David prays Open mine eyes that I may understand the wonderful things of thy Law give me understanding that I may keep thy precepts would not the Quakers correct David here and say why David look to the light within thee and that is sufficient what needest thou pray for more so Paul Eph. 1.17 18. prays for a Spirit of wisdom and revelation for the Ephesians though they had already the light in them and the outward preaching of the Gospel our doctrine therefore is more agreeable to the Scriptures then the Quakers doctrine we teach besides the light in the conscience which condemns grosse sins which we would not have men sin against but to study to keep a good conscience void of offence there is a necessity of the light of the Scriptures and the preaching of the Word to discover such things as the conscience cannot discover and of the sanctifying illumination of Gods Spirit also to open our blind eyes to see those discoveries and his grace to heal the enmity of our hearts that we may close with them did the Quakers believe the conversion and sanctification of the soul to be such a great work as we do they would see a necessity of an higher principle to produce it then this common light in all men Reader thou mayst sufficiently see what corrupters of the truth the Quakers be seeing in this main doctrine which is the sum of all their teaching they erre so grosly and are plain Papists and Pelagians II. The Quakers destroy the true doctrine of Sanctification in that they make it to consist in a few outward observances of casting off ribbons not putting off the hat vsing the expressions of thou yea nay c. as the Pharisees formerly placed holinesse in washing cups hands c. and the furthest they go is but to cry down grosse sinnes as pride drunkennesse covetousnesse c. whilest in the mean time they speak nothing of a work of regeneration and renovation in the heart for they teach there 's enough in men as they come into the world if they heed that and as concerning inward mortification of the seeds of evil in the heart and a spiritual work of God upon the soul in turning the whole frame of it to God to center in him again how silent are they in these great things did they look upon these as necessary they durst not proudly boast they are perfect and absolutely free from the being of sin but even as the Papists who say they are free from the being of sin and for that end deny concupiscence in the regenerate to be sin so must the Quakers look upon these things as nothing if they will defend their perfection But we on the contrary maintain the great work of Sanctification begins chiefly in the heart in creating a new heart infusing a new spirit Ezek. 36.26 27. which men have not as they come into the world at the first birth but at the second birth in making the tree good and then the fruit will be good afterwards Mat. 12.33 III. They destroy the proper end of Sanctification the end of God in Sanctifying his people is not that by setting up a righteousnesse in them they might thereby be justified before God for their justification stands in Gods free remitting of their sins and imputing to them the obedience and satisfaction of Christ their Surety wrought in his person for them as was before shewed in the Section of Justification but that being reconciled to God through Christ their natures being sanctified and the image of God repaired in them they might be fit to glorifie God and to enjoy communion with him for ever to make them fit for glory for without holinesse no man can see God Heb. 12.14 But now the Quakers make the great end of God in sanctifying his people and infusing righteousnesse into them to be that they might be justified before God and therefore ignorantly confound justification mortification and sanctification together see Nailer love to the lost p. 50. thus are they enemies to the doctrine of Christ crucified and justification by faith they are fallen from grace and seek to lead men from Christ to the Law again as the Apostle Paul shews in the Epistle to the Gallatians IV. They own not any for truly sanctified persons but such as are perfectly freed from the being of sinne and therefore reproach us who say with the Apostle Romans 7. we have sin dwelling in us as unsanctified persons whereas the Scriptures own such for Saints as are freed from the dominion of sinne though not yet from the being thereof and shew that in the best there is flesh as well as Spirit Gal. 5.17 V. They deny the grace of God infused into the Saints in Sanctification to be a created thing though the Scripture calls it the new creature 2 Corinth 5.17 Ephes 2.10 and hold it to be the uncreated being of God so Richard Hubberthorne and John Lawrence in a letter sent to me speak a most wretched and blasphemous doctrine for then should we be Gods if the uncreated being were communicated to us even as Christ was God the divine essence being eternally communicated to him besides this doctrine would make us meerly passive as stocks and stones in all duties of Sanctification the plain doctrine of the Libertines that being followed overthrows all holinesse having sometimes laid open the odiousnesse of this opinion to my people the person last named being ashamed of it did openly deny it before the Congregation but hath now owned it with his hand subscribing to it VI. They take away many great arguments inducing to Holinesse and Sanctification as the doctrine of the Resurrection last Judgement Heaven and Hell c. as was before shewed now to what purpose is it to raile against sinne when they take away those weapons that should destroy it and to speak of holinesse when they take away the greatest inducements thereunto If the dead rise not saith the Apostle 1 Corinth 15.22 then let us eat and drink for to morrow we die what need men be affrighted with the scar-crowes of Heaven Hell c These evil words will more corrupt good manners then all their other good words will promote holinesse VII They destroy all those helps to Sanctification and Godlinesse which God hath given us They deny the Ordinances of God as before was shewed which are the means of grace and Sanctification John 17.17 Eph. 5.26 Jam. 1.18 c. could the prelatical enemies of holinesse in former times take a more crafty course to suppresse holinesse then by silencing of Preaching Catechising Praying and restraining Christian communion c how gladly the Quakers would promote all this if they could and leave people only to the light in them which is meer darknesse I shewed before in the Section about Ordinances By this time the weakest Reader may perceive the Quakers to be but faint enemies to sinne though they speak aloud and give bigge words against it and
here till God wipe away this dust of mortality from their eyes It s safest to professe here we know but in part if any will professe to know more in these Mysteries let them first tell the nature of the union of their own souls and bodies and how a spiritual and corporal substance should be so knit together to become one man what is the bond of this union and how effected when they can explicate these inferiour things it s more likely we should listen to them in explaining these higher Mysteries about the union of Christ and beleevers By this time the Reader may see what pride and arrogance it is in these people to hold equality with God and to make the soule a part of God or one being with God is not this greater pride then was in Adam when he fell and perhaps in the devils themselves for he aspired to be but as God not to be God himselfe or one being with as these men do But enough of this abominable doctrine And thus for the fourth generall Charge SECT V. The Quakers corrupt the Doctrine of Justification THe Doctrine of the Justification of a beleeving sinner before God is one of the most precious and comfortable doctrines of the Gospel tending exceedingly to set forth the riches of Gods free grace and magnifie his justice to support and comfort wounded consciences to take away boasting from man that all may glory in the Lord and to fill the heart with joy and peace in beleeving And therefore the devil hath by his instruments in all ages laboured to corrupt the same He stirr'd up false apostles in the first plantation of the Christian faith to pervert it against whom the Apostle Paul in the Epistles to the Romans and Galatians disputes earnestly teaching we are justified by faith and not by works by faith receiving the righteousnesse of another not by works wrought in or by our selves In after ages the Papists were the great subverters of this doctrine who had so corrupted it that no part thereof was left pure and undepraved by them till the Lord of his mercy raised up Luther and some other Worthies to vindicate it and indeed the corruptions of this doctrine were the great and especial cause of their first separation from Rome and there was nothing that the Spirit of that precious man was more drawn out to clear then that very doctrine as may appear by his writings In the steps of those enemies of the truth the Papists do these generation of Quakers now so exactly walk as to the perverting of this doctrine of Justification that they scarce differ an hairs breadth from them holding forth the old Popish doctrine in the very same terms as will appear in the following particulars 1. The Papists deny Justification to be a judicial act of God whereby he accounts us righteous though ungodly in our selves Rom. 4.5 through the righteousnesse of Christ performed in his own person for us imputed to us and received by faith alone but make it to consist in the infusing or putting in righteousnesse into man and so confound Justification and Sanctification making them one and the same thing So Bellarm. the Jesuite l. 1. de Justif cap. 1. And so the Quakers J. Nailer love to the lost See Sauls errond to Dam. p. 12. p. 3. pleads for our being made righteous by Gods putting in righteousness into us and by righteousness wrought in the creature in the same page line 4. he explaines Gods imputing righteousnesse to be his putting it into the creature his words are these righteousness is freely imputed or put into the creature where let the Reader see the grosse ignorance of a man that pretends to be infallible making impute and put in the same whereas any School-boy that hath but learnt his Grammar may see a vast difference between them the word impute not being compounded of put in or in put but coming from imputo to reckon account judge c. and so the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated in the Scriptures impute do signifie can any beleeve this man is infallible in his doctrine when he is so grossely mistaken in a word so commonly used in the Scriptures See also Nailer in the same book p. 50. where he directly according to the manner of the Papists confounds Justification Sanctification and Mortification together and argues for it as they do though in a more simple manner 2. The Papists as a consequent of the former opinion hold that they are able to keep the Law perfectly and to be perfectly righteous Counc Trent Sess 6. can 18. Nay If any man say that the precepts and Commandments of God unto a man justified and in the state of grace be impossible to be kept let him be accursed So the Quakers Nailer p. 21 22. of the book before named and in his book called the glory of the Lord out of the North p. 25 26. he argues as hotly for it as if some Jesuite were at his back to prompt him 3. The papists say by the liberty of the Gospel they are altogether freed from sinne so that it is throughly dead and not only not imputed but not alive or having any being in the righteous they are the words of Bellarmine the Jesuite lib. 5. de Justif cap. 6. The same thing argues Nailer for Glory from the North p. 21. Love to the lost p. 21 c. 4. The Papists they exclaime against the Protestants who teach they have yet sinne in them and are not so perfectly righteous as to stand before the judgement seat of God without the righteousnesse of their Surety and call them painted Sepulchers faire without and foule within leprous persons in fine cloaths with many other such expressions See Becanus the Jesuite Tom. 2. tract 4. cap. 2. qu. 1 and 3. So the Quakers J. Nailer love to the lost p. 4. you make saith he Christs righteousnesse a cover to your abominations c. Though we doubt not but God will vindicate our uprightnesse that we are as consciencious of walking holily as any Papists or Quaker of them all though we dare not seek Justification thereby this the very Papists have been forced to confesse sometimes saying though we had an heretical faith yet we had Orthodox manners Thus we see the Popish doctrine of Justification brought in by a generation of men that cry out against all others as Popish and Antichristian when in the mean time they are most deeply guilty of it themselves Now that the ignorant may not be deceived about this point which is one of the fundamental doctrines of Religion I shall cleare up the truth concerning it according to the Scriptures in these following particulars 1. He that will be justified before the judgement seat of Christ and be acquitted and pronounced righteous by the Judge of heaven and earth at the great day of the Lord must be perfectly righteous he must
when they enter upon their way first they professe to love and serve God truly and above all to live justly and uprightly with men c. and yet they profest not faith in Jesus Christ and as Josephus reports they worshipped the Sun But especially and above others the Popish Monks Friars and Hermites have excelled in these outward observances some of them professing poverty have given away all they had lived by begging some go bare-foot and are badly clad some live in the wildernesse in caves and hutts from the society of men casting off worldly imployments and tentations and giving up themselves only to their devotion prayer watching and contemplation the like do others in cloysters for their abstinence from creature comforts their continency and their extraordinary fastings and exceeding poor diet many have been famous some have macerated their bodies and killed themselves therewith what cruel whippings of their bodies for bringing the flesh into subjection have they used some have put spurs betwixt their skin and their garments and have lien upon sharp chips glorious visions and raptures also some have pretended to and immediate communion with God and with Angels for sufferings they have endured much the Jesuites boast that of their society and order alone in a few years three hundred have suffered Martyrdome some that might have escaped death have voluntarily offered themselves thereto as sometimes the Circumcelliones amongst the Donatists volumnes have beeen written of these things and no wonder they place righteousnesse in these things and seek justification thereby Now how far do all these excel the Quakers in external shews of mortification in voluntary humility and neglecting of the body for apparrel the Quakers go as neat and trim as most Yeomen in the Country though they came hither first in very mean and poor attire most of them for diet and lodging they have had as good entertainment for their sufferings they are not comparable with those before named for worldly profits it 's observed their followers do as little contemne the same as most others Now by all that hath been said it may appear there is but little reason for any to be induced to think well of the Quakers way because of their pretences to mortification and holinesse And thus for the ninth Section SECT X. The Quakers doctrine tendeth not to destroy sinne although they raile against sinne and how they destroy the true doctrine of Sanctification I finde by experience that one great temptation that induceth weak and ungrounded people to retain some good opinion of the Quakers is because they speak against sin vehemently condemning pride covetousnesse drunkennesse c. can these men be so bad say they and such enemies of Christ when they write and speak so many good things and cry out so much against sin These people who thus argue are little acquainted with the subtilties of Satan who can transform himself into an Angel of light and with the craftiness of seducers who can pretend themselves Ministers of righteousness 2 Cor. 11.13 14 15. that they may the rather deceive If Satan and his instruments should appear ever in their colours as enemies of Christ and holinesse who would be deceived by them I shall therefore in the next place for the sake of such shew how little these mens doctrine conduces to the destruction of sin and how they subvert the true doctrine of Sanctification This will appear in the ensuing particulars 1. They deny the efficient cause of a principle of Sanctification to wit the Spirit of grace and regeneration 2 Thes 2.13 Rom. 15.16 Tit. 3.5 which is given to the people of God alone and not to all men in the world 1 John 4.13 1 Thes 4.8 Rom. 8.9 John 14.17 Jude 19. and with the Papists and Pelagians those enemies of special grace and advancers of the power and ability in man they make a common light or principle put into all men in the world sufficient to conversion and sanctification if men heed the same This is clear from all their writings See Nailer Glory from the North p. 2 3. where he bids people mind the light in their consciences and it will lead them to perfect day foolishly pretending this to be that the Apostle 1 Pet. 1.19 bade them take heed unto this saith he will shew you all your sins and bring you out of them bring you to repentance and lead you to justification peace c. and he scoffs at those that pray for further light or grace saying this being minded and heeded is sufficient c. See Trial of faith p. 6 7. where they affirm that light in the conscience that all men have will lead men to repentance and newnesse of life and if heeded will crucifie their lusts and bring them out of the pathes of death into the way of life c. If this be so what necessity is there then of faith in Christs blood for Justification and life what need of a work of regeneration and the sending the Spirit of Christ into our hearts for our Sanctification it was before shewed all men have not the Spirit of Christ in them but these men neither regard the blood of Christ for Justification nor the Spirit of Christ for Sanctification as is evident from their words before cited But now because we are fallen upon their great and principal doctrine the sufficiency of the light in the conscience to lead men to Justification Sanctification and Salvation for the summe of all they hold forth may be reduced to this Look to the light within you I shall a little discusse that point what the light that all men have in their consciences is and whether it being heeded is alone available to justification Sanctification and Salvation I shall speak to this great question clearly and fully in these three particulars First There is a light which God hath enlightned every man in the world withal even the light of understanding and reason wherby man is distinguished from the beasts irrational creatures and this light may be called the light of Jesus Christ because coming from him as Creator and thus may the light of the Sun be called the light of Christ for he made it and the life of beasts be called the life of Christ for he gave it to them but what is this to that sanctified saving light and life communicated from Jesus Christ to his people as their Head and Redeemer in their regeneration to fit them for enjoyment of God and communion with him in glory it is of this common light of understanding which Christ as Creator gives to all men that that Scripture John 1.9 speaks of for in v. 10. mention is made of the creation the world was made by him and the scope of the Evangelist in that place is to prove Christ to be God which the Hereticks of those times denied and what fitter argument to prove it then his creating the world and giving life to the creatures
but feigned friends to holinesse whatever they pretend Alexander the Great is said to have smitten one of his souldiers on the face for railing against his enemy saying to him I hired thee to fight and not to raile against him as little thanks may these men expect to receive from the Lord Jesus another day what ever friendship they pretend to him now and what ever enmity against sinne they professe seeing they do but build the things they would seem to destroy And thus for the tenth general charge against the Quakers SECT XI The Quakers shewed to be the common sink of all the Heresies of our times and a parallel betwixt them and former Hereticks IT hath been observed that after the Christian world had been infested for a long time together with multitudes of cursed errours and heresies at length Popery prevailing in the West and North and Mahumetanisme in the East and South they were all swallowed up in these two as in two great gulfes or common sewers of all that filthy puddle of false doctrine See Danaeus de heres cap. 95 96. In like manner we find amongst our selves that those filthy and abominable errours that have sprung up in these late years of tolleration so plentifully do most of them center in Quakerism and this is become the common sink of them all And indeed there are very few if any at all besides some grosly ignorant persons that have not made any profession of godlinesse who are now lead away by the Quakers but such as have formerly apostatized from the truth and been infected with the leaven of Anabaptisme or Antinomianisme Arminianisme or Socinianisme Familisme or Libertinisme c. So that this Serpent of Quakerisme hath threatned to devour up all these other Serpents and so to become the Dragon that persecutes the Churches in these Nations Now how justly may this render the way of Quakerisme suspected to the weakest and most simple of all in that those that follow it have long since left the way of truth and been unstable running after every new way of errour and scarse any one that hath been accounted a knowing and stable Christian doth follow after them It will not be unprofitable if I here annex a short parallel betwixt the Quakers and some wicked Hereticks in former times for hereby it may appeare that their doctrines are not such new and glorious truths as they would pretend them to be but old and accursed heresies newly raked out of hell and the very smoake of the bottomelesse pit If the reader shall see so much agreement betwixt them and the vilest enemies of the truth that have been in former times he will be convinced thereby ther 's little reason any should be taken with Quakerisme I shall begin with some of those Hereticks spoken of in Scripture and shew what agreement is betwixt the Quakers and them One would think the Quakers should not be guilty of any great complyance with the Pharisees seeing they so much reproach others with the nick-name of Pharisees but alack this is but such a trick as he playd that called his honest neighbour theife first that his neighbours accusation against him might not be credited there are many things wherein the Pharisees and Quakers notably agree The Pharisees were bitter enemies of Jesus Christ and conspired to destroy him and no lesse enemies to him are the Quakers they quite annihilate and destroy as much as in them lyeth his manhood For they deny that he hath an humane created soul so Richard Hubberthorne expresly in a letter sent to my self and can he be a man that hath not an humane soul and no better do they deal with his body for that they make never to have risen from the dead as was before shewed indeed sometimes they will say he arose from the grave as Hubberthorne in the letter aforesaid saith but in the next words he shewes it was in the same person in which he was when the world was made it seems this is all the Man-Christ they now own Further the Pharisees were zealous for the righteousnesse of the Law but enemies to the Doctrine of Justification by faith So the Quakers as was shewed before in the Section of Justification The Pharisees placed all their Religion in outward observances So the Quakers as was before shewed The Pharisees pretended much seeming sanctity gravity austerity when inwardly full of wickednesse So the Quakers would seem holy austere but are full of railing and bitternesse The Pharisees stood much on trivial things mint commine and annice So the Quakers upon cloaths hats thou yea nay c. The Pharisees trusted on their owne righteousnesse and despised others So the Quakers would be accounted the only holy persons and call others Dogges Swine Devils The Pharisees used much severity over their bodies abstinence fasting which God commanded not So the Quakers The Pharisees would be esteemed extraordinary for holinesse and have their sayings received for Oracles So the Quakers say they are perfect and what they speak or write all is infallible and must not be questioned The Pharisees were horrible corrupters of the Scriptures Matth. 5. So the Quakers as hath been shewed The Pharisees were rash censurers of others John 7.19 10.20 Mat. 11.19 So the Quakers The Pharisees would compasse sea and land to make a Proselite whereby he became twofold a child of hell more then before So the Quakers what an exact harmony is here twixt these two sects We read in Scripture of another Sect called Sadduces and with them also the Quakers have some agreement These pretend to righteousness taking their name from Sedek as Josephus shews which signifies just So the Quakers pretend hereunto The Sadduces deny the Resurrection of the body Mat. 22.23 Act. 23.8 So the Quakers Herein also they agree with Hymeneus and Philetus who made it past already acted spiritually in men here 2 Tim. 2.18 The Sadduces denied Heaven and Hell rewards and punishments in the world to come as Josephus reports So the Quakers as was before proved The Sadduces denied Angels and Spirits The Quakers deny the spirit or soul of man distinct from God for Hubberthorne against Sherl saith the Scriptures speak not of an humane soul Were it necessary I could shew their agreement with many ancient Hereticks in the ages succeeded the Apostles they agree with the Arians and Eunomians in denying Christ to have an humane soul with the Manichees in making the soul in a man a part of the being of God With Adamites in going naked With Antitrinitarians Jews and Turks in denying the Trinity yet the Turks though they deny the Trinity do own the Man Jesus Christ more then they for in their Alkoran they say he is a great Prophet and shall come to judge the world at the last day and therefore are better Christians then the Quakers They agree with Pelagians in their conceit of the sufficiency of the common grace given to all men With Socinians in
slighting Christs satisfaction and denying it to be our righteousnesse before God and in making Christ a figure With the Anabaptists in denying the lawfulnesse of oathes and of Infant-baptisme With the Familists in turning all the Doctrines of our faith into Allegories and making Christs incarnation death resurrection c. only mysteries to be witnessed in men They agree with the Libertines in denying created graces in the Saints and making Christ in a man do all whil'st we are passive And with the Ranters who make reason to be God for the Quakers make the light in the conscience to be Christ himselfe I have charged them with it as their tenet and told them I would report that they held it if they would not deny it but they durst not deny the same I should have done raking in this filthy puddle of false doctrine but that I must not omit to parallel them with the Papists they are so ready to exclaime against others as Popish and Anti-christian whereas none are more deeply guilty of the charge then themselves I shall shew in twenty particulars and I might instance in more that they exactly agree with them The Papists deny the necessity of the Scriptures So the Quakers I shewed both in the first Section The Papists will not have them a rule of faith and life a judge of controversies So the Quakers The Papists revile them and call them a dead letter So the Quakers The Papists equall other things with the Scriptures and so do the Quakers the Papists prefer the vulgar translation before the original copies of Greek and Hebrew so the Quakers The Papists agree with the Quakers exactly in the great Doctrine of Justification both make Gods justifying act to stand in infusing or putting in righteousnesse into men both hold they are free from the being of sinne that they can keep the Law perfectly both scoffe at Protestants who confesse they have sinne dwelling in them and they need the robes of Christs righteousnesse to cover them saying they make Christs righteousnesse a cover to their abominations The Papists place holiness in outward observations voluntary humility neglecting of the body casting off wordly imployments So the Quakers The Papists take away justification by faith turne from the Gospel to the Law are fallen from grace so the Quakers The Papists pretend revelations visions raptures trances so the Quakers The Papists deny speciall grace necessary to conversion and salvation making the common light and power given to all sufficient if heeded Papists give to man free-will and a power to improve this common grace So the Quakers Both Papists and Quakers pretend to infallibility to a power if working Miracles Both are alike in censuring condemning and cursing all that are not of their way Both deny the Protestant Churches to be Churches of Christ both are bitter enemies to the Ministers and would gladly suppresse them if they could the Popish Prelates in England sought to silence them and suppresse preaching catechising c. Till they were suppressed themselves and the raging Quakers who rose up in their steades never ceased disturbing them and vilifying them till they were themselves curbed by the civil powers The Papists sought to keep people in ignorance without teaching and instructing them and the Quakers seek to bring people from all other teachings to the light in them that so they may have no other teaching then the Savage Indians have The Papists and Quakers are both alike industrious in compassing sea and land to make proselytes and to render them two-fold more the children of the Devil then before I might shew the agreement of Papists and Quakers in several other particulars if it were necessary doth not all this make it evident the Quakers are the Popes brats though they be so unnatural they will not own their father We have reason enough to believe there have been more Popish Priests in England besides Coppinger to instill these notions into the Quakers This Coppinger being a Franciscan Friar did confesse to a Citizen of Bristoll as was given in upon Oath before the Magistrates there that he had spoken about thirty times amongst the Quakers at London and that he saw two other Franciscan Friars at a quaking meeting who were become chief speakers amongst the Quakers Now how dreadfull a thing is it that these filthy doctrines of Popery that the people of God in the former age with so much detestation have rejected should in this apostatizing age with so much acceptance be entertained amongst us Sure this may be a sufficient warning to all humble and holy Christians and to all who are not given up to believe lies to beware of Quakerisme seeing it is evidenced so clearly to be the common sink of all those former heresies SECT XII The Quakers are enemies to Civility and good manners THere is scarse any Nation under the whole Heavens even the Savage Indians not excepted but they have been taught by the light in them to give some civil honour and respect to their superiours and to shew outward tokens of love and courtesie to their equals Had therefore the Quakers minded the light within them as they pretend to do they would not have affected so morose and clownish a demeanor as to deny civility and humanity toward men Much lesse had they consulted with the light of the Scriptures where so many excellent precepts and examples are recorded teaching us the same It is the commendation of the holy Scriptures that they are absolutely sufficient for doctrine reproof correction and instruction in righteousnesse that we may be furnished unto every good work and therefore as they teach us duties of Religion and Piety towards God so do they instruct us in duties of righteousnesse and civil behaviour towards men I need not prove this charge against the Quakers that they are enemies against civility and good manners their daily practise doth evidence it they deny to give any titles of respect to men though never so deserving they expresse no civil honour by any outward gestures use not common salutations yea they condemne such as do these things I shall therefore shew how contrary they walk herein to the precepts and presidents we find in the holy Scriptures and vindicate some Scriptures that they perversly wrest to make for them Concerning saluting of men we have Christs expresse command for it to his disciples Matth. 10.12 and when ye come into an house salute it and lest any should take this for a duty only to neere friends and acquaintance we may see how Christ Mat. 5.47 teaches it to be a duty to others Christians should excell others should love their enemies and salute them also or else what do they more then the Publicans Rom. 16. Paul spends the whole Chapter almost in salutations to the Saints which he would not have done if it had been so unlawful as the Quakers would make it Luke 1.40 we have Mary saluting Elizabeth See also Act. 18.22 and c.
Christ and ours not the same ib. E To hold Equality with God a blasphemous errour pag. 19 It comes from the Devil pag. 20 What care Christians should have to be preserved from errours pag. 72 73 Directions how to be kept from errours pag. 74 75 76 77 78 79 H Local Heaven and Hell proved pag. 35 36 37 Hereticks oft pretend to much holines and mortification pag. 54 Parallel betwixt former Hereticks and Quakers pag. 62 63 64 Civil honour and respect due to men proved and Objections answered pag. 66 67. I In dwelling of Christ in beleevers opened pag. 27 The doctrine of Justification cleared and vindicated pag. 27 28 29 30 How corrupted by Papists and Quakers pag. 24 25 26 Last Judgment proved pag. 35 Dreadful Judgments of God against Hereticks to be duly considered pag. 78 K An outward Political Kingdom of Christ upon earth besides the spiritual Kingdom in his Church Epist Ded. Necessity of being grounded in the knowledge of the things of God pag. 74 L Light in all men what it is and whether sufficient to conversion and salvation pag. 57 58 Lust harboured in the heart will expose men to errours pag. 77 M Magistrates Officers of Christ as Mediatour in his outward Political Kingdom Epis Ded. Magistrates â—re chiefly to use their power for the spiritual benefit of the Church and not only for a civil good Ep. Ded. Magistrates ought to restrain Seducers Ep. Ded. They are to be keepers of both Tables Ep. Ded. Miracles wrought by false prophets in the last days pag. 44 45 Directions that people be not deceived by such pretended miracles pag. 46 47 48 Mortification and holinesse consists not in out-side shews pag. 52 53 Ministry of the Word men must cleave to it if they would not desert truth pag. 77 O Gospel Ordinances instituted by Christ. pag. 38 39 40 Their continuance proved pag. 42 43 P Papists and Quakers agree in twenty particulars pag. 64 Pharisees and Quakers agree in many particulars pag. 65 Necessity of prayer to be kept from errours pag. 76 R Resurrection of the body proved and the manner of it opened pag. 32 33 c. Righteousnesse of Christ how made ours and we justified thereby pag. 24 S Scriptures proved to be the Word of God pag. 1 2 Scriptures the rule of faith and life pag. 3 4 5 Scriptures concern us as much as the Saints in former times pag. 6 Scriptures no dead letter pag. 6 Necessity of the Scriptures to us pag. 7 8 9 Sanctification its cause nature arguments end and helps opened pag. 44 45 Soul not a part of the being of God pag. 18 Meeting-places of Seducers to be shunned pag. 76 T Tolleration of all Religions more destructive to the Church then persecution Ep. Ded. Doctrine of the Trinity cleered and confirmed pag. 16 17 What an evil to deny it shewed pag. 18 Truth must be entertained with love and affection or else men will soon desert it pag. 75 V Union of Christ and beleevers opened pag. 24 W Scriptures perversely wrested pag. 10 FINIS BOOKS Printed and are to be sold by Adoniram Byfield at the Bible in Popes-head Alley neer Lumbardstreet A Commentary upon the three first chapters of Genesis by that Reverend Divine Mr John White late of Dorchester in fol. An Exposition upon the sixth seventh eighth ninth tenth eleventh twelfth thirteenth chapters of Ezekiel by Mr. William Greenhill being the second Vol. in 4. An Exposition upon the fifteenth sixteenth seventeenth eighteenth ninteenth chapters of Ezekiel by Mr. William Greenhill being the the third Vol. 4. The humbled sinner resolved what he should do to be saved or faith in the Lord Jesus Christ the only way of salvation by Mr. Obadiah Sedgwick in 4. A short Catechisme by Mr. Obadiah Sedgwick The Riches of grace displayed in the offer and tender of salvation to poor sinners upon Rev. 3.20 by Mr Obadiah Sedgwick in 12. The Reasons of the Assembly of Divines concerning Presbyterial Government 4. The Assemblies larger and lesser Catechisme in 4. The tenth Muse several Poems by Mrs. Anne Bradstreet in 8. Hidden Manna or the Mystery of saving grace by Mr. William Fenner in 12. Safe conduct or the Saints guidance to glory at the Funeral of Mrs. Thomasin Barnardiston by Mr. Ralph Robinson 4. The Saints longing after their heavenly country a Sermon by Mr. Ralph Robinson A Sermon at a Fast by Mr. Na. Ward FINIS