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
day with joy and of all who would carry as true and loyal Subjects unto Him and would not be charged with the guilt of this God-darring Christ-blaspheming and Spirit-despiting generation of the prodigiously profane and arrogant Seck of Runagad-Quakers to be this day holding them up in their addresses unto God by prayer to our Lord Jesus the righteous Judge as His sworn and stated Enemies and as standing in perfect Opposition to His Kingdom and Interest and to cry unto Him night and day that He would arise and appear against them and plead His own cause in His good time for the glory of His name as also to be mourning for those sinnes that have provoked the Just and Jealous God to suffer such Hellish Locusts to arise and darken with their pestiferous blasphemies all the Glorious Comfortable Truths of the Gospel and to be manifesting the truth and sincerity of our Repentance by the native and kindly effects thereof mentioned by Paul 2 Cor. 7 11. And if it were thus with us sure I am it would not be needful to say much to move all unto a fixed abhorrence of the Errours Wayes and Practices of these Men and to a fleeing from them as from Men carrying about with them the very Credentials of Hell and the Devils Commission to go forth and pervert the right wayes of the Lord and to destroy Souls We would not need to inculcate the duties already pressed in the Scriptures in reference to such Hereticks and false Teachers to wit to beware of them to avoide them turn away from them to reject them and not to receive them in our houses or salute them lest we should be partakers of their evil deeds Mat. 7 15. Rom. 16 17. Phil. 3 2. 2 Tim. 2 5. Tit. 3 10. 2 Ioh. vers 10 11. For every one would of his own accord by a special Christian instinct flee from them more hastily then from persons having the blak botch upon the account that when these could endanger only the Body those were actively seeking to destroy the precious Soul And all who feared to fall under that sad sentence of summar Excommunication from Heaven Anathema Maranatha durst ever enter into a friendly communing with them have any followshipe with them or give them the least token of kindness and affection by word or deed yea or by a cast of the eye let be by more homely Discoursings and Conversings And it is more then probable that if this course had been followed with them at the first they had not prevailed so much as they have done to our Shame Sin and Sorrow this day O that this were yet thought upon and amended Much less would there be any necessity to use much seriousness in disswading all who had any love to their own souls from hearkning to their discourses even though assurance were had which who that know what their Principles and Designes are can expect that they should say nothing but what is consonant to Truth seing it will be easily granted that the Devil speaking in whomsoever and uttering whatsomever should not be listned unto lest afterward he cause these same persons either question or deny these same truths because held and declared by such who by their other abominable Errours declare whose Slaves and Emissaries they are beside the advantage he hath when he getteth an hearing ear to distil and insensibly drop-in soul-destroying venome suggared over with faire Speeches and plausible Insinuations Moreover were all affected with this matter as they ought to be there would not be much need of Arguments disswading from a Perusal and Reading of their Scripts and Pamphlets For this impression would prompt them to an abhorrence of such Libels against the God and Father of our Lord Jesus Christ against blessed Jesus of Nazareth of whom these Quakers say as their Father the Devil did before them what have we to do with thee thou Ieâ—us of Nazareth And against the holy Spirit of grace Is it not obvious to all that beside the advantage the Devil hath in our losse of so much precious time spent in reading of their heretical and blasphemous writings which may be one end why the Devil prompteth them to be at so much paines and charges to Write and Printe so many pernicious Scripts and distribute them so freely he hath this also that the reading of their Impertinent Reavings in and about the holy things of God and with all of their Presumptuous and ridiculously confident Assertions doth oft excite the Reader to laughter who should rather be weeping over the manifest Effrontry done to the holy and precious Truths of God and Indignity done to the Holy Lord when His name is thus taken in vaine And much more when the reading of their Blasphemous and Outragious Speaches against the Holy One of their Profane and Temerarious Abusings and Wrestings of the holy Word of Truth of their Audacious and Wicked Overturnings of the whole Gospel of the grace of God of their Subdolous and Craftie Undermining of the Fundamental points of our Religion of their Supercilious and Effronted Rejectings of and Mockings at the sacred Truths of God and of their Irreverent and Fearless Prattings about the Mysteries of Divine and Unsearchable Wisdom cannot but insensibly debauch the spirit of the Reader into at least unsutable thoughts about these great Matters if he be not more then ordinarily ballasted with the apprehension of the dreadful Majestie of that God whose Truths these are The consideration of which should me thinks coole our Curiosity and cause us even when some necessity is laid upon us which we cannot evite to read them as when called to write against them and to discover their abominable and blasphemous Assertions for preventing of further mischiefe a necessitie that lyeth not upon every one of our Common People to live nigh to God and to be oft praying for a stayed frame of heart that our spirits be not debauched by the reading of such things as have a native tendency thereunto nor place be given to one thought of these great and glorious matters as if they were but indifferent or of small moment Who can dive into the depths of Satan the mysteries of their Blasphemies and Abominations and not be in hazard of receiving hurt thereby if the Lord do not strengthen and steel the Soul Finally were we as we ought to be there would be no necessity of dehorting any from giving countenance in the least unto their Synagogues of Satan and Diabolical Conventicles where some out of curiosity or some other corrupt ends sisting themselves within the jurisdiction of Satan who there reigneth being there solemnly Served and Worshiped have been as the Quakers themselves do boast and this R. Barclay professeth himself to be a clear instance catched by the Devil and made to drink of the same Cup of Delusion with the rest and to devote themselves to the same service of the Enemy of God and of Mankinde in which these
Reprobation and a mean whereby the execution thereof is brought about they cannot be the procureing cause thereof This is manifest But the former is true Therefore c. That the former is true is manifest from these words of Peter 1. Pet. 2 8. Where we see that these stumblers at the stumbling ston and disobedient persons were appointed or ordained thereunto So Ioh. 10 26 But ye beleeve not because ye are not of my sheep where it is manifest that their not beleeving was a clear consequent of their not being of his sheep So Rom. 11 7. Israel hath not obtained-but the Election and the rest were hardened So that it was from Election that such obtained as did obtaine and from Non-election that the rest obtained not but were hardened 8 Sin is the moving cause of Actual damnation If sin also be the moving cause of the decree of Reprobation It would follow that because of sin God decreed to damne because of sin which is strange language 12. Having premised these things we come now to take notice of what he saith we observed before one great mistake in his setâ—ing downe of our judgment as if God had determined the demonstration of his Iustice without any respâ—ct had to sin Then he saith as further declaring our opinion that God for perfecting of this did appoint that these miserable souls should necessarily sin Resp. Here are moe mistakes for first we say not that Reprobation imposeth any necessity of sinning The decree to punish for sin doth not impose a necessity on the sinner to sin nor yet the decree of denying grace whereby they might be delivered from their sin for that is only a decree of not delivering them out of that state wherein they have brought themselves under a necessity of sinning and so imposeth no necessity Next as to God's Decreeing or willing that sin should exist through his permission which doth not properly belong to this question neither doth that impose any absolute necessity or take away the liberty of Mans Will or the Contingency of events as to second causes And it would seem this man knoweth no difference betwixt an Absolute necessity and that necessity which is meerly Hypothetical But thirdly there is another mistake here for he would make his Reader beleeve that we said that all the necessity of sinning did flow from Reprobation as if no necessity of sinning arose from their sinful state wherein they are by the transgression of Adam Beside that we might observe how in this sentence he contradicteth what he said in the former He addeth That by his Iustice he might according to right rebuke and afflict This would import that according to our judgment Sin is permitted or decreed to exist the Lord permitting it as a Meane to the punishment as the End as if God intended punishment as an end and therefore suffered sin as a meanâ—s while as we look upon both the permission of sin and the punishment thereof as one meanes for the setting forth of the glory of divine Justice He proceedeth as declareing our opinion And therefore that God not only suffereth these to be obnoxiâ—us to this misery in many parts of the World by withdrawing the preaching of the Gospel and the knowledge of Christ. And here we finde some more mistakes for we say that all men by nature are into this state of sin and misery whether they hear the Gospel or not and so their obnoxiousness unto that misery dependeth not upon their want of preaching and of the knowledge of Christ though this be a necessary meane of delivering them out of it Againe his Therefore pointeth out another mistake for as we speak not thus so far less do we inferre this from what he mentioned before Thirdly his word subtrahendo withdrawing pointeth forth a third mistake for it will import that we say that the Gospel is once preached to every person yea and to every Reprobate for how else can it be said to be withdrawne And here is a further mistake when he addeth and the knowledge of Christ for hereby the Reader might think that we thought every Reprobat had the knowledge of Christ but because he was a Reprobat it was taken away from him and withdrawn He saith moreover that we say God even in these places where the Gospel is preached and salvation is offered by Christ withdraweth from them all grace whereby it was possible for them to apprehend the Gospel Here are also several mistakes for his subtraxisse importeth that God hath given to every one who heareth the Gospeâ— grace whereby they may imbrace the Gospel and then withdraweth it from the Reprobate because they are such where readeth he such language in the writtings of our Divines Next we say not as he here insinuateth that we do that the grace which God withholdeth from the Reprobat is that by which faith in the Gospel is meerly possible but that rather without which they cannot beleeve and with which they cannot but beleeve that is He withholdeth the grace of Faith which being his owne free gift Ephes. 2 8. He bestoweth it upon wâ—om He will for he blesseth with all spiritual blessings such as he hath chosen before the foundation of the world that they might be â—oly Ephes. 1 3 4. He proceedeth in relating our opinion thus Because by his own secret will he did decree that they should not obey and that the Gospel should never be effectual to their salvation and that without all respect had to their sin Where there arâ— other mistakes to be observed for first He no where readeth that Reprobation is a decreeing that men should not obey Next wheâ— our divines speak of God's decrees about sin they never utter their minde so bluntly as to say Goâ— decreed that they should not obey but thâ—y use to speak thus God willed or decreed that sin should exist he himself permitting it or as some He willed the permission of sin Thirdly here is another mistake for as to some who hear the Gospel and harden their hearts beyond ordinary God in Iustice giveth them up to the power of unbeleef as a Spiritual judicial stroke or taketh away the Gospel from them aâ—d so Non-churcheth them and this as a punishment and as the Lord doth so in time so he decreed to do so therefore there was some consideration of sin here though sin was no procureing or meritorious cause of the decree At length he concludeth and saith further as if it were our opinion that God decreed to send the Gospel to such as obey it not only to accumulate their damnation Where is another mistake as if this were God's End or his only End and as if we affirmed it were so while as both are most false and contradicted by what himself said a little before 13. Thus have we briefly considered his Representation of our Judgment and have found no fewer than twelue abuses and untruths so that no honest man can acknowledge
the next time he must disput against the Scriptures of truth and not against us 18. â—â—e inveigeth next Pag 67. against that monstrous as he calleth it and twofold will which they he meaneth the orthodox feigne of God one by which he openly and manifestly declareth his sentence the other plaine contrary more secret obscure But to what purpose is this brought in here And what would he make of it He saith we seem to assume this distinction and hereby he seemeth to reject it But not to run out into a debate with him upon every light occasion I would only enquire if he acknowledgeth any Decrees of God at all If he do what are these Decrees else than acts of Godâ—s will If they be nothing else than we may say God willeth what he decreeth for sure we cannot say God nilleth or willeth not what he decreeth to be Againe I would ask whether the Commands and Law of God be signes of his will If they be as I suppose he will grant then I would ask if he thinketh that God Decreeth the same thing which He Commandeth and nothing else and so that God's Decree and Command are all one If he say that they are one than the decrees of God may be Resisted Opposed Contradicted Contraveened and have no effect for it is oft so with his Commands But all Divines will hisse at this If he say that they are not one where is then the Monstrosity or Absurdity of this saying He must also assume this distinction The truth is This man speaketh he knoweth not what The Scriptures oft give the name of will unto God's Purposes and Dâ—crees as Act. 21 14. Rom. 1 10. 1 Pet. 3 17. Rom. 9 15 18 19. Ephes. 1 5. Revel 17 17. Luk. 22 42. Mat. 26.42 So doth it often times give this title unto his Commands as is every where manifest And though these two the Purpose of God and the Will of Command do not alwayes agree as to the same event Yet there is no monstrosity here of a twofold contrary Will for the Purpose of God is not of the same nature with his Command His Purpose which Divines commonly call his Will in proper sense is purely concerning the Event and respectetâ— God as the first Cause Prime disposer of all Events in the world but his Command or Law toucheth not the Events of actions but only pointeth forth mans Duty and respecteth God as the supream Lawgiver prescribing the duty of his Subjects These both are cleared by that one Instance to adduce no moe of Abraham whom God commanded to offer up his Son and so made it Abrahams duty to â—et about this and to endeavour it But as to the event the Lord had decreed that Isaak should not be offered nor Abraham get leave to offer him up indeed where is this contrarietie then the man talks of 19. Next he tels us that it availeth nothing to say that man doth willingly and of his owne accord sin for this proclivity and propensity to sin according to us saith he is necessarily imposed upon him because God did decree it should be so Ans. Not to debate these questions with this man who seemeth not to understand the matter I shall only tell him that his Objection here is very neare of kin with that Rom. 9 19. Thou wilt say unto me why doth he yet finde fault for who hath resisted his will If this be not the very compend of his following words let any that read them judge It is the same saith he as if I should take an infant that cannot resist and cast him dâ—wne from an high place though his weighâ— cause him descend yet I am the cause of his death c. Now what saith the Apostle to this Nay O man take heed to this O Quaker who art thou that repliest or disputest against God c. Thus the proud Quaker forgeteth that he is a thing formed of God or he is so unreasonable as to debate the matter with God and say Why hâ—st thou formed me thus Can we think to satisfie this Quaker who will not be satisfied with this What sayes he to that word 1 Sam. 2 25. notwithstanding they hâ—rkened not unto the voice of their Father because the Lord would stay them will this man advocate the ill cause of these wicked sons of Eli and lay all the blame upon the Lord He must plead also for Pharaoh and say he did no wrong in refusing to let the people of Israel go for he could no otherwise do because the Lord had hardened his heart But it is little that this man should plead the cause of these wicked ones and of the King of Assyria the rode of God's anger and the staff in his hand Esai 10 5. yea and of all the wicked whom God hath made for the day of evil and that for himself Prov. 16 4. seing he taketh upon him to agent and plead the Devils cause against Iehovah because when God decreed that he should afflâ—ct Iob he was free of sin all the blame lay up on the Lord for Satan could do no other wise an inevitable necessity was put upon him by the decree of God according to this mans doctrine Is not the Devil much beholden to this Quaker for his good will to learne him how to speak in his owne defence against the Lord. But I am afrayed his reward shall not quite his cost We have told him already that the decree of Reprobation imposeth no necessity upon man to sin but this necessity cometh from mans natural corrupted state Yea Corvinus himself at knowledgeth that it was Arminius his doctrine that all men naturally are cast upon a necessity oâ— sinning See D. Twisse against Mr Mason Pag. 18. It is all one thing with this man whether a thing come to passe by the free will of the second cause or by Necessity of nature as the sun shineth if there be a decree past all the guilt must lye upon Iehovah and thus either God hath made no decrees at all touching the actions of free agents good or evil or all their actions must be acts of Necessity yea Pure and Absolute Necessity and so all contingency is taken away and all Freedom from second causes or men and angels must be Absolute and independent Agents over whom and whose actions God must passe no decree let every one judge whither this doctrine tendeth and what an exalter of Free will into the very throne of God this Quaker is 20 Next he saith our doctrine is injurious to God because it maketh him to delight in the death of the wicked and to will that many should die in their sinnes contrare to Ezech 33 11. 1 Tim. 2 3. 2 Pet. 3 9. Answ. 1 If he think to prove hence that God did not decree absolutly to suffer any to lye in sin and to punish them at length because of sin he must think from this effectually to prove that God did Absolutely Decree
science wherein I know none more expert and skilled than are our Quakers He may read Calvin on the place if he will And for a close to this How great a prejudice so ever he hath against Philosophy yet in the primitive times Christians who had been Philosophers was not by their Philosophy less fitted but more to defend the truth against heathen Philosophers as Iustin Martyr against Valentinus Tertullian against Marcion Origen against Celsus Chrysostome against Libanius and Prudentius against Symmachus 10. The last part of humane literature which he inveigheth against is that which is called Scholastical Theology by which I suppose he meaneth that only which now commonly goeth under that name as distinct from Polemick divinity handling controversies debated betwixt the orthodox and heretical or erroneous persons such as Pelagians Socinians Arminians Anabaptists Antinomians Quakers and the rest And as to it I shall say no more than I have said Chap. 1. § 12. and suffer him to go on in his ranting Only I must take notice of some expressions which he hath here and there in this discourse Though I cannot understand how Origen should be among the first who by this art gave himself to interpret Scriptures nor how hereby Arius fell into his errour seing this Theology is commonly commenced from Peter Lombard yet I am glade to hear him Pag. 201. calling that heresie of Arius who denyed the Son to be equal with the Father in power and glory and of the same essence horride for many of his Brethren the Quakers either doubt of or directly deny the Trinity Yea Mr Clapham in his book against the Quakers Sect. 3. tels us they call this doctrine a lie and citeth for it Saul's errand to Damascus p. 12. and the sword of the Lord drawn p. 4. And in this if he thinketh as he speaketh I would know how he will reconcile himself unto them but it may be he taketh Father Son and holy Ghost for one Person as well as for one essence as some other Quakers do He speaketh like a Quaker that is calumniously when he saith § 22. that this knowledge is accounted a necessary qualification for a Minister when the pure teaching of the Spirit of truth is contemned He may speak thus if he thinketh good against his old friends the Iesuites for we are for the teaching of the Spirit and preferre it to all other whatsomever but we are for the teaching of the Spirit in the way he hath appointed that is by waiting upon him in his ordinances meditating on his word and useing all other lawful meanes to come to the right understanding of his meaning in his word especially prayer But we dar not with this deluded bold generation tempt the Lord by looking for immediat Revelations and laying aside all Meanes and Ordinances in coming to the saving knowledge of his Name as revealed in the Gospel of his Son Jesus Christ. We account it also a calumny for him to say ibid. that he who is to be a Minister must lairne the airt of playing a hookster in the word because we say he must attend unto reading of what is written for the understanding of Scripture And whereas he thinketh the Devil could make as good a sermon as the most learned I only demand and may he not also make as good a discourse without book as they do I fear he hath too great a hand in all their discourses and scriblings too 11. What he saith Pag. 202. § 23. is but a groundless commendation of their way and of themselves as the only men raised up of God to be witnesses foâ— him If they have shaken the foundations of Babylon as he saith how cometh it that Babylon and they are so well agreed and that in principal matters as 1. In vilifying the Ministers of Christ and calling them deceivers 2. Denying our Churches to be true Churches 3. In calling the Scriptures but a dead letter 4. In denying it to be the judge of controversies 5. In refuseing to have all Spirits tryed by the written word 6. In crying up the sufficiency of a common light within 7. In maintaining Free will 8. Perfection 9. Apostasie of the Saints 10. Justification by inherent holiness 11. In confounding Justification and Sanctification 12. In mocking at the â—mputed righteousness of Christ. 13. In placeing holiness in outward observations of their owne deviseing 14. In Pretending so much to Revelations Visions Raptures c. 15. In pretending to Infallibility As for the Increase of their number whereof he boasteth it is a clear verification of that 2 Thes. 2 9 10 11 12. whoâ—e coming is after the working of Satan with all power and signes and lying wonders with all deceivablenes of unrighteousness in them that perish because they received not the love of the truth that they might be saved And for this cause God shall send them strong delusion that they should believe a lie That they all might be damned who believed not the truth but had pleasure in unrighteousness Wâ—at he talketh further of his owne experience of the power of their discourses is but a further demonstration of what we said to wit of his being given up to strong delusion as this volumne of his putteth beyond all question with such as believe the Scriptures And for a recompense of his exhortation to us in the close I shall also obtest him in the Lord to consider his wayes over againe and search after the procuring cause of this dreadful judgment of the Lord 's giving him to up to those delusions that he may repent and be saved for what high thoughts soever he may now have of that way he will finde his delusion in end either here which I shall wish or when it shall be too late which the Lord prevent in mercy CHAP. XIX Of the Ministerial Office 1. WHen our Quaker beginneth to speak of this matter Pag 203. § 24. he followeth his usual manner of crying up themselves and loading all their Opposites with what expressions of disrespect and contempt he thinketh meet We are the men with him as the orthodox were of old with the Swenkfeldians Familists and Antinomians who alwayes adhere to Externals following our External Rule and Methods devised by our carnal and humane Wisdom because we follow and desire to cleave unto the Rules and Methods and all the Orders prescribed by Christ to be observed in his owne House And upon the other hand They are the men who follow the wayes of the Spirit and his immediat Help and Influence and he leadeth them as he saith in such an Order and Methode as becometh the Church of God though this order and methode of theirs wherein they suppose the Spirit leadeth them be no prescribed Order in the word but the meer Invention of their owne fantastick â—raine blasphemously Fathered upon the Immediat Teaching and Leading of the Spirit of God for we know no ground to imagine that the true Spirit of God will lead
any in Courses Opposite unto and Reflecting upon the holy Institutions of Christ because he is the Spirit of Chirst and sent by him from the Father and was to testifie of him Ioh. 15 26 and not to counterwork Him and trample upon his Appointments It is also said that he would glorifie Christ and receive of His and shew it unto the disciples Ioh. 16 14. But the Spirit that leadeth them is wholly set in them to dishonour and cry down Christ and to reject all his Ordinances not one excepted as we have seen already and shall see more Nay this evil Spirit that acteth them destroyeth and casteth away these very Orders and Ordinances which the Scripture tels us the true Spirit of God hath appointed and established and is such an enemy to all Gospel Order that it cryeth up only Paganish and develish Confusion 2. What he saith of the Papal and Prelatical Hierarchy I have nothing to do with but what can he say against that Order which Presbyterians maintaine to be Instituted by Christ by Officers of divine appointment and the Courts Judicatories which they owne Superior Inferior Whatever contention be among these concerning the Order to be observed in the house of God there is no warrand for him his party to cast away all Order bring in the confusion of Babel instead of that beautiful and edifying Order which Christ the Supream Head and King of the Church hath wisely for his owne glory for promoving the good edification of his Subjects Appointed signally Blessed 3. But sayes he Pag. 204. speaking of his party We say the substance is to be enquired after and the Vertue Life and Spirit who is one in all these different names and offices mentioned in the Scriptures 1 Cor. 12 4 Ephes. 4. Answ. We say also the Substance is to be enquired after and the Spirit 's Blessing Power Efficacy and Presence to be sought but so as the Ordinances and holy Appointments of the Spirit be religiously Observed for the Spirit of God hath not taught us to see any repugnancy here whatever that evil Spirit which acteth and leadeth them doth Sure had there been any such Repugnancy or Inconsistency as these Fanaticks dream the Spirit had never appointed these Orders nor instituted these Ordinances and Officers nor prescribed Rules to Regulate these Officers in the right and edifying manner of the discharge of their duty and Administrating the appointed Ordinances Himself cannot but confess that the Spirit did appoint Officers in the house of God the Scriptures by him cited are so cleare and plaine to which others might be added And I would faine know of him why this was done was this to divert the primitive Church from enquireing after the Substance and after the Vertue Life and Spirit of these ordinances He dar not say this The Spirit then that acteth them cannot be the same with that Spirit that ordered matters in the Primitive Church but an enemie thereunto and consequently the Spirit of the Devil directly Opposeing and Counter working the Spirit of God let him think on this for it will be found so 4. He goeth on to tell us That it was never the minde of Christ and his Apostles that Christians should establish the shadow and forme of these Officers without the power efficacy and Spirit of Christ. Answ. The Power Efficacy and Spirit of Christ is not in Christians power to Establish the Spirit bloweth where he listeth I understand not that Spirit which falleth under the establishment of men and of these Quakers It is not the Spirit of God that is so under their power and at their devotion and can be established by them as they please 2. We plead not for Shadowes and Formes but yet we owne the Ordinances and desire religiously to observe such as Christ hath appointed to remaine and continue for the perfecting of the Saints for the work of the ministry for the edifying of the body of Christ till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ Ephes. 4 vers 11 12 13. even to the end of the world Mat. 28 20. especially seing we have no ground to think that all these Offices and Officers were appointed only for that time and age the work being of the same necessity now as then and no restriction or limitation to that instant being declared It is true there was a special piece of work called for then to wit the founding and setling of Gospel Churches and of Gospel Order Lawes and Ordinances to which extraordinary Officers were called qualified and impowered which is not now necessary the foundation being once laid there is no more required but a continual building upon that foundation to which ordinary Officers and a standing ordinary Ministrie is sufficient and necessary that the Ordinances of perpetual use may be administred according to Christs appointment for the constant edification of the Church And against this these Quakers set themselves with all their might that when the Church is denuded of her Officers and Watchers she may become a fitter prey for these grievous wolves who now enter in not spareing the flock speak perverse things to draw away disciples after them 5. This is saith he the work of Antichrist the mystery of iniquity erected in the dark night of Apostasie Answ. Then Christ and his Apostles wrouâ—ht the work of Antichrist and the Mysterie of iniquity And the dark night of Apostasie was in the very first Primitive dayes of the Church But what blashemy this is and what an Antichristian Spirit this must be that speaketh in these men let sober men judge Let us hear more But sayes he in the true Church of Christ which is gathered by God not only into the doctrine of truth but also into the life power and Spirit of Christ the Spirit of God is Governour and Regulator as in every individual so also in the general And when they meet together to worshipe God then such as God separateth to the ministry by his owne power and influence opening their mâ—uthes and giving unto them to exhort rebuke and instruct in the power and Spirit of the Lord cannot but be heard received and held in honour for their works sake by their brethren seing they are thus ordained and put into the ministrie by God And thus there is no monopoly hereof unto a certaine kinde of men called the clergy who for this cause are educated and taught this art as other carnal trades are that all the rest may be despised and excluded as laicks but the mater is left unto the free gift of God that he may call whom he will poor or rich servants or masters old or young men or women and who are thus called verifie the Gospel 1 Thes. 1 5. and they cannot but be received and heard by Christs sheep 6. Here
think that this were indeed enough to satisfie us but see what the Apostle addeth further to enforce this for it is not permitted unto them to speak to wit in the Churches as if he had said they have no allowance thereunto permission or tollerance And as if all this were not enough he addeth all that is permitted unto them is to be under obedience as also saith the Law Whereby he giveth us to understand that woman their speaking in the Churches is inconsistent with that subjection that the Law of God hath laid upon them And withall he insinuateth that speaking in the Churches is an authoritative thing and therefore no way allowed unto Women whose proper deportment according to the institution and Law of God is subjection and to be under obedience Nay he will not suffer them so much as to ask questions under colour of learning in the Churches lest that should make way for their usurping of Authoriâ—y and taking upon them to speak wiâ—h Authority for he addeth vers 35. And if they will learne any thing let them ask their husbands at home And so even at home he enâ—oyneth them to ask contrare to what was practised by Mrs Hutchison in N. England called by some the American Iezabel who had her weekly lectures in her owne house and there broached her Familistical and Antinomian errors to the no small trouble of the Church of N. England Nay he addeth that it was contrary to that modesty and shamefastness that is the ornament of women for saith he it is a shame for women to speak in the Church What Patrons and abettors then of Immodesty and Shamlesness must Quakers be that plead for Womens speaking in the â—hurches 2. It is considerable also what the Apostle addeth in the following verses to confirme this injunction concerning Women as also his former directions which he had given to regulate the abuses of that Church What saith he came the word of God out from you Or came it unto you only Are ye the first and the last and so the only Christians that are Or must ye give Laws to all the â—hurches of Christ And must they all follow you Let the Quakers look to this who as to the particular we are now about would make us beleeve that the word of God came out from them and that it came to them only and not to any Church Primitive or Subsequent beside themselves Further vers 37 he sayes if any man think himself to be a Prophet or spiritual let him acknowledge that the things that I write unto you are the commandements of the Lord. Let our Quaker ruminate upon this and let all of them take notice of it for when they contradict this expresse injunction of the Apostle they declare themselves say what they will to the contrary to be neither Prophets nor spiritual and further we see that what Paul spoke concerning this silence of women in the Church was the commandement of the Lord. And therefore is obligeing to all Churches who will owne any relation to Christ their Lord and Head and consequently the Quakers rejecting this commandement of the Lord renunce in so far their Interest in and Relation to the Lord as their Head and Lawgiver And the next words vers 38. But if any man be ignorant let him be ignorant have their owne weight also as if he had said if any will not yet for all this acquiesce let him take his pleasure no more needs be said for his conviction he is wilfully ignorant and he must remaine so And so say we in this particular if the Quakers will remaine ignorant we cannot helpe it we must follow our rule and declare them inconvinceable and so leave them 3. Another expresse passage we have against this Practice and Opinion of the Quakers 1 Tim. 2 11 14. Let the women learne in silence with all subjection but I suffer not a woman to teach nor to usurp authority over the man but to be in silence Where we may see That Teaching publickly is an act of authority and that it is inconsistent with that silence and subjection which is enjoyned to women And therefore the Apostle as a faithful servant of Christ will not give way to it and acquants Timothy herewith that he may suppress any such practice where it is or hinder it if men would set it up Nor is this all for he addeth his reasons saying for Adam was first formed then Eve Whereby he teacheth us That such a practice is contrary to the Law of Creation the Law writâ—en upon the Creation and the Way and Method of Creaâ—ion which the Lord was pleased to follow and thâ—reby give Documents and Significations of his will to man This practice then of the Quakers must be unnatural and a plaine saying that God created Eve first and then Adam And further the Apostle addeth And Adam was not deceived but the woman being deceived was in the transgression That is the woman being immediatly first deceived by Satan was the cause occasion of Adams transgressing therefore was her subjection to the man laid further upon her as a more grievous weight and burthen as a part of her punishment The Quakers then who would have women usurping Authority and Teaching in the Church do seek to annul the sentence past upon Women by the just Lord for Eve's being the cause of Adam's sinning and do in a manner declare that that sentence was unjust and that Eve was not the devils instrument to cause Adam sinne Let them see to it for it draweth deeper than they are aware 4. Let us now see what he sayes for this Seing saith he Pag. 210. male and female are one in Christ and seing he giveth his Spirit to one as well as to another when the Lord moveth in women by his Spirit we think it no way unlawful for them to preach in the meetings of God's people Answ. 1. That there is neither male nor female as there is neither Jew nor Greek but all are one in Christ we grant in reference to the privileges of the Covenant now under the Gospel dispensation in opposition to what was under the Law for of this Paul speaks Gal. 3 28. But that therefore women may as well Preach in the Assemblies of the Church as men is a Quakers consequence having no connexion nor appearance of reason 2. That God giveth his sanctifying Spirit to women as well as to men is very true but that he moveth in them for any such end as he here mentioneth is simply denied And by this we may see what sentence to passe upon these irregular motions which they talk so much of If the Spirit of God move in women it will be to prompt them to duty that is to keep silence in the Church and not to Teach there or to usurpe authority but to learne in subjection remembering what her sex is called to by the law of God and what that punishment is that
are other wayes such as a Promise which is different from a precept and divine Institution virtually including a promise And because he taketh no notice of these wayes his whole discourse is to no purpose for we grant there is no Relation here flowing from the nature of the thing And we see not what way a precept hath any efficacy to the making of such a Relation It is not because God hath commanded us to be holy that therefore such as are holy shall see God's face but because of a promise What will he now do his light hath confounded him so as he knoweth not what he saith But howbeit a precept hath no interest here while speaking of his Relation Yet least he boast as supposing we could not maintaine that there was a command for the use of this ordinance we must see What he saith here If there were any such precept saith he it should be found there where the institution is Which is very true for the very Institution hath the force of a command though there were no more Matthew and Mark saith he mentione no command and Luk only saith this do in remembrance of me Answ. Here is an express command mentioned by Luk and what needeth more The Institution say I hath the force of a command and that the Apostles after practice declared and the practice of the primitive Church and beside all this we have Paul's large commentary upon this 1 Cor. 10. 11. for if there had been no command for this why was the Apostle at all that paines to rectifie abuses among the Corinthians about this mater why spoke he of a cup which he blessed and of bread which he brake 1 Cor. 10 16 Why did he deliver this unto them and tell them that he had received it of the Lord 1 Cor. 11 23 Why doth he not discharge this altogether as he doth the Love feasts why saith he not There is no such ordinance of Christ There is no command for it Is there no precept presupposed nor included in all this wonderful The end which paul expresseth saith he 1 Cor. 11 26. is to declare the Lord's death but this hath no necessary â—elation to or connexion with partaking of Christ's body and blood for though such as partake of this cannot but commemorat his death yet his death can be commemorated without this participation Ans. 1. That declaration of Christ's death is a comprehensive end and includeth a Christian improvement and application of Christ's death to all the ends for which he is held forth in this Sacrament which appeareth by the whole context for where this is not there is an eating of the bread and drinking of the cup unworthily and an incurring the guilt of the body and blood of the Lord vers 27. and to which is required self examination as a necessary preparation and an eating of the bread and drinking of the cup so And such as includeth a discerning of the Lord's body the want of which maketh persons eat and drink judgment to themselves and was the cause why many were weak and sickly among them and many were asleep vers 29 30. And such as requireth self judging to this end that we may prevent God's judging vers 31. Thus we see that such a Commemoration of the death of Christ as is here understood cannot be without this partaking 2 This same end includeth a command to use this Sacrament until Christ's second coming 3. What thinks he of the ends mentioned 1 Cor. 10 16 17 4. How such as partake of Christ's body and bloud in his sense cannot but declare his death is a mystery to me Let him clear to me how a Pagan that never heard of Christ or of his death can by introverting unto the light within him declare Christ's death 5. Though Christ's death could be commemorated without partaking of his body and blood in this Ordinance Yet it will not hence follow that it must not be commemorated by this Ordinance He might as well argue that because Christ's death can be declared in this Ordinance therefore it must not be declared in the Word but the truth is this man would have all declaration of it laid aside that it might be quite forgotten or no otherwise declared than as may be by a Pagan introverting to his Light 12. What saith he to these words This is my body and this cup is the New Testament in my blood As Christ saith he used by the use of natural things to lead the mind of his disciples up unto spiritual things so here Christ took occasion from the bread and the wine which was before them while supping to tell them that as bread and wine served to nourish their bodies so his body and blood should be for their souls Answ. Are not these excellent Commentators Is it any wonder that they will not take this word for their Rule Who ever heard even mens words so abused and perverted O the patience of God! Though I think the very reciting of his words were enough to shame him if he could be ashamed and them both yet let me soberly ask him a few things 1. Why doth he not give us a like instance That which he mentioneth of Christ's speaking to the woman of Samaria Ioh. 4. is nothing to the purpose for Christ sayes not there This well is my body Or this well is the New Testament in my blood 2. What signified Christ's blessing of the bread and blessing of the cup if this was all 3. To what end did he break the bread and give it to his disciples and said take eat c. when they had been eating and drinking already 4. Why said he of the cup drink ye all of it if there was no more imported 5. Why said he this do in remembrance of me 6. Was this all that Paul delivered to the Corinthians 7. Was this all that he received of the Lord 8. How cometh it that the Spirit of the Lord in Paul giveth us not that commentary of the words But enough of this piece of profane blasphemous boldness 13 What sayes he to 1 Cor. 10 16. The cup of blessing which we bless is it not the communion of the blood of Christ The bread which we break is it not the communion of the body of Christ He answereth Pag. 298. That in all this Chapter Paul is not speaking a word of this ceremonie he should say Ordinance Answ. For as bold as he is we will not beleeve him Let us yet hear his reason He saith vers 21. Ye cannot drink the cup of the Lord and the cup of Devils c. but they could drink of the cup of Devils and of the outward cup. Answ. Not morally and lawfully because the Apostle here disswades them from having communion with idols upon this very account though they might physically as Robert Parclay may steal and murther But sayes he Paul speaks of one bread vers 17. and this cannot be outward bread
answering And for his confidence of their prospering still adding that So hath the mouth of the Lord spoken I account it one of his many groundless assertions and evidences of his conceite and vanity and a further demonstration of his being under the power of a strong delusion And though they should for a time prosper as a plague unto a secure and formal generation it shall be no convincing argument to us of any divine approbation as long as we know what success for so many ages Antichrist hath had and also the abomination of Mahomet with which their delusions have greater affinity than with true Christianity not to mention other particular errours such as Arianisme Pelagianisme and others which have for a considerable time proven a sharpe exercise unto the Church of Christ. We will waite for the day wherein light shall break up that shall for ever shame the hellish dakness of Quakerisme or Neopaganisme out of the Church Even so come Lord Jesus AMEN A POSTSCRIPT Christian Reader IF I could weep out this Postscript or write it with teares of blood I am convinced it would be short of that just signification of deep sorrow which I judge dutie and wherewith the souls of all the lovers of our Lord Jesus Christ in sinceritie should be swelled in this day even to an overflowing while their ears are filled and made to tingle with the din of that doctrine of Devils droping from the â—ongues and falling from the pens of Satans Ministers and Amanuenses Neither falls it under any debat with me if thou have any love to the precious souls of men whether thou wilt look upon the persons of these principles and perswasion as the most compassion-moveing and heart-melting object that ever was seen or heard of amongst any sort of men since God made man upon the earth or the Devil enticed and prevailed with men to murther their own soul by an insurrection against God and pure opposition to his Christ Or if thou hast any love to him who loved and so loved poor sinners as he gave himself for them and if any man love him not the Anathema Maranatha which these desperat dreamers cannot escape must fall upon him thou canst not heare read or consider what horrid What hell-hatched bold blasphemies this blake brood belcheth forth against him without a transport of horrour and crying out with the Prophet Oh that my head were waters mine eyes a fountain of teares that I might weep day and night Oh that I had in the wildernesse a lodging place of a way-fareing man that I might live without the noise of the hellish bellowings which burst forth at the blake mouths of these whose rage against the Saviour of sinners and the alone way of salvation by him shews them to be set on fire of hell And as I am perswaded if these poor creatures were not smitten with judicial blindnesse of mind and heardnesse of heart they would sooner jump in hell then so far out-doe Devils in blaspheming the holy one of God so I nothing doubt upon the othâ—r hand but it would eat the marrow out of all thy mirth and make thy moisture drop out at thine eye to consider that ever the name of Christ that blessed name was called upon a company of poor catives who in renuncing him and riseing up against him appeare monsters of a sise and shape of a bulk and bignesse of a malice and bitternesse beyond any that ever the Devil listed under his blake banner or engaged in an opposition against the Saviour of sinners Nay as to my self I must professe if some of them had not been known before to be really men I would suspect them to be true Devils in disguise But now it must satisfie us to know them to be men possessed of him And so our next work is to think what is dutie as to these demoniacks which needs no long demur for sure the first hast as to these poor possessed creatures is to haste to carry them on our knees to Jesus Christ even that Christ whom they bâ—aspheme and cry have mercy upon them It is true they would abhorre and hate us the more for this and complain that this were to torment them before the time But that doth the more certainly prove their possession and makes the thing the more unquestionably our dutie for hereby its manifest yea put out of all doubt by these abominations which proceed out of their mouths and the dawbings of their blasphemous pens that they are under the power of and possessed by the same Spirit which cryed out of that poor creature what have we to do with thee thou Iesus of Nazareth this is pure and perfect Quakerisme and the very Spirit that possesseth them and speaks out of them or a worse and more heterodox Devil if such a word might be made use of in the case for they were in some sort cured if they were brought the length of that Devils Confession Who said I know thee who thou art the holy one of God At least all that they talke of this holy one of God and the Testimony that they give him is upon the same devilish designe that this holy One the true Iesus the Christ of God may not be believed in but opposed Oh that he who alone can say the word do the thing would once say hold thy peace and come out of them It were no great matter though they should be torne thrown in the midle if he were driven out of them for it is rare for Devils to get such a possession but when he sees he can hold it no longer he endeavours to breake down or burne the house out of which he is driven And though of all men in the world there is least hope of them for their disease lyeth in blaspheming the very remedie of sin and the alone releife of self destroyed sinners Yet because we know not whether the righteous Lord for holy ends and just causes may not suffer for a season some of the Elect whom it is impossible finally to deceive thus to be possessed we would set about this work of prayer on their behalfe yea earnest prayer adding fasting thereto for if ever there was a Devil of whom it holds true this sort goeth not out but by fasting and prayer it holds true as to that Devil that dwâ—lls in them and speaks out of them We would essay therefore to strain our own souls in lifting up a prayer on their behalfe without offering to limite him and seek so to save them if possible with fear pulling them out of the fire for they are more them halfe in hell already when they are become dens for such a Devil as dwells in them and drives them If we hereby obtained no more yet our love to our blasphemed Lord Jesus Christ and to these perishing souls who through Satans malice and their own madnesse are thus acted would be manifested and our prayer if it did
sowing these tares Thirdly We would labour each of us to have our souls deeply impressed with the preciousnesse of Christ and the absolut necessitie of making use of him for salvation for the Devils great and manifest designe is by these his Trustees and Traffickers to dispute men and debauch their spirits into a contempt of the precious Saviour and that great salvation which is purchased by his death and never since he began hath he made use of a mean which hath so cleare and close a connexion with that end Now Christ can be precious to none he can be prized by none who is not vile in his own eyes he who lives not within sight of his own loathsome leprosie and who is a stranger to the plague of his own heart will reject the counsel of God against himself and despise the great salvation And it is cleare beyond debate that the Devil do his best can never proselyt any man into this delusion and damnable haeresie of Naylorisme aliâ—s Quakerisme till as the God of this world he have first perfectly blinded their minds that he may harden their hearts into a final rejection of the true Christ the Saviour as the alone and onely way to be clothed with a sufficâ—ent righteousnesse and cleansed from all that filthinesse of the flesh and Spirit whereby they are defiled and from which they can onely be cleansed by that blood which these blasphemers tred under foot Let every one therefore who would keep himself in the love of God and of Christ keep his finger upon his sore that his eye may be keept â—â—xed upon the remedie for if the Devil get not his finger into a mans eye and blind fold him as to the uptakings of his own miserie and the precious remedie he will never turne him into a Naylorist that he may turne and tumble him into hell with his own câ—nsent Study thy self till what thou seest force thee to say I am the cheife of all sinners and then all that the Devil can say to the contrare will never put thee from thinking it is a saying faithful and worthy of all acceptation that Christ came in the world to save sinners Growing in this grace of the right knowledge of a mans self and of our Lord Jesus Christ is the onely expedient to defeat the designe he drives by these drivers and to be preserved from being led away with the errour of these wicked Fourthly Study to know the great principles of the Oracles of God and to have these impressed upon thy soul that so when assaulted by Satan thou mayest hold fast that truth which can onely make thee free And let the fallings away of others make thee the more closely cleave to that blessed Guid who leadeth in all truth In a word Let each one be busie in studying the word of God and his own heart and be much in holding up his heart to him who writs the Law in it that so his heart may become the Epistle of Christ and then he is guarded against taking on blasphemous and cursed Naylors blake marke Let the sad sight of that swarme of Apostats put thee to studie to know the truth in its power and sweetnesse And then when by the fallings away of others Christ is saying unto thee wilt thou also leave me thou will answer with that man whither shall I go from thee for thou hast the words of eternal life This will blessedly arrest the soul to an aboad with him when others will be carried away and never be seen any more to walk in Christs company Now to make thee give thy self in some seriousnesse to studie the precious Truths of God and to know him whom to know is life eternal thou mayest observe and be provoked to that exercise by thy observation what the Devil who is still going about as a roaring lion seeking whom he may devour is a doing and what he is thereby designing When he had for a long time bawled and blasphemed in not our non-sense lest his trade should decay and the market of these traffickers for the souls of men for the precious souls of men are the commoditie they deal in should misse their marke to the end that he may make merchandise still of such with feigned and fair words he prompts some to polish as well as they can with their parts and pen these blasphemies and give them some colour for which service his Apostle the Author of the Theses and Apologie is shaped and set apart as the sharpest and neatest pen. I shall not here as I intended digresse into observations upon the addresse of this book wherein he Chartals all the learned men in the world since it can escape no mans observation who reads his book with judgement and compares it with the addresse that this novice being lifted up with pride is fallen into the condemnation of the Devil Neither shall I take upon me to hint any thing as to the bulk of the abominations wrapt up in his voluminous fardell of blasphemie that being so excellently handled by what thou hast read in this exquisitly cleare Examen Onely as it seems that as the Devil thought to serve himself by a Barclaij Argenis the scope whereof was to teach how effectually to destroy Protestant Religion and swallow up the Truth in the See and sinck of Romes abominations so we have a second Barclaij Argenis the scope of which is under sceptick and introverted notions and new coined names to destroy Christianity and introduce pure Paganisme and thus with a confidence peculiar to that partie and like him who prompted him to the undertaking he would rant and Romance us into heathenisme But since he hath taken upon him to give us a Confession of a kinde of faith after he and his complices have made shipwracke of precious faith and flout without fear at the faith of Gods elect which is a systeme of Paganisme And since he hath published to the world the Naylorists Alcoran whereby he intends as Mahomet's Mufti to Mustelman the Christian world and Mancipat us to the Turks gallies or worse The Good Lord to prevent the Devil and this desperado's designe hath found out and fitted for the undertaking amongst the men whom of all others he most despiseth and abhorreth the singularly acute solidly learned and truely gracious Author who hath in his Masters cause and strength undertaken the work and taken this Turke to taske and in his convincingly cleare examen so discussed and dissected that carcase and carrion of all abominations as by the light of that Spirit of truth which hath led him in the Examen he hath manifestly discovered Barclay's pretended Revelations to be the horrid illusions and hellish suggestions of a Spirit of a blaker colour then Mahomets pigeon and himself to be the Devil in Samuels mantle perswadeing us by the assistance of his Mephystophilus instead of putting on the Lord Jesus Christ that we may be found clothed upon with that rob