be the object of an Eternal Ordination When we consider Reprobation in respect of its terminus or thing willed purposed by that act of God we divide it into two parts or say there are two maine things intended purposed presupposing not mentioning what is common both to Election Reprobation as Creation c. as first the denyal of Grace whereby they may be recovered from their state of sin the second is the denyal of Glory or adjudging them to eternal death This last Being for sin a just execution of a righteous sentence is not neither can it be without consideration of sin as the meritorious procuring cause So that to speak properly God doth not damne whom he will Damnation not being an act of meer pleasure but an act of justice conforme to an established Law But the other the denying or not giving of grace is an act of Absolute Freedom Good Pleasure for He hath mercy on whom He will and whom He will he hardeneth Rom. 9 15 18. And as God's granting of grace is an absolute act of his good pleasure free not for any merite or goodness in man as all except Pelagians will confess yea Pelagius himself confessed it at the Synod in Palestine so the Lord 's denying of this gâ—ace and mercy must be Absolute and not Conditional an act of the Lords free will and good pleasure for the praise of his glory there being no fixed Law constitute by God according to which he bestoweth Grace or bestoweth it not and there being no Reason imaginable why the Lord should confâ—rre grace upon Iacob and not upon Esau upon Moses and not upon Pharaoh upon Peter and not upon Iudas beside the good pleasure of God as the Lord did set his love upon the people of Israel because he loved them Deut. 7 6 7. so no cause can be given why he would not have mercy on Pharaoh on Esau on Iudas as well as on others beside his God will and Pleasure who hardeneth whom He will 7. We must therefore in this matter carefully distinguish betwixt Gods Decree and the Things decreed Things decreed may have their Causes and one may depend upon another as on the meritorious procuring cause but the Decree of God is absolute having no dependence upon any thing without being the Absolute and Free act of his Will God may and doth Decree that this shall be because of that and yet because of this he cannot be said to Will that So when the Lord decreeth to damne some persons because of their sins though sin be the procureing meritorious cause of damnation yet it is not the procuring meritorious cause of Gods willing or decreeing to damne Therefore though it be true that God decreeth to save none but such as Beleeve and continue in Faith and Obedience to the end and to damne none but such as are Sinners and Continue in sin to the end yet we must not say that as Faith and Obedience in adult persons do preceed salvation as some way disposeing causes thereunto and as Final Perseverance in sin preceedeth damnation as the meritorious cause thereof so the Foresight of Faith Obedience and Final Perseverance in both preceed election or the decree of God as disposeing causes or prerequisites thereunto and the Foresight of Final Perseverance in sin preceed Reprobation or the decree of God as the meritorious cause thereof for as the purpose of God according to Election is not of works but of him that calleth Rom. 9 11. so the purpose of God according to Reprobation cannot be of works for the children being not yet born neither having done good or evil it was said the Elder shall serve the Younger Rom. 9.11 12. As the potter hath power over the clay of the same lump to make one vessel unto honour and another unto dishonour Rom. 9 21. so the Lord willing to shew his wrath to make his power known may endure with much long-suffering the vessels of wrath fitted to Destruction and he may make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory Rom. 9 vers 22.23 8. As the Scripture holdeth forth Reprobation as we heard and may be further gathered even as to the name from Ier. 6 30. Heb. 6 8. 2 Tim. 3 8. So it holdeth it forth to us sometimes in Negative termes sometimes in Positive termes Hence some speak of a Negative Reprobation called Preterition or passing by which is a real Positive act in God and not purely Negative as some suppose and of a Positive and Affirmative Reprobation which they call Praedamnation By the Negative Reprobation they understand a Positive eternal act of God whereby according to the counsel of his own will he passed by such as he did not Elect and resolved not to give them saving grace whereby they might be delivered from sin as when Châ—ist saith Math. 7 23. I nâ—ver knew you and Mat. 11 25 26. I thank thee ó Father Lord of heaven and earth because thou hast hid these things from the wise Even so father for so it seemed good in thy sight And when mention is made of some in the Revel Chap 13 â— and 20 15. whose names were not written in the Book of Life And when Christ saith Ioh. 10 26. Yee are not of my sheep By the Positive or Affirmative Reprobation they understand the Lord's positive Resolution according to the unsearâ—hable counsel of his owne will whereby he ordaineth such as he hath passed by to dishonour and wrath for their sin Hence such are said to be hated Rom. 9 13. to be vessels of wrath fitted for destruction Rom. 9 21 22. to be appointed unto stumbling at the word c. 1 Pet. 2 8. ordained to condemnation Iud. vers 4. to which also belongeth the Lord's just and judicial smiteing with blindeness giving up to a Reprobaâ— minde and to their owne hearts lusts hardening their hearts and the like Rom 1 24 26 28. 9 18. 11 7. Psal. 81 12. 9. Now as touching that question that this Quaker is most busied with viz. Whether Reprobation be absolute and without all respect had to sin or not the Reader may see by what is said what is to be Answered thereunto The Quaker loving darkness speaks undistinctly either because Ignorant of the true question or out of a malicious Designe to render the Truth us for maintaining it odious or both But we shall endeavoure in a few words to clear the mater If we consider the act of Reprobation as in God of whose will it is an Immanent and Eternal act there can be no more cause of it in man or aâ—y creature than of any other of his decrees which are all one act and so one with Himself Yet this act of Reprobating that is of appointing and designing such or such individual persons to the condemnation of hell for their sinnes can not be said to be as to its
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
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
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
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
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
giving life unto the World of them that the Father hath given him and shall come to him Ioh. 6 33 37. They are these concerning whom the Fathers will was as being given of him that he should lose nothing but raise it up againe at the last day ver 38 39 40. The Redeemed ones that are numbered by God 144000. and are the first fruites unto God and the Lamb Revel 14 3 4 5. They are such as are the Lords and whom the Lord knoweth for his 2 Tim. 2 19. and are enrolled in the Lambs book Revel 13 8. and 20 15. See other particularities Psal. 87 5. Esai 43 1. and 49 12. and 19 18.24 25. Zeph 3 10. So are they designed to be these for whom God is and who shall have unquestionably all things the Elect who shall be justified who shall not be separated from the love of Christ are in all things more then Conquerours Rom. 8 31 32 33 34 37 38 39. These with whom the Covenant shall be confirmed Dan. 9 27. The redeemed out of every Kinred and Tongue and People and Nation and made Kings and Priests Revel 5 9 10. 22. Further 11 if Christ died for the sinnes of all persons how cometh it that they are not all actually pardoned It cannot be said that Christ's death was not a satisfactory price nor that the Father did not accept of it If then he shed his blood for the remission of sins Mat. 26 28. are not all these sins pardoned virtually and fundamentally or shall they not all actually be pardoned in due time If it be said they shall be pardoned upon condition of their faith But if the sinnes of all be equally payed for and equally in a virtual manner discharged in Christ's being actually discharged from that debt in the day of his Resurrection and the actual disharge depending upon the uncertain condition of mans Will man who willingly performeth the condition shall praise himself for the actual pardon and none else for Christ did no more for him as to the Actual Pardon than for others who never shall be blessed with actual forgiveness and yet forgiveness is held forth as a special act of free grace forgivenesse of sinnes is according to the riches of his grace Ephes. 1 7. Moreover as to that condition whether did Christ purchase it or not If he did not purchase it than man is not beholden to Christ for the Condition be it faith or what ye will it is no purchased mercy but man is beholden to his good Lord Free Will for it and so he may sacrifice to his own net and sing glory to himself for making himself to differ and for obtaining to himself Actual Remission of all his sinnes and consequently blessedness Rom. 4 v. 6 7 8. for had not his owne well disposed Lord Free Will performed that condition all that Christ did had never more advantaged him than it did others that perish If it be said that grace to performe the condition though it be not purchased by the blood of Christ yet it is freely given by God to whom he will I Answer Not to insist here on the proof of faith's being purchased by Christ because we shall cleare it afterward and there is nothing else assigned for the condition I would enquire whether Christ knew to whom this grace would be given or not if not then we must deny him to be God if he knew why shall we suppose that he would lay down his life equally for all when he knew before hand that many should never get grace to performe the condition upon which his death should redound to their actual pardon and justification what Ends or what Advantages can we imagine of such an Universal Redemption 23. 12. If the condition upon which actual pardon justification is granted in the blood of Christ be purchased by Christ then either all shall certainly be Pardoned Justified or Christ hath not purchased an Equal Common Possible Redemption to all and every man But the former is true it is not true that all shall certainly be pardoned and actually justified for then all should be glorified That the condition to wit Faith and Repentance is purchased by Christ who can deny seing he is expresly called the Author of Faith Heb. 12 2. and a Prince exalted to give Repentance and forgiveness of sins Act 5.31 So that as forgiveness of sins is founded upon his death as the Meritorious cause so must Repentance be and Christ as an exalted Prince and Saviour hath this power to dispose of his owne purchased legacy which he hath left and ensured by his death unto the heires of salvation Upon his Death and Satisfaction made in his death hath he gote all power in heaven and earth a power to quicken whom he will Mat. 28 â—8 Ioh. 5 21 22 27. Phil. â— 9 10 Hence we are said to be compleat in him Col 2 10. to be blessed with all spiritual blessings in ceâ—estials to which no doubt faith and Repentance do belong in him Ephes. 1 3 Is it not from hence that the divine power hath given unto us all things that pertaine unto life and godliness 2 Pet. 1 3 Nay Paul tels us expresly Phil. 1 29. that it is given to us in the behalfe of Christ to beleeve on him And certainly there is a promise of Faith and Repentance and all the promises are yea and amen in Him 2 Cor. 1 20. all the Blessings contained in the Covenant are made sure by his death who was the surety of this better Testament Heb. 7 2â— and this Testament was to have force by his death Heb. 9 15 16 17 18. and the New heart and heart of flesh is promisâ—d in the Covenant and comprehendeth Faith and Repentance they being some of his lawes which he hath also promised to write in the heart Ier. 31 33. Heb. 8 10. Ezech. 11 19 20. 36 26 27. We have moreover seen that Sanctification and Holiness from which Faith Repentance cannot be separated were purchased by Christ and intended in his death whence he is made of God unto us Sanctification 1 Cor. 1 30. If it be not purchased by Christ how come we by it is it a thing in our Power and an act of our owne Free Will Then as I said before we are beholden to ourselves for Faith and all that follow upon it and then farewell all Prayer for Faith and Repentance all Thanksgiving to God for it This is pure Pelagianisme If it be said that it is the free gift of God Ephes. 2 8. and a Consequent of electing love I Answere all the fruites of election which are to be wrought in us are procured by the blood of Christ for all are conveyed to us in a Covenant whereof Christ is the Mediator and Surety and with Christ he giveth us all things Rom. 8 32. and we are blessed in Him with all spiritual blessings according as he hath chosen
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.
followeth upon a rejected Mediator and the wo of Bethsaida above the wo of Tyrus Sydon the wo of Capernaum above the wo of the men of Sodom I shall grant his consequence to be good though it be absurd and ridiculous in a general sense His question asking why such as never heard of Christ's death resurrection cannot be saved as well as such as never heard of Adam's first sin can be damned therefore Is no proof And the answere is manifest because all were naturally and foederally in Adam But all are not so in Christ And it hath pleased the Lord to appoint this way of salvation by faith in Christ which cannot be without knowledge of Christ and the Lord hath thought it good to apply the benefites of Christs death by bringing such who are to partake thereof within the bond of the Covenant within the visible Church and under the administrations of the Gospel and so to joyn to the Church such as should be saved Act. 2 47. Therefore the Lord saith Esai 53 11. by his knowledge or by knowledge of him shall my righteous servant justifie many And the predestinated ones are made partakers of the Redemption purchased by Christ according to the riches of God's grace wherein he hath abounded towards them in all wisdom and prudence having made known unto them the mystery of his will according to his good pleasure which he purposed in himself Ephes. 1 7 8 9. And if the will and good pleasure of God so ordaining maters for the praise of the glory of his grace will not satisfie this Quaker but he will frame a Gospel out of his own braines we cannot helpe it but must tell him we will rather beleeve God and submit to his wise dispensations than embrace the delusions of fantastical Quakers who purpose to overturne the whole Gospel of the grace of God and destroy souls His simile of medicine curing such as know not whereof it is made nor by whom is but a further evidence of his desperat designe to destroy the Gospel for medicine will as well cure such as know nothing of its composition or Author as such as know both And thus he would inferre that the Gospel is not more necessary to the Salvation of souls than the knowledge of the composiâ—ion and Author of a meâ—icament is to its working on humors But alas the silly man knoweth not the way of the Gospels workiâ—g on souls but supposeth it to be in a physical manner as medicine worketh on the humors of the body wherein he declareth his intollerable folly and ignorance beside his desperate designe 7. But he alleidgeth against us the Instance of Infants and deafe persons to very little purpose seing his question is of â—dult persons and of such also as have eares to hear And as for Infants we grant no salvation to such unless they be within the Covenant and born within the visible Church not to all such either that die in infancy but to those only who belong to the election of grace And the same we say of deafe persons And we except both these from the necessity of outwardly hearing the Gospel And every exception destroyeth not the Rule but confirmeth it rather in all cases not excepted His saying that being within the Church and partaking of the Sacraments give no certain title unto Salvation is impertinent for we say not that all such as are within the Church and partake of the Sacraments shall cerâ—ainly be saved but only that there is no salvation without the Church We know that many are members of the Visible Church who are nâ—t members of the Invisible Church But we know likewise that none are members of the Invinsible Church actually who are not members also of the visible Church His question Pag. 115. Why our charity doth not extend to those without the Church to whom the hearing of the Gospel is impossible aâ— well as to such within the Church Receiveth a short answere to wit Because we have no ground and Christian charity must be ruled by the word of God and not by the phancie of a deluded Quaker He multiplieth his Questions instead of probations according to the usual manner of the Quakers for he asketh againe Is not one in China and India as excusable for not knowing that which he never heard as a deaf man To which we answere Yes But we deny that the one may be as well saved as the other being within the Covenant and Church Of Salvation are we here speaking and not of persons being excusable or inexcusable We know that to be true which Paul saith Rom. 2 12. As many as have sinned without Law shall also perish without Law And we know that albeit God will not challenge the Indians or men of China who never had any possible opportunity of hearing the Gospel for ignorance and contempt of the same yet they may and will perish being without the saving meanes of grace and if he think otherwayes let him goe preach up the Light within among them and not laboure to blinde our eyes that we maâ— not see the sun with his smoaking snuff 8. He hath another proof from Act. 10 34. But how will he prove that Cornelius conversing so much among the Jewes had no knowledge of the Messias and of salvation through him though he did not as yet know that Jesus of Nazareth was the true Messiah Do we not finde that Peter cleareth up to him that great question and tels him how God anointed Iesus of Nazareth with the Holy Ghost and with power c. And this Jesus of Nazareth Peter Preached unto him and told him that to Him gave all the Prophets witness that through his name whosoever beleeveth in him shall receive remission of sins vers 38 43. And by this instance Peter was brought to understand that now under the Gospel administration in every nation he that feareth God and worketh righteousness is accepted with him so that the benefite of Christ the Mediator was not now restricted to one Nation as of old under the Law Peter had yet too much of that national prejudice which the Jewes had against the Gentiles sticking in him and so thought that all except the Jewes were alwayes to remaine as our casts and to have no share or interest in the Gospel blessings and the good things of the Messias but now he is made to understand the matter aright Our Quaker may if he will read Calvin and Beza both upon the place and see his Imagination confuted 9. Next he tels us that Iob was a perfect man c. and enquireth who taught him How did he understand the fall of Adam Out of which Scripture did he draw all that excellent knowledge And then answereth That it was this inward grace that taught him But all this is founded upon a very improbable conjecture to wit That Iob was coaetaneus with Moses and so was without the Church which the Lord erected among the
â—ewes Whileas it is much more probable that he lived before the children of Israel were brought out of Aegypt and that for this one reason That in all this book where so much is spoken by Iob and by his friends of God's power and faithfulness there is not one word of God's delivering his people out of the furnace of Egypt which would not have been omitted it being so apposite to what is there oftentimes handled if so be it had been done before this time His questions then may easily be answered without that inward common grace which he dreameth of to wit that God taught Iob as he did other holy men before the giving of the Law and that without Scripture which was not then written His supposing thereafter Pag. 116. that Iob speaketh of this light Chap. 24 13. is another of his fond imaginations What he saith next of Iob's friends receiveth the same answere that we gave to what he said of Iob seing the ground of the mistake is the same in both and requireth no new consideration 10. Then he tels us how Paul Rom. 2. saith that the Gentiles did those things which are contained in the Law and hence inferreth that they feared God and wrought righteousness Ans. 1. That the Gentiles were not without all knowledge of what was just and unjust honest and dishonest is most certain for so much was remaining ingraven in their hearts that could not be delete and this was evidenced by their commanding and forbidding by their Laws somethings commanded and forbidden by the Law of God as appeareth by their Laws against Theft Adultery Manslaughter and the like which yet was not universal It is in the original only thus they do by nature the things of the Law And as Beza well observeth this differeth from doing what the Law commandeth being a doing of what the Law doth that is commanding or prohibiting what the Law commandeth or prohibiteth And therefore is it added these having not a Law are a Law unto themselves 2. Hence it appeareth that it will not follow that they therefore feared God and wrought righteousness for the same Apostle tels us Chap. 1 21. that when they knew God they glorified him not as God neither were thankful but became vaine in their imaginations and their foolish heart was darkened Is this to fear God and work righteousness And though hereby the Apostle evinceth the Gentiles to be without excuse Yet he tels us Chap. 3 9. that he hath proved both Iewes and Gentiles that they are all under sin And will this Quaker contradict the Apostle and say it is not true that the Gentiles are under sin though the Apostle hath charged it home upon them for they feared God and wrought righteousness This were indeed blasphemous boldness suiteing only a Quaker But he thinks that vers 13. confirmeth all where Paul saith the doers of the Law are justified As if Paul were speaking that of the Gentiles which is spoken of the Jewes who heard the Law which the Gentiles did not And as if Paul did hereby insinuat that any man Jew or Gentile could be justified as a doer of the Law that is by his owne obedience which is diametrically opposite to his whole disput and scope in this part of the Epistle and to his conclusion set down Chap. 3 28. Therefore we conclude that a man is justified by faith without the deeds of the Law Vers. 20. Therefore by the deeds of the Law shall no flesh be justified in his sight What shall we think of this Quaker who thus maketh the Apostle contradict himself and inferreth out of the Apostles words perverted the contrary of what the Apostle himself who knew the force of his owne premises best concludeth And what boldness and blasphemy is comparable to this And withal he will be yet so bold as to tell us that nothing is more clear and that the Apostle vers 9 10.11 doth confirme this doctrine yea and Pag. 117. declare moreover that unless we suppose the Apostle to have spoken otherwayes then he thought we may saifly conclude that those Gentiles were justified and partakers of glory honour and peace and that by their owne works O what miserable miscreants must these men be that dar thus expose the Apostle yea the Spirit of God speaking in him and by him to open laughter as proving and concluding contradictories and that by the same medium and premises which is hardly supposable of a man in his wits and that knoweth what he saith His repetitions Pag. 117. I wave they being formerly confuted and repititions being jejune probations need not be againe examined He doubts whether we can prove that all the Patriarches and holy men before Moses had any distinct knowledge either of Adams fall or of the coming of the Messias for I see not what else he can understand by his vel hujus vel illius these being the only two things spoken of by him immediatly before and his following words confirme this And if he doubt whether we can prove it it is no great matter if he doubt not himself of the thing And if he do doubt of the thing Where is his charity to the Patriarchs and Saints What charity can this be which is so large to Heathens and so straitned to the Saints of God Can this be divine charity No it is a Pagans charity suting him who would have us all turn Pagans But seing the Scripture tels us that they all obtained a good report by faith which is the substance of things hoped for and the evidence of things not seen Heb. 11 1 2. And that they all died in faith not having received the promises but having seen them afar off and were perswaded of them and embraced them vers 13. And Christ himself tels us that Abraham saw his day Ioh. 8 56. what needs us more proof These and the like passages satisfie us concerning their knowing as much as was then requisite in order to salvation And that the Gentiles who never heard of Christ know so much is that which he should prove and doth it not nor never shall 11. He tels us that the Iewes even after David's dayes who prophecied more largely of Christ than did others before could not out of all these prophecies discerne Christ when he came Act. 3 17. 1 Cor. 2 8. Yea Mary herself did not know that her Son was about his Fathers work when disputing with the Doctors and the Apostles that long conversed with him and saw his miracles did not beleeve what belonged to his death and resurrection Ans. Is not this a wonderful proofe that the holy Patriarchs had no saving knowledge of and faith in the Messias who was to come because the wicked Jewes did crucify him when he came Who would not simile at this But David had many clear prophecies of the Messias and yet they did not understand these And what then Ergo they were saved without the understanding of these prophecies
are not pleading for the like of that to any man breathing But I see Quakers will give divine worship to one another though they will not allow to any others so much as civil honour 14. This is all that he saith to defend their rude practice And I judge as he saith that it floweth not from their rustick breeding for they have bin otherwayes educated but from a more corrupt spring And though he is pleased to call it Conscience and that therefore they would rather choose to die than do other wayes we look upon it as a small evidence of tenderness of conscience in them even suppose it were a thing not lawful and warranted seing they make so little bones of greater maters We know what Christ said Mat. 23 23. Wo unto you Scribes and Pharisees hypocrites for ye pay tithe of mint anise and cummin and have omitted the weightier maters of the Law judgment mercy faith We may know also what power a deluded conscience may have even in small matters But I am apt to think there is some other thing that lyeth here at the bottome when I consider what wide consciences these men have and how directly and avowedly they set themselves to cry downe all Religion and to cashier all Christianity and in a word to bring us back to Paganisme let them pretend what they will God may discover this in due time CHAP. XXXII A View of the Conclusion 1. HAving thus examined all the Principles of the Quakers if this Man hath given us a full sheme of their opinions and though it be the fullest that any of them have yet given so far as I know Yet there may be something latent which is to come out in due time And having considered all that he hath said in his large Apology for their defence I thought good not to let his conclusion passe without some due examination Thus then he beginneth to bespeak his Candide Reader If in the fear of God thou consider this Systeme of Religion delivered in these papers together with its consistency and harmony either as it standeth in it self or with the holy Scripture of truth I doubt not but thou wilt say with me many others that this is the spiritual day of the manifestation of Christ in which he revealeth againe his ancient pathes of truth and justice Answ. We have here a Systeme I confess not of Religion but of Pure Paganisme And a more compleat Systeme of abomination and contradiction to the truth of God revealed in the holy Scriptures I doubt was ever brought forth by any Instrument that ever Satan imployed to darken the truth of God And whatever consistence may be in it though we have found also some inconsistencies unto it self Yet I am sure there is nothing in the whole and in every part thereof but manifest and palpable inconsistency with and opposition to the Scriptures of truth And that this is so far as to them from being a spiritual day of the manifestation of Christ that it is a day of the dreadfulest delusion of Satan and of darkness caused by the Prince of darkness that ever was heard of in the Christian world there being nothing but a new broaching of all few excepted the old Pathes of errour heresie and abomination for verification of which I shall only referre the Reader in whom is the least graine of the true fear of God 〈◊〉 and faith to the Revelation of the minde of God in the Scriptures to what is said above 2. He goeth on and tels us that here his Reader may observe Christian Religion exhibited and vindicated in all its parts in so far as it is lively inward spiritual pure and substantial and not a meer forme shadow notion and opinion as many hitherto have held whose fruites declare that they wanted the inward power of that whereof they bore the name who yet adhere so to their formes and shadowes that they cease not to calumniat us as if because we commâ—nd unto them the substance call them thereunto we did deny or neglect the true forme and outward part of Christianity which God the searcher of hearts knoweth to be a horride lie Answ. The wise King or rather the Spirit of God by him Prov. 18 17. telleth us that he that is first in his own cause seemeth just but his nieghbour cometh and searcheth him If this cause be referred to this Quakers decision we know what will be the sentence but light discovereth darkness And if any Reader be he who he will who knoweth what true christian Religion meaneth shall finde the same in the Quakers doctrine and in this mans defence thereof I am deceived Nay if he shall not finde more direct plaine down-right opposition and contradiction to the whole of true christian Religion in their tenets thus explained and maintained than in the writings of the most notorious and branded hereticks that ever had a being since Christianity was heard of I am far mistaken Nay I am sure he shall finde nothing but an hotch-potch and mixture of almost all Errours Heresies damnable Opinions and Heterodoxies that have troubled the Church of Christ from the beginning together with something that smelleth more of Devilrie than of humanity let be of Religion I mean not here their pedantry and silly unmanlike rustick carriage but what is by this man expressed concerning their more solemne worshipe beside their quaking shivering or foaming like persons possessed of the Devil or under the bodily distemper of an Epilepsy It is true they talk of something Lively Inward Spiritual Pure and Substantial but when we have searched after it following this mans threed of explication we have found it nothing but a light within every man and in many things agreeing with the light which is in Devils and yet this is their all their God their Father Son and holy Ghost their Christ their Grace their Spirit their Scripture their Supream Leader Rule Teacher and judge their Jesus the only Saviour their Gospel their only way to the Father their Justification their Sanctification their Adoption their Perfection their Supream Caler the God which they consult and worshipe the Word in the beginning that made all things and what not And truely this being their all no wonder they be enemies to all outward Ordinances and account these meer shadowes notions and formes They talk of fruites and we shall willingly confess to our shame that our carriage is not so Christian as it ought to be but what their carriage is else then may be among Pagans we are yet to learne He saith we calumniate them when we say they are against all the ordinances of Christ for what he meaneth else by the true forme and outward part of Christianity I know not and I would faine know what ordinance of Christ it is which they owne Have we not heard enough of him against the Ministry Preaching Prayer Singing Baptisme the Lords Supper c And hear we
not what others say Parnel in his Shield of truth Pag. 17. said as it is cited by Mr Faldo whose Book is but lately come to my hand 2 Part. Pag. 11. of his book And here is the difference of the Ministers of the world and the Ministers of Christ the one of the letter the other of the Spirit for they are meer deceivers and witches bewitch people from the truth holding forth the shadow for the substance As for the Church so speaketh Isaac Pennington in his Questions P. 49. Q. What is the fold of the sheep Answ. The wisdom life and power of the Father even the same that is the shepherd Obj. Is not the Church the fold A. This in the Church or the Church in this is the fold but not out of this As for prayer or thanksgiving at meat hear Iames Naylor Love to the lost P. 57. But where the pure is not viz. the light all things are defiled when they are not sanctified by the word and prayer and therefore are to be received in fear and therein remembring his death till he come and so this is all their Lord's Supper too who is the word and Prayer And Pag. 13. He casts all Prayer that is not by immediat inspiration saying But as every creature is moved by the Spirit of the living God who is that Spirit who will be served with his owne alone not with any thing in man which is come in since the fall so the imaginations thinkings and conceivings are shut out And Smith Cat. P. 100. So must all come to the Sâ—irit of God by the Spirit to be ordered and cease from their own words and from their own time and learne to be silent till the Spirit give them utterance And P. 107. So the same wisdom may deny the prescribed way as being formal and may invent something instead of it in a higher mystery of iniquity and though they may not speak in such formal words composed yet in the same wisdom their words are formal they can set their own time to begin and end and when they will they can utter words when they will they can be silent and this is the unclean part which offereth to God which he doth not accept Found we not his Mans doctrine abâ—ve consonant hereunto As for Baptisme Parnel Pag. 11. els us They owne the Baptisme which is the Baptisme of Christ with the holy Ghost and with fire but they deny all other And P. 12. and now I see the other that is water Baptisme as they ordinarily call it out of scorne to be formal imitation and the invention â—f Man and so a meer delusion Smith Prim. P. 39. and Higgins warning P. 5 say we have this and the Lords Supper both from the Pope Nay Iames Naylor Love to the lost P. 52. giveth us one word for all for this I say saith he that the Father hath given his Son for a leader and guide to all ages and into and out of all formes at his will and in his way and time in every generation And therefore it is that all who know his will herein cannot endure that any visible thing should be set up to limite his leadings in Spirit And C Atkinson said I deny that God did ever or will ever reveal himself by any of these things thou callest the meanes of grace And G. Fox in his Grâ—at Mystery P. 16. And we say he Christ hath triumphed over Ordinances and blotted them out and they are not to be touched and the saints have Christ in them who is the end of outward formes and thou art deceived who thinks to finde the living among the dead And after all this and much more of the like kinde we must be accounted slanderers for saying that they deny the external part of Christianity Nay not only so but we must be horride liars and the searcher of hearts must be attested hereunto This is but an inconsiderable thing with them who account all that our Preachers say from the word of the Lord nothing but lies and satanical delusions because it is not from the immediat teaching of the Spirit and them but Professours of the Devil upon this account See Fox's Great Mystery P. 5. and 62. 3. Yet more Hence is it saith he that because we exhort people to returne and feel God within themselves saying unto them that if they feel not God neer them the notions which they have of God as he is in the heaven above the cloudes will not much profite them they maliciously endeavour to inferre that we say that God doth not exist without us Answ. Thinks he that we have no other Notion of God but as of one that is up in the heavens above the cloudes Supposeth he that we deny him to be every where present But if they beleeve there is a God in deed and in truth why talk they so much of a measure of God in every man Is the true God such a devisible thing Why do they make the soul of man a part or particle of God What meane they by the Vehicle of God Do these and the like expressions smell of orthodoxy in this matter The true God that is revealed to us in the Scriptures is a God that is one in essence and three distinct persons the Father the Son and the holy Ghost do they believe this Furthermore if they beleeve really a God without them why do they ascribe to something within them that which is peculiar unto God Doth not the morning Watch Pag. 5.6 7. assert the light within every man to be that word which Iohn speaks of Iohn 1 1 See Fox the younger P. 50 53 54. Is that a savoury expression which E. B True faith hath when he saith every man hath that which is one in union and like the Spirit of Christ even as good as the Spirit of Christ according to its measure Was that orthodox which Ed. Burroughs said the morning before he died see F. H. Testimony Now my soul and Spirit is centred in its own being with God and this form of person must returne from whence it was taken Another hath these expressions See Mr Faldo as above P. 124. Againe thou makes a great pudder that any one should witness he is equal with God Answ. A Cathechisme of the Assembly of the Priests in which they have laid down that the holy Ghost and Son is equal in power glory with the Father yet if any come but to witness the Son revealed in him or come to witness the holy Ghost in them as they gave out the Scriptures or witness the minde of Christ and witness that equal with the Father they cry out horrid blasphemy Hear what another saith Now 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 from the Creatour and is in the hand of the Creatour which brings it