of all the learned men of the world beside himself and his party is that they are the Wisemen the Learned the Scribes and the Disputers of this world whom the Lord hath cast downe or destroyed understanding no doubt such as Paul meaneth 1 Cor. 1 19 20. But this is the measure of charity that must be expected from them However let his esteem of them be as meane as he will there are among them who shall be found to be whether he will or not no enemies to the cross of Christ and to whom the preaching of the cross is not foolishness but the power of God and who through grace are helped by the foolishness of
as this man putteth beyond all debate in his writings and others clearly demonstrate by their books containing such positions as overturn and destroy the Gospel Mr Norton teacher of the Church at Boston in New England being appointed to write against the Quakers by order of the General Court tels us in his Tractat printed A. 1660. Pag. 6.7 c. that the Quakers deny that the Father Son and Holy Ghost are three distinct Persons that Christ is God and Man in one Person that Christ is a distinct person from the person of the Father that Christ is a distinct person from any of His Members And so their Christ doth unchrist Christ. He tels us moreover that they deny the Scriptures or written word to be the Rule of life and that they make the light within them and the Spirit without the Scriptures to be their guide that they owne none as lawful magistrats who are not of their way that they assert an infallible light within them above the trial of the Scriptures that they will not acknowledge that they sinne but professe perfection of degrees in his life Mr Stalham in his Epistle to the Reader prefixed to his Reviler rebuiked sheweth us that they make nothing of the historical letter of Christ's Death Resurrection c. but turne all into allegories And that they are with H. N. in his joyful message of the Kingdom Pag. 170. ready to call these things meer lies which the Scripture-learned through the knowledge which they get out of the Scriptures bring-in institute preach teach As also how they joine with Iacob Behme who slighted the imputed righteousness from without and magnified the little spark within whereby the Father draweth them all to Christ and teacheth all within them and say further that in Adam stood the Covenant of grace that there is no certaine Ordination from eternity upon any soul particularly which is yet to be borne but only a common universal foreseeing of grace He sheweth us also how Will. Erbury in his Call to the Churches Pag. 4. said what Gospel or glade tideings is it to tell the world that none shall be saved but the elect and believers and that the Gospel which Christ taught was but in part that which was proper only to the Iewish Church not that to be preached to the world And moreover Pag. 6. he telleth us that he said the Gospel which the Apostles preached to the world was not that which they wrote to the Churches nor yet what they read in the Scriptures of the Prophets but the Gospel was a mystery which in the light of God they could manifest to men and make all men see themselves in God that 's in Christ. And Pag. 9. that God is in our flesh as in Christ's for the mystery of faith was more than men imagine and it may be more than Paul wrote to the Romans and Churches of Galatia And Pag. 37. that Christ's coming againe promised Act. 1 11. was nothing but his coming in Spirit and power in the Saints and in their flesh when they are most confused and dark Further the same Mr Stalham in the book cited sheweth how they contradict Scriptures in several points as concerning Scriptures Trinity the Light within the Law Sin Iustification Regeneration Sanctification and its Perfection Christian warfare Repentance Meanes of grace Baptisme Lord's Supper Prayer Singing Elders and Ordination Ministers maintainance Immediat calling Immediat teaching Civil honour Swearing unto which might be added several things brought out of their writings by Mr Hicks beside what we shall have occasion to remark in this Author with whom we now deal By all which we may conjecture what a Gospel this is which they teach even another than we have in the Scriptures and than that which the Apostle taught And what welcome such as come with another Gospel were their credentials angelical unto which these men are strangers should have Paul hath taught us Gal. 1 8 9. as was mentioned above which is a sufficient warning for all that fear God to beware of these men 20. This man hath an high and mighty conceit of his Theses calling them though short yet ponderous and saying that they comprehend many things and denote the true original of knowledge of that knowledge which leadeth to life eternal And I do indeed conceive that they containe much though I dar not say the whole of the marrow of that Gospel whereof he is a dispensator we may look upon ourselves therefore as called more narrowly to consider and examine them If the matter contained in them were good I should not quarrel at their brevity but I see what they want in length the Apology hath Ponderous he calleth them but we know wet sand though of smal value is more ponderous than what is more worth and indeed so ponderous are they that they will sinke the poor soul that embraceth them without any other super added weight into the bottomless pit His saying that they pointe forth the true original of saving knowledg will never perswade me that they do so How defective they are as to this we may shew in the next Chapter Nay rather I dar say that they discover the true original of that science falsly so called which leadeth to the bottomless pit and this I hope to make appeare ere all be done 21. He tels us that he beareth witness to this truth in this his work But he must hold us excused to seek for a more sure ground to our faith and perswasion than his bare testimony especially when he speaketh not only not consonant to Scripture but so manifestly contrary thereto Indeed if we were called to rest upon his and his co-partners bare testimony all further dispute were at an end and we might cast our bibles at our heels and learn all our divinity at their mouth or at the light with in us rest thereupon notwithstanding it contradict sound reason and experience let be Scripture But through grace we have not yeâ— drunk-in that principle and therefore must stand upon our old bottome and go to the Law and to the Testimony 22. In fine he tels us that he leaveth this his testimony unto the light of Christ illuminating every one of our consciences which words may have a double sense as expressed in his latine and either import that he leaveth this his testimony as a confirmation of that light of Christ which illuminateth every man and if this be his meaning the preaching up of this light must be the whole of his Gospel worâ— and the whole Intent and designe of his writting and publishing these Theses yea if so these Propositions of his must serve for no other end but to confirme the truth and reality of this light of Christ But then I think They or He by them should have given us some clear discovery and explication of the nature of that light of Christ which is as he saith within every man which I finde
that every individual soul before they could savingly beleeve and understand the Truth of God behoved of necessity to have the same as Immediatly Inwardly and Extraordinarily revealed to themselves as it was to the Prophets and thus every man was to be an immediatly inspired Prophet to himself and what need was there then of immediatly Inspired Prophets singularly pitched upon and raised up for the use and benefite of others 4. This being plaine a sure basis whereupon we may stand and such a cleare stateing of the Question betwixt us and the Quakers that none needeth be ignorant of the true difference betwixt us and them we may very shortly dispatch this Man and his Doctrine which for the most part as we shall see runeth upon this Confusion and Mistake for thus he beginneth Pag. 5. to tell us That in all ages this hath been acknowledged viz That there is no saving knowledge of God to be had without the Spirit and to this end citeth some passages out of Augustin Clemens Alexandr Tertul. Hierom Athanasius Gregorius Magnus Cyril Alexandr Bernard Luther and Melanchâ—on None of which speak any other thing than what I have already granted and asserted and no true orthodox Christian or any that I know will deny except Pelagians Arminians the like with whom this Man doth too much conspire as we shall heare But can he produce any of the Fathers or of our Reformers maintaining such Inward and Immediat Revelations of the Spirit as the Quakers with their predecessours the Enthusiasts do assert now to be necessary and do pretend to If he be so well acquanted with the writings of the Fathers as by these his citations he would have us beleeve he hath done wisely for himself but not very honestly in concealing what several of the same Fathers and Others write expresly against such high Pretenders as the Quakers now are and in whose footsteps they in many things now tread Theodoretus in Epit. Haeret. Fab. Cap. 3. giveth us Cerinthus as the first Patriarcâ— of Fanaticks pretending to such Revelations Irenaeus lib. 1. advers Valentinum c. Cap. 9. sheweth how Marcus Valentinianus had a great Impostor a certane Devil for his Assessor by whom he himself seemed to Prophecy and foretel things and how he made some certane women whom he accounted worthy of that honour to prophecy and speak some braine-sick discourses when warmed by that empty Spirit so that they supposed themselves to be Prophetisses Theodoret in the forecited book Lib. 3. Cap. 11. tels us that one Montanus out of an ambition to excel all others alleidged that he had all his Opinions from the instinct of his Spirit the Paracleâ—e and did pretend to Enthusiasmes and Revelations and that he took unto him Priscilla and Maximilla as two Prophetisses calling their writings Prophecies or Prophetick Books and preferring them unto the divine Evangel And from this Montanus borne at Pepuza in Phrygia came the Seck of Cataphrygians and Pepuzians Augustine may also be read concerning this Catal. Haeret. Num. 26. and 27. And these men because they pretended much to the Spirit as our Quakers do now were usually called Spirituales and they called and accounted others Carnal Persons Psychici Animales Eusebius Hist. Eccles. Lib. 5. Cap. 16 and 17 may be read to this purpose relateing some of the pranks and opinions of these Cataphrigians and how one Apollonius wrote against them and their revelations and how Serapion and others gave witnes against them Let him if he please read also Epiphanius contra Haeres Tom. 1. Lib. 2. Haeres 48. 49. Where he will meet with some things not unworthy of his consideration Of this sort also were the Euchites who came of the Messalinians who were also called Enthusiasts concerning whom see Theodoretus Epit. Haeret Fab. Lib. 4. Cap 11 and Phylostr Haeres 49. A wonder it is that he citeth not Tertullian's books written de Ecstasi after he turned a follower of Montanus whom and whose ecstasies he laboured to defend in these books sure such could he have fallen upon them had been more apposite to his purpose then what he here citeth out of his book de volandis Virginibus we could also cite his book de praâ—cript advers Haeres Cap. 52. where he inveigheth much against such Prophets Among others of the predecessours of Quakers may the Circumcelliones and Donatistae be reckoned who did pretend to Visions and such Revelations and we may take in Quintius the Liberâ—ine though much later and others of the like stamp 5. In his § 3. he goeth on ranting at the same rate inveighing against all Doctors learned Persons who are not of his judgmeâ—t as being void of the Spirit and so no more to be called Christians as subserving in their writtings and labours the designe of Satan being only instructed in the external letter of the Scriptures whileas others that had only this inward and immediat revelation were true Christians hence he very profoundly doth inferre That the inward and immediat Revelation is only that sure and undoubted methode of true and saving knowledge I shall not be the man that shall plead for Doctors or Professours that deny or are strangers to the workings of the Spirit of God only I may say that the Quakers have not as yet given such irrefragable demonstrations of their being illuminated and led by the Spirit as may make us secure and confident as to the truth of all which they say I suppose the Spirit of God would teach them to speak more soberly of such as they are yet great strangers unto But to what purpose is all this waste of words if he meane nothing else by his Inward and Immediat Revelation than what we formerly § 3. did owne and explaine against whom doth he fight But if he meane as he must if he speak to the purpose what we said was the opinion of the Quakers all his wit and skill shall never be able to inferre his Conclusion from the Premises I grant that the knowledge of the letter of the Scriptures will never bring a man to heaven if with that there be not some gracious and saving Work of the Spirit working up the man to an Imbraceing Closeing with and rightly Improving of the Truths there contained yet I dar not say that the very letter of the Scriptures in its kinde as a compleet Canon and Rule is not able to make us wise unto salvation seing the Apostle is express for this 2 Tim 3.15 nor will I say that to the end the Truths revealed in the Scriptures may be savingly beleeved there is a necessiâ—y that every one have these same Truths revealed and declared unto them Objectively by new Inward and Immediat Revelations as the Prophets and Apostles had the Truths revealed unto them which they delivered unto others in the name of the Lord. And when he shall be able to inferre this Conclusion from solide Premises we shall think our selves concerned to
Lapide are remarkable God is said saith he to have taught the Scriptures because 1. He stood so by the writters that they did not erre from the truth in a point 2. He did excite them and suggest to them so as they should write these things rather than those c. He did so inspire them that they set down this conception rather than that c. 3. He so ordered all the conceptions and sentences and led them so as that this sentence was first that next and the other in the third place and thus they were set downe orderly one after another and this is properly to write and make a book and therefore is the Spirit of God properly the Author of the Scriptures Hence is it that the word of God in the Old Test. is tearmed in the New the Scripture or Scriptures pointing out the word as written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby we see that as in the frameing of the truths contained in the Scriptures of Prophecy or as to the matter and thing revealed and written the holy men of God had the real Inspirations of God and spoke as they were moved by the Holy Ghost or as the Holy Ghost spoke in them and by them they giving only a concurrence of their Rational faculties so in the very commiting of the minde of God unto writing they acted as moved by the Holy Ghost and not by any acquired Skill or Knowledg in the art of Grammer or Rhetorik being herein as a Pen in the hand of a writer and therefore ought not to be called the Secondary or proxime Authors of the Scriptures as some Papists imagine though the Lord used One to express his minde in one way and Another in another way as he thought meet and each in a way suteable to his natural Enduements as he used Esaias to express his minde in an High Loftie and Court-like stile and Amos being an herd man to express his minde in a more Mean and Low stile suteable to herd men in all consulting the universal good of the Church in all ages Whence it is manifest that not only the Matter and Things revealed whether as Truths to be Beleeved or as Lawes to be Obeyed are immediatly of God but also the very Method Expressions and Words wherein these truths were uttered which even some Papists as Gregor de Valentia and Estius Swarez and others confess And so the Whole and every Part Sentence and Word is of divine Authority and of a divine Original Whereby every one may see how sure the ground and basis of our Faith and Obedience is how rationally we act in adhereing to these Scriptures of Truth rejecting whatever is not consonant thereunto and especially all particular pretended divine Revelations which are but the meer product of mens strong Phancies and Imaginations or of Satans Workings in mens mindes and phantasies And withall we hereby see the divine Original of this Word of Prophecie which we must take heed unto as unto a light that shineth in a dark place until the day dawn and the day star arise in our hearts 2 Pet. 1 19. and must study and meditate upon day night Psal. 1. and be well acquanted with They being the Oracles of God Rom. 3 2. and the holy Scriptures which are able to make us wise unto Salvation through faith which is in Christ Iesus being profitable for Doctrine for Reproof for Correction for Instruction in righteousness that the man of God may be Perfect thorowly furnished unto all good works 2 Tim. 3 15 16 17. As also the unreasonableness of those men who would directly or indirectly bring us off this Ground and have us following the light of that Ignis Fatuus of their Imaginary and Delusory Revelations which as they arise out of a mire so they lead the Man that followeth their guide into one and leave him there 4. Before we proceed because this Man alleâ—dged that it was a calumnie to say that either they denied or undervalued the Scriptures what Apology will he make for his brethren who owne the Scriptures only as a declaration of the Saints conditions witness G. Fox the younger in the collection of his books P. 59. cited by Mr Hicks dial 1. P. 19. account them no better than an old almanack witness Holbrow cited by Mr Hicks P. 29. and look upon it as inck and paper See Mr Hicks Pag. 41. and say that it is dangerous for ignorant people to read them witness Fox and Hubberthorn in Truths defence P. 101 Sâ—e Mr Hicks ibid. who also in his 2 Dial. Pag. 5. tels us that White head expresly saith in his D. P. Pag. 13. that it is idolatry to call the Bible a means and that faith grounded on the Scriptures is but an empty and implicite faith and bespeaks such persons void of the knowledge of God Christ Salvation and to be yet in their sin and that such men walk by thâ—ir own fancies and imaginations Christ Ascend Pag. 11. Do such expressions â—avoure of any high Esteem which they have of the Holy Scriptures if not let him see to it But moreover George Whitehead in his Apology P. 49. said that that which is spoken from the Spirit of truth in any viz. of them is of as great authority as the Scriptures yea and greater See for this Mr Hicks 1 dial P. 28. Will. Pen in his Rais. against Rail P. 40. cited by Mr Hicks 3. Dial. said That the Scriptures at most are but a kinde of declaratory and secondary Rule This man saith the same as we â—hall heare and further The Scripture is the Râ—le of historical faith but the light and Spirit of God can only be the Rule of saving faith and againe Pag. 55. That which is more ancient more universal and more able to informe rule and guide that must eminently be the rule but that hath been and is the Light within Therefore that hath been and ought to be the Rule of faith and practice So P. 48. Because we deny the Scriptures to be the rule of faith practice in honour to that divine light that gave them forth that we should therefore c. If this man think that we calumniat them upon this account he should tell us at least what high and honourable thoughts he and the rest have of them 5. But what if we finde him upon the matter saying little less than they though in more modâ—st expressions He saith I confess in his Thesis That the Scriptures of truth did proceed from the holy Revelations of the Spirit of God and one would think this a faire acknowledgment But in his Apology Pag. 36 he tels us that they do not think that the Authority of the Scriptures doth depend on any Efficacy or Vertue placed in these Writings but ascribe it wholly unto that Spirit from whom they came What confusion and self contradiction is here To say that the Scriptures of Truth are the
Revelations of the Spirit of God and yet they carry no Authority impressed upon them What shall carry the Impressions of a divine Authority if divine Revelations do not why did he assert in the preceeding Thesis that divine Revelation was the formal Object and ground of divine Faith How can they beleeve with a divine Faith the divine Revelations which they pretend unto why doth he plead so much for looking after divine Revelations if divine Revelations have not the stamp of divine Authority upon them But he sayes they ascribe the authority wholly unto the Spirit And do not we so also when we stoop unto the Authority of the Scriptures of Truth because delivered by the Inspiration of God when we say the Acts and Statutes of Parliament have the authority of Lawes and we obey and receive them as authenticque Lawes do we not ascribe the Legislative Authority unto the Parliament what a fancyful distinction must this them be and what a Notional difference doth he here imagine But it may be by these writings he meaneth the Paper and Ink But can he call the Paper and Inck the Scriptures of Truth or say that they did proceed from the holy Revelations of the Spirit of God 6. He reduceth all the contents of the Scripture unto three heads telling us that they containe first an historical narration of the acts of the people of God in not a few ages and of several rare testimonies of the providence of God towards them Forgetting that we have here also a true and faithful Narration of the first creation and that these examples are instructive Secondly a Prophetical narration of many things of which some are past and some are yet to come Making no mention of the great and many Promises nor yet of the threatnings Thirdly a full and large testimony to the chiefe doctrines of the Christian faith and that in certane excellent declarations exhortations and sentences which by the afflatus of the Spirit were said and written at diverse times to diverse churches and pastors according to various occasions that fell out And here is the whole of the high account he hath of the Scriptures and of their perfection Not to Meddle much with that here which he will give us occasion largely to disput of hereafter I would only enquire where or in what book beside the Scriptures shall we finde the whole doctrine of the Christian Faith laid down The Scriptures as he saith only give testimony to the chiefe Doctrines of Christianity Therefore there must be other Doctrines of Christianity that must be found out and searched for elsewhere but where I pray shall we finde these Againe I would know of him how we shall know what belongeth to the chiefe Heads of Christianity and what not we cannot know this by the Scriptures for they are supposed by him to be chief heads of Christianity to us before the Scriptures come which only as he saith beareth testimony to some of them 7. Further when he sayeth the Scripture giveth this Testimony only in certaine declarations c. It would seem we have not our Christian faith from the Scriptures but all the Articles thereof flow to us from some other Immediat Fountaine and are founded as to us upon some other Immediat Ground and the Scriptures only give some testimony thereto and that as it were on the bye in some certane Declarations Exhortations and Sentences Hence it would appeare by him that it is not the maine intendment and principal designe of the Scriptures to set downe delineat and explaine to us the articles of our Christian Faith and the doctrine of our Religion and so Iohn was it seemeth in a mistake when he said Iohn 20 vers 31. These are written that we might beleeve that Iesus is the Christ the Son of God and that believing we might have life through his name Why hath the Lord thus made known and written unto us excellent things in counsel and knowledge Is it not that our trust might be in the Lord and that he might make us know the certanty of the Words of Truth Prov. 22 vers 18 19 20 21. See Luk. 1 vers 2 3 4. Why saith Paul Rom 15 vers 4. that whatsoever things were written aforetime were written for our learning that we through patience and comfort of the Scriptures might have hope For what end did the Spirit inspire these Holy men and by or in them speak to us in the Scriptures if not to give us a solide ground for our Faith to stand upon in receiving and beleeving the articles of Salvation Is not the whole of the Scripture given by the Inspiration of God that the man of God may be perfect throughly furnished unto all good works 2 Tim. 3 16 17 Why doth the Apostle Peter say 2 Pet. 1 19. that we do well to take heed unto this more sure word of prophecy If they be not the ground of our Faith why are we desired thus to take heed unto them and to desire the sincere milk of word that we may grow thereby 1 Pet 2 2. Are we not said to be built upon that foundation which the Prophets and Apostles did ministerially lay by Word and Write Ephes. 2 20. Thus we see he layeth no more weight upon the Scriptures as to the bottoming of our Faith than he would do upon any good Book wherein testimony were given unto the chiefe Doctrines of the Christian Faith by some excellent Declarations Exhortations and Sentences 8. In this account he giveth us of his conceptions of the fulness and perfection of the Scriptures It is observable that he doth not so much as give the least hint of any Authority wherewith the Scripture is cloathed to lay obligations on our Consciences to yeeld Faith and Obedience to it as the signification of the Soveraigne Will and pleasure of the great God and Lawgiver and in this is more injurious to the Scriptures then Papists are who grant it to be a Rule of Faith Hos. 8 12. See Psal. 119. throughout with infinite moe places and this is in effect to destroy the Scriptures which are given to us as the Law of God and must be received as such with Faith and Obedience As if they had not been inspired by the Holy Ghost for this end purpose that we might thereby understand and prove what is that good that acceptable and perfect will of God Is it not called a Law disobedience unto and transgression of which is sin 1 Ioh. 3 4. Iam. 2 8 9 10 11 12. and 4 11. 9. What he saith of the Scriptures being written to certane Churches and Pastors upon certane Occasions which is an old Popish argument neither will quadrate with the whole of the Scriptures nor though it did will it ground any such inference that we have little or no interest therein as our Law and Rule as Quakers say and lest he think I caluminate let him take notice of these few Instances Edw. Borroughs Pag.
sinning they actually joyn themselves to it And this seed of sin is frequently in Scripture called dâ—ath and the body of death and that this seed and that which cometh of it is called the old man the old Adam Thus then in â—hort his judgment is that nothing of original sin neither Originans nor Originatum neither the Guilt of Adam's sin nor the Corruption of nature is imputed to or inherent in any man till he commit some actual transgression and so sin cometh not by Propagation or Traduction but by Imitation as said the Pelagians of old and as the Socinians and Anabaptists to day maintaine And the Arminians with their Episcopius deny that any thing that is truely sin is found in any of Adams Posterity before their own proper act 8. Let us now see what he sayeth in defence of this Errour and let us first take notice of what he said of Augustine that much honoured Instrument of the Lord against the errours that Satan was soweing in the Church in his time He would make us beleeve that Augustine wrote of this subject when under the dottage of old age while as it is manifest to such as read his life that what he wrote against Pelagius was written while he was in the prime of his Vigour and Understanding and his works themselvs declare the same But what will this pedantick Quaker think of that singular and self-denying woâ—k of that worthy person called his Retractations wherein he reviewed all his former writings and retracted several thâ—ngs asserted by him in his younger and lesse studied yeers belike this man will look upon that work being written after these he now excepteth against as containing nothing but greater dottages because as he â—upposeth the longer persons live though not yet comeing near the ordinary attendants of stouping or declineing old age they grow the greater fools and consequently that himself must now be a greater fool though I see little dâ—ffâ—rence while become a Quaker than he was in his younger dayes when he was a Papist Next the man is not ashamed to judge of the very Thoughâ—s and Motives of that noble Instrument yea he is so bold as to condemne him of acting upon corrupt motives as if noâ—hing had moved him to write for Oâ—iginal sin but eagerness of Zâ—al against Pelagius no inward conviction of the truth not of the damnableness or danger of the Pelagian heâ—esie in this no conviction of his duty to appear for truth Doth this Qâ—aker consider that hereby he is audaciously arrogating to himself Gods prerogative royal of judging the secrets of the heart Remembeâ—eth he that God is a Jealous God who will not give his glory to another But what grounds can he give of this his bold presumption What evidence is there of that holy Fathers writting against his own conscience I â—ay no more of this but leave this Quaker to his judge and take notice of a Third untruth when he sayeth that Augustine was the first that appeared in this controversie against the Pelagians Had he but consulted Vossius in his Historia Pelagianismi a book that sometime he citeth he should have found that whole Councils appeared against Pelagius himâ—elf to speak nothing of Hierome in this particular before that Augustine wrote of it particularly the first Synod at Carthage and that Synod in Palestine where Pelagius himself was present and hideing his abominations deceived the Fathers with faire words and the Council of Milevy that dealt more roundly with that heresie tels us in plaine tearmes that the Truth which they maintained was owned by the whole Catholick Church all the world over and so it was indeed and never once questioned till that unhappy instrument of Satan to whom this Quaker adjoyneth himself broached his pernicious doctrine It is true the Pelagians called this Orthodox truth a forged device of Augustines as this man doth but Augustine replyed as Vossius tels us Hist. Pelag lib. 2. part 1. Thes. 6. in these words I did not devise original sin which the Caâ—holick faith beleeved of old but thou who denyest this without doubt art a new heretick and lib. 1. contra Iulian. Cap. 2. he citeth no fewer then ten or twelue of the Fathers for him and lib. de Pecc Merit Remis he saies he never heard one that owned the Scriptures speak otherwise If this Quaker had perused Vossius in the place last cited he would have seen how the â—ame truth which Augustine maintained was asserted by ancient Fathers both Greek and Latine before Augustine's dayes such as Ignatius Dionysius Areopagia Iustin Martyr Tatianus Ireneus whom Augustine himself citeth Origen Methodius Macarius Hierosol Macarius Aegyptius Athanasius Cyrillus Nazianzenus Chrysostome and others of the latine Fathers he citeth Tertullian Cyprian Arnobius Reticius Olympius Hilarius Ambrosius whom Augustine citeth Hilarius Diaconus Hieronimus whom he also citeth And moreover he should have found Pag. 179. that Augustine did not assert this truth meerly out of zeâ—l gainst the Pelagians as he ignorantly and boldly affirmeth for he had asserted it in hâ—s books de Libero Arbitrio written before Pelagianisme appeared and how in his 6. book against Iulianus the Pelagian Cap. 4. he sayes expresly that he was in that judgment from the very beginning of his conversion that he had said nothing through heat of disput which was not the ancient doctrine of the whole Church Ego sayeth he per unum hominem in mundum intrasse peccatum per peccatum mortem ita in omnes homines pertransisse in quo peccaverunt omnes ab initio conversionis meae sic tenui semper ut teneo Extant libri quos adhuc laicus reâ—entissimâ neâ conversiâ—ne conscripst et si nondum sicut postea sacris literis eruditus tamen nihil de hâc re jam nunc sentiens ubi disputandi ratio poposcerat dicens nisi quod antiquitus discit and docet omnis Ecclesia Let this Qâ—aker read these words and if he be not above measure effronted let him blush at his shameless boldness Let hiâ— read also August lib 4 ad Boniâ—ac c. 8. contra duaâ— Pelagianorum Eâ—istolas lib. 3. de Pecc Mer. remiss cap. 6. 7. lib. 1. adv jul resp poster Pag 5.8 125. and he will see further cause of repenting of his groundless confidence and audacity if his conscience be not feared 9. We have had one great proof of this Quakers confident boldness now theâ—e followeth another for the only confirmation which he adduceth of his Heâ—esie in his Thesis and that which he first speaketh to in his Apology Pag. 59. is brought from Ephes. 2 1 2 3. a passage out of which the old Fathers proved Orâ—ginal sin against the Pelagians as August lib. 6. c. 12. cont jul Scriptor Hypognost lib. 2. Fulgent and fourteen Bishops with him ad Petrum diaconum c. 26. Theodoret on the place also Primasius and Haimo commenting on the place and others cited by
his Church Act. 20 28. Ephes. 5 25. his Elect Rom. 8 32 34. his Children Heb. 2 12 13. 26. If we would consider aright 15. What Christ did undergoe suffer while he was made sin or was making satisfaction for sin we should hardly think it probable that Christ Jesus God-man who was the brightness of the Fathers glory and the express image of his person Heb. 1 3. and thought it no robbery to be counted equal with God Phil. 2 6. Should have undergone what he did undergoe and that the Father should have laid all that upon him which he did lay upon him and that to purchase only a meer Possible Redemption from sin and wrath whereby not one person should be saved or pardoned if so it had seemed good to captaine Free will Not to Mention his condescending to be Born of a woman and to be Made under the Law Gal. 4 4. nor his being in the Forme of a servant Phil. 2 7. nor his Poverty and mean condition in the world 2 Cor. 8 9 nor his Conflicting with the indignities of the world Psal. 22 6. Heb. 12 2 3. with the temptations of Satan Mat. 4 1 -12. Luk. 4 15. and his being under the infirmities common to the nature of man being in all things like us except sin Heb. 2 17. 4 15. Esai 52 13 14. Nay nor his sufferings in his Body Name Honour at death when he was Betrayed by Iudas Mat. 2â— 4. Forsaken by his disciples Mat. 26 56. Scorned and Reviled by the world Esai 53 2 3. Condemned as a malefactor by Pilat and Tormented by his persecuters Mat. 27 26 50. Ioh. 19 34. and Endured the Painful Shameful and Cursed deatâ— of the crosse Phil. 2 8. Heb. 12 2. all which and the like being endured by Him who was the Son of God could be no mean suffering nor undergone for an uncertain end or for the procureing of a meer Possible and Uncertain good But that which we would most take notice of here is his Soul sufferings being pursued by divine justice when that Zach. 13 7. was accomplished awake O sword against my shepheard against the Man that is my follow saith the Lord of hostes smite the shepheard and the sheep shall be scattered Mat. 26 31. and the Lord did bruise him and put him to griefe Esai 53 5 10. and he began to be sorrowful even unto death Mat. 26 37 38. and was sore amazed and very heavy Mark. 14 34. and was put to offer up prayers and supplications with strong cryes and teares to him that was able to save him Heb. 5 7. when notwithstanding that an angel appeared unto him from heaven strengthening him yet being in an agony he prayed more earnestly and his sweat was as it were great drops of blood falling down to the ground Luk. 22 43 44. and at length was made to cry out my God my God why hast thou forsaken me Psal. 22 1. Mat. 27 46. Mark 15 34. This was no mean business when the Rayes and Irradiations of Divine Love were drawn-in and withheld from him who had such a sharp sense of the happiness in the enjoying of God's favour because of the Personal union with the Godhead But that which is most of all to be considered is his being made a Curse Gal 3 13. and so made to wrestle with the Justice and Wrath of a sin-revenging God This was the gall and the wormwood that made him cry Ioh. 2 27. Now is my soul troubled and what shall I say Father save me from this hour Shall we suppoâ—e that all this was about an Uncertane Bargane Shall we think that he died the cursed death of the crosse and bore the weight of God's wrath Luk. 22 4â— Mat. â—7 46. and so became a sacrifice to satisfie divine justice Heb. 9 14 18 all to purchase a meer Possâ—bility or a meer Possible Redemption Shall we think that the Second pâ—rson of the Trinity should do and suffer all these things for to redeem man when possibly if Freewill should be so ill natured not one man should reap any advantage thereby Me thinks the asserting of this should be a great temptation to cause people turne Socinians and deny all these soul sufferings of Christ and his bearing the wrath of God and making any satisfaction to justice 27. Adde to this 16. That the Scriptures speak of Christ's Death Sufferings as being not for himself but for Others and that not only for the good and advaâ—tage of others and doubtless the advantage of all this should be but little if it were nothing else but a meer Possible Redemption which Free will might make Actual or Not Actual as it pleased but in their Roome and Place hence it is called the chastisement of our peace Esai 53 5. and he is said to have bâ—rne our griefs and carryed our sorrowes vers 4. He was wounded for our transgressions and bruised for our iniquities vers 5. The Lord laid on him the iniquity of us all vers 6. for the transgression of my people was he stricken vers 8. for he shall bear their iniquities vers 11. he bare the sin of many vers 12. He bear our sins in his body on the tree 1 Pet. 2 24. the just suffered for the unjust 1 Pet. 3 18. Hence beleevers are said to be crucified with him Gal. 2 20 to be baptized into his death Rom. 6 3. buried with him by baptisme into death vers 4. planted together in the likeness of his death vers 5. dead with Christ vers 8. He was cut off but not for himself Dan. 9 26. See also Heb. 2 9. 1 Pet. 2 21. Shall we say that this was meerly for our good seing it was in some respect for the good of the whole creation Rom. 8 20 21 22 23. Act. 3 21. and not in our Place and Stead Paul saith 2 Cor 2 14. If one be dead for all then were all dead And iâ— is manifest that he payed the Law-debt having taken on him the seed of Abraham for this end Heb. 2 16. and being made a curse for us he redeemed us from the curse of the Law Gal. 3 10. So that it was in our stead Rom. 5 6 7 8. Ioh. 11 50. 10 11 15. And the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath clearly this import Mat. 5 38. 17 27. Esa. 4â— 4. Exod. 21 23 24. 1 Chron. 14 1. 1 King 3 7. 2 King 1 17. 11 43 Prov. 11 8. Iob. 16 4. 34 â— 1 Pet. â— 9. Rom. 12 17. See many other places cited by worthy Mr Rutherfoord in his book of the Covenant Pag. 25.255 where both in the N. T. and to the LXX version of tâ—e old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath his impâ—rt And this tâ—uâ—h is abundantly made out by our Orthodox Divines writing against the Socinians so thâ—t I need say no more of it only I â—hink such as aâ—â—ert the Reâ—emptâ—â—n puâ—chased by Christ to have been a
feeling till Free will come in and determine the matter nor hath it any efficacious influence upon Free will to determine it but leaveth it to its free choice 3. Is this all the benefite that is had by Christ's Obedience and Death that people may be turned from evil to good then it seemeth Christ's death was not so effectual for the good of any as Adam's sin was for the hurt of all Is this to magnifie and exalt the Sacrifice of Christ 4. If this be all that Christ purchased to wit a power to turne from evil to good and to feel the vertue of this seed if men will he hath purchased nothing but what is Natural or what is inferiour to common moral vertues for it is natural to have a power to do or not do as men will and a moral vertue is more than such a power because it leaveth not the man in a state of pure indifferency but inclineth him to acts of such a vertue and only to such acts And if Christ purchased only this power he purchased no more a power to do good than a power to do evil for the power of it self is indifferent to both no more inclined to the one then to the other So that Christ hath purchased â—o Supernatural Grace which effectually moveth and determineth to good but only the Pelagian Natural Grace by which no man is more inclined to good than to evil and which a man may make use of or not as he will and so if he will it shall be of no benefite to him 5. If this be all that Christ hath obtained it is not much mater though we say that such are partakers of it that never heard of Christ. 6. But why saith he Many may feel this seed that never heard of Christ not All Is there any difference if there be what is it and upon what is it founded 7. We deny that any partake of the Supernatural and Saving Benefites of Christ's death who are without the Covenant and never heard of him we mean persones come to age for we except the Elect Infants who are within the covenant and are not capable of hearing And this Mans doctrine rendereth the knowledge of the Gospel very useless at least not very necessary though life and immortality be â—rought to light thereby 2 Tim. 1 10. and it be the mean through which people are begotten unto God 1 Cor 4 15. and the power of God unto salvation Rom. 1 16. the glorious Gospel of the blessed God 1 Tim. 1 11. though by it we are called to sanctification of the Spirit and beleefe of the truth to the obtaining of the glory of the Lord Iesus Christ 2 Thes. 2 14. And in the word of the truth of the Gospel we heare of the hope which is laid up fâ—r us in heaven Col. 1 5. Though by it the Gentiles be made fellow heires and of the same body and partakers of his promise in Christ Ephes. 3 6 And it be the Gospel of our salvation Ephes. 1 13. Though it be a glorious Gospel having light in it to shine into the heart of beleevers 2 Cor. 4 4. and hath a blessing and a fulness of blessing in it Rom. 15 29. so it is called the Everlasting Gospel Rom. 14 6. and for preaching of which Christ himself was anointed Luk. 4 18. What unworthy creatures must these Quakers be that think so little of the Gospel of Christ and of the preaching of it and cry up so much the Light within 17 But he saith they beleeve that it is necessary for such as hear the Gospel to beleeve it Ans. Necessary how Wherein consisteth this necessity seing we may be saved without it Is it because it is a Revelation of God's truth But that speaks out no more the necessity of the faith of the Gospel or of the History of Christ unto salvation than the faith of this that Paul left his cloak at Troas or the History of Cain Ismael Iudas c. which is recorded in the Scriptures And thus he maketh the great mercy of enlarging the borders of the Church under the New Testament and of taking-in all nations by the preaching of the Gospel without discrimination to be no mercy at all or at least a very small mercy He addeth That they ingenuously confesse the outward knowledge of this to be full of comfort to such as are under it and are acted by this inward seed and Light Ans. But this comfort is not necessary to Salvation according to them This inward Seed and Light is sufficient for this and we are enquiring after its necessity but finde none in this mans opinion Yet let us see wherein this comfort consisteth For saith he Pag. 86. not only are they humbled by the sense of Christs death and sufferings but they are also confirmed thereby and encouraged to follow his excellent example 1 Pet. 2 2. and are also refreshed by his gracious speaches Ans. And is this all Then I see there is no more necessity for any to be acquanted with the History of Christs life and death than with the History of other holy saints of God and we have no more interest in that than in these is that to exalt Christ's Satisfaction and Propitiation All that was written afore time was written for our learning that we through patience and comfort of the Scriptures might have hope Rom. 15 4. And is the History of Christ of the same nature and use with the History of others And is there no more to be gathered therefrom than what an example may contribute This is pure Socinianisme in graine 18. In fine he discovereth to us another mystery concluding thus The History indeed is profitable and comfortable conjoyned with the mystery but not without it but the mystery is and can be profitable without the explicite and external knowledge of the History Ans. That the knowledge of the History without the receiving of Christ held forth therein conforme to the Gospel termes is of little use as to Salvation we grant but what else he meaneth by the mystery I know not unless he meane the light within 2. Can he shew us how the mystery can be known without the History Or to whom and when it hath been known 3. Why was the Gospel written and that by so many several hands And why have we any books of the New Testament And why did Christ appoint Oâ—fâ—cers to continue to the end Why did he send forth his Apostles to bear witness of his Death and Resurrection Why saith Iohn Chap. 20 vers 31. but these are written that ye might beleeve that Iesus is the Christ the Son of God and that beleeving ye might have life through his name Thus we see how at one dash this Mischievous Man would destroy the whole administration of the Gospel by making it altogether unnecessary unto salvation what a desperat designe must these men have 19. In the fift place he cometh to clear how
the same Law written in their hearts which the Heathens had and something more revealed to them in the Gospel What he citeth in the words following out of Iustin. Martyr Clem. Alexand. and Augustine I am not in case at present to consider only I see not what Augustines saying he read in some Platonicks books some words of Ioh. 1. can evince seing there were many Platonicks in those dayes who were not utter strangers to what the Evangelists wrote and they could transcribe words and sentences according to their owne phancy And what can follow from hence Supposeth he that thâ— Platonicks spoke by the light within them what the Evangelists spoke as acted by the Infallible Spirit of God Or that it was the same Spirit acting both Quakers I see are great supposers but ill provers And as Bernard said of some who labouring to prove Plato to be a Christian they proved themselves to be heathens so we may say of this Quaker I finde also that Casaubon Exercit. â— in Baron citeth out of that same lib. â—8 c. 47. August de civit Dei out of which our Quaker here citeth some words as for hâ—m a senâ—encâ— of a far contrary import â—hewing us that in no age any did belong to the spiritual Ierusalem but such to whom Christ was revealed And tâ—e said Casaubâ—n addeth a good caveat as to other Fathers speaking of this mater which our Quaker would do well to notice And as for his Arabick book which who have ever seen I know not it is no Canonick Scripture to me And when this Iokdan of whom that book speaketh lived or where he was borne and educated he telleth us not and till he clear us in this he saith nothing for a man trained up in Christianity in his infancy may by providence be cast in some Island and so be separated from all company and enjoy Gods company and be no heathen but a Christian still I think this is not impossible 15. In fine § 28. Pag. 120. resuming what he thinks through a mistake he hath sufficiently proâ—ed he tels us that this is the Gospel and the Christ which is revealed in them and which they must preach Whereby we have a further proof that the Quakers Gospel is pure Paganisme Yet he must cite some words of Augustine Conf. lib. 11. Chap. 9. in favours of this light which he pleadeth for the impertinency of which is discovered by the bare reading of them And he must also cite some words of Buchanan de jure Regni apud Scâ—tos where speaking of that whereby we difference betwixt that which is honest and that which is dishonest he calleth it a divine thing And no wise man will call it a diabolical thing Doth Buchanan call this Christ and the Gospel He was a better Christian than so And hence also we have further confirmation that the Quakers Gospel is the pure light of Nature and so the Quakers are nothing but Pagan-preachers leading poor silly souls from the Gospel away to Paganisme to the blinde light of Nature that is among Pagans Let wise men heed these things and beware of these men called Quakers for this their advocat hath sufficiently discovered to us what they are What he addeth asserting that their ministery is the same with the Apostles Act. 26 18. and that the righteous one of whom Iames speaketh Chap. 5 6. is in every man is but a wicked perverting of the Truâ—h and a prophane abusing of the Scriptures to countenance their diabolical positions and Antievangelick assertions for which if they repent not the Lord will judge them CHAP. XIII Of Justification 1. WE come now to that which hath been by Hereticks principally called into question being one of the chiefe articles of Christian Religion The doctrine of Iustification of a sinner before God which by some hath been accounted and that deservedly one of the greatest questions whereby divine Theology is distinguished from humane philosophie the Gospel from the Law the Church of Christ from Iewes Turks and Pagans and the truely Reformed from Papists Yea Bellarmine with Pighius confess that upon this hinge turne all the controverâ—ies which are agitated betwixt us and them Gerhard the Lutheran saith that this is a Castle and chiefe strength of our wholâ— doctrine Religion that if his truth be darkened adulterated or overturned it is impossible that other heads of doctrine can be keeped pure And Luther himself said that this Article of justification is diligently to be taught and learned for if it be lost we can resist no heresie no false doctrine how ridiculous so ever and vaine whence it cometh to passe that all that hold not this article are either jewes or Turks or Papists or Heretikes And againe if it fall and perish all the knowledge of truth falleth too and perisheth but if it flourish all good things flourish with it Religion True worshipe and the Glory of God The Church of Bohemia in their Confession tels us that this head of doctrine is accounted by them for one of the chiefest and most weighty as being that in which the summe of the Gospel is placed and in which Christianity is founded the precious and most noble treasure of salvation and the only and lively consolation of Christians is contained The matter being thus we have great cause to contend earnestly for the faith in this point once delivered to the Saints And to examine narrowly what this Quaker delivereth as the sentiment of all the Quakers upon this head of doctrine which he delivereth in short in his Seventh Thesis and more largly in his Vindication thereof in his Apology 2. What that is in this matter which the Orthodox maintaine may be seen in their Confessions and disputs against Papists and Others and particularly with great plainness and succinctness in our Confession of Faith first agreed upon at Westminster and thereafter approven by the General Assembly of the Church of Scotland Chap. XI § 1. in these words Those whom God effectually calleth he also freely justifieth Rom. 8 30. 3 24. not by infusing righteousness into them but by pardoning their sins and by accounting and accepting their persons as righteous not for any thing wrought in them or done by them but for Christs sake alone not by imputing faith it self the act of beleeving nor any other Evangelical obedience to them as their righteousness but by imputing the obedience and satisfaction of Christ unto them Rom. 4 5 6 7 8. 2 Cor. 5 vers 19 21. Rom. 3 22 24 25 27 28. Tit. 3 5 7. Ephes. 1 7. Ier. 23 6. 1 Cor. 1 v. 30 31. Rom. 5 17 18 19. they receiving and resting on him and his righteousness by Faith whicâ— faith they have not of themselves it is the gift of God Act. 10 44. Gal. 1 16. Phil. 3 9. Act. 13 â—8 39. Ephes. 2 â— 8. Read and ponder what followeth in that Chapter So in the greater Cathechisme Q. 70. What is justification Answ.