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A47166	Quakerism no popery, or, A particular answere to that part of Iohn Menzeis, professor of divinity in Aberdeen, (as he is called) his book, intituled Roma mendax Wherein the people called Quakers are concerned, whom he doth accuse as holding many popish doctrins, and as if Quakerism, (so he nick-names our religion,) were but popery-disguised. In which treatise his alleadged grounds for this his assertion, are impartialy and fairly examined and confuted: and also his accusation of popery against us, justly retorted upon himself, and his bretheren. By George Keith.	Keith, George, 1639?-1716.	1675 (1675)	Wing K194; ESTC R213551	62,351	126

its influence or assistance essential to the matter of their worship So here they set up their own Idols inventions traditions forms ceremonies and observations above the spirit and power of GOD but the Quakers in opposition to both doe the contrarie Fifthly The Papists and Protestants are one in the same spirit of pride vanity lust and envy whereby they both are for fighting swearing persecuting and destroying each other about who shall be uppermost with their Idols and inventions and are both one in the superfluous use of cringing complementing and bowing to each other in abusing and unnecessarly using the creation in the superfluous use of cloaths and meats whilst the Poor among both are ready to starve in the fruitless and sinfull use of games sports and invented recreations in the generall abuse of pretious time and all the good creaturs of GOD beeing equally one in the love of the vain glory pomp pride and vanity of this perishing World so here is the spirit of the world the pride of life the lust of the flesh c and man in his naturall wordly glory and liberty set up by both and the mortified meek self-denyed life of Iesus neglected Whereas the Quakers in opposition to both have witnessed against those things and are in measure by the spirit of Iesus which they follow as their guide gathered into this life for which the world and worldly literall Christians both Papists and Protestants mock and deride them as the Pharisees did Christ their Lord and Master And to conclude both Papist and Protestant religion abstracting from these generall notions of truth as they are ass●nted to by all in words and is nothing else but the old corrupt first faln man with his notionall witt working forming inventing and imagining in that earthly carnal wisdom about the things of God as they were delivered by these good and holy men that by the spirit of GOD wrot the Scripturs of truth while they are alienated from the spirit of life and power that these holy men lived in and spake from and therefore in the same wilde nature which is one both in Papists and Protestants because their imaginations doe not jump they are wrangling contending yea and sometimes murdering one another But the Quakers Religion in opposition to both is that which stands in mans-will wisdom arts and parts as he is in his naturall unregenerat state but in the spirit power light and wisdom of GOD which reveals and gives the knowledge of GOD in and to man and so purifies sanctifies renues him and makes him conform to the Image of GOD in the holy pure meek undefiled life of Iesus and also acts moves and leads them in his service and worship whereby he comes to know the things of GOD and serve him even as the holy prophets and apostles did not only in meer form and imitation but in the same spirit life and power with them I shall adde no more but that I hope none who will seriously read and consider these things unless they be either deplorably dark and ignorant or desperatly malicious and prejudicat but will easily acknowledge that the Quakers differ more widely and fundamentally from Papists then any other sort of Protestants and therefore that a more Horrid Lye can scarce be hatched then that Great One to witt that Quakerism is but Popery disguised ROBERT BARCLAY Certain QUERIES concerning a CHRISTIANS-RULE Query First Whither is a living Rule or that which lives not the best Rule supposing they point at the same things both yet upon the account that the one is living the other not is not the living Rule to be preferred to the other not living and whither is the Scripture a living Rule or the spirit of Christ yea or nay Qu II Whither is a rule that can be wrested or a Rule that cannot be wrested but is inviolable unalterable the best Rule and whither may the Scripturs be wrested seeing Peter sayes many doe wrest them unto their own destruction or can the spirit of Christ in his inward living and certain manifestation be wrested yea or nay Qu III. Whither is a rule that a man may loss and be robbed of by outward violence or a Rule that cannot be losed by any outward violence the best rule and whether the Scripturs may be losed by outward violence or can the spirit of Christ be losed by any outward violence yea or nay Qu. IV. Whither is a Rule that is manifest evident and certain in it self or a rule which is but evident manifest and certain in and by anothers evidence the best Rule and whither the Scripture be evident manifest and certain to any in themselves without the illumination of the Spirit of Christ or is not the Spirit of Christ evident manifest and certain in his own immediat operation in the heart of a Christian without any externall or outward evidence whatsomever being spiritually felt and tasted yea or nay and hade not many of the Saints a Rule before Scripture was written and did not such viz Abel Enoch Noah know certainly the Spirit of Christ in his own manifestation without the Scripturs yea or nay Qu. V. Whither is a Rule that gives power and strength to obey whatever it commands or a rule that does not so the best rule and whither a rule that gives life or a rule that kills be the best Rule and doth not the spirit give power and strength to obey what it commands doth it not give life but doth or can the Scripturs doe so doth not the letter kill yea or nay Qu. VI. Whither is a Rule that makes the commands of GOD so farr from being grievous that they are a delight unto the heart and makes it become naturall to doe the will of GOD yea meat and drink so that the yoak of Christ becomes easie and his burden light or a rule that hath not of it self this vertue the best rule and hath not the spirit of Christ in the heart of a Christian this vertue of it self or hath the Scripture this vertue of it self yea or nay Qu. VII Whither is that which makes nothing perfect and is weak and unsufficient of it self or that which makes perfect and is strong and sufficient of it self the best rule and whither of these is true of the Scripturs or of the spirit yea or nay Qu. VIII Whither is the original of the Scripturs or a transcription and translation of them the best rule And is not the spirit of Christ writting the law in the heart the original of the Scripturs and most not all under the new Covenant come to this according to what is promised Ierem. 23. Heb. 8 or is the Hebrew and Greek the first originall yea or nay Qu. IX Whither is the letter of the Scripture which declares of the life and substance which is Christ the living and eternall Word spiritually in the Saints or this life and substance declared by the Scripturs the best Rule also whither the law of God written in the heart by the spirit of the living God or th● law writen in any outward book whatsomever with pen and ink be the best rule yea or nay Qu. X. Whither is that which can readily answere all occasions and conditions and infallibly teach man his duty and his place in all cases without burthening either the memory or understanding or going out for seeking counsell from any or that which hath not these advantages the best Rule and whither of these is true of the Spirit or of the Scripturs yea or nay Qu. XI Whither that which is universally accorded upon by all sober reasonable men and hath been the Saints rule in all ages and is the Angels Rule and was Adam's Rule in Paradise and shall be the Saints Rule for ever be the best Rule and whither this is the Spirit of Christ or the Scripturs which many of the Saints never had in any outward book or sound yea or nay Qu. XII Whither is Wisdom it self Goodness it self Righteousnes it ●elf Holiness it self Love it self Honesty Vertue it self an Inward Living Eternal Principle of all Good Actions or any Outward Declaration of this the best Rule and whither is this true of the Spirit of Christ or of the Scriptur● yea or nay GEORGE KEITH THE END Freindly Reader Thou art desired to excuse the difference of the Printing in this last half sheet from the rest in respect our Adversaries who notwithstanding are so confident and clamorous in falsly accusing us yet dread nothing more then that we be permitted to vindicat our selves and detect their falshoods caused surprise the one half of the preceeding half sheet at the Press which put us to some trouble and necessitat us to take another course which hath hindred this from coming so soon to thy hands As also Thy Caendor must excuse some false Stops Comma's c and with thy pen correct some letters and Verball Errors the most obstructive to the sense are here collected and amended hoping thou wilt pass by the rest ERRATA Page 11. Line 22. Read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 14. l. 6. r. hearts p. 17. l. 11. r. recede p. 30. l. 5. dele all these 7. lines begining thus and Richard Baxter c and ending thus this censure these liues by the fault of the transcriber were put in into the wrong place which pag. 51. cometh in their own propper place p 32. l. 24. r ●easing p 43 l. 10 r satisfaction p. 44. 16. after Iustification adde is comprehended p. 45. l. 18 r. have love in it p. 51. l. 10. r. LOOKING ibid. l. 17. r. accounted p. 57. l. 8. r. for p. 66. l. ult r. in Iob 〈◊〉 * as in Pope Adrian his Ambassadors speech ●o the Princes of Germany Sl●id lib. 4. Ibid in the Emperours letters to the Princes from Spain also book 13 in Cardinall Farnesius Nephew and Legat for Pope Paul the third his speech to the Emperour Charles the fifth † Ioh. 1.9 Rom. 5.18 2. Tit. 10.11 and many other places † Luke 8.13 Rom. 11.19 20. Hebr. 10.29 1. Pet. 2.18 Iude 4.5 6.

QUAKERISM No Popery OR A Particular Answere to that Part of IOHN MENZEIS Professor of Divinity in ABERDEEN as he is called his Book Intituled Roma Mendax Wherein the People called QUAKERS are concerned whom he doth accuse as holding many Popish Doctrins and as if QUAKERISM so he Nick-names our Religion were but Popery-disguised In which Trea●ise his alleadged grounds for this his Assertion are impartialy and fairly examined and confuted And also his Accusation of POPERY against us justly retorted upon Himself and his Bretheren Rom. 2.1 3. Therefore Thou art Inexcusable O Man whosoever thou art that judgest for wherein thou judgest another thou condemnest thy self for thou that judgest do'st the same things c. By GEORGE KEITH Printed in the Year 1675 The Epistle to the Reader Freindly Reader AMong the many Calu●nie● wherewith those that have opposed this appearance of Truth have endeavoured to aspress it and render it Odious to the People that Imputation of Popery hath been as frequent and constant as ●ny other almost alwayes in the mouthes and hands of such as have spoken and write against us So that I hardly remember I ever saw a book amongst those many hath been written by our Opposers which had not some reflexion of this kind in it This might perhaps have some weight with easie and simple people who understand not how frequent it is for persons of different perswasions even among those called Christians to use such sinistrous means to weaken one another a crime so much the more to be regrated that it is contrary to that truth which all lay claim to it is not unknown to those that are acquainted with the history of the Protestant-reformation how it was a common practise among those that opposed Luther and the Protestants to compare him and them to Mahomet and the Turks because that as the Turks opposed the Pope so did the Protestants And yet it is for this same reason our Adversaries brand us with Popery which can no more conclude us Papists then the former did the Protestants Turks But after the Protestants became divided among themselves and that the suspicion of Popery was a ground to render them odious to their respective people they have all of them branded each other with this crime and compared each other with Papists As first the Lutherans have and doe compared the Calvinist● with Papists and Iesuits as in many other of their writings may be seen in Lucas Osiander his Epistle to the last part of his Ecclesiastick History where he classes the Iesuits and Calvinists as equall enemies to the Church Yea and because all the Calvinists were no● so rigid in the matter of Justification as excluding all good works from being necessary thereunto the Lutherans have often branded them with Popery So that ●o● Himmelius a Lutheran Divine upon this account wrote a book which he called GALVINO-PAPISMUS On the ●●her hand the Calvinists have often accused the Lutherans of Popery for their keeping up of Images and many other ceremonies How much the Calvinian presbyters doe brand the Prelatick par●● with Popery few in this Nation are ignorant of but especially those that are of age to remember that PULPIT PROVERB which for the frequencie of its use might have past for a piece of the PRESBYTERIAN-DIRECTORY to wit that expression which they used both in their Prayers and Invectives against the Bishops terming them and their followers the POPISH PRELATICK MALIGNANT PARTY And indeed in those day●● P●pery and prelacy were still classed together as being TWINS of ONE MOTHER and both LIMBS of ANTICHRIST And I suppose such as frequent the Conventicles can bear witness that this dialect is not yet out of use among the Presbyterian Preachers On the other part the Episcopalians doe not scruple often to compare Popery with Presbytery and doe look that the Pope and the Presybter are very near of kin in their presences over the Magistrat and those who are in authority in their method of handling them where they can compass it So that Bishop Spotswood in his Church History lib 7 pag 457. sayes that at the conference of Hampton court Doctor Buckrige Bishop of Rochester preaching upon Rom 1● 1 Let every soul be subject c did soundly and learnedly handle the matter to the satisfaction of all only it grieved the Scots Ministers to hear the Pope and Presbytery so often equalled in their opposition to Soveraign Princes Yea many Episcopalians doe not scruple to affirm that the COVENANT Which passeth for the SACRED OATH of GOD in the presbyterian account was a IESUITISH INVENTION made and contrived abroad among papists to creat troubles and distractions at home and to defame the protestant Churches But to proceed the Sectarian Congregations of Independency and Anabaptism hade no sooner stept aside from their presbyterian Bretheren and begun to set up for Themselves but the presbyters begin to deterr their prosel●ts from them with the old imputation of popery alleadging that such seperations was a draught of Popish Policy to defame the glorious fabrick of Presbytry Such as have read the gangren or history of Independency writt by a Zealous presbyter will find enough of this sort of stuff For the gifted but Vnordained Preaching Bretheren among Independents and Anabaptists were alleadged many of them to be Iesuits and Moncks metamorphosed into the shapes and appearance of Souldiers and Tradse men to doe mischeif the more securely In one of the first books printed against the people caled QUAKERS by a presbyterian preist near Bristol lie affirmeth that the Pope sondeth forth his Emissaries to preach in England not only under the shape of QUAKERS but also of Independents and Anabaptists But the Independents have not been farr behind with the presbyters in this matter and therefore have very often compared Presbytry and Papacy Peter Sterry a noted man among them preached a Sermon before the chiefest in authority at that day which Sermon being Printed he intitules it Englands deliverance from Northern Presbytry Compared with its deliverance from Roman Papacy In which Sermon He often classes together the Pope and the Presbyter and proves them One in several particulars And Iohn Owen a man though pretty sparing towards his Presbyterian Brethren doth nevertheless not spare to affirme in his answere to Doctor Cawdrey That since their Ministry is derived through Rome it must needs be a Romish Ministry How much the Anabaptists accuse the Rest of Popery for their retaining the SPRINKLING of INFANTS and S●T SINGING of PSALMES is not unknown Thus READER thou may see this calumny is not New but an OLD THREED-BARE Argument wherewith each of these sects have been long beating one another and therefore no wonder if they also throw it upon us but with how litle reason this smal Treatise will inform thee where the Imputations of Popery cast upon us are fairely and modestly examined and Iustly and rationaly retorted upon the Accuser Also that the subjects treated of might

Bernard yea and as the same Bernard and Augustin citeth Isaiah 46.8 and as the Hebrew doth bear it Even transgressours such as are gross Idolaters are bid return to the heart to wit unto that inward law and teaching of GOD therein Yea Augustin sayeth expresly Nulla est anima c. There is no Soul so perverse in who●e conscience God doth not speak lib. 2. de Serm Domini in monte And indeed that most famous primitive Protestants did not only acknowledge Inward supernaturall operations of the spirit of GOD in the hearts of Believers but did also hold that there was an Inward word spoke by the Spirit into their hearts which was evident and sufficient in it self to beget Faith and be a law and rule to Believers I shall prove ou● of manifest Testimonies of Luther Zuinglius OEcolampadius and Melanchton First as to Luther in a Sermon of his on Pentecost The second law sayeth he that is not of the letter but of the Spirit is spirituall which is neither written with pen nor inke nor spoken with the mouth but as we see here in this occurrence the Holy-Ghost descended from Heaven and filled them all that they received Firie-tongues and preached freely otherwise then formerly which astonished all the people there he cometh and overfloweth the heart and maketh a new man which now loveth GOD and doth willingly what he willeth which is nothing else but the Holy Ghost himself or at least the worke which he worketh in the heart there he writteth meer flammes of fire in the heart and maketh it alive that it breaketh forth with firie-tongues and active hands and becometh a new man and sensibly feeleth that he hath received a quite other understanding minde and sense then before So now all is living understanding light minde and heart which burneth and taketh delight in all that pleaseth GOD. Again Here thou seest clearly that his office is not to write books nor make law●s but freely puteth an end unto them and is such a GOD that writs in the heart makes it to burn and creat● a new minde c. and this is the office of the Holy Ghost rightly preached c. Such a man is above all law for the Holy Ghost teacheth him better then all books so that he understands the Scripture better then any man can tell him therefore such a man needeth not the use of books any further but to prove that it is so ●ritten therein as the Holy Ghost teacheth him Therefore GOD must tell it thee in thy heart and that is Gods-Word otherwise Gods-Word remains unspoken Note from these words First That Luther did hold that the second law which is the rule of a Christian is not the Scripture but what the Holy Ghost teacheth and writeth in be heart Secondly That this inward teaching of the Holy Ghost is better then the Scripture Thirdly That the service of the Scripture is rather to prove to others what is written therein then to be the foundation and principall rule of Faith Fourthly That the Scripture unless it be spoken by GOD in the heart is not GODS-Word I suppose I. M. will not finde greater Enthusiasm in any of the writtings of the People called Quakers Again Luther upon the Magnificat None can understand GOD or the Word of God aright except he receive it immediatly from the Holy Ghost Again Luther on the 11 Psalm but in our English Psalm 12.6 Eloquia Domini ●asta The words of the LORD are pure The Prophet David here speaks no● of the Scripture but of the Word of GOD chiefly And he sayeth further They are therefore Eloquia Domini that is GODS-Word when the Lord speaketh in Us as he did in the Apostles but not when every one b●ings forth the Scripture which the Devil and wicked men may doe in whom God speaketh not and therefore it is not Gods Word Here Luther is down right an Enthusiast as much as any Quaker can be If it be objected that Luther wrote against the Enthusiasts I answere I know he did but these were not true Enthusiasts as the Apostles were but such as under a pretence of Enthusiasm both taught and practised evil things Secondly Zuinglius speaketh his mind exceeding clearly of the inward word and that it is preferable to the outward word so as the outward is to be judged of by the inward Ex commentario de verâ falsâ religione cap. de Ecclesia verbo Dei. Thou dost now understand sayeth he what is the Church which cannot err to wit She alone which leaneth to the alone Word of GOD nor that which Emserus thinketh we only regard which consisteth of letters or words but that which shineth in the mind Again He who heareth in the Church the Scripture of the heavenly Word explained judgeth that which he heareth but that which is heard is not the Word it self whereby we believe for if we were made faithfull by that Word which is heard or read all should surely be made faithfull It is then manifest that we are made faithfull by that Word which the heavenly Father preacheth in our hearts whereby also he enlightneth us that we may understand and draweth us that we may follow who are indued with that word do judge the Word which soundeth in the preaching and beateth the Ears but in the mean time the word of Faith which sitteth in the minds of the faithfull is judged by none but by the same the outward word is judged which GOD hath ordained to be brought forth although faith be nor of the externall or o●tward Word Thirdly Oecolampadius on Ezek. cap. 3. Thou Son of man receive all the words that I speak unto thee in thy heart and hear them in thy Ear. This Text is against those that would bind the course of the Word of GOD to externall things but it is necessary that the only Master be first heard who is in Heaven that is in the secret opening the heart and giving Ears to hear and begetting or stirring up desires in us to learn the truth Again Faith is an inward thing and a spirituall gift of GOD therefore springeth not from any outward things as from the outward word or hearing but from the inward word and inspeaking of GOD it is produced Again sayeth he We divide not in our ministry the inward from the outward Word of GOD but we only distinguish them that we may know that the inward Word and Work of GOD in us must preceed that the outward be not taken for the inward nor the humane for the divine and so a humane opinion be gotten instead of Faith we desire that both these words may goe together and doe couple them in our ministry Again a little after Thus it appears that the power of GOD is not bound to the Element nor to our ministry but the pure Grace of GOD is acknowledged which is given either with the Word or before the Word or after the Word as pleaseth him

and on the breast is not said to live by its works yet it draweth nourishment to it self from the Mother by a certain faculty instinct or power implanted into it of GOD wherein the Child is more passiive then active even so it is as touching faith which is a certain heavenly faculty power or instinct put into those who are Children and Babes in CHRIST whereby they doe draw nourishment that is heavenly and spirituall unto them from GOD whereby they live and grow up as holy and righteous plants of GOD to bring forth the fruits of good works and thus the faith that was at first of a receptive nature becomes now more operative and active so as to put forth that inward vertue by which the heavenly growth is witnessed into reall acts and works of righteousness Consider Fourthly that when the Apostle speaketh of a mans own righteousness as being excluded from our justification by the same he doth not understand that righteousness which is wrought in us by the spirit of GOD but that which man worketh in and by himself without the Grace and Spirit of GOD and the Righteousness of GOD and Christ by which we are most immediatly and nearly justified is Christ himself and His work of righteousness in us by His Spirit even as the faith of the Son of GOD Gal. 2.20 is the faith he worketh in us so his righteousness is that of His working in us And indeed that this is the mind of Augustin is clear from his own words lib. de gratia libero arbitro Quid est non habens meam justitiam quae ex lege est cum sua non esset lex ipsa sed Dei nisi quia suam dicit justitiam quamvis ex lege esset quia sua voluntate legem se posse putabat implere sine adjutorio gratiae quae est per fidem Christi What is it sayeth he not having my righteousness which is of the law wheras the law was not his but Gods but that he calleth it his righteousness although it was of the law because he thought that by his own will he could fulfill the law without the help of Grace which is by the faith of Christ. To the same effect he writeth in his second book against Iulian the ●elagian showing also That the righteousness of faith is said to be of GOD because GOD doth distribute to every one the measure of faith and to faith it pertaineth to believe that GOD worketh in us both to will c. I shall conclude this matter with that observable passage of Luther on the second of the Gal. vers 16. touching justification Christ sayeth he apprehended by faith and indwelling in us is our righteousness for which we are justified or reputed just This of Luther is according unto these Scripturs The LORD our righteousness Ier. 23.6 And again He is made unto us Wisdom Righteousness Sanctification and Redemption 1. Cor. 1.30 And indeed none have Him to be their righteousness but who have Him to be their LORD not only dwelling in them but ruling in and over them He must be Lord in and over us by having the obedience and subjection of our souls and whole man that he may be our Righteousness SECT V. Where the alleadged agreement about Good-Works is considered and examined THe Fourth Instance of the Quakers holding Popish doctrins alleadged by I. M. is that Good works are meritorious To this I answere we doe not hold the merit of good works in any other sense then that which both agreeth unto the Scriptur and hath been used generally by those called Fathers such as Augustin Gregory Bernard yea and by some of the most famous Protestants for the clearing of this matter I shall propose two significations of the word Merit First as it signifieth to deserve a reward so as the merit is equall in worth and dignity unto the reward as when a Servant meriteth his wages from his Master this is the strict signification of it and in this sense we altogether deny that good works are meritorious Secondly as it signifieth to obtain from GOD by promise according as He out of His infinite bounty hath seen fit to bestow and thus Merit and Reward are relatives so that as the reward is of grace the merit is of grace also and in this sense the Fathers commonly use the word merit particularly Augustin who saith when GOD doth crown our merits He crowneth nothing but His own gifts Where he plainly acknowledgeth merit of grace Now it is certain that the Lord promiseth a reward to good works which showeth that there is a dignity value or worthiness in them though not equall to the reward of eternall life yet such as it pleaseth GOD to take notice of So as it is a suitable thing according to His infinit bounty to reward them so liberally the Apostle saith 1. Pet. 3.4 a meek and quiet spirit is in the sight of God of great price therefor it hath a reall dignity worth and value in it which is of GOD and not of us so that we can not think so meanly and basely of that Righteousness and holiness which the Spirit of GOD worketh in us as those called Calvinists or Presbyterians doe who affirm that the best righteousness or holiness that is wrought in any of the Saints by the Spirit of GOD is defiled and as a menstruous garment yea is such as for the same GOD might justly abhore us We cannot but abhore such unclean and anti-christian doctrin tending to lessen the esteem and love of righteousness among men The Apostle maketh mention of the Faith Love and patience of the Thessalonians as a manifest tocken or demonstration of the righteous judgment of GOD that they may be counted worthy of the Kingdom of GOD. 2. Thes. 1.5 And said the Lord by His Servant Iohn unto those of Sardis who hade not defiled their garments they should walk with Him in white for they are worthy Rev. 3.4 these Scriptures shew a dignity or merit in good works not in the first sense but in the second Now if any Papists hold merit in the first sense we deny them in this as much as any Protestants doe yet that Protestants and some of greatest fame did hold merit in some sense 〈◊〉 eviden● both out of Melancton and Bacer Melancton in his common places sayeth expresly That good works in the Reconciled seeing they please GOD through faith or the Mediator men● sp●rituall rewards and corporall both in t●is l●fe and after this life And Bucer as he is ci●ed by Cassander consult cap. de Merit contra A●rince●sem sayeth thus As we acknowledge faith it self the fountain of good works and merits to be the free gift of GOD so also we confess that both the works and merits are the free gifts of GOD c. And of this same mind are we with these men whom I. M. himself and his Brethren own to be Protestants of great note And with them

and a●l true Protestants we doe join against the Popish merit either of congruity without the Grace of GOD or of condignity with and by the Grace of GOD as condignity doth signifie an equality betwixt merit and reward as some Papists hold though contradicted by others but when Papists contradict one another one side must hold the truth at least in words but that is not to speak properly a Popish doctrin SECT VI. Concerning the Apocryphall-Books THe Fifth Instance adduced by I. M. is that Apocryphall Books are of equall authority with other Scripturs He meaneth those judged by him and his Brethren to be Apocryphall For the question is what Books are Apocryphall and what not also what Apocryphall is in his sense If by Apocryphall he meane writt and not from any measure of the inspiration of the Spirit of GOD. Surely we cannot conclude that all these books called by him so are Apocryphall seing as to some of them we find the testimony of the Spirit of Truth in our hearts to answer to many precious Heavenly and divin sayings contained in them which is as a seal in us that they have proceeded from a measure of the true Spirit yet as to all these books or sayings contained in them we doe not so affirme And I belive I. M. cannot prove out of any of our Friends books that all these books commonly called Apocryphall and the sayings contained in them are of equall authority with the Scripturs however if they hade done so it proveth not that they hold a Popish doctrin because Papists and they hold their judgment concerning them on different accounts which according to I. M. his own rule is sufficient to make that a Heresy in the one and not in the other The Papists on the account of the authority of the Church that is to say the authority of some Popes or Popish councills But the Quakers on the account of the inward testimony of the Spirit of GOD in their hearts whereby the spirituall ear tryeth words whether having proceeded from GOD or not as the Mouth tasteth meat as the Scripture saith So that this may be retorted as a Popish doctrin on I. M and his Brethren who agree with Papists in denying that the inward evidence and testimony of the Spirit of GOD in mens hearts is the principall rule and touchston whereby to judge of words and writtings whether they be of GOD or not Again seeing the Papists are divided among themselves and contradict one another touching the authority of those books some of them holding that they are of equall authority with the Scripturs others denying it and placing them in an inferior degree We have the same advantage to reflect Popish doctrin upon him as he hath upon us if we did hold that either some or all of them are of equal authority with the Scripturs which yet I know not if I. M. can prove out of any writtings of a Quaker so called If perhaps I. M. shall Object that our Freind SAMUEL FISHER that faithful servant of the Lord in His Book Intituled RUSTICUS AD ACADEMICOS Or THE RUSTICKS ALARM To THE RABBIES c. which was writ about sixteen yeares agoe but never as yet Replyed unto by any doth affirm that Some of those books commonly called Apocryphall are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or have proceeded from Men divinely inspired and are of a divi● Inspiration ●nd Authority To this I answere First SAMUEL FISHER ●oth not affirm that all these books esteemed by I. M. and his Brethren to be Apocryphall are divinely inspired but that some of them such as First the wisdom of Solomon Secondly the Wi●●om of Iesus the Son of Sira●h called Ecclesi●sticus Thirdly the Epistle of Ieremiah which 〈◊〉 ●ro●e to those who were to goe Cap●ive to B●bylon c. Fourthly the Fourth Book of Esdras or the Second as it stands usualy in the Old English Protestant Bibles which books and especially this last of Esdras which gives so clear a testimony unto Christ as in Chap. 13. are denyed by unbelieving Iewes to be of divin inspiration with whom I. M. and his Brethren are in this matter to be classed together who deny them also Secondly albeit SAMUEL FISHER affirmeth that these afore mentioned books were writt by men divinely inspired yet he doth no● affirm that they are of equall authority wi●h the Scripturs as I. M. falsly chargeth us for writtings may be from divin inspiration and yet some of them of greater authority then others as proceeding from a greater measure of the Spirit however if I. M. have any convincing reasons why these books aforesaid are not of a divin originall let him produce them Now that some principall and famous men among the Papists doe place th●se books commonly called Apocryphall in an inferiour degree to the Scripturs Gratius doth plainly show in his Annotations upon Cassander his consult that both Cajetan and Bellarmin who were Cardinalls did hold them to be placed in an inferiour degree And also that KING IAMES the sixth did approve the same But let me ask I. M. one question or two First doth he think it a matter of faith that these books are not equall to Scripture If he doth I ask Secondly By what rule of faith he doth know or can prove that they are not equall to Scripture The Scripture it self can be no rule in the case seeing no place in all the Scripture saith any thing of these books not indeed of the number of the books of the Scripture If he say there are ●ound in them contradictions to the Scripture I answere if it were so in some of them yet I suppose he will not say in all If he say they want that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or character which the Scripturs have I ask again By what rule doth he know this that they want that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seeing the Scripture do●h not say they want it and seeing possibly some may as strongly affirm that they have it Who shall be judge in the case Moreover we have this just retortion of Popery to reflect upon I. M. and his Bretheren that both Papists and they have set up such a determined number of books though differing among themselves as to the number of the Old Testament yet agreeing in one as to the number of the New which closeth up the Canon whereby they have both of them limited the GOD of Glory Himself both from bringing to light what other books have been writ that may be of equall authority with the Scriptures such as the Prophecy of Enoch mentioned Iude 14. the Epistle which Paul wrote to the Corinthians not to company with fornicators mentioned in the first of these Epistles which are extant 1. Cor. 5.9 and diverse other books which are mentioned in the Scripturs not ●ow to be found although it is possible they may be found yet if they were found by their principle they are to be rejected as not being in the Canon

received As also they have limited GOD from moving or inspiring any men in any age of the world to come to writ any book or books that may be of equal authority with the Scripturs For which bold and presumptuous alleadgeance neither Papists nor they have the least solid ground Finally there are some writtings that both Papists and they reject as not having Scripture authority which yet we find no just cause to reject such as the 151. Psalm that is in the Septuagint and Paul his Epistle to the Laodiceans which are both extant to this day wherein nothing is to be seen unsuitable either to other Scripturs or unto that spirit that gave them forth And if you say they want the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Scripturs have I suppose it will be as hard for I. M and his Brethren to evince by any evidence that such books have or have not the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is for any Quaker to evince by any evidence that he hath the Spirit of GOD this I say not as denying but that the Scripturs have a Secondary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 known unto them who know the primary of the Spirit in their hearts but seeing our Opposers require of us to show or evidence unto them some infallible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we have the Spirit of GOD I would have I. M. to know that the same difficulty recurreth as to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Scripturs it being a thing which cannot be shown or made to appear by any evidence unto the carnal mind which yet is evident unto the spirituall And indeed as the Scripturs have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which convinceth that they are of GOD ●o all the Children of GOD have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also who are as a living book or Epistle of Christ which convinceth that both they are of GOD and have the Spirit of GOD and this is a sufficient demonstration unto them that are spiritually minded And here onely I shall mind I. M. how the Protestants themselves are not agreed upon the number of the Canonicall books The Lutherians at this day rejecting some which the Calvinists receive such as the Epistle of Iames the second and third Epistles of Iohn and the book of the Revelation by some yea Luther cal Iames Epistle a STRAWY EPISTLE And if he had charged it as a Popish principle on the Calvinists that with Papists they hold Iames Epistle to be Canonicall I suppose I. M. would no● for this have rejected it although Papists at this day doe own it to be Canonicall with him However this Advertisment I give to the Reader that seeing the books commonly called Apocryphall are controverted by some to have that sufficient authority Yet in all matters of debate betwixt our Opsers and us we shall not urge their authority upon any who doe not receive them but are willing to wave them and keep to those books of Scripture acknowledged by them wherein we have sufficient testimonies to all the Principles of Truth mantained by us and furniture enough by the help of our GOD to resist and oppose the contrary It is worth the observing that not only both Papists among themselves and Protestants among themselves have been divided about the number of the Canonicall books as what books be Canonicall and what not but even the Fathers so called and the Councills who did Canonise them have differed greatly also Eusebius in his Ecclesiastick History lib. 3. cap. 22. writteth exceeding uncertainely concerning divers of the books of the New Testament such as the Epistle of Iames The Second Epistle of Peter the second and third Epistles of Iohn The Revelation of Iohn as being received by some at Authentick and gain●a●d by others The Councill of Laodicea which was the first councill I read of that did determine the Canon of the books of Scripture as it omitteth or passeth by as not Authentick all these books commonly called Apocryph● so it also omitteth the Revelation of Iohn But the third Councill of Carthage which ●a● not long after where Augustin was present doth put into the canon both the booke of the Revelation and most of these books commonly called Apocrypha yea Augustin himself lib. 2. de Doctrin● Christiana cap. 8. Among the other books of the Old Testament numbereth Tobias Hester Iudi●h and two books of the Maccabees and two of Esdras and the book of Wisdom and Ecclesiasticus concluding thus In these fourty and four books the authority of the Old Testament is determined Now if to hold some of these books equall to Scipture be a Popish doctrin then Augustin himself did hold Popish doctrin in this very thing And yet I suppose I. M. doth not think that Augustin was a downright Papist for all this But if this prove not Augustin to be a Papist how will it prove us the people called Quakers to be Papists he must either assoilzie us or condemne Augustin in the case SECT VII Where the alleadged agreement as if the efficacy of Grace depended upon Mans FREE-WILL is considered and answered THe Sixt Instance of Popish doctrin charged by I. M. on the people called Quakers is that the efficacy of Grace depends on Mans free will I suppose this is but a consequence of I. M. his making upon the doctrin or principle of Universall Grace mantained by the Quakers As for my self I never heard it nor read it mantained by any of these people that the efficacy of grace depends on mans free will And I doe altogether deny that it is a consequence lawfully deduceable by any principles of sound reason from the doctrin of Universall grace as mantained by us For we deny that there is any free-will in man to any thing that is truly good and acceptable in the sight of GOD but what is of the grace of GOD. The will of man is servum arbitrium as Luther called it and not liberum arbitrium in respect of any obedience acceptable unto GOD that is to say servil and bound over unto Satan and captivated by him but as the grace of GOD doth make it free and that all men at times have some measure of a freedom of will by the grace of GOD we doe with holy boldness affirm conform both to the Scripturs testimony and the consent of the greatest part of Antiquity if not of all generally as both Vosius a learned Antiquary in his Pelagian History and Grotius in his disquisition of the Pelagian Dogma's doe show at great length By the visitations of which Grace of GOD upon the souls of all men at certain times and seasons the prison door is opened unto all who are in captivity as all men are in the unconverted state and the arm of GOD'S Salvation is stretched forth unto them yea it toucheth them and by its touches infuseth into them some measure of ability whereby the soul is put into a capacity to convert and turn