TRUTH AND INNOCENCY Defended Being a Sober Reply to some Excesses in a Treatise written by IOHN NORRIS concerning the Divine Light Wherein his Personal Reflections and Misrepresentations of the Quakers about their Principle of the Light are further considered By RICHARD VICKRIS Let not the Wise man glory in his Wisdom c. But let him that glorieth glory in this that he understandeth and knoweth me that I am the Lord which exercise Loving-kindness Iudgment and Righteousness in the Earth for in these things I delight saith the Lord Jer. 9.23 24. LONDON Printed and Sold by T. Sowle at the Crooked-Billet in Holywell-Lane in Shoreditch in the Year 1692 3. The EPISTLE to the READER Friendly Reader THere is nothing so desirable as Peace and Concord I know the very name of Controversie sounds harsh in the Ears of many sober People besides my self and those whose Cause I am vindicating But forasmuch as it is become the subject of the ensuing Treatise I judge it convenient to acquaint thee that whatever Motives my Adversary had in giving the occasion it is not for the sake of Controversie nor any worldly Interest or advantage sought by me but singly for Truth and Innocencies sake that I thus appear in defence of both from gross misrepresentation and a very ill Character wherein my Adversary has exceeded to that degree as if he designed by that means to make his words good viz. That I should have occasion to wish I had never put him upon this undertaking for I seriously profess that laying aside the Abuses and Insults of his Book I see no occasion for such a conjecture If Truth and Righteousness had been his Basis Sobriety and Temperance would have been his Ornament but this being wanting his Argument proves fallacious and his Treatment uncivil and Injurious which excited that degree of aversion in me that I was ready at first to conclude to bear his Reproaches with silence But the consideration of the Truth I profess as being exposed by his gross misrepresentation and calumny oblieged me to this further concern My design herein being to undeceive and give a better and truer information of the Quakers Principle of the Divine Light to the sober minded and honest enquirer then I. N. hath done wherein I have aimed at something more then Controversie viz. such an Illustration of the Principle of Divine Light as may be useful and serviceable to most Capacities as concurring with Scripture-Language and confirmed with its divine Testimony And though I have not given it the Title of such a Treatise I hope it will be found not less deserving it then my Adversaries I shall now apprehending it in some sort necessary acquaint thee with the occasion hereof I. N. writes a Book entituled Reflections on the Conduct of Human Life c. which Title carried the face of something worthy of enquiry and search and to do him Justice there are many excellent expressions and undeniable Truths in it And although divine Experience and enjoyment is of much more value with the Quakers then the finest Speculation or Notion yet many were pleased with the subject especially considering from whence it came because they look upon it as tending to promote the Principle of Divine Light which according to the Quakers is not only perfective of the understanding but is that Grace of God that brings Salvation and hath appeared unto all men teaching to deny Ungodliness and worldly Lusts and to live Godlily Righteously and Soberly in this present evil world whereby the Soul comes to experience Redemption throughly not only to have the understanding enlightned but the will and affections Rectified and purified Thus the Quakers Rejoycing in the Truth was ready and willing to believe I. N. intended the same thing by his Notion of the Light and for the sake thereof would have born his unkind Reflection on them had he stopt there But how it came to pass I know not after he had said positively This is Truth this is that Light within so darkly talkt of by some who have by their Auckward untoward and unprincipled way of representing it discredited one of the noblest Theoryes in the world but the thing in it self rightly understood is true and if any shall yet call it Quakerism or Enthusiasm it is such Quakerism as makes up a good part of St. John 's Gospel and St. Austin 's Works Reflect on the Cond c. pag. 77. After this I. N. puts forth in his second Edition an Aditional Postscript in which whether from an Emulation of the Quakers Claim to the Principle he asserted Jealousie of being esteemed a Proselite shame of his Brethrens Reproaches fear of loss of preferment or affectation of Novelty I dare not determine but sure I am he hath greatly misrepresented the Quakers belief and doctrine of the Light within offering instead of their words and sence the Conjectures and Imaginations of his own Brain for which unfair dealing I was concerned to reprehend him which I did in a little Book entituled A Iust Reprehension to I. N. for his unjust Reflections on the Quakers But my plain dealing therein and manner of address not being attended with the usual Complements was so ill resented by him that he Indited me for Rusticity and Rendred me below the breeding even of a Water-man for want as he pretends of fair and civil Language but in Truth it is for want of Courtlâ—ness of stile and behaviour wherein I perceive he apprehends my Treatment of him was defective That I. N. Master of Arts Late Rector of Newton St. Loe near Bath and newly advanced to Bermerton near Sarum Late fellow of All Souls Colledge in Oxford a man of Refined Notions one that has undertaken to Reflect on the Conduct of those of his own Order as being able to discover such profitable Truths as they after all their studdy were Ignorant of should be Reprehended by a Quaker A Man of that sullen tribe whose visible Mark and Character is Rusticity as he says pag. 2. Is with him such an Intollerable piece of Rudeness as cannot be born without rendring him an affronting and provoking Adversary Therefore to purge himself from disingenuity Misrepresentation and ill Character of the Quakers and their Principle as also contradiction and error as signed against him He writes another Book called Two Treatises concerning the Divine Light The first being an Answer as he saith to a Letter of a Learned Quaker c. And contains an Explanation of his former Misrepresentation of the Quakers principle of the Light within with divers quotations out of some of their Authors with design to make good his Charges but instead thereof he hath made his matter much worse than before for being short and wanting of proof he hath laid the whole stress of his Charges both new and old upon most unjust and partial Inferrences and unfair and undue Consequences contrary to the very express words and sence of the Authors he quotes which has
and not choaked as R B. says is all true and makes nothing for his purpose But how is this Seed in a Capacity to be produced or exhibited surely not without its powerful operation at some time or other as R. B. says in the former quotation consequently not according to J. N's sence or inference of its being in the Hearts of the wicked in possibility only or as hot Embers covered up under Ashes without affecting denominating or enlightning them and this he concludes the Quakers make to be all the dispensation of the Light to the Wicked seeing he says they confine it as to its act of Illumination to the Regenerate which I hope I have fully answered J. N. says Every body knows that has had the least Conversation either with the Quakers or with their Writings They do confine the Light as to the Act of Illumination only to those that turn their Soul and Mind Inward unto it till then as the Prefacer to Mr. B's Works says Man is darkness I answer this is a great mistake and presumption to say that every body knows what no body can because it is not true in fact What though man be darkness as the Apostle said Ephes. 5.8 Ye were sometime Darkness but now are ye Light in the Lord walk as Children of the Light does not the Light shine in Darkness and the Darkness comprehended it not John 1.5 This perhaps he will grant but is it not also said 2 Cor. 4.6 7. God who commanded Light to shine out of Darkness hath shined in our Hearts to give us the Light of the Knowledge of the Glory of God in the face of Iesus Christ But we have this treasure in our earthen Vessels that the Excellency of the Power may be of God and not of us Here we may see that the Divine Light does not always remain as hot Embers covered up under Ashes but shines both in Darkness and out of Darkness to give the Light of the Knowledge c. J. N. argues from the repeated Admonitions and Exhortations of the Quakers viz. That they would turn their Souls inward unto the Light that they would mind heed follow it and wait upon it in quietness and silence all which he says would be extreamly ridiculous and impertinent if either men might be enlightned without converting themselves to the Light or if it were certain and necessary that all men should so convert themselves to it One might wonder thâ—t a man of his Learning should reason so ignorantly but that God hath hid these things from the Wise and Prudent and revealed them unto Babes as appeared in the instance of Nicodemus a Ruler in Israel how ignorant was he of the new birth I answer it is necessary and men must be first enlightned in some degree in order to turn their Souls inward unto the Light for how should man that is dark and dead to God turn his mind to that which he hath no feeling sence or sight of nor can have but as the Light opens it in him and to him Psal. 36 9. With thee said holy David is the Fountain of Life in thy Light shall we see Light Well then tho' men may be are and must be enlightned in some measure before they can convert themselves to the Light yet it is so far from being extreamly Ridiculous that it is absolutely Necessary they should convert themselves to it and believe in it that they may become the Children of it and witness the encreases of it unto the Salvation of their Souls The Path of the Iust is as a shining Light that shineth more and more unto the perfect Day Prov. 4.18 Though much more might be said yet I think this Answer is sufficient to make void his Inference and shew that the Quakers do not confine the Light within as to any act of its Illumination to those that convert or introvert themselves to it But J. N. apprehending he had not done enough as though it were not sufficient to have misapplyed and perverted the Quakers Doctrine with their wholsom and Christian Admonitions and Exhortations to fault their Principle of the Divine Light He sets himself to abuse and traduce them about the Character of their Profession It is well known says he they look upon themselves to be the only Professors and embracers of the Truth of God the only followers of the Light and the onely Converters of themselves to it which it seems is so much the proper Characteristick of a Quaker that when any one is proselited to their Way 't is ordinary for them to say such a one is turned to the Light whence he says he thinks he had very good reason to say that they confined the Light to their own party To which I say if Lying Stories and False Insinuations be good Reason he has it and not otherwise For it is an extravagant Charge and spightful reflection at Rovers and doubtless if not invented is taken upon trust so far as it may affect any perticulars under the Profession of Quakers and either way as generally applyed is an abuse for as it is general it is most certainly false and Injurious and bespeaks him to be at a loss and driven to a pinch to use his Wits or as we use to say when men are sinking to catch at any thing but is he so weak as to think this will make for his purpose It induces me with some others to believe that his companions Reproaches hath made him ashamed of what he first said in favour of the Quakers Principle which joyned with the fear of loss of preferment might not only extort this pittiful shuffle he has made but spur him on thus Injuriously to treat the Quakers He must find better arguments produce better proofs to convince sober and Religious men that the Quakers confine the Divine Light to their own party as to the Regenerate however he thinks his News may prevail upon the credulity of his Learned world I take notice he says He doâ—s not find nor does not see how the Quakers can upon their Principle extend the Divine Light as to the Act of Illuminatiâ—n as a common benefit to all men without exception If he be as blind as Nicodemas who can help it but I think he is worse for instead of being willing to see aright he labours to see wrong and so is the more blind and if the blind lead the blind they both fall into the Ditch and this is manifest from the Reason he hath given why he does not see as above viz. because as he says the Quakers make it viz. the Divine Light the Grace of Christ whereas for that it is so and for the same Reason the Quakers make it both necessary and universal according to the holy Scriptures Rom. 5.15.18 Tit. 2.11 The Grace of God which bringeth Salvation hath appeared into all men c. But has J. N. forgotten that he makes his Light to be Grace too
in some degrees of it and the greatest Grace of God too with respect to the degrees of it which are his own words what does the Quakers by making their divine Light to be the Grace of Christ destroy the universallity of its actul Illumination and so confine it and does J. N. making it to be the greatest Grace of God with respect to its degrees extend and enlarge it what is not Christ the greatest Grace of God and is it not manifest the Quakers believe him so or is J. N's notion of the Light more universal and extensive in those degrees he apprehends it is not Grace then in those degrees he apprehends it is Grace what confused and incoherent Notions does this man bring forth if his Light be Grace it is Christ if not Christ it is not Grace but if Christ he is universal all things are in and by him and he in and through all things and what can he make more of his Light But perhaps he would be a Novist and set up for a new speculative Notion to tickle and please the fancy of such of his Learned World whose Religion stands in the Conceptions and Imaginations of their own Brain and not in the Divine sence of Gods pure heavenly Life Light and Power in their own Souls to purifie and renew them and make them fit Temples for his holy Spirit to dwell in In the foregoing Charge J. N. hath not offered at any proof for doubtless he knew of none and therefore delivered it upon presumption the matter must be referred then to Doctrine for a determination of the Truth or falshood of this general Charge upon the Quakers The question then will be whether the Quakers because they profess Salvation by Christ Jesus under the denomination of the Light as it was prophesied concerning him that he should be given a Light unto the Gentiles and God's Salvation to the ends of the Earth Isa. 49.6 That this Light is come and hath appeared and manifested its self in the hearts of all men and is the true Light that lighteth every man that cometh into the World Iohn 1.9 To give Light to them that sit in Darkness and in the shadow of Death to guide our Feet in the Way of Peace Luke 1.79 acording to the holy Scriptures by which Quakers have been and are distinguished from the professed Christians of other Societies though they have not nor do not confine or limit their holy Profession to that denomination only but extend it as far as all the divine attributes that is given him viz. Christ the Light by the holy Ghost Whether this Doctrine of the Quakers infers a necessity for them to believe and say as J. N. charges them or whether they do or have have at any time in their publick exercise of Preaching or Writing or otherwise generally speaking taught exhibited or declared that therefore or because of such their distinct Profession or for any other cause they are the only professors and embracers of the Truth of God and the only followers of the Light and the only converters of themselves to it which are the words of J. N's charge as likewise when any one is proselited to the Quakers way that 't is ordinary for them to say such a one is turned to the Light from whence he says he thinks he had very good reason to say that the Quakers confined the Light to their own party as to the Act of Illumination Note by the way the Quakers understand better it is one thing to profess the Light and it is another thing to turn to it Until this Charge be proved on which this undue consequence is grounded which I am well satisfied never can because I am well assured it is inconsistant with the Christian Principle and Charity of the Quakers so to believe and say whatever J. N's pretentions are to good Reason I must return it back upon him as a notorious Slander of their Christian Profession he might as well and truly have said in plain terms that the Quakers allows none to profess Salvation nor to obtain Salvation by Christ Jesus but themselves because he alone is the Truth of God and the Divine Light and if none but the Quakers profess and embrace him viz. the Truth of God follow the Light and convert themselves to it It inevitably follows from the words of his Charge That the Quakers look upon themselves as the only People which can or shall be saved Behold the fruits and effects of J. N's Charity the want of which as he apprehends in me is the stress of his complaint and ground of that Ignominious character he bestows upon me viz. for censuring him from matter of Scandalous fact he had published against the Quakers for which together with this gross Addition the Lord rebuke him and make him sensible of his Wickedness and grant him true Repentance And now seeing he hath made so many quotations out of R. B's Apoll. to an ill use and purpose misapplying and perverting his sence contrary to his manifest and declared Judgment plainly and possitively exprest in the said Book I think fit to give him one instance out of it in opposition to his Charge and in vindication of the Quakers Profession and Charity Where R. B. pag. 357 358 359. treating of the universal and saving Light of â—hâ—ist upon that Text of Rom. 5.18 Therefore as by the Offence of one Iudgment came upon all men to Condemnation so by the Righteousness of one the free Gift came upon all men to the Iustification of Liâ—e having before shewed how that Christ dyed for all men here he shews that as all have received a loss from Adam which leads to Condemnation so all have received a Gift from Christ which leads to Justification and consequently that all are enlightned by Christ and have a measure of saving Light and Grace by the operation of which some have been and may yet be saved to whom the Gospel is not outwardly preached nor the History of Christ outwardly known but by its being preached in every Creature Many are comprehended that have not the outward knowledge therefore of those many some may be saved to prove that all men have a measure of saving Grace he quotes that excellent saying of the Apostle Paul to Titus cap. 2.11 The Grace of God that bringeth Salvation hath appeared unto all men c. joyned with Rom. 5.18 From which he shews it naturally follows that all men even the Heathens may be saved for Christ was given a Light to enlighten the Gentiles and so he comes to answer the great Objection viz. That there is no Name under Heaven by which Salvation is known but by the Name of Jesus and further says Though they know it not outwardly yet if they know it inwardly by feeling the vertue and power of it to free them from Sin and Iniquity in their Hearts they are saved by it He confesses there is no other Name given to be
must thence withal conclude J. N. hath not only wronged and misrepresented the Quakers as to the confinement of the Light to certain men but hath faulted himself and his own Notion through the Inconsistancy of his Assertions for he hath not only unduly blamed the Quakers but hath improved it so far as to form an argument upon it pag. 78. for confineing the Light as to the Act of Illumination to the Regenerate according as he represents them whereas it is not the Quakers Doctrine but his own he militates against which I undertake to manifest by reversing his own Argument upon him by a double Proposition on his own Words He that says the Divine Light doth effectually and actually enlighten those only who duly consult and attend to it excludes all others from being effectually or actually enlightned or instructed by it He that excludes all those from being formally effectually or actually enlightned or iustructed by the Divine Light who does not duly attend to it and consult it does confine the Divine Light as to the Act of Illumination to the Regenerate But J. N. does so exclude all those from being formally effectually and actually enlightned or instructed by the Divine Light who does not duly consult to it and attend to it Therefore J. N. does confine the divine Light as to the Act of Illumination to the Regenerate He that makes the Divine Light to be an enlightner in the same proportion he is a Redeemer and this proportion to be either Potential Universal or Inconditionate or effectual and actual as depending upon certain Conditions and Quallifications And he that excludes all who have not these certain Conditions and Qualifications from being effectually and actually enlightned and redeemed confines the Light as to the Act of its Illumination and Redemption to the persons so qualified which are the Reconciled and Regenerate But J. N. does so make the Divine Light to be an enlightner in the same proportion as he is a Redeemer c. And he does exclude all who have not these certain Conditions and Qualifications c. from being effectually and actually enlightned and Redeemed Therefore J. N. does confine the Divine Light as to the Act of Illumination to the Regenerate Here he hath given me occasion again to say he had better have let the Quakers Principles alone till he had considered it and his own better and accordingly represented them But he has another Turn for it and what is it why thus in his own words When I say it enlightens men only when they attend to it and consult it I do not suppose that there are any that are not actually enlightned but that those who are enlightned are enlightned by attending supposing at the same time that all men do in some measure attend to and consult the Divine Light so far at least as is necessary to their common and ordinary way of understanding and to render them Rational and Intelligent Beings Here he is off the Hinges and makes his Light as to the Act of its universal Illumination to be that which distinguisheth us from other Animals by which we know the whole is more then the part and the like and consequently as such is not properly termed Grace for certainly as himself confesses a Man may understand without Grace But by his leave I must tell him this is still a pittiful dis-ingenious shuffling for his Assertions in three several places are possitively exclusive of actual Illumination to all but such as consult it and attend to it Now if notwithstanding this Restriction and Limitation he supplies there are none but what do consult it and attend to it his Limitation is frivolous and impertinent And if he says one thing and supposes another and should continue in this practice whatever his learned world thinks of him in time it will not be much regarded what he either says or supposes I am sure he has declared that the Divine Light is an enlightner in the same proportion he is a Redeemer and that he makes to be a Reconciled and saved estate dependig upon and consequent to certain Conditions and Qualifications and in that respect makes actual Illumination to be parralel with it and not otherwise Now he may with as much Reason and truth suppose and assert that all are actually Redeemed because they can read profess and talk of it as he may that all are actually enlightned by the Divine Light because they have the excercise of their Rational faculty But to examine the matter a little farther Let his 5 th Proposition be considered and we shall find it stated in his own Person viz. My Light does not formally enlighten or instruct me but when I attend to it and consult it and read what is written in those divine Ideal Characters Would J. N. have us understand him that this enlightning and instructing which require his attention and consulting c. had relation to his rational faculty to render him a rational and intelligent Being surely he did not intend so then for this double Reason viz. that before he did consult and attend to the Light it would follow he could not be a Rational and intelligent Being and should cease to continue so any longer then while he continued his attention and consulting which is to make his actual Illumination and consequently the means by which it is procured equally necessary at all times well then why must we understand his actual Illumination of all in this sence now since the same consequence will lye but to serve a turn But take it either way it brings him under a Delemma for if his Light and its Act of Illumination be universally extensive only in a degree necessary to render men rational and intelligent Beings supposing in that degree all consult it Then in that degree it is not Grace But if he makes his Light to be Grace and the Act of its Illumination universally extensive only to such as attend to it and consult it and then supposes all do in some measure attend to it and consult it and that consequently all are enlightned He places the stress of his Consequence upon a Presumption and Supposition unallowable because untrue for all do not attend to and consult the divine Light as so considered but most Resist it and Rebel against the Light who knows not the Paths thereof Thus J. N's Supposition failing his Consequence sinks with it and his Proposition in the former quotations being divested and cleared from these Evasions on either hand they remain as they were and do and will inevitably imply a confinement of the Divine Light as to the Act of Illumination to such as attend to it and consult it which excludes the wicked and must be understood to be the good or Regenerate consequently what he would fasten on the Quakers lites on himself and the contradiction I assigned upon him is made good Thus upon the whole matter whilst I grant he makes his