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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A29753	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.	1678 (1678)	Wing B5033; ESTC R10085	718,829	590

Beza We regard not his repeating againe Pag 328. and saying that our practice justifieth Papists for it is of●en answered already nor yet his saying that we are more Mahomet's then Christs Disciples are not the followers of the Apostles doctrine 1 Thes. 5 21. Phil. 3 15. because it is utterly goundless and he hath forgetten that this taketh away his owne concession as to Church-power for these sayings Phil. 3 15 1 Thes. 5 21. will as much condemne that as our Assertion but in truth neither as one with halfe an eye may see but our Quaker hath put out both his eyes 18. What he talketh afterward § 6. Pag. 328.329 c. of their wonderful patience in endureing wrongs for their profession is but an open declaration of their Pertinacy And no proof of their being Martyres for it is not the suffering but the cause that maketh a Martyr Heathens and Pagans can endure as much for their Idolatry and Devil worshipe Shall we hence inferre that their way is the truth Yet I must confess the carriage of the Quakers in this may shame Christians who rather than suffer lesse then they will undergo will shamefully deny the truth but I know Suffering for the name of Christ is the gift of God as well as Faith and in some respects a gift above it Phil. 1 29. for unto you it is given in the behalf of Christ not only to believe on him but also to suffer for his sake I only take notice of what he saith Pag. 331. to wit That it is now twenty five yeers since they were a distinct and separated people I doubt it be so long since he adjoyned himself unto them And if he speak of the whole generation of Quakers we see by his confession that they are not an old Seck and that if they be only Christians Christianity is but of yesterday and a new upstart opinion never heard of in the world before Yet I ●ear that another Quaker wrote An. 1659. and then said it is now about seven Yeers since the Lord raised us up in the North of England and opened our mouthes in this his Spirit See the mystery of the whore Epist. but if we reckon back from the Yeer 1676. wherein this Quakers Apology cometh forth the Quakers in his account appeared first as a congregated people in the Yeer 1651. that is fifteen Yeers later then the other account But it may be he will say that as that English Quaker speaketh of the first rise of the Quakers in the North of England so he speaketh only of the first rise of the Quakers in the North of Scotland and I shall not contend about this only observing according to the old Proverb all evil cometh out of the North. I see however their seck is not very old and so hath lesse affinity with true Christianity then they suppose for I am sure Christianity is older then the eldest of their seck and their Seck is but New Paganisme or New Paganish Antichristianisme CHAP. XXIX Of Warres 1. WE are now advanced unto his last Thesis in vindication whereof he handleth several distinct things which we must speak to severally and shall beginne with what he speaketh to in the last place because of its affinity with what was last spoke to concerning the power of the Magistrate He as we heard denied power to the Magistrate to punish hereticks and seducers and though there he granted that the Magistrate had power to judge in civil maters and to punish such as wronged their Neighbours in life or goods or did any thing hurtful unto humane society yet here he condemneth all warre joyning with Anabaptists and Socinians of late and with the Marcionites and Tertullianists of old And thus as their doctrine and principles tend to destroy Christianity as hath been abundantly showne so in this they would destroy all Commonwealths and in a manner destroy the very office and use of Magistracy and whether their intent in this may be to obtaine the fuller freedome and liberty to rage over all according to their owne mind I leave to themselvs to judge this however is not oure that though the Anabaptistes cryed out likewise against Magistrates who are Christians their useing the power of the sword as incompatible with Christianity yet no persons did more cruelly and barbarously use the power of the sword then they when they gote it once into their own hands I do not finde this man with Anabaptists denying that Christians may be Magistrates but both with them and with Socinians he would take from them the use of the sword which they are to beare and that not in vaine but to execute wrath upon him that doth evil Rom. 13 4. And though he speak particularly against Warre yet when he addeth no limitations or restrictions but opposeth himself to all kinde of Warr without any difference he taketh away in effect the power of the sword as his arguments will cleare and when the sword is taken from the Magistrate the Magistrate is made no Magistrate and thus Magistracy is destroyed But it may be he meaneth with Socinians that Magistrates may not shed bloud how ever they may punish malefactors See Socin Epist. 6. ad Val. Smalcium and this will be acceptable doctrine to Murtherers Paricides Sodomites c. but I would suppose the Sword importeth bloud 2. I shall willingly grant that in nothing more than in warre is the fruits of mans rebellion against the Lord to be seen men appearing against other as so many ravenous Beasts Wolves Tygers and Lions tearing devouring and destroying one another when they know little wherefore I shall also grant that it were a most desireable sight to see that Prophecie Esai 11 6 7 8 9. fulfilled and all the Professoures at least of the name of Christ living together as brethren But while maters thus stand as they do this day in the world to deny the lawfulness of warre even in self defence so that a travailer may not defend himself from robbers nor Merchants from Pyrates nor a Magistrate defend his land and subjects from the invasion of Turks and Pagans I think is so far from being a medium to prevent the effusion of blood and to procure peace and tranquillity that on the contrary it should prove the strongest encouragment imaginable unto bloudy Enemies to prosecute their bloudy designes and shed the bloud of innocents like water for there is no such encouragement as this is to know and be assured of no resistence for such birds of prey as delight in Rapine and Violence Yet this bloody designe for I can call it no other thing let men cover it over with what pretexts they will seemeth to me suteable enough to the genius and doctrine of these Quakers who so far as I can discerne drive at nothing else then the reduceing of us to Paganisme And by this means of disarming all Christians by perswading them that it is not lawful to defend themselves by

perceiving the truth of the most clear Mathematick demonstrations can he do the like as to his sensations 35. The parting argument which he seteth down in the last paragraph is sufficient so he thinketh to end the whole debate Thus he frameth it That unto which all Professors of Christianity of whatsoever kinde do at last recurre and because of which all other grounds are commended and accounted worthy to be beleeved must of necessity be the only most certane and immovable ground of all Christian faith But the Inward Immediat objective revelation of the Spirit is that Therefore c. Now not to carpe at the eccentrickness of this conclusion for many such things must be passed over This confirmation of the Minor as to Protestants with whom he very charitablie joyneth Socinians whom I cannot account Christians notwihstanding of all the agreement betwixt him and them destroyeth the whole Argument and rendereth it Useless as to his purpose and so concludeth only his folly and ignorance If we enquire say he at them why they take the Scripture for a Rule they answere Because in them is declared the will of God which was revealed Immediatly and objectively by the Spirit unto holy men Can any man of common sense inferre hence that Protestants are for the Uncertanty of all Objective and Immediat Revelation even of that which holy men of God had when acted by the Infallible Spirit to penne Scripture as he insinuateth in the following words or can any man of common judgment see what this concession and necessary foundation of Protestants can make for the falsly pretended Immediat and Objective Revelations which Quakers boast off Nay doth not Protestants their owneing of this solide and immovable foundation sufficiently warrand their rejecting of his Delusions yea and necessitate them thereunto if they would be true to their principles 36. As for his monitory conclusion in the end of his vindication of this his Second Thesis wherein he giveth us a full foretaste of his Pelagianisme because we will have occasion sufficient to speak to this matter afterward we need only tell the Reader what he saith here His discourse in short is this If any man will assent to what he hath said of Divine Revelations though at present he be a stranger to them himself yet he must know that this is the common Privilege of all Christians and at length shall come to know this secret light enlighting his heart c. and when by relinquishing of sin this divine Voice in the heart shall become more known then shall he feel that as the Old Naturall Man is put off the New Man and spiritual birth shall arise and this new birth having Spiritual senses can discerne the things of the Spirit and understand the Mysteries of the kingdom of God And therefore let every man attend to this Spirit in the Little Revelation of that pure light which at first revealeth things more notoure and afterward as he is fitted he shall receive more and more and be in case at length by quick Experience to refute them who shall enquire what way he knoweth that he is led by the Spirit That is in short If one will firmly beleeve that Natures dimme Light is the Spirit of God and the Holy Ghost in him and in the faith of this give up himself to the Teachings thereof and thereby shun outward acts of sin and put on a forme of Godliness and more and more give up himself to this Delusion he shall at length arive at this Perfection that he may burne the Bible and with confidence assert that he is acted by the Holy Ghost let Scriptures and Common Sense say to the contrary what they will What an extract of Pelagianisme Enthusiasme and dreadful Delusion is here every knowing person may see CHAP. IV. Of the Scriptures 1. HIs third Thesis which I finde in some things altered and more clearly expressed in the second edition set down in the Apology than was in the single sheet containing his judgment of the Scriptures cometh now to be examined The Scriptures being owned by us as a sure Rule whereby we should try the Spirits and they giving such clear and manifest Testimony against the Delusions and bold Assertions of the Quakers and affording us full and sufficient Ground whereupon to reject their Doctrine and to look upon them as Impostors it is little wonder that we heare them speak so basely of these Scriptures of Truth as we do Mr Stalham in his Reviler rebuked Pag. 1. tels us that a Quaker denied to his face the Scriptures to be the word of truth or at least not to all not to wicked men and unbelievers no not condemningly He tels us also Pag. 4. that some said to him That the Scripture is not the word of truth but the witness of Gods power as if that could be the true witness of Gods Power which were not true nor the word of truth He tels us also Pag. 18. sect 2. that Francis Howgil said The Scripture is other mens words that spoke them freely and Pag. 20. that Richard Farnworth called them in a way of disparagment a printed bible So Pag. 23. sect 3. that Iohn Lawson said we had nothing to try men by but the letter the Bible or written word which is natural and carnal So Pag. 244. he tels us that some of them in a book called a paper sent into the world Pag 2. have these words They are such teachers as tell people that Matthew Mark Luk and John is the Gospel which are but the letter we therefore do d●ny them And Pag. 250. he citeth these words out of Tho. Lawsons book called an untaught teacher Pag. 2. To say that the word of truth is called the Scripture or that the Scripture is called the word of truth that is a lie If this man do not approve of these and the like Expressions of those called Quakers he is concerned to give testimony against them and that directly that the world may bear witness of his honesty But we know what account the Old N. England Libertines David George and the Familists with whom this man and the rest agree too well made of the Scripturs 2. It is commonly affirmed by the Quakers that the Scriptures are not the word of God or ought not to be so called So Fox and Hubberthorn cited by Mr Hicks in his first dialogue Pag. 17. where he tels us also that Nailor in his Answere to the jewes P. 22. said That it is the devil that contends for the Scriptures to be the word of God And that this is their common Assertion and that mainly upon this ground that Christ is called the word of God D. Owen also witnesseth this in his Exercit Apol. Pro. S. Script●r Adv Fanaticos Exerc. 1. Sect. 3. which is no new thing for Phanaticks to alledge for I finde that it was one of Swenckfeldius's heterodoxies de Sacris Libris P. 27 28. and that upon the same