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Quakerisme the path-way to paganisme, or, A vieu of the Quakers religion being an examination of the theses and apologie of Robert Barclay, one of their number, published lately in Latine, to discover to the world, what that is, which they hold and owne for the only true Christian religion / by John Brown ...
Brown, John, 1610?-1679.; R. M. C.
Wing B5033; ESTC R10085
of God immediatly so made known unto them for the only formal Object of their Faith But withall I say that all others who believed though still the Word and Authority of God was the formal Object of their Faith and ground of their Obedience had not this formal Object conveyed and made known unto them by Inward and Immediat Revelation and of this beside the manifest and unquestionable evidence of the thing it self we have Instances in that same Chapter dar he say that all who beleeved from the beginning that the Worlds were framed by the Word of God c. had this truth revealed unto them by God Immediatly either by Dreames or Vive Voice or the like where readeth he of Revelations Inward and Immediat made to Abel who yet by Faith offered unto God a more excellent Sacrifice than Cain Where readeth he to passe by others of the Inward Immediat Revelations upon which their faith was founded who through faith subdued Kingdomes wrought righteousness stopped the mouthes of lions Quenched the violence of fire escaped the edge of the sword out of weakness were made strong waxed valient in fight turned to flight the armies of the aliens received their dead raised to life againe were tortured not accepting deliverance that they might obtaine a better resurrection had tryal of cruel mockings and scourgings and moreover of bonds and imprisonments who were stoned sawne asunder were tempted were slaine with the sword who wandered about in sheep skins and goat skins being destitute afflicted tormented who wandered in deserts and in mountains and in dens and caves of the earth Where readeth he I say of such Revelations made to all these persons who yet had faith and by faith were they Encouraged Enabled Supported and Carried thorow 24. Bâcause he foresaw that some would Object That hence it would follow that there is no formal Object of faith now because the Lord doth not reveal his minde by Angels Dreames and Visions and the like Therefore he taketh notice of this Pag. 14. 15. but his answere is so confused and indistinct that you can hardly know what he would say He will not limite the power and liberty of God Wherein he doth wisely But will he say that God eiâher did or now doth reveal the whole Object of faith to all beleevers in suâh a manner He distinguisheth betwixt what is substantial and universal in the object of faith and what is circumstantial and accidental And hereby he either speaketh non-sense or destroyeth his owne cause for if the Immediat Revelation by those wayes mentioned was but accidental it cannot be called the formal Object of the faith of all believers He distinguisheth next betwixt what was obnoxious to doubting and what was not But he leaveth us in the mist while he explaineth Neither Then he tels us That these vive voices and dreames c. were the thing which they did believe and not the formal object or ground upon which they belâeved I should rather think that the word of Truth or Command which was made known unto them by vive voice or dreame c. was the Material Object not the Formal Object quod as he ignorantly speaketh or the thing which they were to believe and receive and that these dreames c. were but the manner of conveyance both of the material Object and of the Formal He addeth a serious truth viz. That they were not ignorant that the Devil could have formed sounds of words in the aire and delude the external senses by false apparitions and this dayly experience proveth Whereby he confirmeth what we formerly said and giveth us faire warning to take heed and beware of such Delusions I wish he and the rest of the Quakers would carry the impress of this Truth alwayes with them But how then was the formal Object of faith secured He answereth There was a secret testimony of the Spirit in their hearts perâwading thâm that these voices and visions were really from God But was this secret testimony distinct from that which came alongs with these Divine Voices and Dreames c If not what will he gaine hereby or against whom would he fight if it was distinct than it seemeth God's Immediat speaking by Voices Dreames Visions c. were not so clear and evident in themselves as to Compel Move and Bow the intellect that was well disposed by it's owne evidence and clearness unto an assent and were not so clear and evident as the common principles of natural Truthes are viz. That the whole is more than a part Two contradictories cannot be both true and false which move and bow the Minde to a natural Assent and thus he contradicteth what he said in his Thesis See above Â§ 2. Moreover if the matter was so he must say that there was no more Objective Evidence and Clearness in Gods speaking by Voices Dreames c. than in the Devils speaking so for without this new testimony the Prophets themselves could put no difference betwixt the One and the Other Againe could not the Devil come with a false toaken aâd perswade the false Prophets that the voices and visions they had were really from God And may not the Devil do so now especially in such as are given up of God to strong delusions to believe a lie But what would he make of this falshood He would Inferre that this Inward Testimonâ was the Principal and original Object of their faith A wilde assertion for thâs Inward Testimony should rather be called the Principal and Original Cause or thâ Efficient Cause of faith than the Object of it for its use was according to his owne doctrine not to Declare immediatly the Object of then Faith but to work up their soul and minde to receive and close with the Object which was proposed in these Divine Dreames and Visions as that power which openeth the eyes of the blinde is not the formal Objâct but the efficient Cause of the mans seeing the sun Then he addeth That these expressions The Lord spoke the word of the Lord came or was to such or such an one and the like will not evince that God spoke by audible voices and that he who asserteth it must prove it But we need neither Assert it nor Prove it for it is enough to us if these expressions signifie that singular way whatever it was which the Lord used in communicating his Minde to the Prophets and so a way distinct from that which he used with every individual private and particular Believer The answere to his formal argument with which the closeth this Paragraph may bâ taken out of what is said and I need not spend time with repeating the same things 25. He cometh Â§ 9. to the maine business the last Proposition viz. That the Object he should meane the formal Object of the faith of the Saints is alwaâes the same And thinketh he that any Christian will deny this which yet he must spend words about the proof of
Renovation is but upon the minde and this Formation of Christ is but a Revelation in the minde But where is the work of grace upon the will This would say that the Papists opinion is more tolerable then this for they include graces seated in the will 5. Where doth the Scripture speak of Justification after this manner We are oft said to be justified by faith but never are we said to be justified by such a Revelation 6. Therefore I may as confidently affirme that this his sensation is but a sensible delusion of Satan the grand enemy of the Grace of God and of the Gospel 34. Yet he goeth about to prove this and tels us first that this methode of salvation is set down by Paul Rom. 5 10. for saith he The Apostle doth signify that reconciliation is made by the death of Christ. Ans. This is true of that Reconciliation which is actual and is had by faith in the death of Christ but not of that Reconciliation which he imagineth whereby to wit God is prone to Receive and Redeem man What next He affirmeth Iustification that is Salvation to be in Christs life Ans. And what ground is there for this Interpretation seing the sense is obvious to wit that seing by the propitiatory death of Christ beleevers laying hold upon him by faith are brought into a state of Peace and Reconciliation with God they need not fear but they shall be brought thorow all difficulties and steps to the enjoyment of life eternal and full salvation Christ being now alive to bestow all that he hath purchased What more He saith That this life of Christ is something inward and spiritual in the heart whereby he is renewed and brought out of death where naturally he lay and raised up and revived unto God the same Apostle sheweth Ephes. 2 5. Ans. This is nothing but a palpable perversion of the words of the Apostle for the life can no more be understood here of some inward thing wrought in man than Christ's death can be so interpreted And if he had so expounded the words he had spoke more like himself above as also more like other Quakers who talk of Christs sufferings and death c. as all done within man 2. That the Apostle Ephes. 2 5. is speaking of beleevers being by grace quickened together with Christ and risen together with him c. is true But what saith this for the corrupt glosse of Rom. 5 10. where the life of Christ is only spoken of and that as it by which beleevers may be assured of their salvation 3. What is there in all this for Justification by the Revelation of Christ within reforming the minde c Hath the man forgote his Conclusion already Ay but sayes he the Apostle mentioneth a Revelation of this inward life 2 Cor. 4 10 11. and this inward life is that whereby he said we were justified Ans. The life of Christ is indeed said by Paul 2. Cor. 4 10 11. to be made manifest in and by its effects supporting carrying the persecuted Apostles through so many miseries and deaths But who except a Quaker could say that the Apostle sayes we are justified by this life And what vestige is there of this in the Apostles words 35. In the next place he citeth Tit. 3 5. And hence thus argueth we are justified by that by which we are saved Ans. Yes by the grace of God we are freely justified and saved and that without works of righteousness which we have done Here the Apostle sayes he moreover doth manifestly ascribe the immediat cause of Iustification unto the inward work of regeneration that is to Christ revealed in the soul by which we are formally accepted of God Ans. 1. What immediat cause is this That a soul must be wrought up to faith in Christ before it can be justified we grant and that this faith must be wrought by the operation of the Spirit is also true But that this faith or any other work of the Spirit in the soul is the Formal Objective Cause of Justification the Apostle saith neither here nor elsewhere 2. To say that we are formally accepted of God that is as fully righteous with a righteousness answering the Law in all points and satisfying justice for bâgones as he must meane or he speaketh not to the point by this work of Regeneration is but a jejune begging of what is yet in question sure there is no word of this here 36. In the third place he citeth 2 Cor. 13 5. And saith That it appeareth here how earnestly the Apostle would that they should know Christ in them Ans. The Apostle to the end that the Corinthians who at the instigation of false Teachers were beginning to have undervalueing thoughts of him might be convinced that he was an Apostle of Christ and so continue in esteeming of him as such doth here presse them to goe in to their owne hearts and see if there were any fruits and effects of Christ's living among them by his Spirit through his ministrie that if not they might not account themselves Christians but persons rejected And what would this say It appeareth hence 2. sayes he that the cause of reprobation or of non-justification was the want of the inhabitation of Christ revealed And by the rule of contraries where Christ is inwardly known and revealed there the persons are approven and justified And nothing can be more cleare Ans. 1. By what rule law or authority doth he make Reprobation and No-Jusâification equipollent terms This must be licentiÃ¢ Quakerorum whereby they have a privilege contrare to Scripture and all Reason to coine words phrases and opinions in divinity at their pleasure 2. The want of the effects and evidences of Christ dwellâng in them by his Spirit is not here given as the cause of their being in an evil state reâected and disapproved of God but as a mark and evidence And marks and evidences are not alwayes taken from the Immediat Nearest and Formal cause 3. It is very true that by the rule of contraries where Christ is indeed revealed and working in the soul that soul is justified but it is most false that therefore Christ revealed in the soul is the Formal Cause or to speak more properly the Formal Objective Reason of Justification for himself said above that good works were properly the effects and fruits of âustification and yet he knoweth the fruits and effects may be an evidence of the cause in being 4. And so there is nothing more plaine and evident then that this citation is impertinent and his argueing therefrom a non sequitur and that he is still the old man a Quaker-disputant 37. As a parallel place he citeth Pag. 142 Gal. 4 19. And saith this Christ is the inward hope of glory Col. 1 27 28. And what is the hope of Glory must be that to which we nextly and immediatly lean unto in Iustification Answ. And how is this proven We must beleeve it
a corrupt Original and that we ought to be sure that the Ground and Original of our Knowledge be such as we may saifly trust to and build upon But whether the Original which He and other Quakers do follow and which he would prescribe unto us be the true and genuine Original and Ground of saving Knowledge he must allow us liberty seing the danger here is great as himself confesseth and such as enter not by the door are Theevs and Robbers to examine and to try whether the Ground he holdeth forth be Saife or the Ground we build upon be not Sufficient CHAP. III. Of inward and immediat Revelations 1. The maine scope of his second Thesis which is concerning Inward and Immediat Revelations is to give us the true and genuine understanding of the right original and fundation of Knowledge So that this Thesis must point out unto us this Original and Ground of true and saving Knowledge and by the title which he hath prefixed unto this Thesis we learne that his opinion is that Inward and Immediat Revelation is the only right Original and Foundation of Knowledge and this Inward and Immediat Revelation is given us in place of the holy Scriptures as his adjoining the third Thesis concerning the Scriptures and what he saith of them therein make manifest 2. We should now come to the examination of what he saith of this Inward and Immediat Revelation but in the entry of his explication of this Thesis in his Apology Pag 4. we are staved off by a hudge Preoccupation and meet with a dangerous Dilemma for either we must give our assent unto what he saith in this Thesis or bear the stigma and blake mark of Carnal and Natural Christians ignorant of the motions and operations of the Spirit of God in our hearts But perceiving an open way of escapeing from betwixt the hornes of his dilemma and waving his uncharitable censure of such as oppose him as being not only strangers to these motions of the Spirit in their hearts but as accounting them no way necessary yea as mocking them as foolish and ridiculous and much more to this purpose wherein as he manifesteth what Spirit he is of and with what Spirit he is led so he bewrayeth much ignorance of the minde and assertions of his Opposites which would be both endless and unprofitable for me once to take any notice of let be to answere seing a simple contempt of his Calumnies is sufficient Waveing I say these his impertinencies as the native fruite of his imbittered Spirit against all that do not applaud his wilde Notions I shall tell him that I cordially give my assent unto that of Paul Rom. 8 9 14. now if any man have not the Spirit of Christ he is none of his For as many as are led by the Spirit of God they are the Sones of God And I know no Christian whether Private Person or Doctor Minister or Divine that will not homologate with me in this howbeit he flander us as not only denying this but also as contradicting it 3. But he would hence deduce that no Knowledge of God can be acquired without a Divine and Immediat Revelation and for this cause he distinguisheth betwixt a Certane and an Vncertane a Spiritual and a Literal a Saving and an Empty Aery and Brainy Knowledge of God and sayeth the One can be many wayes acquired but the Other not without an Inward and Immediate Manifestation of the Spirit of God shineing in the heart and enlightening the understanding By which we see what Darkness and Confusion occupieth this mans minde and how either through blinde Ignorance or wicked Prevarication he laboureth to pervert the true state of the Question and leadeth his Readers into the same ditch of Ignorance and Prejudice wherein himself is fallen If he cannot we know how to distinguish betwixt the Spirits Inward and Immediat Revealing and making known the minde of God as he did of old unto the Prophets and Apostles whether by Dreames Visions Vive voice or inward efficacious Inspirations and the Spirits gracious In-working and Impressing the Truthes other wayes revealed and made known mediatly upon the soul of a man giving him through the spiritual Illumination of his minde and the gracious and effectual Moving of his heart grace to See to Imbrace and to Close with and savingly Improve the Truths revealed These things which are most manifestly distinct clearly different he is pleased either out of meer Ignorance or our of Designe all alongs to jumble together and confound that he might the more darken the Reader and prejudge him both of the right state of the Question and at the orthodox truth which he maliciously misrepresenteth The difference betwixt these two Operations of the Spirit without running forth here into a tedious and unnecessary digression for the clear information of the Reader and for preventing our further labour afterward we shall thus make plaine and manifest The first Operation of the Spirit mentioned is that which he the rest of the Quakers endeavoure to assert plead for in prejudice of the Scriptures which now to us under the New Testam supplieth richly and with advantage the want of the Immediat and Extraordinary Revelations of the minde and will of God concerning duty whether as to Faith or Practice by which the Lord was pleased formerly after diverse manners and wayes to make the same known The other which we assert and maintaine is an Efficient and not Objective Revelation and confirmeth the authority and truth of the Objective Revelation of the minde of God both touching Faith and Manners and so reserveth to the Scriptures their due place as our compleet Objective Canon and Rule and confirmeth them therein bringing home with power and saving grace upon the heart the Truths therein revealed and casting the soul into the mould of these saving Truths The One which they plead for taketh away all the use of the letter of the Scriptures all the study thereof or all the paines to be used in Acquireing the knowledge of the Original tongues in Reading of Commentaries for attaining to the knowledge of the letter in Preaching and Hearing of preachings in Useing other meanes for reaching the knowledge of the Truths delivered in the Scriptures The Other which we maintaine presupposeth in ordinary this knowledge of the letter of the Scriptures and the use of means contributing thereunto as a meane appointed of God whereby we may come through his Grace cooperating on our Understandings Wils unto the saving soul-captivating knowledge of the same Truths As the saving and gracious beleeving and improving of the Truths of God revealed of old by his immediatly and extraordinarily inspired Prophets unto others did presuppose their hearing and understanding the letter of what these Prophets and extraordinary Messengers revealed as the minde of God and did not destroy and make useless that meane as the way of Quakers would necessarily have done for they alleidge
understanding of his meaning Shall we think that it is some thing opposite to the Light which he meaneth by this first Adam and terrestial man But what meaneth he or they by the Light within Others of them have wonderful notions about this Mr Hicks dial 1. P. 3 c. tels us that they use to call this light within some times Christ sometimes the measure of Christ sometimes the divine essence sometimes of the divine essence and that G. Whitehead in a discourse urged from Ioh. 1 4. That if the life be the divine essence the light must be âo also for such as the cause is such the effect must be and that he affirmed the light within to be God and that to deny it to be so is to deny the omnipresence of God and that the divine life is Immutable To say then the light within is not God is to say God is mutable and so concludeth that it is blasphemy to deny the light within to be God The same Mr Hicks in his Quakers appeal answered Pag. 4 5. showeth us how Will. Pen in his Quakerisme a new nickname P. 9 10. saith that the true light in it self is the Christ of God and the Saviour of the World which is God nât an effect of his power as a created light And that G. Whitehead Dip. Plun P. 13. will not have it called a meer creature but a divine and increated thing That G. Fox Great myst P. 10. will have it to be before conscience was or creature was or created or made light And P. 23. That aâl things were made by it and it was glorifyed with the father before the world began So P. 185 331. See further Mr Hicks there citeing at large some sentences of G. Fox younger out of a collection of several of his books Pag 47 49 50 51 52. all to this purpose concerning this Light within This man also hath so me uncouth Notions of which more particularly hereafter when I come to examine his doctrine thereanent only now I observe that Pag 84. he calleth it a real spiritual substance and saith that it subsisteth in the heart of the ungodly even while they remaine in their impieties therefore as to this Mankinde did not degenerate But what is that in respect of which Mankinde did degeneraâe we see it not distinctly explained whether it was a Substance or an Accidens if a Substance whether it was a Real or an Imaginary Substance a Spiritual or a Corporeal Substance However this must be his meaning that only as to that which is Opposite unto this Light beareth relation not to Christ the Second Spiritual Adam but to the First terrestial Adam Mankind Fell Died was Degenerate But doth this take-in both Soul and Body if it did what can remaine if not he would do well to tell us which was free Enough of this here 7. His expression here in respect of the first Adam and terrestrial man would import That Adam in Innocency or in the state of Integrity had also a respect to the Second Adam and Celestial man and that as to this he stood and lived and did not become degenerate and hence it would follow that Adam was under two Covenants both under the covenant of Works and under the Covenant of Grace and that he fell as to the Covenant of works but stood as to the Covenant of Grace But these things smell neither of Sense nor of Religion If he thinks that I wrong him in deduceing such Consectaries from his words he must blame himself that doth not express himself more clearly and doth not speak in a language more intelligible His doctrine I confess is strange and his expressions are not ordinary but it seemeth an uncouth doctrine must be expressed in an uncouth dialect that unstable souls that have not their senses exercised to discerne good and evil may be taken herewith but such as are wise and feare the Lord will look about them 8. He hath told us that Mankinde is Dead and Degenerate but as to the true and full meaning hereof we are left in the dark This fall and Death seemeth not to be absolute being as we see restricted unto a certane particular respect and what that respect is and how far it Extendeth or what in Man answereth it whether all of Man or only a part and if only a part what that Part is we ânow not but are left to conjecture He hath three general expressions whereby he would point forth unto us the nature of this Change and Catastrophe when he saith that Mankinde is Fallen is Degenerat is Dead and a right explication of his meaning hereby and of his sense of these words would give great satisfaction and clearness It may be his following expressions are added as a commentary let us therefore consider them Being deprived saith he of the sense or touch of this inward Testimony and Seed of God and subjected to the power of Nature and Seed of Satan which he did sowe into the hearts of men while they remaine in the natural and corrupt state Could we understand this commentary we should be in better case to judge of his sense of the Fall but the truth is these words rather darken than cleare the matter and I fear the words are not more uncouth and unusual than the thing he understandeth thereby is obstruse and hid He speaketh here of a Testimony saying the sense or touch of this Testimony and the relative this hujus if pertinent saith it is a testimony formerly by him mentioned but where or when we are left to conjecture He calleth it an Inward Testimony but what is this It is true in the foregoing Thesis we heard him speaking of an Inward Testimony of the Spirit and in his second Thesis of Inward Revelations and Illuminations Shall I think that by this Testimony whereof he here speaketh he meaneth the Inward Testimony of the Spirit and the Inward Revelations and Illuminations of which he spoke above If indeed he doth meane the same and no other I would faine know How all Mankinde Jewes and Heathens as he speaketh was deprived of the sense and touch of this Inward Testimony seing himself told us above Thesis 2. that by this Inward Testimony or Revelation and only by this the knowledge of God was revealed to the Sones of Men to the Patriaâchs Prophets and Apostles and we heard and shall heare more of it out of this Man hereafter that they make the Light within which is their great and only Teacher common to all men Is there a difference with them betwixt this Inward Testimony and that Light which enlighteneth every man that cometh into the world But it may be he meaneth some special distinct thing by this Sense or Touch of this Inward Testimony wherein he would seem to come near to Plato's sensation ãâã ãâã ãâã ãâã ãâã in Thâaeat But what can the touch or sensation of a Testimony import if not
shown if it were worth so much paines let any who will Reaâ the Jesuite Didacus Ruiz de Praedestinatione dispp 39 188.8.131.52.44.45 and especially disp 46. de Barbaris and he shall finde this Quakers doctrine at full length CHAP. X. Of Universal Grace and Light 1. We come to examine his Second Proposition containing a further piece of their divinity which he expresseth thus Pag. 79. Â§ 11. That God for this end did comunicate and give to every man a certane measure of the Light of his Son a measure of grace or some manifestation of the Spirit which hath several names in Scripture as the seed of the kingdom Mat 13 18 19 light manifesting all things Ephes. 5 13. the word of God Rom. 10 18 the manifestation of the Spirit given to every one 1 Cor. 12.7 the talent Mat. 25.14 the Gospel preached to every creature Col 1 23 Ans. This must be a strange and wonderfull thing that is both Grace Gifts which are inward and placed in the soul the Word of God the Gospel which is outward preached declared to the eares of people what can we make of this or what can we understand by it Nay this with them is the Spirit of God it is Christ God Father Son holy Ghost and what not This I take to be peculiar to the Quakers for neither Pelagians nor Socinians nor Arminians nor any of their followers nor Iesuite ever spoke at this rate of non-sense vented to the world such Inconsistencies which are rather the foamings of a distracted braine than the discoursings of men in their wits how heterodox so ever But is it not strange that this man should imagine these things to be common to all mankinde The seed of the kingdom I no where read of but of the word of the kingdom which is compared to seed and was this word preached to all nations from the beginning of the word Or is it to this day sowen in all nations even amongst Heathens in Iapan other Regions Territories in the East West Indees or among the Turks Cannibals By whom I pray and upon whose testimony must we believe this The word of God Rom. 10 17. is the word that is heard preached by such as are sent whose feet are beautifull vers 15. by which faith cometh calling upon God vers 13 14 17. Is this common to all Nations The manifestation of the Spirit spoken of 1 Cor. 12. is concerning gifts peculiarly enumerated vers 8 9 10. such as the word of wisdom the word of knowledge faith gifts of healing working of miracles Prophecy discerning of spirits diverse kindes of tongues and interpretation of tongues And are these common to all men or were they then common to all the world Nay doth not the Apostle expresly restrick them to the Church of which he is there speaking in which the Lord did set Officers endued with these gifts vers 28 expresly say that they were not common even to all the members of the Church as may be seen through that chapter particularly vers 29 30 beside that the scope of the whole irrefragably evinceth this As for the talent mentioned Mat. 25. We spoke of it in the preceeding chapter And that Gospel whereof Paul speaketh Col. 1. Was that which he was sent to preach to all indefinitely as providence which sometimes stood in the way of his endeavouring to preach it somewhere as we see Act. 16 6 7. ordered it and which is called vers 26. the mystery which hath bin hid from ages and generations but now is made manifest to the saints Was this common to all before Christ came is it common to all this day How shall it be evinced that this Gospel is thus Universal will he take that word every Creature under heaven vers 23. without any limitation Then he must sây that Paul preached this Gospel to Devils to Beasts all creatures without sense as well as to Men. But if he will restrick it let it be according to Reason we are satisfied his designe is crossed for as we cleared above Chap. VIII these Universals must be interpreted according to the nature of the thing spoken of the circumstances of the place so it will here but import an indefinite mission among the Gentiles and is an hyperbolick expression of the vast extension of the tydings of salvation now under the Gospel administration in comparison of what it was unâer the law when restricked to the limites of one kingdom to the posterity of Abraham Isaak Iacob with a few Proselites 2. To keep us from startling at the non-sense of the Proposition we have more more of that kinde to meet with in the further explication thereof set down in several Pages from Pag. 82. Â§ 13. to Pag. 92. And though some may justly blame me for wasteing words spending time upon such a Nonsensical Self-contradictory Proposition yet considering that here lyeth the core of their delusions and that which though not as to mater yet as to expressions is peculiar to the Quakers and common to them all the Reader must have patience and heare all and then he will be better able to judge 3. He beginneth then Pag. 82. Â§ 13. tels us That this Seed Grace word of God and light with which every man is enlightened and a measure of which every one hath in order to Salvation and which by mans pertinaciousness and the malignity of his will may be resisted extinguished wounded suppressed killed crucified is not the proper essence and nature of God considered in it self Before we enter upon a particular discussion of this mans words we conceive it will be of use to helpe us to understand him the better if he may be understood at all in this chiefe part of their heretical doctrine to take notice of some expressions of other Quakers concerning this Light and Seed of which they speak so much Mr Hicks in his dialogue giveth us some account of some of their expressions in this mater Dial. 1. Pag 3. G. Whitehead said in him was life the life was the light of men If the life be the divine essence the light must be so also for such as the cause such the effect must be And Againe Pag. 4. The light within must be God because to deny it so to be is to deny the Omnipresence of God Thus the light is the Essence of God the Omniprâsence of God And againe G. W. reasoned thus The divine life is immutable To say then the light within is not God is to say God is mutable Therefore it is blasphemy to deny the light within to be God Yea Pag. 5. he tels that one Robert West called the denying to worship the measure of light in every man damnable heresie and said that the Spirit which God breathed into Adam was not mans spirit but another the breath of our nostrils the anoynted
is in Christ which is able to overcome and eradicat the evil seed Ans. 1. The Redemption made by Christ on the crosse and by his obedience and sufferings we cheerfully acknowledge But that it was a Redemption made for allâ we abundantly disproved above Chap. VIII 2. That there was any such Power Grace or Vertue of the Spirit of life purchased hereby and granted to all is false and abundantly above disproved likewise See Chap. X. 3. To imagine that every son of Adam hath power granted to him to subdue and root out natural corruption is but pure Pelagianisme Arminianisme Iesuitisme but not the truth revealed to us in the word of God is to wedge warr against thâ pure grace of God and the free operations thereof to set the crown of salvation upon the head of the creature all which we made manifest above at several occasions 12. What is the Second Redemption that is inseparable from the other It is that sayes he which Christ worketh in us And what is that It is that sayes he further whereby we possesse and know that that pure and perfect redemption is in us purifieing us delivering us from the power of corruption and bringing into favour union and familiarity with God Answ. 1. That the Lord Jesus Redeemeth by Power through his Spirit from sin and corruption all such as he hath Redeemed by Price from Law and justice we willingly grant But how can he say that these two are inseparable seing then they must be of equal extent and so as the first Redemption was in his judgment for all and every man the second must extend to all and every man and so all and every man must be delivered from the power of corruption and consequently must be saved Againe how can he say this who pleadeth afterward for the Apostasie of the Saints But 2. This purifying and delivering from corruption as would appear by his words is not wrought by the second Redemption but only a knowing that that pure and perfect Redemption is in us purifying us c. And so all that is had by this second Redemption is but a sight of what the fruite of the first Redemption is doing So that by the first Redemption not only man hath power to subdue corruption but he actually doth subdue it without any new grace or divine help and by the second Redemption he is only delivered from darkness which hindered his actual perceiving of the operation of the gift and grace bestowed upon the first Redemption 3. whether is this second Redemption necessary unto salvation or not I suppose he will say yes Then what shall become of the childe of God that walketh in darkness hath no light what shall become of them that have true grace and grace uniteing them to Christ to God through Christ yet through darkness the Lord dispensing so partly as a punishment partly for tryal exercise can see and acknowledge no such thing 13. He tels us over againe that by the first Redemption all mankinde was so far reconciled unto God that they were made capable of salvation and had the offer of Gospel peace citeing for this Ephes. 2 15. 1 Ioh. 4 10. Ezech. 16 6. 1 Pet. 2 22 24. 3 18. Tit. 2 14. Phil. 3 10. Ans. 1. we have seen before at several occasions that the Redemption of Christ is a far other thing and hath far other effects even remission of sinnes 2 Cor. 5 19. actual reconciliation grace and glory Dan. 9 24 26. Col. 1 19 20. Ephes. 1 11 14. Ioh. 17 2. Heb. 9 12 13. 2 Cor. 1 20. 2. The very texts cited by himself make against him for Ephes. 2 15. he died to make in himself of twaine one new man so making peace and this was not a mere capacity See vers 13. but now in Christ Iesus ye who sometimes were far off are made nigh by the blood of Christ. Was this only a capacity of coming near or a meer offer of it deluded souls may think so but the words are plaine let him see also Ephes. 1 7. 2 5 6. The next place he citeth is 1 Ioh. 4 10. Where God is said to have sent his son to be a propitiation for our sinnes and sure a Propitiation doth work more then a meer possibility of friendshipe and he was so a Propitiation as that for the same persons he is an Advocat with the Father 1 Ioh. 2 1 2. His next passage is Ezech. 16 6. And doth he think that when God saith to any lying in their bloud live that that creating word giveth nothing but a meer capacity to live See vers 8 9 10 11 12. But this properly is to be understood of Gods dispensation of love to that visible Church as such and so is not very pertinent to the purpose in hand His next passage is 1 Pet. 2 22. he would say 21. 24. And what can be more clear against him seing the Apostle saith vers 24. that he bear our sins for this end that we being dead to sinnes should live unto righteousness and then addeth by whose stripes ye were healed See also Chap. 1 vers 18. Where he saith that we are redeemed from our vaine conversation See also Chap. 1 2 4. He citeth next 1 Pet. 3 18. Where it is expresly said that Christ hath once suffered that he might bring us to God and not put us in a bare capacity Was this mans minde present when he wrote these citations Why did he not cite also Col. 1 vers 14. Gal. 1 vers 4. 3 vers 13 14. 4. vers 5. If he would cite passages against himself As also Revel 5 vers 9 10. 14.3 4. Tit. 2 vers 14 14. He explaineth over againe his Second Redemption and addeth that hereby we are really Iustified That is when we are sanctified we are Justified or Justified by sanctification as say the Tridentine Papists Then he tels us That both the Redemptions are the cause of Iustification the first the procureing cause and the last the formal cause And just so say they as we saw above out of the Councel of Trent and may be seen in Bellarmine who de justifie lib. 1. Cap. 2. proveth that Jesus Christ is the meritorious cause of Justification and is sounder here than I suppose this Quakers is who complyeth more with Samosatenians Socinians against whom Bellarmin there disputeth And the Councel of Trent said that Christ did merite justification to us by his most holy passion on the tree of the crosse Wherein doth this man now differ from Papists the worst of them I mean such as follow the Councel of Trent There are some Others that may shame this Quaker in this point As Contarenus a cardinal who in his Treatis of Iustification cleareth and determineth the question thus Because by faith we attaine to a twofold ââghteousness one inherent whereby we are made partakers of the divine nature thâ other
the righteousness of Christ given and imputed to us because insert in Christ and we put him on The question is unto which of these we ought to lean and account our selves justified before God And I saith he wholly think that it is piously and christianly said that we ought tâ leane to I say lean to as to a firme thing which may uphold us the righteousness of Christ gifted to us and not to grace and holiness inherent So also Pighius de fide Iustificatione may shame this Quaker 15. In the fourth place Pag. 128. For clearing of his meaning he tels us that by this Iustification they do not understand simply good works nay not as done by the holy Spirit But did ever man in his wits understand it so The question is whether good works be the formal cause or the formal objective reason of Justification And this he granted above and asserted with the worst of Papists But he saith with protestants that these are rather the effects of Iustification then the cause This is better said but way then said he lately that by the Second Redemption whereby we