of his grace the soul lay hold on the offered salvation and accept of the alsufficient offered Mediator we utterly deny it affirming faith to be the pure gift of God wrought by the exceeding greatness of his power according to the working of his mighty power or according to the working of the might of his power Ephes. 1 19. 2 8. And that this faith cometh by hearing and hearing by the word of God Rom 10 17. So that we see nor how any without the Church or the hearing of the word of God and of the word of the Gospel revealing Christ the power of God and the wisdom of God can beleeve not how any wâ—thin the Church and who hear the sound of the Gospel daily can beleeve without the grace of God working Faith by the Operation of his Spirit and thus concurring with the word And therefore we deny Salvation to be Possible in this Quakers sense to any yea even to the Elect otherwayes we must reject the Scriptures of truth and embrace the Pelagian Errour and lay aside all prayer for the Spirit of grace to work faith and only make our supplications to Lord Free will and think to batter the wals of Freewill with meer Moral Swasion as Iesuites Arminians and Socinians with the old Pelagians imagine and sacrifice to our own net and burn incense to our own drag Free will because by it our portion is fat and our meat plenteous And so give thanks with the damned to God that hath made salvation onely Possible but to ourselves alone for making it Actual and for obtaining the crown and prize 12. Having thus in short proposed our Judgment after hearing of his Opinion we come now to examine the proofs of his Proposition which he layeth down Pag. 93. c. § 19. And first in general he saith That it is manifest from the complaints which the Spirit of God useth in the Scriptures against such as perish chideing and reproving them for rejecting Gods visitation and love and refuseing his mercy Ans. 1. His Proposition is Universal and these Complaints anâ— Reproofs are only Particular viz. against such as were within the Church so they can prove nothing 2. Neither will these Reproofs c. prove that such had power and ability to embrace mercy and love offered unto them without the grace of God as say Iesuites and Arminians for the Scripture tels us that God must give the new heart Ier. 31 33 34. 32 39 40. Ezech. 11 19 20. 36 26 27 Heb. 8 10. and that none cometh to the Son but whom the Father draweth Ioh. 6 44 45. and that it is God that worketh in us both to will and to do Phil. 2 13. And to gather our Power and Ability out of the Commands and measure the one by the other is the very core of Pelagianisme and Arminianisme for upon this ground did Pelagius conclude that we could keep the whole Law perfectly as this man also saith Heare Pelagius himself ad Demetriadem cited by Vossius Histor. Pelag. lib. 5. part 1. Thes. 6. Duplici ignorantia accusamus Deum Inscientiae ut videatur nescire quod fecit nescire quod iussit quasi oblitus fragilitatis humanae cujus Author ipse est imposuerit homini mandata quae ferre non possit Simulque prô-nefas adscribimus Iniquitatem Iusto Pio Crudelitatem dum aliquid impossibile praecepisse conquerimur deinde pro his damnandum esse hominen ob ea quae vitare non potuit ut quod etiam suspicari Sacrilegium est videatur Deus non tam salutem nostram quaesisse quam poenam Itaque Apostolus sciens a Domino justitiae ac majestatis nihil impossibile esse praeceptum aufert a nobis vitium murmurandi quod tunc utique nascisolet cum aut iniqua sunt quae jubentur aut jubentis minus digna persona est Quid tergiversamur incassum Nemo magis novit mensuram virium nostrarum quam qui ipsas vires nobis dedit Nec quisquam melius quantum possimus intelligit quam qui ipsam virtutem nobis posse donavit nec impossibile aliquid voluit imperare qui justus est nec damnaturus hominem fuit pro eo quod vitare non potuit qui pius est Which in short is this That to say that God should command any thing which is not in our power to do were to accuse God of Ignorance as not knowing mans power and of Iniquity Cruelty and Sacrilege commanding that which he knew we could not do and thereafter condemning us for not doing of it This Quaker may see his owne face in this glass 13. He citeth further the words of God to Cain Gen. 4 6 7. and saith that this timeous admonition and promise of pardon upon condition he did well saith that he bad a day of visitation wherein it was possible for him to be saved That it was possible for Cain through the grace of God to have done well and obtained the excellency we affirme but that he had power without this grace all this admontion cannot prove so that as is said it is pure Pelagianisme for him to adde God could not propose that condition to do well to him if he had not given him sufficient strength to do well Had Pharaoh sufficiency of strength moral to let the people of Israel go when God had hardened his heart so as he should not let them go If not how could God send Moses to him with a word of command This man told us Thesis 4. That man in his Natural state could know nothing aright and that all his Imaginations Words and Actions were evil and only evil continually Now I enquire if such a man can be said to have sufficiency of strength to know God and things divine and to do well If not then it seemeth by this mans doctrine here that God can impose no command upon such to know God and to do well We know that God giveth the heart to perceive eyes to see and eares to hear Deut. 29 4. and that the carnal minde is enmity against God for it is not subject to the Law of God neither indeed can be Rom. 8 7. And that the natural man receiveth not the things of the Spirit of God for they are foolishness unto him neither can he know them becauss they are spiritually discerned 1 Cor. 2 14. He citeth to the same purpose Gen. 6 3. And we deny not that the Spirit speaking after the manner of men for such expressions cannot bâ— understood properly of God is said to contend with men to wit by his Word and Servants whom he sendeth forth to deal with men in his name So did he thus strive long with this old world by his messengers the Patriarches particularly by Noah called a preacher of righteousness 2 Pet. 2 5. But what of this This day of Visitation saith he which he granteth to every one is such as therein the Lord is said to waite and be
requisite for the right performance of that duty Rom. 8 26 27. Psal. 10 17. Zach. 12 10. And therefore in the very description of prayer Quest. 178. the help of the Spirit is taken in We owne as absolutely necessary unto the right performance of this duty the Influences of the Spirit of God putting the heart in a frame for the work stirring up blowing upon and enlivening his graces in the soul and contributing his assistance in the carrying on and performance of it But the Motions and Inspirations which he pleadeth for as the only ground and call to the action and which we do not owne nor expect are the extraordinary and immediat Impulses of the Spirit carrying the soul forth unto the duty such as the Prophets had when inspired to write Scripture and to declare the minde of the Lord in several cases And as to this I see no ground to assert that even the Apostles who had an extraordinary measure of the Spirit of grace and of supplication and of the ordinary Influences and Assistances of the holy Ghost in this duty were thus alwayes called and carryed forth unto this duty of prayer I meane by these extraordinary Impulses and physical Motions of the Spirit which they could not withstand but yeeld unto or by these immediat Revelations calling them to the discharge of this duty hic nunc What might be and possibly was at some certain times and occasions I determine not but that which I affirme is that I see no ground to assert that to all their acts of Preaching and Prayer they had an immediat and extraordinary Revelation Inspiration and Impulse calling them forth and setting them on to the duty hic nunc so as they never acted therein upon the ground of a moral command or were pressed thereto out of conscience to a command or from the consideration of an ordinary call whether because of the work they were about or the circumstances of time place and accasion inviteing thereunto or the like 3. But why supposeth he that we account all motions of the Spirit unnecessary It is because we have certain and prescribed times viz. before and after sermon morning and evening in private devotion before and after meate Ans. This is the old plea of Familists but though we owne no Canonick houres nor the superstitious observation of fixed times and places for this or any other religious act of worshipe knowing that we are every where to pray lifting up holy hands without wrath and doubting 1 Tim. 2 8. and to continue instant in prayer Rom. 12 vers 12. and to pray without ceasing 1 Thes. 5 17. and that we ought alwayes to pray with all prayer and supplication in the Spirit and to watch thereunto with all perseverance and supplication for all saints Ephes. 6 18. And therefore dar not restrick the exercise of this duty to determinat times and places invented and prescribed by men without warrand from God Yet we say there are special times wherein the Lord calleth for this duty not only times of trouble Psal. 50 15. times of affliction Iam. 5 13. times of mourning Esai 22 12 13. Ioel 2 12 17. Esth. 4 3. Ezra 9. Neh. 9. Dan. 9. Ier. 31 9. and the like but also solemne times as when the Lord is solemnly to be worshiped in the assemblies of his people as 1 Cor. 11 4 5 13. Act. 2 ver 42. and other occasions when either the work we are about or the season calleth for it for Nature it self teacheth and Christian prudence saith that when we are assembled to the solemne worshipe of God prayer ought to be offered up unto God and that to do it before and after sermon is most suteable and corresponding with Christian order and decency which ought carefully to be observed in the whole worshipe of God 1 Cor. 14 40. and the work of preaching and hearing which ought to be gone about with all Reverence Attention Faith Understanding and Seriousness Iam. 1 21 22. Act. 10 33. Mat. 13 19. Heb. 4 2. Esa. 66 2. calleth for prayer to God for his blessing and breathing without which the work will be fruitless and that both before and after when withall there ought to be an Acknowledgement of our unworthiness and of Gods rich mercy and grace following us with such gracious opportunities and a serious begging of pardon for sinnes committed both before and in the work of Preaching and Hearing so that all things plead for the performance of this duty then As also the very law and light of nature would call for a solemne Acknowledgment of God by Prayer and Supplication Morning and Evening and oftner too and that fixedly providing no dispensation of providence occurring did call off for that time and that both by families and by private persons in secreet Ier. 10 25. Deut. 6 6 7 8. Iob 1 5. 2 Sam. 6 18 20. 1 Pet. 3 7. Act. 10.2 Hence we read of praying in the morning Psal. 5 3. 88 13. 119 147. and evening Psal. 141 2. and of morning and evening both Psal. 55 17. and of day time and night Psal. 22 2. Yea we read of prayer performed three times a day Psal. 55 17. Dan. 6 10. 9 4. And the morning and evening sacrifices whâ—ch were offered under the Law do point this forth to speak nothing of that solemne houre of prayer Act. 3 1. And that word in the Paterne of prayer taught by Christ give us this day our daily bread Mat. 6 11. saith that prayer is a duty daily to be performed And as for our acknowledgment of God in the use of his good creatures the very light of nature might instruct us as to this and that petition in the paterne of prayer but now mentioned pointeth forth this duty which is also clearly laid upon us by that word of Paul's 1 Tim. 4 4 5. For every creature of God is good and nothing to be refused if it be received with thanksgiving for it is sanctified by the word of God and prayer and the example of Christ and of Paul is not I suppose to be slighted see Mark. 6 41. Ioh. 6 11. Act. 27 35. By all which we see that the Christian observation of times and occasions for this duty of prayer is well consistent with the ordinary Motions and Inspirations of the Spirit which we owne and are to laboure for in the discharge of this duty but are utterly repugnant to and inconsistent with these extraordinary and immediat Calls and Impulses whâ—ch he looketh upon as the only warrand of performance of the duty And hereby it is also manifest what unfriends they are unto this great and necessary duty of Prayer and what an irreligious Religion that is which they owne and profess and what a tendency their doctrine hath to banish Prayer away which is the native and kindly breathing of the Spirit of Adoption Gal. 4 6. Rom. 8 15. and is the distinguishing Mark of the
by ordinary gifts studied and acquired through the ordinary assistance of the Spirit who hath distributed these in their several measures as he hath thought good to some more and to others less and thus the Church hath been preserved and souls have been converted But never that we hear of by Enthusiastick persons or persons pretâ—nding Revelations afâ—er Introversions of many souls perverted with such like pretensions we have Instances in too great abundance The whole worshipers of Mahomet are one great instance many there are also in Popery the Followers of Iohn of Leyden David George Swenckfeldus and the like in Germany may serve for a third Instance And our Quakers come in for a fourth for boast they as they will of their converts their converts and proselytes are not made Christians but perverted from Christianity to Paganisme It cometh to passe sayes he next oftentimes that God regairding the Integrity of Preachers or hearers touched by his power the heart of the Preacher and lead him to speak that which he had not premeditated and these became more profitable than what was premeditated Answ. If he will take these for Revelations and Inspirations severals of our Ministers can pretend to them and what hath he then to say Is all his gall spit out against premeditation But hath he never heard that premeditated sermons have been blessed also But for all this he holdeth fast his conclusion that these preachings are not approven but contrary to the primitive practice And what remedy But how hath he proven his practice Not one instance hath he brought for that nor can he bring nor precept either And I doubt if ever such an Introversion as he formerly spoke of was heard of in all the Christian world till the Introverted Seck of the Quakers arose except what was among some Papists as we heard above CHAP. XXIV Of Prayer 1. WE have heard what for Preaching the Quakers owne and practise in their publick Worship and what he had to say against our practice in that we come next to hear their judgment of Prayer another necessary piece of solemne service performed unto God immediatly for He is therein and thereby solemnely acknowledged to be the true God and the only living God the searcher of hearts 1 King 8 39. Act. 1 24. Rom. 8 27. and the only hearer of the requests of his people Psal. 65 2. Pardoner of the sinnes Micah 7 18. and the fulfiller of all their desires Psal 145 18 19. As also that He is God in whom alone we ought to believe and on whom we ought to relye and depend Rom. 10 14. and is to be worshiped with religious worshipe and service Mat. 4 10. Whereof prayer is a special part 1 Cor. 1 2. Yea the very light of nature sheweth that there is a God who hath Lordshipe and Soveraignity over all is good doth good unto all and is therefore to be Feared Loved Praised Trusted in Served and Called unto with all the soul and with all the might Rom. 1 20. Act. 17 24. Psal. 119 78. Ier. 10.7 Psal 31 13. 18 3. 62 8. Rom. 10 12. Iosh. 24 14. Mark 12 33. And therefore Prayer with Thanksgiving being one special part of religious Worshipe Phil 4 6. is to be performed by all men Psal. 65 2 The light then within teaching this piece of service to be performed unto God it is but consequential to think that Quakers who owne nothing for their Bible and Teacher but that should not be wholly against this duty yet though they do not directly deny and condemne the same they do assert that which in effect is to deny it and to lay it aside for as if it were no duty required by the law of Nature of all persons they cut many off from it as we shall hear And as for that which is a principal and necessary Ingredient in this duty to wit the name of Christ in which it ought to be gone about if acceptably done Ioh. 14 13 14. 16 26. Dan. 9 14. they make little mention of this though such be our distance from God because of sin that we can have no accesse to him without a Mediator Ioh. 14 6. Esai 59 2. Ephes. 3 12 And Christ Jesus be that only Mediator Ioh. 6 27. Heb. 7 25 26 27. 1 Tim. 2 5. and therefore all our prayers can be accepted only through him and must be performed in his name Col. 3 17. Heb. 13 15. for from him alone must we draw all our encouragement to pray and our boldness strength and hope of acceptance in Prayer Heb. 4 14 15 16. 1 Ioh. 5 13 14 15. And moreover they assert that as necessarily antecedaneous unto the performance of this duty which tendeth to the laying of it wholly aside to wit a waiting for the Impulses of the Spirit hence they inveigh against Prayer whether in private or in families morning and evening or other fit and convenient seasons and will not fixedly seek a blessing from God at receiving of meate nor give God solemne thanks therefore yea and in their Publick Worshipe this hath no fixed place but may be and oft is quite laid aside and alwayes unless the Spirit come with his Inspirations and Impulses calling and prompting them thereunto 2. Let us hear this Quaker speak his minde on this subject His discourse is ushered-in with an untruth for he saith That our whole Religion is for the most part external and the acts thereof are meerly produced by the strength of the natural will for we can pray when we please Ans. we acknowledge that true Religion is principally seated in the heart but while we are speaking of solemne worshipe the Religion of the heart ought to appear in solemne exercises prescribed by God we owne no actions of Religion as acceptable to God which are produced without grace in the heart or by the meer strength of nature Prayer being a duty called for at all occasions and seasons and in all exigences we ought alwayes to be in a frame fit for offering up this service unto God in the name of Jesus and by the helpe and assistance of his Spirit and especially in our solemne worshiping of God as for what he addeth of certain and prescribed prayers or formes of prayer he knoweth they are not owned nor approven by all But he saith that we all agree in this that the motions and inspirations of the Spirit of God are not necessarily previous thereunto Wherein he is either ignorantly or maliciously mistaken for he might see in our larger Catechisme the 182. Question How doth the Spirit help us to pray answered thus We not knowing what to pray for as we ought the Spirit helpeth our infirmities by enabling us to understand both for whom and what and how prayer is to be made and by working and quickening in our hearts although not in all persons nor at all times in the same measure those apprehensions and affections and graces which are
Spirit or yet of a secret strong and extraordinary impulse But as to that introversion whether he make it inward Prayer or only a preparation to it his words give us no distinct account remembering what was said of it above we can neither look upon it as inward Prayer except it be inward Prayer to corrupt nature or to the Devil and so utterly abominable seing all our prayer is to be unto God only and to none else Mat. 4 10. Rom. 10 14. Deut. 6 13. 10 20. not as any fit preparation to prayer for as he did describe it to us before it did unman and unchristian the man taking away all Sense and Reason all actions of Minde and Understanding yea and all sense of sin and wants And further this Light of Christ is but the Light of Nature and of a natural Conscience which is common to all Men as such and so not that Light of Christ which is purchased by him for all his owne and is conveyed in and by the New Covenant of grace the method wher of is that a soul be first interessed in Christ by true faith and united unto him and then enjoy the benefites and blessings promised So that all this wakened light of the conâ—cience being but what is natural is no gracious preparation unto a serious approaching unto God by prayer through Jesus Christ of whom the man in whom he supposeth this wakening to be after this Introversion is wholly ignorant having never so much as heard of him Nay what he addeth a little thereafter giveth us a more clear discovery of the nauâ—htiness hâ—reof as sayes he this inward prayer is necessary at all times so man so long as the day of his visitation lasteth wanteth not an influence more or less unto its practice for the soul is sooner introverted and considereth it self in the presence of God than it prayeth thus in part For not to enquire of him whether a soul can make this introversion while the man is sleeping and so can pray inwardly or not nor to speak any more of that day of visitation of which we said enough above Chap. IX this is enough to discover of what nature it is that every man Jew Heathen Barbarian c. hath influences fitting for it and so it may be gone about without grace in the heart and without the least rumore of Christ coming to the eare yea it is in part done when the soul but introverts that is when the man goeth in to himself he goeth out to God or rather he goeth in to the God that is within him the God of this world the Prince of the power of the aire the Spirit that worketh in the children of disobedience for in the presence of what God else can the introverted Pagan consider himself who is without Christ an alien from the common wealth of Israel a stranger from the Covenants of promise having no hope and without God in the world Ephes. 2 12. And who walk in the vanity of their minde having the understanding darkened being alienated from the life of God through the ignorance that is in them because of the blindness or hardness of their heart who being past feeling have given themselves over unto lasciviousness to work all uncleanness with greediness Ephes. 4 17 18 19 6. But what meaneth he by Outward Prayer He saith This is when the soul sisting in this exercise of Introversion and feeling the Inspiration of the divine Spirit receiveth the powerfully inflowing power and liberty the motion and influence of the Spirit being superadded either of emitting ejaculations to himself in the heart though not in an audible distinct voice or of speaking by words or groans and that either in publick assemblies or privately or under degustation or tasteing Answ. Not to take notice that speaking by groanes not being by any distinct articular voice which others can understand might rather be referred to inward prayer seing none can thereby particularly understand what the desire of the soul is but God who knoweth the thoughts of the heart Nor to trouble myself to search after the meaning of this Quaker degustation which is made a state of prayer distinct both from publick and private prayer and yet can by no etymology import solitary prayer I take notice 1. That he speaketh of ejaculations without any audible distinct voice as belonging to this outward prayer and as distinct from inward prayer whereby we perceive that the breathings or spirations of the soul unto God in the introversion which formerly he mentioned while speaking of inward prayer were not ejaculations of desires to God but something necessarily previous and what that is he would do well to explaine 2. What meaneth he by ejaculations emitted to mans self 〈◊〉 in corde ejaculationes emittendâ— Are ejaculatory prayers to be darted up to a mans self This looks like a piece of Quaker idolatry for prayer as we heard even ejaculatory is to be performed to God alone And how differeth this from a mans communing with his owne heart Pâ—al 4 4. Eccles. 1 16. Psal. 77 6 But 3. We see that to publick prayer this Introversion is requisite as he more fully affirmeth afterward and that this Introversion was either humanely impracticable or diabolick we cleared above Chap. XXII And beside this simple Introversion there must be a continueing in it and how long I know not He tels us himself that sometimes all the time of their publick worshipe is spent about this Introversion and it issueth in neither Prayer nor Preaching 4 Beside this Introversion he sayes there must be the Inspiration of the Spirit and not only that but a feeling of the same Inspiration But what is this Inspiration Is this a blowing of the Spirit upon his owne saving graces in the soul No that it cannot be for this Inspiration may be where ever this Introversion is and this Introversion may be in those who are yet without the Covenant with promises so that it can be nothing but some perception of the Light of Nature and dictats of a natural Conscience if it be not the breathings of the Spirit of darkness working in the soul. 5. Beside all this there is a superadded motion and influence of the Spirit but for what end he tels us not nor cleareth he to us how it is distinguished from the Inspiration unless by the Inspiration he meaneth the immediate Impulse extraordinarily setting the soul to work and by this Influence a power or work of the Spirit qualifying or fitting the soul for the duty But then 6. What can be the import of that powerfully inflowing efficacy and liberty to speak in words c And how differeth this from what was said before But now when we have heard this unintelligible description of outward prayer we would desire one passage of Scripture or instance to clear and confirme the same to us for the braine-sick non-sensical dictates of Quakers are neither a Rule nor Confirmation to us of
any thing in the matters of God 7. If he had spoken here as he speaketh a little afterward of the Lords powring forth a Spirit of Prayer and exciteing his people to it he had been better understood for we acknowledge with thankfulness the Lord hath made such a promise and doth performe it unto his owne by his Spirit moveth and exciteth their drouzie and sleeping souls to a serious calling upon him Cant. 5 4 6. But that this is common to all as well without as within the Church as well such as never heard of Christ as those who are truely unite unto him by faith or to all who can make this Introversion is a quakeristick antiscriptural dream And beside what will this contribute unto the maine business to wit to prove that there ought to be no prayer in publick or in private till this sensible Impulsion Excitation and Influence with liberty come anâ— set the soul and all its wheels agoing And what will this say against calling upon God at times and seasons by him appointed His saying Pag 254. that praying to God without the feeling of the Influences of the Spirit were a coming unto God without due preparation and so a tempting of him Is but a groundless imagination and is ill helped by his Introversion for the Lord no where requireth such a preparation in us before we pray He no where saith that we must not praâ— but when we feel his influences yea the sense of the want of them is ground and warrand for his children to go and seek to him for them Hence we finde David so oft Psal. 119. crying for quickening vers 25 40 88 107 154 159. See also the Church crying for this preparation Psal. 80 vers 18. quicken us and we will call upon thy name as also Psal. 143 vers 11. But this mans preparation is a meer Pelagian preparation wrought by the strength of nature and which a Pagan may attaine unto by his owne industry and paines Nay if this were true all the commands to pray which are innumerable in Scripture were useless and might be eluded by this we dar not pray till we feel the influences of the Spirit and when they come to excite us and drive us to the duty then we shall goe but then where would obeâ—ience appear for to goe when the Spirit driveth is not filial obedience for then nothing is done out of conscience to a command This way is the loose way of Libertines making the law of God of none effect taking away all conscience of sin in this matter looseing the wicked from obedience to the Law putting the blame of all not-praying on the Spirit who breatheth not and breatheth not so as we may feel it This excuse of the Quaker to wit fear of tempting God is like Ahaz's colouring his disobedience to the command of God with this I will not ask neither will I tempt the Lord Iesa 7 12. The ground of all this is the Pelagian maxime which this man hath laid downe as a principal ground of all his Religion to wit That God requireth no duty of us but what we have full and compleat strength to do if we will use it Yet he tels us afterward that they sin who neglect to pray But wherein lyeth their sin In this sayes he that they turne not into that place where they may feel that whereby they may be led to pray Ans. Though I plead not for rash and inconsideraâ— rushing into the presence of God knowing that this is another extremity to be shunned yet there is a midst betwixt this and a waiting till extraordinary Impulses come or till we feel the Influences of the Spirit And as for that Introversion or turning-in to that place which he speaketh of he must cleare it and prove it better to me than he hath done before I can say that it is any mans duty to do so and that in order to prayer or any other commanded duty And then seing he told us before that they may be long Introverted and yet the Spirit not suffer them to pray the duty is not done and they want not the preparation and so are guiltles How then can all the non-performance of this duty be charged on this He saith afterward God may ofttimes call and invite to prayer anâ— thâ—y through negligence do not heare Which is very true whether we speak of the call and invitation of his word or by passages of his providence clearing up the present exigent but will he say that this was all which he meaned by the inspiration superadded motion and influence powerfully inflowing strength and liberty to pray given by the Spirit to the soul sisted in this Introversion And is this the exciteing with the poureing out the Spirit of prayer which he talketh of Is this the drawing of the Spirit which he spoke of in this same Pag What inconsâ—stancies are theâ—e 8. After this confused and inconsistent yea self-destroying stating of the question he cometh Pag. 225. § 22. to prove their method in praying And first he citeth these passages where watching is joyned with prayer such as Mat. 2 42. Mark 13 33. 14 38. Luk. 21 36 Ans. Put Mat 24 42. maketh no mention of prayer We willingly grant that Watching and Prayer should go together and that we shâ—uld watch in prayer Col. 4 vers 2. and unto prayer 1 Pet. 4 7. But this waching is not Introversion but quite opposite thereunto This watching is an exerciseing of all the sanctified powers and faculties of the soul to keep the heart in a right frame to guard against all temptations tending to slacken diligence in this duty or to marre the right discharge of it and a watching unto all opportunities of setting about this duty and so a plaine careful circumspection and eyeing of adversaries both within and without And so hath no affinity with their abstracting from all Exercises Thoughts and Motions of soul aâ—d minde and going in to consult we know not well what No sayes he this watching can be nothing but the souls attending on the Spirit that it may feel him leading unto prayers and so watch that opportunity Ans. This is the thing which he should prove and not poorly beg Though we willingly grant there are kindly motions of the Spirit fixing the heart and oyling it for this duty and stirring up the leazie sleeping soul through preventing grace and such sweet opportunities should not be carelesly looked to but the thing which he should prove is that the soul should never set about this duty of Prayer till it feel all this and be sure of it and that this may be attained and felt the soul is to go in by his Introversion to natures light or to common â—ifts within which Pagans have as well as Christians or to some Demon. And when he shall bring some Scripture evidence to prove this we shall consider it 9. He citeth next Rom. 8 26 27. by which
This is Quakerisme indeed 13. What he addeth Pag. 256. § 23. of some turning superstitious some idolatrous and others formal upon this account if he meane it of all that oppose him and contradict his opinion I look upon it as a groundless calumny if he meane it only of some I have no minde to defend them in it Nor shall I need to retaliat and say that their leaning to these false Inspirations and diabolick Excitations having forsaken the good old way are direct meanes through the judgment of God to confirme them in their Paganisme and Paganish Antichristianisme for the matter is notoure enough though I mention none of their other miscarriages even after their Enthusiasmes wicked Inspirations and Introversions 14 Before he come to answer Objections he speaketh Pag. 25◠§ 24. to the defence of their irreligious profane and contemptuous carriage in our Assemblies for worshipe where they love to come to do open affront both â—o God and men for even in time of prayer or praise they will remaine covered He saith they do this only to keep their conscience unhurt But if there were such hazard of sin in joyning with us in our worshipe why come they to the place of Worshipe Their end can be nothing else but to do open contempt if they beleeve as he saith that our worshipe is an abomination they should keep far aback from it But the truth is their Antichristian Spirit which acteth them to an hight of rage will not suffer them to see Christ worshiped in his way And how knoweth he that our ministers pray alwayes without the Spirit Hath he the gift of discerning Spirits And can he go in to the heart and see how maters stand there We profess that we pray without the Spirit and have therefore our limited times sayes he But he is a liar we say no such thing The gift and the grace of Prayer both is of the Spirit and though it too often falleth out that there is not that faith in dependance on the Spirit that there ought to be both for the gift and for the grace yet it is not our profession that prayer should be without the Spirit and this praying with the Spirit can well consist with praying at such and such times But that Spirit without which we say we pray is your Spirit of delusion or your fantastical Dreames Impulses Drawings and Inspirations which for any thing we can see are diabolical But it seemeth they have a sagacious Spirit of discerning when one prayeth in the Spirit and when not for he sayes though one in our presence should beginne to pray not expecting the Spirit yet if it appeared that the Spirit of the Lord concurred with him we would also joyn And what is that I pray that will make this manifest unto them Is it talking in the Quakers dialect Or the Mimical posture of the body Or what is it I am apt to beleeve it must only be something of that nature As for Alexander Skeins Propositions I meddle not with them because some other hath answered them and the substance of them I have already confuted 15. He cometh after this digression to examine Objections Pag. 260. § 25. And the first is this If such inward motions and impulses be necessary to Outward acts oâ— worshipe why not also to Inward Nay much more they must be necessary for the special motions of the Spirit are more necessary unto the grace of prayer than unto the gift and in the outward exercises of worshipe there is more of a gift required than in inward What answereth he Vnto these general duties the motion and influence of the Spirit dureing the day of visitation is alwayes present striveing with the man so that if he but stand and be abstracted from his evil thoughts God is near to help him But external actions stand in need of greater and more particular influences Ans. Not to insist here on the confutation of the marrow of Pelagianisme which is laid downe for his ground thaâ— being done sufficiently above I only take notice here that with our Pelagian Quakers an Heathen or a Pagan can love God with all his heart adore fear believe in him and performe all inward worshipe of this kinde easily when he will he hath divine influences at his command nay the Spirit is within already for that end so that if he will but sist his course and abstract from his evil thoughts which he may very easily do God is at his hand and the work will go on but as to uttering of words much more is requisite that is if I be not far mistaken Nature can help him to perform â—ll Inward worshipe but he must have the supervenient Influence of an evil Spirit to act him before he performe any publick act of worshipe Such an enemie is this Spirit that acteth the Quakers unto all Publick profession of the name of Jesus and worshiping of him openly that he will never suffer any thing that looketh there away to be done until he have his hand so in it that he shall be sure it shall be more worshipe service to himself than to Christ 16. It is Objected againe That by this principle no man should do a morall duty as honour his parents do justice to his neighbours plow the land until the Spirit move him for no service else can be accepted He answereth There is a difference betwixt those general duties and particular acts of worshipe These are spiritual and are commanded to be done by the Spirit Those some way answere their end as to them whom they immediatly concerne though they proceed from a meer natural principle of self love Ans. Who denieth that there is a difference betwixt them yet each of them must be performed in the right manner else they are not acceptable and the right manner cannot be without the Spirit This he confesseth And therefore must yeeld the argument And we deny that worshipe is to be done in the Spirit according to his sense and no other way that is only by the immediat Inspirations and Imâ—ulses and Drawings of the Spirit we affirme worshipe ought to be performed in the Spirit that is by his gracious Assistance graceing the soul and breathing on his graces that they may act seasonably But sayes he further As a natural Spirit is required to performe natural acts so the Spirit of God is requisite to the performance of Spiritual acts All is granted yet he knoweth that to performe natural acts in a spiritual manner the Spirit of God is requisite and if natural acts be not performed in a spiritual manner they are not accepted of God and therefore according to his principles we must not eat drink sleep walk work plow c. till the Spirit stirre us up immediatly and carry us to the duty because without this previous motion of the Spirit we will but commit abomination in all these actions as well as in worshiping without the Spirit So
that if this man will speak consequentially he must come to this at length for he will never be able to loose the connexion 17. Another Objection is That thus a man may neglect prayer all his dayes alleiging the Spirit hath not moved him to it And indeed the Quakers doctrine hath a direct tendency to the utter neglect and laying aside of all the worshipe of God what answereth he He should come to that place or state where he may feel the Spirit leading him That is he should Introverte but when he hath Introverted he can pretend the Spirit doth not yet breath as themselves do sometimes They sin sayes he in not praying but the cause hereof is they watch not Nay for themselves Watch and Introverte and yet pray not Our adversaries say sayes he that no unworthy person should come to the sacrament of the Supper such as know themselves unprepared should absteane and so though it be a duty to come to this sacrament yet it is necessary that they first examine themselves Ans. 1. The use of this Sacrament is a part of instituted worshipe and so may have its owne limitations conditions restrictions according to the will of the Instituter it is not so with prayer which is a piece of moral natural worshipe incumbent to all by the very law of Nature The Scripture saith indeed let a man examine himself and so let him eat but the Scripture saith not let a man Introverte and so let him pray Under the law no stranger was to eate of the Paschal lamb till he and his males were first circumcised can he shew us any such condition put upon strangers in reference to praying unto God 2. In the matter of the sacrament there is a previous condition required of comers and when that condition is performed they must come or else sinne but the condâ—tion which he requireth in the matter of prayer may he performed and yet the person may not must not pray For though a man introvert and do all that is required of him in order to prayer yet he must not pray until the Spirit draw and inspire him So that his simile halteth miserably 18. To the Objection taken from Peters enjoyning prayer to Simon magus Act. 8 22. He saith That Peter bids him first repent and the least measure of this cannot be without some introversion Ans. Peter bids him not repent in order to prayer but repent and pray in order to pardon and so though he was in the gall of bitterness yet it was as well his duty to pray as to repent But I see with our Quaker a graceless person can repent but he cannot pray nature can help him sufficiently to repent but he must have some more before he be in case to pray or under an obligation to pray with him 2. Though the least measure of repentance could not be without this Introversion Yet what would that avail Simon Magus though he had Repented Introverted too might not pray until the Spirit Inspired him and Acted and Drew him if our Quaker speak truth And so Peter was mistaken to enjoyne him to pray and shoulâ— have said Repent and when thou art introverted waite for the Spirit to draw and inspire thee to prayer and then pray and not till then 19. The last Objection is Many prayers begun without the Spirit become afterward affectual yea the prayers of some wicked persons as of Ahab have been heard and accepted Ans. Of Ahabs humbling himself and fasting c. I read but I hear not of his prayers but as to the first part of the Objection I think it strong and considerable For who of the saints have not found it true that though they have gone about this duty without these previous impulses yet have gote a satâ—sfying answere Yet he answereth Acts of divine indulgence are no rule of our actions The wicked are oft sensible of the motions and influences of the Spirit befâ—re their day of visitation expire and by those motions they may some time pray acceptably not remaining wholly impious but thus entering into the beginnings of piety from which afterward they fall away Ans. 1. Acts of divine indulgence so frequently manifested are stronâ— inducements and encouragments and when they are conforme to a gracious promise they confirme the rule which we walk by and sufficiently evince that there is no rule to the contrary 2. The motions and influences that wicked persons living without the Church are sensible of are nothing but the stirrings of a natural conscience and such as some within the Church meet with who remaine ungodly are but common and not special and saving 3. If they be such as will warrant acceptable prayer they must be indeed special and saving strong and mighty Influences and Inspirations giving great power and liberty and that after a serious Introversion according to his doctrine 4. Now at length we see that all the great business of preparation for prayer by Introversion by the Inspirations Impulses Motions Influences and Drawings of the Spirit is just nothing but what a wicked wretch or a Pagan is capable of 5. As for his day of visitation and falling away from grace which here he minceth by calling it only beginnings of piety we have said enough above of both CHAP. XXV Of singing Psalmes 1. AS to singing of Psalmes he speaks but little Pag. 262. § 26. granting it a part of divine worshipe and sweet and pleasant when coming from the sense of God's love in the heart and when it ariseth from the divine influence of the Spirit whether it be in words of Davids Psalmes or of the songs of others such as Zachary Simeon and Mary And I need to say the less seing I have said enough of this elsewhere This man if he plaseth may take some notice thereof in my last book on the Sabbath where I am speaking of the right sanctification of that day in publick I grant we are to sing with grace in our hearts to the Lord Col. 3 16. and we are to make melody in our heart to the Lord Ephes. 5 19. But I dar not say that no man must sing but he who hath the sense of Gods love in the heart seing I finde so many Psalmes sung that were of a far other straine as for example David's Penitential Psalmes as they are called such as Psal. 6. 32. 38. 51. c. as also that of Heman Psal. 88 and others As for the influence of the Spirit I acknowledge that without that neither this nor any other piece of worshipe can be rightly performed but that neither this nor any other part of religious worshipe should be gone about till there come an Impulse of the Spirit or till the soul finde it self in a fit frame is that which I deny for reasons given in the foregoing Chapter 2. What are then his exceptions against our singing of Psalmes There is no footstep saith he in the Scriptures
may also obtaine the salvation which is in Christ Iesus with eternal glory And shall we think that the Lord cannot send out his servants to call-in the Elect but he must point them out unto them by name and sirname What if God willing to shew his wrath and to make his power known shall endure with much long suffering the vessels of wrath fitted to destruction Rom. 9 22. Shall we quarrel with the Most High If God make the chiefe Corner stone that is Elect and Precious unto Beleevers a stone of stumbling and a rock of offence even to them which stumble at the word being disobedient whereunto also they were ordained 1 Pet. 2.6 7 8. must we impute folly unto our God and say that He is mocking 4. The whole of this discourse is founded upon this grand Errour that Faith and Repentance is not the free gift of God contrare to Ephes. 2 8. 6 23. Phil. 1 29. 1 Cor. 4 7. Act. 5 31. 11 18. 2 Tim. 2 25. For if Paul may plant and Apollos water but God only must give the increase 1 Cor. 3 5 6.7 Then the giving of success unto the preaching of the Gospel must be Gods free gift otherwise what can Quakers pray for or Ministers say when they are praying to God for a blessing on their labours Nay it seemeth Quakers are against all such prayers being pure Pelagians and so asserte that Man of himself may Believe and Repent If not will they not grant God liberty to distribute his owne gifts as he will 1 Cor. 12 11 Is God under any Obligation to give grace to all that heare the Gospel This were pure Pelagianisme to say that grace is conferred according to works 5. This mans owne doctrine is exposed to the same Inconvenience for he telleth us afterward as we shall heare that there is a time and date prescribed to every man after which their salvation is not possible now I suppose he will grant that the Word or at least the Light within may continue exhorting such to repent and returne yet all is in vaine for the door is shut will he say that God thereby is but mocking them Let him first liberate his owne doctrine and then returne upon us 23. In the fift place he tels us that our doctrine is injurious to the coming and propitiatory sacrifice of Christ. Why so Because it makes it a great judgment plague unto many c. Ans. And must not Christ be for the fall of many in Israel Luk. 2 34. Why else is he called a stone of stumbling Esai 8 14. Rom. 9 33. 1 Pet. 2 6. Why doth Christ say that it shall be more tolerable for Tyre and Sidon at the day of judgment then for Chorazin and Bethsaida And for the land of Sodom than for Capernaum Mat. 11 21 22 23 24. And why saith he Ioh 15 22 24 25 If I had not come and spoken unto them they had not had sin but now they have no cloak for their sin If I had not done among them the works which no other man did they had not had sin but this cometh to passe that the word might be fulfilled that is written in their Law they hated me without a cause Why saith he Ioh. 9 39 for judgment I am come into this world that they which see might be made blinde Let the Quaker answere these passages and then rant according to his owne minde And let him tell me how it will fare with those that do not repent before their day of visitation goeth over It is this mans had to wound himself out of a keenness in pursueing us 24. In the Sixt place he saith that it is injurious to mankinde making mans condition worse then the Devils Ans. This were an injury indeed but the Challenge is neither True nor Honest for we look upon Devils as already under the Execution of the decree of Reprobation and in the same state as to this matter that Reprobates are into after death and we suppose it is far otherwise with men though Reprobate before death than it is with Devils Devils are under no offer of mercy now Men are Devils know themselves to be damned men do not Devils are damned irrecoverably for their first sin man that cometh to age sinneth himself more and more unto damnation Man that heareth the Gospel is punished because he will not accept of the offer but doth willingly reject it He doth not beleeve and he will not beleeve can this be said of Devils Devils are reserved in everlasting chains under darkness unto the judgment of the great day Iud. 6. This cannot be said of the Reprobat yet alive Many of the Reprobats have common graces and favours of God and are restrained from many sinnes which cannot be said of Devils But what is the matter The Devils had once a possibility of standing But many millions of men had never any opportunity of salvation but because of Adams sin of whom they never knew any thing were to be perpetually tormented But did not all mankinde by our doctrine stand in Adam fall with him They are not then punished for anothers sin but for their owne as we manifested in the foregoing Chapter How doth this reach all mankinde when God according to his everlasting good pleasure hath chosen a goodly number whom he will glorifie for ever will the Lord do so with any of the Devils Belike that their condition may not be every way worse then mans this Quaker will give them hopes that some of them at least may be saved provideing they hearken well to the Light within they have thâ— conviction faith of a God know that he is Merciful Holy Just c. as well as men Are of as sharpe Understanding in knowing what is right wrong as many men are But if all this will not satisfy this Quaker let me speak to him in the words of the Apostle for it may be he will carry some respect to them the words are to be found Rom. 9 20. Nay but O man who art thou that replyest against God Shall the thing formed say to him that formed it why hast thou made me thus c. But he addeth that we put man in a worse condition than the beasts are in Why so Because their owners require no more of them than they are able to do and when they are dead there is an end of their misery but by our doctrine man is perpetually tormented because he doth not that which he cannot and thus God dealeth with man worse than Pharaoh did with the Israelites for though he withheld straw from them they could get it with a little more industry Answ. What shall we say unto this Man who thus barketh and belcheth out against God He supposeth that he is spewing out this gall against us alas what are we that he should thus bark against us His barkings will be found against the Lord and
the Iesuites or Molinists and Arminians with whom we may joine as to this the Lutherans that upon which dependeth the efficacy of grace and it self is not the proper Effect of grace because they will not grant that God whatever way he work upon the will doth by his Preventing and Antecedent grace produce and infallibly effectuate this Non-resistance or Consent or that he doth more by this Grace to produce and effectuate this non-resisting in him that yeeldeth than in him that yeeldeth not 8. Though the man can make no progress out of his natural state until grace lay hold upon him as sufficient grace in the judgment of Quakers and Arminians layeth hold on all he can and may resist and all that grace of God can cause no progress till the man of his owne Free accord and good will yeeld and lay aside his resistance And this yeelding or laying aside of the resisting humore is not caused by grace because the same measure yea a greater measure of the same grace could not cause it in another who would continue in his unwillingness and resistance 9. Though it be possible for man in that case to suffer and not resist because it is possible with Quakers Iesuites and Arminians that Lord Free will shall be good natured and well disposed yet all the grace of God cannot make it certain and infallible for Grace must not enter within the Wills Iurisdiction but stand cap in hand without doors Lord Free will must not be encroached upon 10. One thing more I would desire to know of this Quaker what he meaneth properly by this Sufficient grace Hitherto he hath given us big words but yet upon the mater nothing but the meer Light of Nature or some common gifts and favoures wherein he is worse then some Arminians Pelagians and Iesuites who will grant the necessity of the outward preaching and dispensation of the Gospel which this our Quaker plainely slighteth and undervalueth But among theâ— all where is that grace of God that effectually draweth teacheth and causeth the soul to come and consent where is that heart of flesh c. Ier. 31 33 34. 32 39 40. Ezech. 11 19 20. 36 26 27. Ioh. 6 44 45. Phil. 2 13. Ephes. 1 18 19. 2 Thes. 1 11. 2 Pet. 1 3. Psal. 119 36. 1 King 8 vers 37. â— Thes. 5 23. 1 Cor. 3 5 6. 2 Tim. 2 25. Col. 1 12.13 It seemeth all our prayers must be made to Lord Free will for that is the supreme Master of all if the doctrine of our Quakers and their Masters the Iesuites and Arminians be true 6. Next the saith That though our nature be corrupt and polluted and prone to all evil yet grace can work upon it as fire can make yron soft But can grace change the will with him Can grace work upon it immediatly and cause it bow willingly and consent Why doth he not say this No Arminian Pelagian Socinian nor Iesuite will say that grace cannot work upon nature He addeth as yron removed from the fire returneth to its old hardness so the heart of man when it resisteth or recedeth from grace returneth to its old condition And will not Arminiaâ—s say the same Is not this manifest pleading for the Apostasie of the saints It seemeth then grace can make some change upon nature but cannot alter it as fire though it can make yron warm and soft yet it cannot change the yron so for all that grace can do corrupt nature shall remaine corrupt nature still though a little softened and mollified is this all that grace doth Where is then the new heart and where is the heart of flesh that grace worketh He saith the â—eart of man returneth to its old condition when it resisteth But doth not grace take away this resistance It would seem then that at the first the heart resisteth not and how can this be seing the heart naturally is prone to all evil yea is enmity against God and is not subject to the Law of God neither indeed can be 7. He adduceth Pag. 91. some similitudes which may serve indeed to illustrate what is already confirmed but are of no use to confirme any thing that is in question Yet let us see what the mater is He compareth a man in his natural state to one that is very sick Which already discovereth the mans vanity and dâ—clarth his simile to be a dissimile for man in his natural state should be compared rather to one that is dead for the Scripture doth so point him out Ioh. 6 53 57 and 5 21 24 25. Ephes 2 1 5. and so is he indeed What would he say more He compareth God to a Physitian that putteth the Physick in the sick mans mouth and layeth him on his bed and if the sick man will but be passive the physick will work but if he be unwilling and rise up eat what he should not eat it cannot work because he hindereth its operation and so though the physick of its own nature be wholesome tend to health yet it proveth deadly to that man he is the cause of his owne death yet if he had been quiet passive the physick had wrought he could not have said that he healed himself but that the physick did it Ans. 1. Physick cannot work upon a dead man but must have some strength of Natuâ—e concurring and cooperating How agreeth this simile with his owne doctrine He told us before that in the first progress man doth not co-operat and yet here nature must co-operate or nothing will be done 2. Bodily physick worketh only upon the body and humors but reacheth not the will of the man but the soul humors lye most in the will and grace that would cure these must work upon the will for till the will be cured the man is never cured So that 3. This simile doth more sufficiently demonstrate him to be a Pelagian Arminian and Iesuite than any thing he hath yet said for let the physician give what physick he will the patients will is wholly at liberty so let God work what he will and employ all his grace the mans will is at freedome and so at freedome that all that God can do shall not availe the man will if he be ill disposed hinder the physick to work as the patient may do in the similitude 4. Though the man cannot properly say that he purged away his own humors because the physick did that yet he was truely the concurring cause of his owne health and may thank himself therefore For had he been so ill disposed as his neighbour all the physick should not have saved his life more than it saved his neighbours who hindered its operation 5. Have we not here enough to Demonstrate to us how devoted the Quakers are unto Lord Free will And how according to them Christ and the grace of God must be beholden to Free will for every soul that is saved and must come
him is the love of God truely and really and not feignedly or by mere profession See Beza on the place As also 1 Ioh. 4 12. where the word hath the same import And the ground is clear because obedience to God's command must flow from love and love to God and our neighbours is the summe of all the commands Hence love is the fulfilling of the Law Rom. 13 10. So Iames 3 2. the same is a perfect man who showeth by bridling his tongue that he offends not in word that he is a real Christian For the Apostle is here in the first verse meaning men like our Quakers of a supercilious spirit masterly quarreling with and superciliously inveighing against all though it be a certain truth that we offend all in many things And therefore he saith to such that if they would shew themselves good and excellent Christians who are so ready to be masters in their reprehensions of others they would first bridle their owne tongues I wish Quakers would learne this See Calv. on the place 3. They may be called Perfect in regard of the Uprightness Sincerity Honesty godly Simplicity and Singleness that is in their way thus the word frequently signifieth as we saw above and is rendered bâ— the Dutch and in the margine of our Bibles Vpright Gen. 6 9. 17 1 Deut. 18 13. Iob 2 3. and in several places it is rendered so in the text Ps. 18 23 25. 2 Sam. 22 vers 24 26. Iob 1 vers 1 8. 12 4. Psal. 19 v. 13. 37 18 37 and elsewhere Hence oft Perfect and upright are joined together as Iob 1 1 8. 2 2. 4 They may be and are called Perfect in regaird of Perfection of Parts as being compleet and wanting nothing of the integral parts of Christianity thus a childe may be called a perfect man as having all the Essential and Integral parts of a man though but in their infant and tender grouth The saints are thus perfect as having the Spirit and thereby the seeds and beginnings of all grace In regeneration the whole man is changed so that he is new borne a new creature sanctified wholly in Minde Heart Spirit Affections Conscience Memory and Body though but in a small degree and measure See 1 Thes. 5 23. 5. They may be called Perfect because Respecting all the commands of God Ps. 119 6. and yeelding impartial obedience through the grace of God unto all God's precepts waving none 6. In that their good works have all the Essential Parts requisite as proceeding from a right principle done for a right end c. though not in the degree called for by the Law 7. They may be called Perfect in regard that the state whereinto they are is a state that certainly tendeth to perfection they are advancing thereunto and shall certainly reach that top of perfection in end which they look for and strive to attaine Ephes. 4 13. Phil 3 15. For as the several lusts of the body of death are more more weakened and mortified dayly so they are more and more quickened and strengthened in all saving graces Rom. 6 6 14. Gal. 5 14. Rom. 8 13. Ephes. 3 16 17 18 19. And so are perfecting holiness in the fear of God 2 Cor. 7 1. and advanceing Phil. 3 12 13 14. 8. They may be called Perfect Comparatively in respect of others who are yet lying in nature And they may be so called in comparison of what sometimes they were themselves while Blinde Ignorant Dead and Lifeless lying in the state of nature which is indeed a fearful state of imperfection misery and woe 9. So in respect of young believers weak in knowledge and babes in Christ Others who are further avanced may be and are called Perfect as having attained an higher degree and measure of grouth in grace Thus Beza thinketh the word is taken Phil. 3 15. 1 Cor. 2 6. And it is clearly so taken 1 Cor. 14 20. Heb. 5 14. Ephes. 4 13. where each hath his owne stature according to the measure of the gift of Christ vers 7. Rom. 12 3 6. and its meaning and import we may see 1 Cor. 3 1. where such an one is only called spiritual 1 Cor. 13 11. where such is called a man 10. Why may they not also be called perfect in regard of Justification seing the Righteousness wherewith they are cloathed which is imputed unto them upon the account of which thâ—y are justified is a Perfect Righteousness being the Rghteousness of Jesus Christ And seing the sentence pronunced upon them to wit of Absolution in their Justification shall never be recalled they brought againe into Condemnation Rom 8 1. As also seing the state they are brought into thereby is an unchangeable state so that once in a justified state alwayes in a justified state 7. But all this will not satisfie our Quakers who with Familists Antinomians and Libertines will have this to be the privilege of all Christians after their Mode that they be as Perfect as Adam was in the state of innocency free of all sin and from yeelding to Temptation or Corruption and this taketh-in much if not a Perfection of parts and degrees Now to assert this Perfection which even Papists are ashamed of and to assert this as common to all them in whom this new birth is fully produced as it must be in all Justified and Sanctified Persons according to his owne principles is false and dangerous For 1. There are in Christ's house diverse syzes and degrees of persons some babes 1 Cor. 3 1. Heb. 5 13. or children or little children 1 Ioh. 2 12 13. and others young men and old men or Fathers 1 Ioh. 2 13 14. 2. Christians are exhorted to grow in grace and in the knowledge of Iesus Christ 2 Pet. 3. last and to put off the old man which is corrupt according to deceitful lusts and to put on the new man Epes 4 22 23 24. And to mortifie their members which are upon the earth Col. 3 5. But to cry up this perfection is to render all Gospel commanâ—s useless whereof we have abundance in the Epistles 3. This takes away the exercise of Repentance for where there is no sin there can be no sense of nor sorrow for sin and the exercise of Faith in running to the fountain for washing and the exercise of Prayer in seeking grace to withstand Temptations to strive against Corruption in seeking for pardon in the bloud of Christ. And 4. So this maketh these petitions in the Lords prayer useless forgive us our sins and lead us not into temptation but deliver us from evil 5. This saith that either beleevers are fully freed from an indwelling body of death contrary to Rom. 7 11 17 18 23 24. or that the motions of this body of death are not sin or sinful contrary to Rom. 7 5 7 8 15. Gal. 5 v. 17. Iam. 1 ver 14 15. 6 This tendeth to foment Pride and Security
heart and which Christ procured for man that is the measure of grace and life getteth place to arise and becometh an holy birth in man And that divine aireis it with which mans Spirit is fermented and in which waiting he is accepted in the presence of God and is fitted this word I must supply or his words have no sense to stand in his presence to hear his voice and to observe the motions of his holy Spirit Answ. But 1. We have evinced above that there is no seed planted by God in all men or purchased by Christ that is a measure of saving grace and life Nature and its light and power we grant to be in all but this will never become a new birth 2. Then this work being the same with Regeneration and Sanctification as we saw above every man must fall into an ecstasie and become no man as to any operation before he be converted 3. Then and this is the maine thing here considerable Every Quaker at every time he cometh to worshipe God solemnely it is of this he knoweth that we are now speaking must have this change wrought in him for it is to this end that he must retire within him self and be abstracted from all his Operations that he may be in case to worshipe But then observe what will follow Quakers before they come to worshipe are unregenerated without the holy birth and as oft as they come to worshipe they must be regenerated and get this divine aire to ferment their spirits But how agreeth this with the state of Perfection he talked of one degree whereof was they were able not to sin and the other wherein they could not sin I suppose man even a Quaker is in case to sin cannot but sin till he be regenerated Where is this man now I see though persons dreaming see not the inconsistency and repugnancy of their dreames persons awake will see and smile at fancies hanging together like ropes of sand 15. He denieth Pag. 237. § 11. That we can waite upon God in prayer preaching For saith he waiting rather denoteth a passive dependance than any action Answ. I confess his waiting is a very passive thing and inconsistent with any action of Soul or Body but we are waiting for proof of such a waiting as he talks of We know Prayer and Preaching is one thing and waiting on God by Faith Patience and Hope in these duties is another thing And if he think these inconsistent he knoweth neither Religion nor Scripture To pray and preach saith he by the Spirit presupposeth this silent waiting that the motions leading unto these might be felt Answ. This is the thing that is under debate How can the godly pray for the motions leadings of the Spirit if they must first feel them and have them before they pray for them Or must they not pray that prayer at all But the moâ—ions of the Spirit they pray for are not these they have but others fitting them for other duties he will say I answ The saints even pray for the Spirit to teach them to pray But he will say They must have the motion of the Spirit for the first prayer or it will not be accepted Answ. They may have it and yet not feel it and so these motions are not their Rule The Law of God is the Rule and what is not done in obedience to a Command is no Obedience for obedience respecteth a command And thus the Quakers destroy all Obedience If they cannot Pray nor Preach without a previous impulse of the Spirit how can they waite without such a previous motion Waiting sure is a commanded duty as well as Prayer and cannot be performed without the Spirit aright and acceptably more then Prayer And if they cannot waite without the previous motion of the Spirit how shall they waite for that previous motion to wait I see not how this man can loose this knot 16. But he proveth that this silence is a special and principal part of divine worshipe and that necessarly though he told us before Pag. 23â— that worship did not consist in silence as silence because in many places where prayer is commanded as Mat 26 41. Mark 13 33. Luk. 21 26. 1 Pet. 4 7. watching is prescribed as previous and preparatory Answ. But how proveth he that that Watching is the silence and waiting he speaketh of That Watching is not a turning inward but a looking outward also and a looking to all hands from whence temptations can come It is a Watching joyned with Prayer and a Christian Vigilancy and Circumspection taking in the lively exercise of all graces and is accompanied with all Christian duties as was cleared above so far is it from having any affinity with his mute Mumry 17. The more to enforce this Silence he tels us Pag. 238 § 12. that it hath this excellency that nothing else hath to wit It is impossible for the devil to simulate it and therefore no soul in this exercise can be deceived by him This is wonderful if true but how proveth he it I would be afrayed that when a Man hath laid aside not only his Senses outward and inward but his very Rational Judgment Intellect all that he hath as a man or as a Christian the Devil should then most play master and I am not sure but it is so with them Let us therefore heare his reason The devil can only work in and by a natural man I had thought that he could also work in a Spiritual man as in Peter when the Lord said to him get thee behinde me Satan or else he must say that Peter was then but a carnal man And what was the messenger of Satan that buffeted Paul 2 Cor. 12. what more Therefore saith he where the natural man is silent he that is the Devil must stand But why must he stand off when the natural man is silent and how proveth he that there is nothing of a natural man acting in this silence When the soul saith he is come to this silence and as to its owne operations brought as it were to nothing then the devil is excluded How is this confirmed for he cannot endure the pure presence of God then ariseing and the clearness of his light saith he But we doubt if the pure presence of God then arise or such a light as shall quite banish the Devil away This is the maine thing to be confirmed nay the sequel proveth to us that all this presence and light is but of the Devils owne making how that shall banish him away I know not But moreover though it were granted that this were the pure presence of God and a light that the Devil could not stand before but behoved to flee from seven wayes yet he might stay until that light appeared and according to this mans owne doctrine this cannot be until the seed get room to arise and become an holy birth and this is not alwayes at the
of experiences yet thâ—y can speak from experience and appositely apply themselves to loose the doubts remove the difficulties that trouble weak consciences and in some measure in the strength of the great Master of Assemblies speak a word to such as are weary But he will say it is not so with all and I will not contradict him in this yet what I have said is sufficient to discover his unfaire dealing in stateing the opposition or comparison here And how shall we beleeve that any or all of the Quaker-Preachers do as he sayes His naked word is no very sure ground of faith to me 6. The maine difference now followeth to be spoken to He supposeth that our Ministers do all without the Spirit and their speakers do all in and by the Spirit As concerning Ours he must know that there are among them who depend upon the Lord in their preparation for preaching seeking by prayer from him what to say that he would lead them to and suggest unto them that mater and purpose which may be most for edification who when afâ—er Meditation and Prayer they have gote something to say give it up unto him that he may give it them to deliver or not as he thinketh good who depend upon Him even for Utterance and Expression who look to him and by faith depend upon Him in the delivery of what they had thought upon less or more that they may be helped to preach with that Faiâ—h Fear Awe Reverence Weightedness of heart Love Zeal and Faithfulness that becometh to his glory and to the edification of the Church who depend upon Him for the blessing knowing that all their words of Perswasion Conviction Rebuke Instruction expostulation and Consolation without the power and blessing of his Spirit concurring and carrying the same in upon the heart will prove ineffectual who receive with thankfulness what he offereth and suggesteth in the time of their preaching and with singleness declare it unto their hearers who often times being called to speak without fore-thoughts go in the strength of the Lord not seeking to commend themselves as able or learned â—en but to commend themselves to every mans conscience in the sight of God And who when they have finished their discourse give up all by faith into the hands of God that He may bless it as He thinketh good in Jesus Christ. He will possibly say That it is not thus with all and I shall readily grant it But will he be saâ—isfied with this and account this spiritual preaching or preaching in the Spirit I suppose he will not be satisfied And then it is not to him sufficient though all should study and preach after this manner 7. Let us therefore a little examine his way He first would have all Study all Meditation all Prayer and wrestling with God in prayer for this with us is a maine part of study preparation laid aside Ministers going to the Assembly as naked and void of all knowledg of spiritual matters as if they had never heard of any such thing Then being Tabulae rasae they must introvert unto that Grace or Gift which is in them there receive their Call their Furniture their Preparation both in matter words whether with a text or place of Scripture whereupon to ground their discourse or to explaine and clear up or without any such passage as that inward teacher will Lastly when they are thus called and fitted by this thing within then they speak in the Spirit are acted by the Spirit But now to canvass this not mentioning that which was spoken to before to wit that by their way all are alike preachers and none must speak but such as are thus acted by the Spirit and all thus called and prompted may and must I shall propose these things to the Readers consideration 1. This Gift and Grace within is as we saw above no singular thing it is common to all men and women breathing to Turks and Pagans as well as to Christian Ministers And therefore can have no affinity with the Spiritual gifts which Christ giveth unto his Church and endueth his messengers with all that they may be enabled for the work of the ministry and for building up of his house nor hath it any affinity with the special and saving grace of God which Christ hath purchased for and bestoweth upon his redemed oâ—es For neither of these are common to all the children of men as the whole Scripture declareth far less can it have any affinity with the Spirit of God which Liveth Abideth and Worketh in the Justified Adopted and Sanctified children of God It can therefore be nothing else than the relicques of nature the natural light and natural Conscience which God hath left in every man So that all the qualifications which the Quaker Preachers have and seek for are but what a Pagan may have that hath a Natural Conscience and the Light of Common notions concerning a God-head and equity and right among men This dim darkened and now malignant light is the Magazine and Storehouse of all their Enduements and Qualifications this is the sole fountaine and spring of all their furniture sufficient I am sure for none but for Pagan-Preachers 2. Their Introverting unto this to consult this Goddess as the Pagans did turne-in to the Cels of Apollos to receive the Oracles hath a more diabolick aspect for what can it be that they would thus consult after they have unmanned themselves or laid aside all motions of Soul and Minde which is not natural nor practicable without diabolick assistance if it be as he saith but some Spirit And what Spirit can we suppose to be in Pagans and every Son of Adam before grace come and make a change but the God of this world 2 Cor. 4 4. the Prince of the power of the aire the Spirit that now worketh in the children of disobedience Ephes. 2 3. and that strong man that keepeth the house Is it not then manifest that this introverting must be a real consulting with or giving themselves up unto the instructions and directions of this Prince of darkness If he say that they are Regenerated and so under the power and direction of the Spirit of God I Answere I have seen and considered what he saith upon this and have found that it is nothing but the operation of pure Nature wrought by the strength of corrupt and wicked Nature that is an enemy to the Gospel and to all the wayes of God and if this hath not been sufficiently evidenced above the Reader is free to judge And if nature and this Prince of darkness who hath now a soveraignity over all the unrenewed Sones of Adam can or will destroy the works of Satan and of Nature and embrace the Gospel and the Spirit of Christ according to the Gospel let all who understand and believe the Gospel judge 3. This Spirit then which acteth and moâ—eth them or in them can be
16 17. Pag. 217 Chap. Vers. 22 Pag. 346 IAMES Chap. Vers. 2.17 c. Pag. 320 Chap. Vers. 4.1 Pag. 517 Chap. Vers. 5.12 Pag. 523 524 Chap. Vers. 14 Pag. 499 1 PET. Chap. Vers. 1.5 Pag. 358 Chap. Vers. 2.22 Pag. 305 Chap. Vers. 3 18 Pag. 305 Chap. Vers. 20 Pag. 222 Chap. Vers. 21 Pag. 472 Chap. Vers. 4.2 Pag. 421 Chap. Vers. 7 Pag. 424 Chap. Vers. 10 11. Pag. 379 II PET. Chap. Vers. 1.12 Pag. 83.84 Chap. Vers. 3.9 Pag. 151.207 Chap. Vers. 15 Pag. 222 Chap. Vers. 20 Pag. 222 I IOH. Chap. Vers. 1.7 Pag. 255 Chap. Vers. 8 Pag. 346 347 Chap. Vers. 2.1 2. Pag. 20â— Chap. Vers. 27 Pag. 45 Chap. Vers. 3.9 Pag. 333 Chap. Vers. 4.10 Pag. 304 Chap. Vers. 13 Pag. 48 Chap. Vers. 5.6 Pag. 48 Chap. Vers. 14 Pag. 459 IVD Chap. Vers. Vers 14. Pag. 557 Chap. Vers. 20 Pag. 458 REVEL Chap. Vers. 3.20 Pag. 489 Chap. Vers. 19.10 Pag. 542 Chap. Vers. 22.8 Pag. 542 Chap. Vers. 14 Pag. 320 Chap. Vers. 18 Pag. 74 READER I intended once to have given thee some short animadversions on G. Keith's way cast up so far as concerned maters of doctrine but finding that they would make this book too big I thought best to reserve these to some fitter occasion Only to fill up some vacant pages I shall present thee with some heeds of abominable Quakerisme contained in that book which together with the Index insert after the Preface will give thee a fuller view of the many blasphemous heterodoxies which the Apostate Quakers maintaine The pages here cited are of his book and such as have it may if they please see that I wrong him not 1. CHrist and his Apostles preached Christ within men as well as his coming in the flesh in that prepared body which was crucified 72 2. Christ as Man was and is before all the first the last 38 93 96 97 101 3. To say there are three distinct persons in the Godhead is to darken that mystery 86 87 4. The Godhead of Christ is not properly a person but an invisible power and life 89 5. It is a most foolish distinction to distinguish betwixt the Personality and the nature of man in Christ 89 6. Christ as man excelleth all other men in nature and substance as far as heaven doth the earth 90 7. Of this distinction betwixt the nature and soul of Christ as man the souls of other men speaketh Paul 1 Cor. 15 45 47. 90 8. The man Christ influenceth all men by his life and is in them 90 106 107 108 109 9. The Word made flesh created all things anâ— the â—ord only is not properly the Christ 93 10. Christ as Man came down from heaven 94 11. Christs flesh and blood came down from heaven 94 12 Thus Christ hath spiritual flesh and blood 94 95 13. Of his spiritual flesh and blood did the saints of old eat and drink 95 14. The Man Christ Jesus is the mediator 96 15. The Man Christ is to be understood Prov. 8 23. Psal. 110 1 2 3. 97 98 16. The Man Christ is God's High-Priest 98 17. A measure of the life of the Lamb lived in Adam in innocency 99 18. This measure came to be slain by transgression and to undergo deep sufferings 99 19. Thus Christ was the lamb slaine from the foundation of the world 99 20. It was this life of Christ as man that was pressed as a cart c. Amos 2 13. 99 100 108 21. Thus Apostats crucify to themselves againe the Son of God Heb. 6 vers 6. 100 108 109 22. Thus hath Christ been crucified by the wicked from the beginning 100 23. Christ the heavenly man liâ—ed in Abraham and Moses c. 100 24. Christ was true and real man before he was borne of Mary 102 25. The soul of Christ or the inward man that dwelleth in the outward flesh is the man 102 26. This is the man that was seen Ezek. 1 26 27. Dan. 7 9. Rev. 1 13-19 Esai 6. Gen. 3 8 9 10. 102 27. The Word was made flesh from the beginning and dwelt in us 103 28. The centre and spring of Christ's soul and life was for the most part in heaven until it descended and clothed it self with the likeness of our flesh in the Virgines womb 103 29. In all the Scripture it will not be found that Christ became Man and took to himself the soul of Man but only that he took flesh 104 30. According to his heavenly nature even as Man he was the Son of God 104 31. Christ is not only in Men but in all the world else he should be discontinued in discontinued places 110 32. Christ is hid and vailed in unbeleevers 112 33. Christ is otherwise in the Saints then he was in that Vessel or Temple that suffered at Ierusalem 113 34. The spring centre of Christ's Soul light life is in that Vessel 113 35. Christ hath given to all mankind eternal life as to its seed principle 115 116 36. The Man Christ is the object of divine Worshipe as well as the Father 118 37. Christ as Mediator is to be Worshiped 121 38. The Man Christ is every where 123 39. That is his soul is extended into all in his divine seed and body which is his heavenly flesh and blood 123 40. And this they prove by their Worshiping of this heavenly body praying to it 123 41. It is not enough to say Christ is present as God for if the Man be not present he is not to be Worshiped 124 42. The Man Christ could not know our inward prayers if he were not immediatly present in us and with us 125 43. That which Christ hath left with us of his divine body is God's throne of grace in which we have accesse Heb. 4 15 16. 126 127 44. It is of the same nature and one entire being with that above the altar the mercy seat the cherub Ps. 18 9 10. 127 45. This Cherub is the Man Christ 127 46. Christ is the heavens that God boweth ibid. 47. Christ as Man knew the thoughts of men in the dayes of his flesh 128 48. Christ as Man is omnipercipent and therefore omnipresent 129 49. Christ thus near us in his divine life soul seed and body is the Incarnat Word 133 50. The word made flesh which Iames calleth the ingraffed word dwelleth in them 134 51. And that by way of an emanation 136 52. The blessed Deity is as centrally and essentially in us as in the Man Christ Jesus 136 53. The soul of Christ is that ladder Ioh. 1 51. 142 54. This soul of Christ is not the Nephesch of his soul but the Neschamah 143 55. Even that divine Spirit of life that God breathed into Adam the candle of the Lord the ingraffed word the word made flesh ibid. 56. The Nephesch is that of the soul of Christ which is common to the souls of other men ib. 57. By the Neschamah they underderstand the substantial dignity and excellency thereof ib. 58. Whether these two be two distinct principles or two faculties of one principle he determineth not ibid. 59. Christ cannot sanctifie us but by his soul extended to us 144 145 60. The Spirit or Soul that was in the Son of Mary is in all men but not in its fulness as it was in him but by emanation from him 157 61. And thus Christ is in us immediatly and God through him 157 62. If Christ be mediator in the Saints then he is Man and the word incarnat in them 158 63. Christ sowed the good seed of Regeneration in all ages and in all places of the world and not in some corners only 159 64. This seed is a measure of the same divine and heavenly nature that is in himself ibid. 65. The universal presence of Christ as Man is proved from Luk. 2 49 50. 160 By all which considered and laid together though mayest see What the Apostate Quakers think of our Lord Jesus Christ and how this Man more then confirmeth the charge given-in against them in that Postscript to Mr Rutherfoords letters Edit 3. which I would desire all to read and read over againe that they may see their duty in this day wherein the very aire of Christianity is made blak and infected with Quakeristick Antichristian Blasphemies FINIS