not prevaile as to them would returne into our own bosome And besides this migh be the reward of serious wrestling with God on this behalfe that that Devil who drives them at this rate of opposition to his Christ should be seen to be the Devil and so the snare would be broken and the elect preserved from falling in it and the folly of these reprobats concerning the faith these Ianneses and Iambreses who resist the truth and withstand a greater then Moses might be made so manifest to all men as they should proceed no further Secondly I judge this monstruous appearance of men so madded against Christ and the alone way of salvation by him cals aloud to all upon whom the blessed name of Christ is called to fall a weeping and pouring out their hearts before him in the remembrance of the procuring cause whereby the just and holy Lord hath been provoked to let loose such a Spirit and leave so many souls to be seised upon by him as we see O sad sight are become a prey to him in this generation and are taken and held by the cords of their own consent captives of him at his will Alas we may read in this allaruming and wrath-speaking dispensation the high and hot displeasure of God at our sin in not prizeing this glorious Gospel of the Grace of God wherein life and immortalitie is brought to light mens not truthing it in love or receiving the love of the truth mens pleasing themselves with names and pursuing of notions while Christ was not received to dwell in the heart by faith their not departing from iniquitie on whom the name of Christ was called and who seemed to call on his name hath been the bitter root springing up in these spruts of hell whereby the Church is this day troubled so many are defiled with this leprosie and soul-destroying contagion This this is that root which hath brought forth these cursed fruits Because after all the pains he had been at to reforme his Church and setle pure ordinances amongst us Yet our scum remained in us and there were so few who made it their work to walk worthie of the Lord to all pleasing and to render unto him according to the benefite received therefore he suffered Abaddon to plant that vine of Sodom within the pale of his visible Church and in that vineyard on which he had taken so much pains because it brought not forth fruit unto him by whom it was dressed and it hath been most fertil in bringing forth these grapes of gall and bitter clusters and he hath conduced many trafficquers for him which he could not have found without the pale of the visible Church nay which he could not have found in any Church but in a Church on which so much pains had been taken and wherein ordinances had been setled in such puritie to tread these grapes of gall and vend this wine to poor souls which is the poison of Dragons and the cruel venome of Aspes and they are hell-busie for he must run whom such a Devil drives though it be down a steep place as is manifest in this Barclay and his complices who are long breathed in compassing sea and land to proselyt poor souls and poison them beyond the power of an Antidot for then mercy it self is engaged to destroy them by their trampleing under foot that blood of the Covenant whereby the blessed surtie was sanctified or whereby he sanctified seperat and set himself a part for their sakes for whom he became a propitiation I say we are to remember the peccant and procureing cause of all this Alas how may many remember their laughing at the first appearance of this prodigie and making light of the matter with shame and confusion of face How may they under the conviction of their guilt in this matter go groaning to their graves O will it not be an indelible marke of infamie and an evidence that we knew not the signes of the times and what they called us to do Will it not be a reproach never to be rolled away from this generation that one day upon the Devils appearance in this shape to destroy the all of Christianitie at once was not set apart in all the Churches of Brittan and Ireland to weep before the Lord Yea day after day by common consent Shall the posteritie heare that this was not done and yet heare that we were alive when cursed Naylour whose name and notions will be for a curse to all that love the name of our Lord Jesus Christ for ever appeared upon the stage Shall it be recorded how in his Bristol-road and what followed upon it he out-did the very Devil and also heare that what was acted against Christ the Lord did not put us all to cry upon our knees and weep day and night before him and here by the way give me leave to insert a Parenthesis this unhappie Author R. Barclay boasts in his Vniversal love that they have not the name of any particular person called upon them as other sects so he calls them have I shall not here tell him what of untruth is in this vain boast for whose name is called upon the Antinomians c. nor shall I suggest the difficultie a person of as happie an ingine and invention as he tells us he is would have found if he had set himself to essay the designeing of them by a particular name seing they have monpolized and soudred into one masse all the most damnable heresies ever came out of hell and so in their Camp are congregat and mustered against Christ all particular heresies whereby under several Leaders the Saviour hath been opposed from the beginning But this I 'le say and confesâ—e unto him there was a wrong done them that they were not called Naylorists i. e. the most perfect audacious opposers of Christ that ever the Devil brought on the stage and that their doctrine instead of Quakerisme was not called Naylorisme i. e. the purest blasphemie against Christ that ever any of Abbadon's brood belched forth And therefore hereafter I shall since they are his very spawn and as like him as if he had spitted them out of his mouth doe them that piece of justice as to designe them Naylorists i. e. Blasphemers of Christ for the Devil should have his due may not the very caul of our heart be rent in this reflexion Gracious Hezekiahs zeal and I dar say upon a lesse clamant emergent and a lesse crimson blasphemie will rise up in judgement against the luke warmnesse of this generation and our liveing in such a day and not lamenting before the Lord will witnesse that we had outlived our zeal and be too plain a proof that our holy fire was gone out since our heart did not boile over at our eye on the seeing and hearing of such a thing Oh if at last we would awake and weep that we had been a sleep while Satan was so busie in
QUAKERISME The path-way to PAGANISME Or A Vieu of the Quakers Religion BEING An Examination of the Theses and Apologie of Robert Barclay one of their number published lately in latine to discover to the World what that is which they hold and owne for the only true Christian Religion By JOHN BROWN Minister of the Gospel Printed for Iohn Cairns and other Booksellers in EDINBURGH ANNO MDC LXXVIII An EPISTLE to the READER CHRISTIAN READER Having in the following Discourse given as the Lord was pleased to helpe at some length yet with as much brevitie as the matter would suffer and thy good and edification which I was called to consult would permit my poor Testimony unto those precious Truths which are trode upon by this late Upstart generation of Quakers I shall not detaine thee long in the entrie Only let me say That as this impendent Pestilentious Cloud of Heathenish and Hellish Darkness which the Devil by the ministrie of these Locusts only Masculine in Malice against Christ being the very impure Spawn of perfect Antichristian Enmitie to our Lord Jesus his Person Offices Work Institutions and to the Whole of the blessed Gospel and in consonancy to that Hel-hatched designe breathing forth nothing but that putrid Poison that innate Serpentine Venome of manifest and mad Opposition to all the Mysteries of God concerning our Salvation which as they have implanted in them from their Father the Devil that it may appeare they are his very Children by working his works so they endeavoure to propagate to others hath now exhaled out of the bottomless Pit and by their Activity and Diligence Assisted by his Art and Prompted by his Spirit brought unto this Prevalency of darkening our Horizon and infecting so many even of such of whom sometimes better things were expected should as upon the one hand make all of us look back with griefe and fix our eyes upon our misimproving and abusing the faire day of the Gospel that we enjoyed until our eye affect our heart and we in the conviction of our hainous guilt in this matter the Nature and Aggravations of which are clearly enough seen in this judicial stroke which carrieth a Proportion both as to Kind and Degree with the Sin and is therefore much more dreadful then Famine Sword and Pestilence would be become humbled and sorrowful after a godly manner so upon the other hand the consideration hereof should raise in us a more high esteem for the Precious Interests of Jesus Christ and kindle in us more godly Zeal for his Truths Cause and make us heartily receive not only the Truth but the love of the Truth that we may be saved for the neglect of which Duty it was foretold and threatned 2 Thes. 2 11 12. that for this cause God shall send strong delusion that they to wit who received not the love of the truth should beleeve a lie that they all might be damned who beleeved not the truth but had pleasure in unrighteousness When the Lion is roaring ought not we to tremble When the Jealous and Righteous God is sending on a generation of Undervaluers and Despisers of the great inestimable benefite of the Everlasting Gospel a sader stroke than his three great Plagues would be that should make populous Countreys and Cities waste and without Inhabitants in a very short time what Christian heart will not tremble and be afraied When the Lord sends upon a Land his three great Messengers of wrath which can but destroy the Body that must at length however return to the dust are not all called to consider their wayes and to turn unto the Lord How much more are we now called hereunto when the Lord is saying I will also chuse their delusions and is giving many up unto this Spirit of Delusion and Apostasie whereby some that have been formerly enlightened and have tasted of the heavenly gift c. put themselves under that terrible impossibility whereof the Apostle speaketh Heb. 6 6. Of being renewed againe unto Repentance seing they crucifie to themselves the Son of God afresh and put him to an open shame and under that dreadful sentence Heb. 10 26. For if we sin wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sinnes but a certain fearful looking for of judgment and fiery indignation which shall devoure the Adversaries and under that much sorer punishment ibid. vers 29. which they shall be thought worthy of who have troden under foot the Son of God and have counted the bloud of the Covenant wherewith He was sanctified an unholy thing and have done despite unto the Spirit of grace For I know not if ever there was a Seck of Hereticks and Apostats from the Truth once received since the Apostasie of the Iewes unto whom these passages are more truely and emphatically applicable than to the Apostat Quakers who at length shall know how fearful a thing it is to fall into the hands of the living God though now they be so bold wicked in their way that it is not enough for them to Apostatize from the Truth but they must also with a furious madness persecute the same Truth which their souls do now hate with their blasphemous mouthes and pens and with their railings and Rabshakeh-language reproach the Wayes of God and all who follow the same Sure I am a due pondering of the desperat Designe pernicious Wayes hellish Doctrine wicked Practices which these Emissaries of Satan project and follow-forth with a stupenduous activity should affect us otherwayes than alas we seem to be at present What are we asleep Are we not crying to the Lord night and day that he would arise and vindicate His own Truth when an enraged company of Runagadoes are destroying so far as they can the whole of our Religion and driving us back to Paganisme and betraying the whole of our sacred Interest into the hands of their Master the Devil Can we hear our blessed Lord and Saviour thus blasphemed as he is by this Paganish Antievangelick Seck of Quakers and not be so much moved with Indignation against them as even Turks who blasphemously assert our Lord to be no more than a Prophet inferiour to their deceiver Mahomet would be of whose just severity in punishing a Iew who in his rage striving with a Christian did blaspheme the blessed name of Iesus of Nazareth according to the sentence of one of their Muftees we have heard and found standing on record to the shame of Christians who have not so much Zeal for Him whom they profess to owne for the true and living God and for the only Son of God and Saviour of Man as Turks have for a Prophet of God Thus it ought not to be and a redress is called for at the hands of one and other according to their Place and Station And however it is the duty of all who love our Lord Jesus Christ and hope to see His face one
in their Worshipe 420 16. God is speaking in every man therefore they should be silent hear that the good seed may arise 422 17. In this silence they must lay aside all sense fear of sin thoughts of death of hell of judgment and of glory prayers all religious exercises 422 18. Thus they must be abstracted from all operations imaginations ejaculations of soul 422 19. And then the little seed planted in every man getteth room to arise becometh an holy birth that Divine aire is it with which mans spirit is fermented then they become fit to hear his voice 423 20. While they are thus Introverted they cannot be deceived 424 21. For the Devil cannot simulate this Introversion nor work there for he is excluded worketh only in Natural men 424 22. When they once introvert they are in a castle they feel themselves to be without the Devils reach 425 23. Hereby they keep communion with other when scattered asunder 425 24. Before they speak or preach they must Introvert consult the dim thing within 441 25. They must be acted moved by Immediat impulses extraordinary motions of a Spirit 443 444 450 452 37. Of Preaching 1. They are against our way of preaching from a text of Scripture 437 38. Of Prayer 1. They are against praying morning evening before after sermon before and after meat 450 451 2. Their inward prayer is an Introversion of the soul 453 454 3. They speak of praying outwardly under a degustation which is neither publick nor private prayer 455 4. They speak of ejaculatory prayers made to mans self 455 5. No publick prayer without Introversion 455 6. Beside Introversion there must be an immediat inspiration calling prompting to prayer or else we must not pray 455 7. They say that praying to God without the feeling of the Influences of the Spirit is a tempting of God 456 8. Men say they must introvert to that place where they may feel that whereby they may be led to prayer 457 462 9. Watching is only the souls attending on the Spirit that it may feel him leading to pray 457 10. To command men to pray without the Spirit is to command them to see without eyes 459 11. They say we pray without the Spirit because we have our limited times 460 12. They say the wicked sometime have the influences of the Spirit to pray and then they may pray acceptably 462 463 39. Of Singing Psalmes 1. They are against our way of singing of Psalmes 463 2. Alledging that thereby ofttimes abominable lies are uttered to God 464 3. And that we Immediatly thereafter in prayer confesse ourselves guilty of the same sins for redemption from which we have given praise 464 40. Of the Sacraments 1. They think if the word Sacrament were laid aside all controversie about the Sacraments would cease 468 2. They think the definition of a Sacrament can agree to many other things 468 41. Of Baptisme 1. They are against baptisme 465 2. They say there is but one sort of baptisme 469 3. They make the outward Element and the inward Grace two baptismes 469 4. Washing of water is not Christ's baptisme with them 471 5. They owne no baptisme but the baptisme of the Spirit 471 6. They deny all baptisme but what is with the H. Ghost with fire 545 7. They would have the ordinance of baptisme wholly laid aside 473 475 8. They say the ark was a type of Baptisme 473 9. And that Johns baptisme was a figure of Christ's baptisme 474 10. Baptisme with water is with them a figure of baptisme with the Spirit 474 11. Washing with water in baptisme is contrary to Christian Religion 475 12. Christ did not warrand his Disciples to baptize 475 13. Washing under the Law and our baptisme are the same 476 14. They reckon baptisme among Jewish ceremonies rites 477 15. They condemne our baptizing in the Name of the Father Son H. Ghost 479 16. They say the Apostles baptised by permission not by Commission 480 17. They say the Apostles mistook Christ's spiritual baptisme took it for Johns water baptisme 480 18. Baptisme with water say they was in use among the Jewes before Johns dayes 481 19. Water baptisme say they is but formal imitation the invention of man and a meer delusion 545 20. In contempt hereof they say outward water cannot wash the soul 550 42. Of the Lords Supper 1. They deny the Lord's Supper to be an Institution of Christ 482 c. 2. Instead of this Ordinance they profanely substitute their ordinary repasts 486 3. To their ordinary repasts they profanely apply the ends of this Ordinance 486 4. The body which they eat blood which they drink is the celestial seed the Divine substance the Vehicle or spiritual body of Christ 486 5. To this spiritual imaginary body of Christ they apply all that is said of Christ's body Iohn 6. 487 6. They say this spiritual seed as it getteth room to rise up in the heart is bread to the hungry and thereby the soul is revived 487 7. They enjoy this breed by beleeving in the manifestation of this light 487 8. They say the Supper of the Lord is truely possessed when the soul introverts c. 489 9. They say beleevers enjoy this at all times especially when they meet together to waite on God 489 10. They say Christ only took occasion from the bread wine to tell his disciples that as these nourished their bodies so His body and blood should nourish their souls And so did institute no Sacrament and this is the only meaning of these words This is my body c. 492 11. They call it a bare ceremonie 492 12. They will have Paul 1 Cor. 11 27. only to say that if they would needs performe this ceremonie they should do it worthily 493 13. With them do this in remembrance of me saith no more but that seing this was to be the last occasion of his eating with them they should look to him that by commemoration of that occasion by his passions death they should be stirred up to follow him 495 14. They call the practising of it a Jewish ceremonie 496 15. They think the wine was meerly accidental 496 16. They reckon the bread wine in the Lords Supper among the things of the earth Col. 3. 499 17. They say we have this Ordinance from the Pope 545 18. They say He whose death we are to remember till he come is the word prayer 545 43. Of Ministers Maintenance 1. They are against the fixed maintenance of Ministers and will only have their necessities supplied if need be 401 2. They will have no limited maintenance 401 3. They will not have people compelled to give any maintenance 407 4. Ministers say they must seek nothing by Law 407 408 4. They say it is a carnal Ministrie that must have maintenance 410 44. Of Magistrats 1.
not but it may be what is here wanting is supplied by his Apology But if his meaning be that he leaveth this testimony to convince that light of Christ which illuminateth every mans conscience than it seemeth that light of Christ hath need of his information and that notwithstanding thereof conscience may refuse to receive his doctrine and information so that this light of Christ though it enlighten the conscience cannot captivate the same to a kindly submission to that Gospel which he preacheth till some other thing worke But seing he leaveth this his testimony to be pondered and considered by the light of Christ which enlighteneth every mans conscience and thereby granteth that every man hath this Supream light of Christ within him and thereby may and is allowed by him to judge of what he saith he cannot be offended that I judge by all that light of Christ within enforming my soul and conscience from that light of Christ which is held forth in the Scriptures of truth and determine accordingly against his Assertions CHAP. II. Of the true ground of Knowledge 1. HAving thus considered his Preface with which he ushereth-in his Theses I come now to a particular examination of his doctrine expressed in his Theses and vindicated and explained in his large Apologie His first Thesis which is concerning the true ground of Knowledge is short wherein he tels us that seing our chiefe happiness is placed in the true Knowledge of God for this is life eternal that they might know that true God Ioh. 17 3. the true and genuine understanding of the right original and ground of Knowledge is especially necessary to be known and believed 2. Christ indeed in his prayer Ioh. 17 3. speaketh to his Father thus And this is life eternal that they might know thee the only true God and Iesus Christ whom thou hast sent which last words why this man did leave out and his c. added in his second edition is but a small reliefe who can tell if of designe it must be a bad Omen and giveth small ground of expectation of a full and satisfying discovery of that knowledge of â—od which is through faith in Jesus Christ and is thereby begun felicity here and leadeth forward to the certane fruition of God However Christ hereby giveth us to understand that that knowledge of God which is eternal life begun cannot be had without the saving knowledge of Jesus Christ as the sent Ambassadour of God in whose face and manifestations God who commanded the light to shine out of darkness shineth into the hearts of his owne to give the light of the knowledge of his glory 2 Cor. 4 6. Our Lord doth not meane here a bare speculative knowledge but such a knowledge and beholding of the glory of the Lord as changeth the beholder into the same image from glory to glory even as by the Spirit of the Lord 2 Cor. 3 18. and so is accompanyed with Faith apprehending and closeing with the Son in whom is this eternal life so that he who hath the Son hath life 1 Ioh. 5 11 12. And it is this Son of God who must give us an understanding that we may know him that is true and we are in him that is true in his Son Jesus Christ. This is the true God and eternal life 1 Ioh. 5 20. And another foundation or original of knowledge that is saving and the way to eternal life can no man lay 1 Cor. 3 11. 3. It is good and necessary I confess to have the genuine and true understanding of the right original and ground of this true and saving knowledge But whether this mans doctrine hath a genuine tendency thereunto or not the sequel will evince I am far mistaken if after tryal his doctrine prove not a perverting of the Gospel of Christ Gal. 1 7. and of the right wayes of the Lord Act. 13 10. and contradictory to that Gospel whereby life and immortality is brought to light 2 Tim. 5 10. and which is the Gospel of Salvation Ephes. 1 13. 4. We might readily think that one taking upon him with no small confidence to teach the whole world and to give a new discovery of pure and naked truth which hitherto hath been as he supposeth darkened and obscured and who openly declareth in the beginning of his doctrine that the genuine understanding of the right originâ—l knowledge of that God whom to know is life eternal is necessary to be known and believed should explaine to us some hidden mysteries of God and help us by his new grounds to some more distinct apprehensions of what is revealed to us of God in his word But alas this mans ignis fatuus is no sure guide to us The grounds he layeth down are both defective and destructive Of their destructive nature we will have large occasion to speak hereafter and how defective they are a few Instances may clear 5. And first Seing he would hold forth to us clear and naked truth and acquant us with true divine and saving knowledge how cometh it to passe that in his Theses we heare nothing of the nature and attributes of God Supposeth he that we can attaine to the true and saving knowledge of God and yet not know Him to be a Spirit Pure and Invisible without a Body Parts or Passions nor know that He is the only True and Living God Infinite in Being and in all Perfection Shall we think that it is no part of that knowledge of God wherein consisteth true felicity to know Him to be Immutable Immense Eternal Incomprehensible Almighty Most Holy Most Absolute Most Just Most Righteous Most Wise Most Gracious and Long-suffering c. Is it no part of the genuine knowledge of God that tendeth to life to know that He hath all Life Glory Goodness and Blessedness in of Himself c. and that He is the sole Fountaine of all Life Glory and Goodness which the Creature partaketh or is capable of and the only Author of their being what for a knowledge of God must that be in which all felicity consisteth whereof the knowledge of these particulars mentioned shall make no part And if he thinketh that the knowledge of God doth of necessity comprehend the knowledge of these particulars how cometh it to passe that in his Most comprehensive Theses and his large Apology too which hold forth as he would make us believe that knowledge which leadeth unto life eternal there is such a deep silence of these so many particulars so necessary to be known and beleeved It concerneth him to answere this 6. Next Shall we think that it is no necessary part of this saving knowledge of God to know that there is one God in Essence and Three distinct persons in the Unity of the God head of one Substance Power and Eternity viz God the Father being of none neither Begotten nor Proceeding God the Son eternally begotten of the Father and God the Holy Ghost eternally proceeding
26 v. 5. and 29 v. 19. and 44 v. 4. and 11 v. 7. and 32 33. 5. Then there was no difference as to the yeelding of Faith and Obedience to what was spoken to be put betwixt a True Prophet that spoke in the name of the Lord and a False Prophet that prophesied out of his owne heart Ezech. 13 17. and spoke lies in the name of the Lord Ier. 23 25. 26 36. 27 10 14 15 16. 29 9 21. 6. Then it could not be said at that time that he that despised despised not man but God and yet we finde this charged upon them 2 Chron. 36 16. Prov. 1 30. Esai 5 24. Amos 2 4. It is manifest then how Uncertane yea how False this is which he here asserteth and this being the only pillar of his fabrick we may judge how tottering it is 18. He granteth in his Thesis That these divine inward Revelations which he maintaineth yet to be in use neither do nor can contradict the external testimony of Scripture and sound reason Whence it is clear that such inward Revelations as do contradict either Scripture or found Reason are not Divine if then upon tryal it be found that he and others pretending to divine Revelations deliver Assertions point blank contrary to the Scriptures of truth we are allowed to reject them as being not Divine And upon this ground I may boldly say that these Theses let the Author pretend to what Inward Revelations he pleaseth in conceiving and frameing of them and let him alledge that they were given to him by Inward Revelation as much as he thinketh good are not of Divine Authority and if he had them by any Inward Revelation it hath been a Revelation of Satan My reason is because they are so diametrically opposite to the testimony of God in the Scriptures of truth and this shall appeare yet more manifest ere we have done And he cannot be offended at my trying of his Assertions and Revelations by the touch stone of the Word seing he here granteth that a Divine Inward Revelation will deliver nothing contrary or contradictory to the testimony of God in the Scriptures and consequently that it can be no Divine Inward Revelation which doth contradict the Scriptures for God being a God of truth yea Truth it self His testimonies cannot be Yea and Nay 19. While as he addeth That hence it will not follow that divine Inward Revelations should be examined and tryed by the Scriptures as by a more noble and certane rule he gaineth nothing for though this should not follow upon the ground which he laid down yet it may follow upon another more sure and certane ground for albeit a divine Inward Revelation carrying its owne divine evidence with it needeth not be examined by him who is thus Immediatly inspired thereby by the Rule of the Scriptures as by a more noble and certane Rule as the Prophets truely inspired of God received what was really and divinly manifested by the Spirit of God without Further examination yet that same Divine Revelation when it cometh to be published and declared to others may justly and warrantably be brought to tryal and examination by the Scriptures as a more sure Rule and Teste to us Though one divine Testimony cannot be more true and certaine in it self than another yet one may be more clear and evident to us than another and we may try that which is less clear and evident unto us by that which is more clear and unquestionable without the least impeachment of the divinity of the other and that also by Gods allowance and approbation For 1 we finde the noble Bereans highly commended as acting gallantly and more nobly then those of Thessalonica because though they received the word of Revelation delivered by Paul with all readiness of minde yet they received it not without examination for it is added Act. 17 11. That they searched the Scriptures dayly whether those things were so They would not take Paul's bare word upon it though he was one divinely Inspired and had the Gospel by Revelation which he preached Ephes. 3.3 but brought this Revelation to the teste of the Scriptures as a more sure Rule unto them 2. It was the command of the Lord of old Esai 8 20. that his people should go to the law and to the testimony and consequently examine what was brought before them and delivered unto them as Revelations that so they might know which were truely Divine or from God or which were only from Wizzards or such as had familiar spirits pretending to divine Revelations 3. What meaneth I pray the Apostle Peter 2 Pet. 1 19.20 to say that the Prophecy of the Scriptures is a more sure and firme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word than was even a voice from heaven His words are remarkable verse 17 18 19. for He i. e. Christ received from the Father honour and glory when there came such a voice to him from the excellent glory This is my beloved Son in whom I am well pleased and this voice which came from heaven we heard when we were with him in the holy mount And then addeth verse 19. We have also a more sure word of prophecy or prophetical word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was a standing authentick Canon and though not more sure and firme in it self than was the voice from heaven yet it was more sure as to men and less obnoxious to Cavils Suspicions and Exceptions of Adversaries 4. It is remarkable that Christ himself directeth his hearers to search the Scriptures in reference to the tryal of the truth of what He delivered Ioh. 5 39. Search the Scriptures for in them ye think ye have eternal life and they are they which testify of me 5 We are commanded to beware of false Prophets Mat. 7 15. c. Therefore we must try and judge of their Doctrine and Revelations and so come to know the Prophets Pretenders or Real by this fruite So we are commanded not to believe every spirit but to try the Spirits whether they are of God 1 Ioh. 4 1. and consequently we must have a Rule by which we must try the Revelations both of False and of True Prophets and this Rule must be more clear and unquestionable to us otherwise it can be no Rule 6. So of old when the people of Israel were commanded Deut. 13. not to hearken to a Prophet or Dreamer of dreames though he should give a signe or a wonder to confirme his commission when he would draw them away after other Gods contrare to the standing Law of God this standing Law and Commandment not to go after other Gods to serve them was the Teste by which they were to try the Revelations of Prophets Divine or meer Pretenders and so of necessity it behoved to be more clear unto them than a divine Revelation made known to them by a True Prophet 7. When Paul saith Gal. 1 8 9. that though Apostles or Angels
he hath gained nothing for I would say so that the Lord Jesus hath by his Spirit revealed Truths even Objectively unto us and even this way made good these promises but how By Inspireing Apostles and others to pen Scripture wherein all New Testament Truths necessary and sufficient for us to be believed and obeyed in order to Salvation are contained and revealed Is not this a proposeing of Truths Objectively Nay more I say the Spirit to this day is proposeing to us truths Objectively in by the work of the Ministrie and Ordinances which are established and maintained by the Spirit for this end to clear up the word of Reconciliation and to explaine all Gospel Truths which we are to believe and obey Here is also an Objective proposal by the Spirit But you will say it is not an Immediat Objective proposal I grant it and yet it is sufficient to confute his reason which mentioneth not this Immediatness nor will he prove any such thing out of these Scriptures in reference to all beleevers 29 Now followeth his Second Argument taken as he sayes from the new Covenant whereby he would prove that we are to be led by the Spirit not only Immediatly but also Objectively A strange conclusion as full of confusion as the former for any would think that by Objectively here he meaneth Mediatly But I suppose he would have said not only Subjectively but also Objectively For clearing of the matter and to prevent a fighting in the dark we would know That the work of the Spirit in order to the beleeving of Truths is either in and about the Soul of the man whom he is to give a Revelation of the truth unto or is in and about the Truth which is revealed and to be beleeved The First is that which is meaned by the word subjective because the man is the subject in which the Spirit is to work faith The Other is that which is expressed by the word Objective because the truth revealed is the Object which is to be beleeved and received Now the Subjective Operation of the Spirit in this matter is by enlightning the Understanding of the man taking away the vail that was over his eyes and thus enabling him to see the Object as when Christ cured the blinde man he put him in case to see the light which he could not do before so the Spirit openeth the eyes of the minde of the man that he may see the wonders out of his law Psal. 119 18. As to this immediat work of the Spirit though the Lord thinketh good to do this ordinarly in and by the use of meanes which he hath appointed so that the word Immediatly must not be so understood as to exclude these he maketh no debate with us But as to the Objective operation of the Spirit it is by proposeing of the Object or Truth to be beleeved unto the Intellect as true and as spoken by God and this is twofold either External or Internal External is when the Truth is proposed by God to the Intellect by outward meanes such as the Scriptures Preachers and the like and this may be also called Mediat Internal which may be called Immediat is when the Lord's Spirit doth immediatly propose the Truth to be believed as true and as spoken to them as a truth now to be believed because thus spoken by Him immediatly unto their souls unto which is requisite a real secret operation of the Spirit immediatly carrying the truth in upon the Understanding by Supernatural and Immediatly Infused intelligible Species's The former mediat way this man is not Satisfied with and this last immediat way is that whereby Truths were revealed extraordinarily to Prophets and Apostles and otherâ— who were Inspired and is usually called Prophetick Revelation and in this sense is the word Revelation ordinarily taken in Scripture And this is the Revelation Immediat and Objective which this man would plead for and which we deny to be common to all believers whether under â—he Old Testam or under the New And which we also deny to be â—he way by which we are to expect the Teachings and Leadings of the Spirit now seing we are built upon the foundation of the Prophets and Apostles Christ himself being the chiefe corner stone Ephes. 2 20. 30. Now let us see how he proveth his point He adduceth two passages of Scripture Esai 59 21. and Ier. 31 33. with its parallel Heb. 8 10. where the Lord promiseth that the words which he shall put in their mouth shall not depart out of their mouth nor out of the mouth of their seed nor out of the mouth of their seeds seed from hence forth even for ever And that he will put his law in their inward parts and write it in their hearts c And what I pray can all this Evince Cannot the Lord put his words in the mouth and hearts of his People Mediatly Ay but saith he the Lord saith not that he will do this by Scriptures or other Means Nor doth he say say I that he will do it without them when he opened the heart of Lydia and when he caused the Thessalonians receive the word not as the word of Man though preached by Paul but as it is indeed the Word of God did he not put his word into their mouth and write it in their hearts But saith he hereby is the law and the Gospel differenced that the law was writen in tables of stone but the Gospel in the heart Ans. Said not David Psal. 40 8. that the law of God was in his heart And Ps. 119 11 that he hid Gods Word in his heart If it be so why said he before and went about to prove that the Object of faith of beleevers under the Law and under the Gospel was the same and how had all the Saints under the Law Immediat Revelations Other answers might be given here but these are sufficient to shew the mans Ignorance and Inconstancy when he hath reconciled himself to himself we will have less to do What he speaks afterward of Immediat Communion which is not the same with Immediat Revelation in respect whereof the state of beleevers under the Gospel is better than that under the Law is but to confirme further his self contradiction Let him reconcile this with what he said before of beleevers under the Law and of the sameness of the Object formal of the faith of both and we shall think ourselves concerned to notice what he saith But further to multiply his self contradictions he addeth an Untruth viz. That under the Law they had the high Priest immediatly receiving the Word of God in the holy of holies to teach the people and we say now under thâ— Gospel there is nothing but the external letter of the Scripture in the meaning of one verse of which scarce two do agree For neither can he prove that the High Priest had such Revelations alwayes in the Holy of Holies And we
Reprobation and a mean whereby the execution thereof is brought about they cannot be the procureing cause thereof This is manifest But the former is true Therefore c. That the former is true is manifest from these words of Peter 1. Pet. 2 8. Where we see that these stumblers at the stumbling ston and disobedient persons were appointed or ordained thereunto So Ioh. 10 26 But ye beleeve not because ye are not of my sheep where it is manifest that their not beleeving was a clear consequent of their not being of his sheep So Rom. 11 7. Israel hath not obtained-but the Election and the rest were hardened So that it was from Election that such obtained as did obtaine and from Non-election that the rest obtained not but were hardened 8 Sin is the moving cause of Actual damnation If sin also be the moving cause of the decree of Reprobation It would follow that because of sin God decreed to damne because of sin which is strange language 12. Having premised these things we come now to take notice of what he saith we observed before one great mistake in his setâ—ing downe of our judgment as if God had determined the demonstration of his Iustice without any respâ—ct had to sin Then he saith as further declaring our opinion that God for perfecting of this did appoint that these miserable souls should necessarily sin Resp. Here are moe mistakes for first we say not that Reprobation imposeth any necessity of sinning The decree to punish for sin doth not impose a necessity on the sinner to sin nor yet the decree of denying grace whereby they might be delivered from their sin for that is only a decree of not delivering them out of that state wherein they have brought themselves under a necessity of sinning and so imposeth no necessity Next as to God's Decreeing or willing that sin should exist through his permission which doth not properly belong to this question neither doth that impose any absolute necessity or take away the liberty of Mans Will or the Contingency of events as to second causes And it would seem this man knoweth no difference betwixt an Absolute necessity and that necessity which is meerly Hypothetical But thirdly there is another mistake here for he would make his Reader beleeve that we said that all the necessity of sinning did flow from Reprobation as if no necessity of sinning arose from their sinful state wherein they are by the transgression of Adam Beside that we might observe how in this sentence he contradicteth what he said in the former He addeth That by his Iustice he might according to right rebuke and afflict This would import that according to our judgment Sin is permitted or decreed to exist the Lord permitting it as a Meane to the punishment as the End as if God intended punishment as an end and therefore suffered sin as a meanâ—s while as we look upon both the permission of sin and the punishment thereof as one meanes for the setting forth of the glory of divine Justice He proceedeth as declareing our opinion And therefore that God not only suffereth these to be obnoxiâ—us to this misery in many parts of the World by withdrawing the preaching of the Gospel and the knowledge of Christ. And here we finde some more mistakes for we say that all men by nature are into this state of sin and misery whether they hear the Gospel or not and so their obnoxiousness unto that misery dependeth not upon their want of preaching and of the knowledge of Christ though this be a necessary meane of delivering them out of it Againe his Therefore pointeth out another mistake for as we speak not thus so far less do we inferre this from what he mentioned before Thirdly his word subtrahendo withdrawing pointeth forth a third mistake for it will import that we say that the Gospel is once preached to every person yea and to every Reprobate for how else can it be said to be withdrawne And here is a further mistake when he addeth and the knowledge of Christ for hereby the Reader might think that we thought every Reprobat had the knowledge of Christ but because he was a Reprobat it was taken away from him and withdrawn He saith moreover that we say God even in these places where the Gospel is preached and salvation is offered by Christ withdraweth from them all grace whereby it was possible for them to apprehend the Gospel Here are also several mistakes for his subtraxisse importeth that God hath given to every one who heareth the Gospeâ— grace whereby they may imbrace the Gospel and then withdraweth it from the Reprobate because they are such where readeth he such language in the writtings of our Divines Next we say not as he here insinuateth that we do that the grace which God withholdeth from the Reprobat is that by which faith in the Gospel is meerly possible but that rather without which they cannot beleeve and with which they cannot but beleeve that is He withholdeth the grace of Faith which being his owne free gift Ephes. 2 8. He bestoweth it upon wâ—om He will for he blesseth with all spiritual blessings such as he hath chosen before the foundation of the world that they might be â—oly Ephes. 1 3 4. He proceedeth in relating our opinion thus Because by his own secret will he did decree that they should not obey and that the Gospel should never be effectual to their salvation and that without all respect had to their sin Where there arâ— other mistakes to be observed for first He no where readeth that Reprobation is a decreeing that men should not obey Next wheâ— our divines speak of God's decrees about sin they never utter their minde so bluntly as to say Goâ— decreed that they should not obey but thâ—y use to speak thus God willed or decreed that sin should exist he himself permitting it or as some He willed the permission of sin Thirdly here is another mistake for as to some who hear the Gospel and harden their hearts beyond ordinary God in Iustice giveth them up to the power of unbeleef as a Spiritual judicial stroke or taketh away the Gospel from them aâ—d so Non-churcheth them and this as a punishment and as the Lord doth so in time so he decreed to do so therefore there was some consideration of sin here though sin was no procureing or meritorious cause of the decree At length he concludeth and saith further as if it were our opinion that God decreed to send the Gospel to such as obey it not only to accumulate their damnation Where is another mistake as if this were God's End or his only End and as if we affirmed it were so while as both are most false and contradicted by what himself said a little before 13. Thus have we briefly considered his Representation of our Judgment and have found no fewer than twelue abuses and untruths so that no honest man can acknowledge
that all men should be saved and so either all men must be saved or else God's decree is null and if all men must be saved then indeed there is no Election if all men shall not be saved but some damned how then willeth God that all men should be saved Or how is his Will Efficacious and Irresistible 2. It is true the Lord to speak of Him after the maner of men for in God there are no Passions of Joy Delight or Sorrow c. is not a God that taketh delight in the death of sinners yea such delight in their hurt and distruction that whether they repented amended or not he would notwithstanding destroy them as these wicked Iewes to whom this was said did wickedly alleige See and consider vers 10 11 12 13 14 20. so that the whole scope cleareth this to be the proper meaning as also the parallel place Ezech. 18. from Vers. 19. to 30. Now will any hence gather that the Lord hath no delight in the just punishment of impenitent sinners If they do their Conclusion will be contradictory to Scripture Prov. 1.24 25 26. Ier. 9 24. Esai 1 24. Ezech. 6 13. 3. The thing that he would inferre from hence is that God doth not Reprobate any Absolutely that is doth not purpose to punish them out of his mere pleasure and not for their sinnes And say we that he punisheth or purposeth to punish any not for their sinnes but to satisfie his owne pleasure No we say no such thing His Conclusion then can make nothing against us nor doth his Argument hence reach this which we say that God of his meer pleasure without any thing to move him from without decreeth to punish or to inflict Death and Damnation for sin and if he think that the one followeth the other he must lay this down for a ground that the Decree and the Execution of the decree are all one thing or that the decree to damne for sin and damnation for sin is all one thing But he nor any man shall never evince this or that every thing which is the cause of of Damnation must also be a cause of the Decree to damne 21. He proceedeth § 4. tels us that this doctrine is injurious unto Christ the Mediator And why so Because it maketh his mediation ineffectual Answ. Not at all as to these for whom it was intended and appointed that is the Elect. As if he hy his Passions had not broken down the middle wall of partition Ans. That middle wall of partition that was betwixt jew and gentile was quite taken away But the middle wall betwixt the Elect and Reprobat was never Intended to be taken down Nor had pacified the anger of God towards all men Ans. Nor was that the End of Christs coming and dying How he pacified the anger of God towards such as perish eternally and were already in hell we understand not He carps at that which some say viz. That Christ's death was sufficient for all of which saying I seee little use seing Christ's death was a price upon a compact and so its sufficiency and value is truely and properly commensurable with the compact and is so to be considered and sayeth that it cannot helpe if the vertue thereof be not extended to all sâ— as all may be made capable of salvation or if salvation be not thereby made possible unto all And as to this I am not far from his judgment But yet if there be not another way laid down than he yet mentioneth I see not but Christ's death might have been only Sufficient for all and not Effectual for any one for as he is against Reprobation he must be against Election also and so must say that Christ laid down his life for all though he knew not if any one should be saved by it yea that he might have had all he died for though not one should have been saved and how injurious this is unto the death and mediation of Christ let any judge and we will have more occasion to speak of this in the fâ—llowing Chapter 22. In the fourth place Pag. 78. he sayeth The preaching of the Gospel is by this doctrine made a meer mock and illusion if many of them to whom it is preached be secluded from receiving any good thereby by an irrevocable decreeâ— the preaching of faith and repentance is vaine and so is all the scope of the promises and tbreatnings seing all is referred to the foresaid decree c. Ans. 1. The preaching of the Gospel cannot be said to be in vaine when the end for which it was mainly sent is gained viz. the Elect are converted and established thereby and the decree of Reprobation cannot hinder this But as to the Reprobat he will say it is fruitless and vaine Then he should not have spoken so generally but should have restricked his discourse But 2. even as to the Reprobat it may gaine the end for which it was sent of the Lord notwithstanding of the decree of Reprobation even as the Command of God by Moses to Pharaoh had its end and was no Illusion notwithstanding that the Lord hardened his heart that he should not obey till the Lord had brought all the plagues upon Egypt that he resolved to bring And as the commission which Esai gote Chap. 6. was no cheate or moke though it was to make the heart of that people fat and their eares heavy and to shut their eyes lest they see with their eyes hear with tbeir eares and understand with their hearts and convert and be healed vers 10. Will this man say that the Lord was but mocking the people of Israel when he made them see all that he did before their eyes in the land of Egypt unto pharaoh and unto all his servants and unto all his land the great temptations which their eyes had seen and the signes and the great miracles because the Lord did not give unto them an heart to perceive and eares to heare and eyes to see unto that day Deut 29 2 3 4 was it were moâ—king that God sent Ezechiel whether the people would hear or whether they would forbear when yet they should know there had been a Prophet among them notwithstanding that the Lord told the Prophet that the house of Israel would not hearken unto him for they were impudent and hard hearted Ezech. 3 7 11 2 5. 33 33 Did not Christ know that his word should not do good to many that did heare it Shall we therefore think that he but mocked when he preached the word unto them 3. The Apostle tels us that he made himself a servant unto all not as thinking to gaine all but that he might gaine the more 1 Cor. 9 19. And againe vers 22. He became all things to all men that he might by any meanes save some And who were these some See 2 Tim. 2 10. Therefore I endure all things for the Elects sake that they
Then he is so perswaded of the truth hereof that he is assured no man that readeth this and dealeth honestly with his own heart in the sight of God will not acquiesce thereunto and in some measure be sensible thereof Closeing with this Epiphonema That this is the pretious day of visitation which who soever resisteth not shall be happy for ever This is the day of the Lord which is as lightning shining from east to west and as the winde or the Spirit breathing into the soul and its sound is heard but we know not whence it cometh and whither it goeth 24. To all which I shall shortly reply beginning at what is last 1. That Spirit whereof Christ speaketh Ioh. 3. that bloweth where it listeth waiteth not for mans not-resisting no more then the winde whereunto Christ there likeneth it And it througheth its effect the new birth for he addeth so is every one that is borne of God will this man dar to say that all Men in the world are partakers of this new birth 2. How impertinet that other expression is which Christ hath Mat. 24 27. unto the purpose which this man is now handling he may read that runneâ—h tâ— But it is usual for these men to play thus boldly with the Scriptures as men that have not the fear of God before their eyes 3. He taketh no notice that his writings are not likely to come into the hands of Heathens Pagans Turks and Barbarians And so his Proclamation of this day of visitation and faire opportunity of Salvation to all is but vaine 4. We are to see afterward if he can prove from Scripture that God hath planted such a Seed in every man 5. He saith here that God hath certain singular times wherein he thus cometh but in the preceding Chapter we observed another account of this day of Visitation as of a day that did not goe and come againe as the Angels moving of the waters of Bethesda Or he must say that this day cometh but once in a mans whole life time so that if men repent not at that very houre or moment they shall never be saved And if this be his doctrine it is neither consonont to his expressions elsewhere not to the Scriptures nor is it comfortable to either one or other 6 It is absolutely false That God offereth remission of sins salvation to every man upon condition of non-refusal for He offereth remission and salvation to none but in Christ and that upon the condition of faith in Jesus as the whole Gospel cleareth And this offer is not made to any to whom the Gospel is not preached for it is the Gospel wherby life and immortality is brought to light and wherein Christ is held forth as the Propitiation it is the power of God unto salvation to every one that beleeveth for therein is the righteousness of God revealed from faith to faith Rom. 1 16 17. So that this mans doctrine destroyeth the whole Gospel and rendreth the whole administration thereof useless yea it taketh away the death of Christ and his merites and blood shed when it taketh away faith that must lay hold upon it 7. What is this not-dissenting not-refusing that he talks of The Arminians spoke at this rate Is this any thing else than the use of Free will at whose devotion Christ and his Salvation is This even this with the Pelagianizing Socinianizing and Arminianizing Quakers is the thing that must weare the crowne and have all the glory of our Salvation and to it must the everlasting songs be sung Glory honour and Praise must be given to our owne noble and well inclined Freewill that did not resist nor refuse in the day of visitation Let never my soul come into these mens secrete 8. That God wonderfully warmeth and mollifieth the heart of every son of Adam at some one time or other is meer Quakerisme that is to say a vaine dream And that God wonderfully mollifieth warmeth the heart of a man in reference to salvation and that yet the man may refuse the call and perish may be true or false according as that mollifying warming is interpreted But if it be taken for the gracious working of the Spirit of God as it may be he will take it he proclameth Armianisme If he take it for some common operation of the Spirit yet say that mans not resisting of this alone without any more will certainly prove saving he preacheth forth Pelagianisme and denieth the necessity of the grace of God 9. In fine we see that this Plaister will not cover the sore Nor free him from the charge of Pelagianisme For Pelagius said as much and more as Vossius Hist. Pelag lib. 3. part 2. Thes. 4. cleareth out of Augustine for he tels us that Pelagius explaining the nature of that grace which he at length came to acknowledge said it did nor consist in the Law only but in the help and adjutorium of God But this Quaker will not admit the grace of the Law or doctrine of Christ for the preaching of the Gospel with him is not necessary unto Salvation Yet hear Pelagius The Lord helpeth us said he by his Doctrine and Revelation while be openeth the eyes of our heart while he illuminateth us with the ineffable gift of his heavenly grace Is not this as much as this Quaker saith when he speaketh of Gods stirring up this light that is within every man Nay it is more for Pelagiuâ— hereby granted a real operation of the Spirit upon the Minde illuminating it by an unspeakable gift of heavenly grace but our Quakers illumination is nothing but God's putting the natural conscience to work And will this Quaker say more then or as much a Pelagius said on these words God worketh in us both to will and to do God doth this said he while he stirreth us up by the greatness of future glory and the promise of reward and while by the revelation of wisdom he stirreth up the lazie will unto the love of God and while he perswadeth to every thing that is good Will this Quaker say that God doth even this much to every one of the Heathens What Knowledge of the greatness of future glory or of the promise of the rich recompence of reward what Revelation of Wisdom What Love to the true and only God is or can be imagined to be among all and every one of the Heathens Pelagius did very carefully distinguish betwixt Posse Velle Agere And he said the first did properly belong to God who bestowed it upon his Creature But the other two were wholly of man Now all that this Quaker ascribeth here to God is but he first possibility for the man is left at liberty to will or nill as he pleaseth and to operate or not operate as he thinketh good This Possibility Pelagius said every man had whether he would or not but the will and the deed was in his own power Hath not our Quake
or other in one measure or other by Christ yet it will not follow that all men are enlightened by him Spiritually Supernaturally and Savingly for there is a light of Reason and Conscience Natural which Christ being God giveth and this is not Supernatural spiritual nor saving So there is a Light of the Word which is not so common as is the Light of Nature and of the Natural Conscience which is from Christ also and is different from the Spiritual and Supernatural light And if this light be wholly restricted to Spiritual and Supernatural Light it is not intelligible out of Scripture how this can be said to be bestowed on all and every man but on the contrary the Scripture sheweth that many are not enlightened thus but in darkness and blinded with darkness and so that this Illumination is proper and peculiar to a few if the Scripture be to be beleeved Let us now see what he can make out of this place of Scripture for his purpose 27. He observeth first That the divine Apostle doth call Christ the light of men Ans. The Apostle indeed saith vers 4. That the life was the light of men But the question is what may be the meaning hereof Calvin hereby meaneth that common light of Nature and Reason that is granted to men above beasts whereby they are said not only to live as beasts do and vegetables but to have the light of an understanding And so did Origen Tom. 3. and Cyrillus Lib. 1 Cap. 7. in Ioan. of old and Marlorat and others of late Others I know understand this light of a Spiritual and Supernatural Light But why may we not comprehend both seing all the light of men or whereof men are partakers is from this life whether Natural or Supernatural whether Common or Saving whether the Light of Knowledge of Sanctification and Holiness or of Joy and Consolation whether that which at first was conferred upon man in his Creation or that which afterward is conferred in his Restauration through grace Ioh. 8 12. Ephes. 4 24. Eccles. 11. ult 2 Cor. 4 6. Ioh. 16.22 Rom. 14 17 18. Phil. 5 4 But I know our Quaker will astrick this to a spiritual supernatural and saving light and thereupon inferre that this is common to all But Iesus Christ himself teacheth us otherwayes Ioh. 8 12. saying I am the light of the World he that followeth me shall not walk in darkness but shall have the light of life So that though Christ be the light of the world yet every one hath not the light of life but they only who follow him by faith all others walk in darkness and are void of this light of life So Iohn 12 46. I am come a light into the world that whosoever beleeveth on me should not abide in darkness Whence we see that though Christ be come a light in the world yet all are not actually savingly enlightened but many are in darkness and abide in darkness even all that beleeve not on him Hence though light be come into the world yet men love darkness better Ioh. 3 19. yea hate the light verse 20. And howbeit Christ be the light yet none become children of the light but by beleeving in him Ioh. 12 36. and all are not children of light Ephes. 5 8 14. 1 Thes. 5 5. 28. He observeth next That this light shineth in darkness though the darkness doth not comprehend it Ans. True Iohn saith so vers 5. the meaning whereof Calvin giveth to be this That when man did generat into a state of darkness the light of his understanding was not wholly extinct but there remained some sparkles of the old light in which he was created in the midst of the masse of darkness which sin caused which might have discovered a Deity but such was the power of darkness that the minde of man was rather filled with vanity and enmity against God than did perceive this great Author and Donor and so was driven further away from God by sin and superstition But I shall gratifie the Quaker so far as to acknowledge that more is here comprehended than a meer shineing by the Light Law of Nature even the shineing of the light of the New Covenant in Christ Jesus the Mediator which in all ages since the fall hath in some measure been declared unto a dead darkened people who for the most part did not perceive nor lay hold upon this light Christ was pleased to reveal himself by degrees and piece-meals Heb. 1 1. more darkly in the first promise of the Seed of the woman that should tread the head of the Serpent somewhat againe more clearly under the Law and now most clearly under the Gospel when the day spring from on high hath visited us to give light to them that sit in darkness and in the shadow of death Luk. 1 78 79. But all that light which was left in man after the fall being but darkness in comparison with what once it was was not able to discerne and perceive nor willing to imbrace this light without supervenient Divine Spiritual light and grace Hence the people of Israel could not improve all the manifestations of this light which they had for God had not given unto them an heart to perceive nor eyes to see nor ears to hear Deut. 29 3 4 And still it holdeth true that the natural man perceiveth not the things of God 1 Cor. 2 14. and that the carnal minde is enmity against God Rom 8 7. for darkness cannot comprehend this light 29. In the third place he observeth that this true light enlighteneth every man that cometh into the world Of which we have said enough before As for what he addeth that all will admit of no exclusion we said enough Chap. VIII and as to spiritual Illumination the text it self enforceth a restriction when it tels that darkness did not comprehend this light vers 5 and that the world knew not this light vers 10. and that his owne received him not But he saith This light shineth even in their hearts who comprehend him not and dispelleth darkness where men close not their eyes But in this the Man bewrayeth his ignorance of the nature of spiritual Illumination which so dispelleth darkness and so shineth into the soul as that it giveth a spiritual visive faculty or so enlighteneth the Understanding as that the man cannot but see when the eyes of the understanding are enlightened they cannot but see what is the hope of his calling and what is the riches of the glory of his inheritance in the Saints c. Ephes. 1 8. Christ is given for a light to open the blinde eyes Esa. 42 6 7. when God who commanded the light to shine out of darkness shineth into our hearts he giveth the light of the knowledg of the glory of God in the face of Iesus Christ 2 Cor. 4 6. so that with open face they behold as in a glasse the glory of the Lord and
are changed into the same image from glory to glory as by the Spirit of the Lord 2 Cor. 3 18. The text saith not that this light is and was shall be in every man Quakers are good at dreaming 30. Then be saith That Iohn tels us vers 7. to what end this light is given viz. that all might beleeve by it for he will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be meaned of the Light and not of Iohn But the man is busie here seeking a knot in a rush The Euangelist tels us what was the end for which Iohn was sent to wit to bear witness of the Light that all through him might beleeve that is through him as an instrument for he was the Eliah the Prophet that was to come to turn the heart of the fathers to the children and the heart of the children to their fathers Mal. 4 5.6 Mat. 11 14. Mark 9 11. he was to turn many of the children of Israel to the Lord their God for he was to go before him in the Spirit and power of Elias to turn the hearts of the fathers to the children and disobedient to the wisdome of the just to make ready a people prepared for the Lord Luk. 1 16 17. He was the prophet of the Highest and was to goe before the face of the Lord to prepare his wayes To give knowledg of salvation unto his people by the remission of their sinnes c. Luk. 1 76 77 78 79. So that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth properly referre to Iohn who was but an Instrument by whom his hearers were brought to beleeve in Christ the true Light And to Iohn do Cyrillus Chrysostomus and all the Latine Greek Commentators except Theophylact referre it And the very genuine aspect and series of the words enforce it this being the end of Iohns ministrie and witness-bearing that by him and through his Ministrie all his hearers might be brought to faith in the true Light for this was the intendment of all his labour and paines as we see Ioh. 3 36. Act. 19 4. But this Quaker would make us beleeve that to interpret the words so is to contradict the scope of the context for it is Christ sayes he that enlightens all with this light And is not this that they might beleeve by it Ans. It is true it is the true Light that enlighteneth all And He as an efficient cause doth thereby work faith in all that are enlightened but nevertheless by Iohn Baptist as an Instrument might his hearers be brought to beleeve in Christ the true Light and what way doth this contradict the scope He addeth All could not beleeve by Iohn for his Ministrie came not to all Ans. Thence let him learne how to interpret these universal particles So it is said Mat. 21 26. all held Iohn for a prophet yet many in the world never heard of Iohn but the meaning is all that knew his ministrie and so here all to whom his ministrie came indefinitely without exception of any But all sayes he enlightened with the light might have beleeved thereby Ans. Nay all enlightened with this saving light should certainly have believed for this Illumination giveth not a bare power to believe but certainly worketh the effect Iohn saith he further did not shine in darkness but this Light shineth in darkness that darkness being dissipated it might beget faith Ans. And what then Ergo by Iohns ministrie men could not be brought to beleeve in the true light This is a Quakers Consequence that is ridiculous But lastly he sayes we must beleeve by that in which communion is had with God but by walking in the Light we obtaine this communion not by walking in Iohn Answ. Our walking in the light is our enjoying communion with God as the text at which he glanceth 1 Ioh. 1 7. doth cleare Our walking in the light is a fruite of faith and not the cause of it though it may be a cause of its increase and confirmation What is that to beleeve by walking in the light Though not by walking in Iohn yet by hearing receiving of his doctrine men might be brought to beleeve in Christ for he came to beare witness of the true Light and faith cometh by hearing As we have received Christ so must we walk in him Col. 2 6. but receiving goeth before walking and is not effectuated by walking 31. He spends sometime Pag. 99. to prove that this Light here mentioned is supernatural saving sufficient and foundeth all upon this that it is the light of Christ whereby all ought to beleeve And thus subdolously foisteth-in his corrupt errours his Pelagian and Arminian conceipts with a special artifice that the unwarry Reader may be infected with his poison But 1 we know no Supernatural and Saving Light or Grace which is only Sufficient and not Efficacious and Effectual or such as will certainly produce the effect Supernatural sufficient grace to believe not only giveth the man a spiritual Power to beleeve but powerfully insuperably invincibly effectually Inclineth Moveth Draweth and Determineth the heart to beleeve and efficaciously worketh the Effect and produceth Faith in the soul. As for his meerly Sufficient Grace he hath learned it in the Iesuites Arminians and Pelagians school not in the Scriptures Though there be a Light granted even in the works of Creation and Providence which may convince of a Deity and of several duties called for at the hands of men which may and doth render such as come short inexcusable Rom. 1 20. And though a greater Light be granted in the dispensation of the Gospel to convince and render more inexcusable such as beleeve not yet we know of no Saving Light Sufficient to salvation granted to all even of such as heare the Gospel far less to all Heathens for as to this all naturally are blinde and dead and no grace can be sufficient but that which quickeneth and giveth eyes to see and eares to hear and hearts to understand and overpowereth all in the man that maketh head against Christ. In what sense then can it be true that saving sufficient Light is given to all Can that which is a meerly Natural Power produce a spiritual and Supernatural effect As soon may a beast produce acts of reason or a vegetable plant do acts of sense for these are effects of another Nature and of an higher sphere and require a suteable principle If it be said By acting that which is Natural we may procure or make way for what is Spiritual and Supernatural We enquire where there is any such promise or appointment of God giving ground for this assertion Nay if it were so we should be called according to our works and not according to his grace contrare to 2 Tim. 1 9. Tit. 3 5. Rom. 9 15 16. If it be said That these words To him that hath shall be given include such a promise that such as improve nature aright shall obtaine grace
prisoner oâ— that Truth of God which the Law and Light of Nature did reveal If not what meaneth all the following discourse of the Apostle in that Chapter and Act. 14 vers 15 16 17. 17 v. 23 24 25 26 27 28 29 This man is a stout advocat for Paganisme 38. Then he citeth Rom. 10. where the Apostle saith that the word that he preached was not far off but near in their mouth and in their heart And thereafter vers 18. he saith that this divine preacher did sound in all mens ears and hearts Ans. The Apostle out of Moses Deut. 30 14. is clearing the righteousness which is of Faith and is differenceing it from the righteousness which is of the Law Now that righteousness of faith whereof Moses spoke Deut. 30. was not revealed to all Nations at that time but to that select and peculiar people to whom Moses was sent the posterity of Abraham Isaac and Iacob See Deut. 4 5 6 7 8. and 7 6 7 8. So that all the world had not that doctrine which Moses taught these Israelites revealed and declared unto them but they must have gone over seas and countreyes and adjoined themselves unto the Common wealth of Israel as proselytes before they could have reaped that benefite so though this word and doctrine was brought near to the Israelites in their mouth by profession and in the heart by faith of as many as had their hearts circumcised to beleeve it will say nothing for the Universal Grace and Light which Quakers plead for 2. This doctrine of faith which Moses declared was the same upon the matter with that which Paul preached and that which Paul preached was not in the heart of heathens or of all men borne of Adam but was a mystery hid from ages and generations and spareingly revealed even to the Church untill the last dispensation came Nay the Apostle tels us plainely what that is vers 9. that if thou shall confess with thy mouth the Lord Iesus and shalt beleeve in thine heart that God hath raised him from the dead thou shalt be saved Now will this Quaker say that Heathens and such as never heard of Christ do or can confess with their mouth the Loâ—d Iesus or beleeve with their heart that he was raised from the dead See also what followeth vers 10 11. for with the heart man beleeveth unto righteousnes and with the mouth confession is made unto salvation for the Scripture saith whosoever beleeveth on him shall not be ashamed 3. The following words confirme this where the Apostle vers 14 15. sheweth the necessity of hearing and of preaching and of sending for the begetting of faith saying how shall they call on him in whom they have not beleeved And how shall they beleeve in him of whom they have not heard And how shall they hear without a preacher And how shall they preach except they be sent as it is written c. then vers 17. he concludeth that faith cometh by hearing and hearing by the word of God This cannot then be meant of any inward thing that lyeth in the heart of every man but is the outward call of the Gospel which soundeth in the eares 4. As for that vers 18. It is to stop the mouthes of both Iewes and Gentiles especially the Iewes who whould pretend ignorance of this preached Gospel say that they had never heard thereof therefore saith the Apostle Have they not heard Yes would he say That is unquestionable for their sound went into all the earth c. What sound is this Is this a sound of something that is lodged in Heathens who never heard of the Gospel None can fancie this but a Quaker Or will this Quaker say that the sound of the Gospel preached came unto the eares of all and every man breathing No he saith expresly the contrary What can he then make out of this Hath the Light within such a sound and words as that Gospel which the Apostles preached or as the preaching of the Apostles which went far and neer into all the earth and to the ends of the world in a manner for the Apostle is alludeing unto the expressions which the Psalmist useth Psal. 19. speaking of the Sun and heavens these great and universal preachers of the glory of God but not of the Gospel And sure even these preachers were outward preachers and not any thing within the man not any Light or Grace or Seed or what they will call it that is within the heart of any man or of all men 39. Then he citeth Heb. 4 12 13. As bearing witness to his fancie But though many take the Word of God there mentioned to be understood of the outward word of the Gospel preached and declared in which sense it perfectly contradicteth this mans dream yet beside what is spoken hereof vers 12. that which is said vers 13. can agree only to a person and so it is most probable that this Word of God is Christ as the learned D. Own hath lately cleared in his Comment on the place But whether of these wayes we take it it can no wayes favoure this mans dream for there is nothing giving ground to imagine that this word of God is any thing abiding and remaining in the hearts of Heathens and meer natural persons which is the Quakers Universal Grace Who would not wonder to hear men say that there is that in every man Turk and Pagan which is quick and powerfull and sharper than any two edged sword piercing even to the dividing asunder of Soul and Spirit and of the joynts and marrow and is a discerner of thâ— thoughts and intents of the heart neither is there any creature that is not manifest in the fight of it but all things are naked and open unto the eyes of it and with it have we to do We heard before that they called this seed the Vehicle of God and here he ascribeth to it the very property of God to know all things even the Intents of the heart doubtless Quakers that are sensible of this Light can know our very thoughts and designes But we hear blasphemy too much out of the mouthes of these men and yet we must hear more for he saith that in and by this word God seeth the thoughts of men as if he did not see them immediatly but mediatly by the spectacles of this that is within every man Doth this man beleeve verily that there is a God And dar he say that he is beholden to this Light within for discerning the Thoughts and Intents of the heart What a God must these Quakers dream of Will they exalt this Light within above God O horrid blasphemers Nay this Quaker hath not yet done with his blasphemy for he ascribeth to this light that which is said Esai 55 4. and so David was a Type of this light and the new everlasting Covenant containeth and holdeth forth the mercies of this Light that are purchased procured and
â—onveyed to beleevers by this Light and it is this light that is given for a witness to the people for a leader and a commander and so this â—ight is our prophet priest and king and then we have nothing to do with that Iesus of Nazareth of whom the Gospel speaketh whom the Apostles preached Thus the whole Gospel is overturned at one blow and all the New Testament is to be looked upon as a cunningly devised fable or must all be understood allegorically as speaking of this Light within which is Gospel Bible Saviour and all to the Quakers and of no other Christ of no other Saviour and Redeemer What a fundamental and antievangelick errour this of the Quakers is no man needeth now to doubt nor fear to call them pagan Preachers 40. Faith cometh by hearing saith he and hearing by the Word of God which is placed in every mans heart to be a witness for God and à medium by which they may be brought unto God through Faith and Repentance And because mans heart is naturally hard as yron God hath put this word in it to be as a fire and as an hammer Ier. 23 29. by whose strength and vertue if it be not resisted the cold and hard heart of man is warmed and made soft and receiveth an heavenly image and impression Ans. Here is a further confirmation of the desperate designe of these Quakers to overturne the foundations of Christian Religion for 1. The word of God by which Faith is wrought in souls is not with them the word of God which is preached or the Gospel which Christ his Apostles preached but a thing in every mans heart Heathen as well as Christian which they nickname blasphemously call the word of God Did Paul preach this word which is in every mans heart Or did any of the Apostles make this their theme text Did they ever say that by this word Faith was wrought in the heart Was this the Christ crucified that Paul spoke so much of Sure faith cometh by the hearing of that word which is outwardly preached by such as are sent and whose feet are bautiful upon the mountains bringing glade tideings Rom. 10 15. Esai 52 7. Nah. 1 15. and by such as was Esaias whose report was not beleeved Rom. 10 16. Esai 53 1. Hear what Peter said Act. 15 7. Men and brethrâ—n Ye know how that a good while agoe God made choise among us that the Gentiles by my mouth should hear the Word of the Gospel and beleeve And what that word of the Gospel was which Peter preached to Cornelius to which passage this relateth see Act. 10 34. to 43. What meaneth Paul by the foolishness of preaching whereby such as beleeve are saved 1 Cor. 1 21. was that the preaching of a Light within Why doth he then call it the crosse vers 18. and Christ crucified vers 23 would the crying up of the light within be a stumbling block to the Jewes and foolishness to the Greeks No certainly But because the Apostles doctrine did lye so crosse hereunto neither Iewes nor Greeks could relish it except those who were the called and they indeed and they only saw Christ the power of God and the wisdome of God vers 24. What need is there that we should insist in disproving of this which overturneth the whole doctrine of the Gospel and rendereth all the administrations thereof useless and ridiculous 2. What Faith I wonder can be produced by this Light within It cannot be the Faith of God's elect for the mighty operation of the Spirit is required thereunto and as an external mean the out ward preaching of the Gospel which is called the word of Faith Rom. 10 8. and the hearing of faith Gal. 3 2. And Paul tels us Rom. 1 5. That he and others received grace and Apostleshipe for obedience to the Faith among all nations The Gospel and the preaching of Iesus Christ according to the revelation of the mystery which was keept secret since the world began but now is made manifest and by the Scriptures of â—he Prophets according to the commandement of the everlasting God made known to all nations for the obedience of faith Rom. 16 25 26. Through the Gospel did the Apostle beget the Corinthians 1 Cor. 4 15. The Thessalonians were called to the beleefe of the truth by the Gospel 2 Thes. 2 14. It must thâ—n be the faith of Heathens or rather the faith of Devils for they beleeve and tremble and Nature can produce no other faith but a natural faith founded upon nature which is of the same kinde with the faith of devils Is not the Quakers Religion a noble Religion which would bring us the length of Devils 3. That which is left in every man to be a witness for God is nothing but a Natural Conscience witnessing according to the Law of Nature and the dim light thereof that is not yet extinct and will this Natural Conscience produce saving faith in a heathen Sure the devil hath a conscience as an intellectual creature witnessing that there is a God and so witnessing for God Shall we call this conscience the word of God the hearing of which will produce faith Then the Quakers Gospel is a Gospel for the Devils giving them ground of hope of Faith and Repentance if they will but obey that Gospel which is preached within them 4. What a bold and manifest perversion of Scripture is it to apply that Word Ier. 23 29. which is express of the word spoken by the true and faithful Prophets of God unto this dumb preacher in every mans bosome 5 We see then that the softening and warming Spirit of God who by his power and efficacy melteth the heart is in every man by nature in every Turk Tartar Barbarian c. And whatever the Scripture speaketh of this work of the mighty Spirit of God must all be understood of this Light within every man O desperat souls O wretched errour Will not the Lords hand be seen against these impudent audacious perverters of the right wayes of the Lord 6. This fire and hammer will do wonders if it be not resisted But when fire worketh upon water and a hammer beateth upon hard yron or stone can it but meet with resistence At length we see all the operation of grace which he talketh of is the sufficient grace that Pelagians Iesuites Arminians plead for which must have no more efficacy anâ— power ascribed to it whatever great names it get than may salve the honour and consist with the glory of Free will which must weare the crowne and have all the praise for this grace must not entrench upon the Lordly liberty of mans will but must stand off and petition Lord Free will to consent and yeeld if it will but if not it can do no more And so it shall be of him that willeth and runneth and not of God that sheweth mercy contrare to Rom. 9 16. And it is not
is no agreement betwixt light and darkness 2 Cor. 6 14. Now God is Light and all sin is darkness Answ. 1. All this would plead for a sinlesness from the very first instant of Regeneration Yea and for the highest degree of Perfection 2. Though corruption abideth in the Regenerated man as a vanquished enemy strugling in the dead thrawes yet is not the Regenerated man joyned thereto but separated therefrom in Minde Will and Affections in so far as regenerated and is fighting and lusting against it as his greatest enemy 3 It is sin delighted in and unrepented of loved and intertained in the soul that separateth betwixt God and the soul and that text Esai 59 2. speaketh of soul-wasting and land-destroying sinnes to which that people had given up themselves and would not turne from as we see vers 3 4 5 6 7 8 12 13 14 15. And yet we see there vers 16 17. What soveraignity of free grace can do to and for such a people for the glory of his name 4. What is impure as impure cannot be one Spirit with Christ But beleevers are reckoned according to what hath now the throne and the heart and the dominion in the soul with their free and sanctified consent for now they are maried to a new Husband and are engadged in warfare under a new Captaine They are dead unto sin but alive unto God through Jesus Christ our Lord therefore they are under an obligation to strive against all that would labour to set sin againe upon the throne wrong the interest of their new Lord Soveraigne Rom. 6 11 12 13. And though they be risen with Christ and are dead have their life hid with Christ in God Yet they have members to mortifie uppon earth Fornication Uncleanness c. Col. 3 2 3 5. 5. God hath no fâ—llowshipe with corruption more then light can have fellowshipe with darkness yet he can have fellowshipe with his owne work of grace in the soul and with the soul as sanctified and renewed 19. But sayes he further Is it not against the wisdom of God to say He could finde no other methode whereby he should be served than by such actions by which the devil is no lesse yea more served for he that sinneth is the servant of sin Rom. 6 16. Ans. It is not fit for man to stand up and disput wickedly for God and under a shew of zeal for and patronage of his Wisdome condemne the same His folly is wiser than our wisdome What methods God could have found out whereby He might have been served by men what proud man will take upon him to determine The methode he hath chosen should satisfie us But to the matter when God's people are serving Him with some measure of sincerity and uprightness of heart howbeit the devil opposeth and by his temptations and the co-working of corruption prevaileth much to hold back or to cause the soul move slowly Yet the heart and the renewed part of the man being for God and for God only and directly against Satan and all his wayes doings and designes there is no formal service performed unto Saâ—an for the Lord regardeth the heart And though oft times there be more corruption in the work than grace Yet the heart being upright in the main the denomination is from the better part And albeit how more sin be in the action that is gone about by the honest Beleever in weakness Satan be the glader Yet in that the beleever cannot be called his servant For the Apostle in the place cited saith not he that sinneth but he that yeeldeth himself up as a servanâ— to obey sin is the servant of sin No doubt if the Lord had seen it for his glory he could have so ordered it that his children from the day of their new birth should never have sinned more but He hath thought it good that they should be exercised with a spiritual warfare all their dayes against Satan and a wicked world without and a body of death and its members within that his power might be made perfect in their weakness that they might live by Faith and get continual proofs of God's Power Love Care Faithfulness Grace Mercy and Tenderness that they might daily have use of the blood of Christ to wash in and so exercise Humility Godly sorrow Repentance Faith Patience Submission Watchfulness Diligence and might groan under the body of death that they might see through daily experience the riches and worth of their Redemption and read their great Obligations to their Lord Ransomer and Soveraigne King And if we were sober we might here mark wonderful wisdome and see a piece of the manifold wisdome of God But when we be come distracted as doubtless we are when we will be wise above what is written no wonder we become blinde and speak as fools as this man doth here and in the following words which I shall not so much as honour with a transcribing 20. He sayes our doctrine is repugnant to the justice of God requireing them to abstaine from all sin and not enabling them hereunto and requireing more then he giveth ability to do Ans. 1. The man runneth so hard that he runneth himself blinde Seeth he not that if this argument prove any thing it will prove that all the wicked world are perfect for God requireth of them obedience to his Law and it may be a question if hence it may not likewise be proven that the damned and the Devils are all perfect and without sin seing it may be a doubt if they be loosed from the Law of their Creation But 2. Though it were granted they had power I mean moral power for no other can be here understood yet this will not prove their perfection or freedom from sin many may have power and yet not use it Adam had power to resist Satans suggestion yet did it not His perfect ones may grow slack in their watch and so sin though he will grant they have power to do otherwise 3 This is old Pelagius's argument as Vâ—ssius cleareth to us Hist. Pelag. lib. 5. part 1. Thes. 6. where among other evidences he citeth Hieron adv Pelag. bringing-in Critobolus as a Pelagian reasoning thus Either God gave commandements that were possible or that were impossible if possible it is in our power to do them if we will if impossible we are not guilty if we do them not seing we cannot And thus whether the Lords command be possible or Impossible man may be without sin if he will Our Quaker is yet worse for the Pelagian would hence prove but a possibility of Perfection but he will hence evince the real being of Perfection and that common to all believers â— God made man upright and able to fulfil all his Law and when he hath dilapidated his stock of strength must God be unjust if he require due debt Or doth mans inability dissolve his obligation Seing God is pleased of his grace
to help his owne to performance of duty in part upon a new score let them mourne for shortcomings and flee to the bloud of Christ conforme to the Gospel that there they may get extracts of pardon and be thankful that the Lord hath so secured the matter that they shall never come into condemnation 21. As to the saints he reasoneth further thus Their imperfection is either from themselves or from God If from themselves then it is because they use not the power they have for that effect and if they have a power it is not impossible if from God as not giving them that measure of grace whereby they may be enabled to do all his will then He should be unrighteous Ans. Thus reasoned the Pelagian Caelestius of old and Crellius the Socinian of late See Hoornb ubisupra Pag. 103. And we say 1. This will at most conclude only for a possibility of Perfection or immunity from sin and so will not serve his point 2. If he mean a culpable cause I say it is from themselves and that not because they have any moral power now for keeping the whole Law perfectly though I grant withall that they have more than they make good use of but because that power which was once given was sinfully cast away 3. It is false that God should be unrighteous if he gave not that measure of grace whereby they should become perfect Nay sayes he God shall be more unjust than are the vilest of men who will not give to their children asking bread a stone nor a serpent to them when asking for fish Ans. The Lord rebuke this blasphemous tongue what ground is there for this They confess sayes he that they must ask of God deliverance from sin Very true And yet such a thing is never to be expected The Lord forbid We expect and hope for growing deliverance and final and full deliverance in end when the saints shall say and sing O grave where is thy victory and O death where is thy sting And they shall come unto the upper mount Zion the city of the living God to the Spirits of just men made perfect when all teares shall be wiped away from off their faces But it seemeth our Quakers expect all their heaven here Where is now the stones that God giveth instead of bread the serpents he giveth instead of fish His following calumnious insinuation hath been spoken to already elsewhere 22. His third argument followeth Pag. 156. § 5. He sayes our opinion is injurious to Christ and his sacrifice Christ was manifested chiefly for this end to take away sin and gather a people to himself zealous of good works Tit. 2 14. and to bring in everlasting righteousness that is Evangelical perfection Answ So hote is this man in his pursuite that to reach us he careth not though he pierce his owne bowels for by this one argument he destroyeth all that he said of Vniversal Redemption as we cleared above Chap. VIII But as to us it reacheth us not for we grant that Christ came to take away sin both as to guilt and this he did by the sacrifice of himself and as to the staine and being of it and this he doth by his Spirit piece and piece till in end he give full victory and so he hath a people redeemed from the guilt and power of iniquity though not fully from its presence and stirrings and a people zealous of good works which is not inconsistent with the stirrings of a crucified body of death That that everlasting righteounsess mentioned by Daniel Chap. 9. is to be understood of Evangelical perfection is said but not proved Againe he sayes It is said 1 Ioh. 3 5 8. that the Son of God appeared for this end to take away our sinnes and to destroy the works of the devil Answ. True and so he hath done by taking away the guilt and by destroying daily the works of the devil in his people mortifying lust and corruption and carrying on the work of grace till at length it be perfected Ay but he sayes it is added he that is borne of God doth not commit sin that is doth not break the Law in thought word or deed Answ. What that is to commit sin we shewed above and also that by this passage thus interpreted he shall prove what is against himself to wit that that highest degree of Perfection which whosoever hath attained cannot sin any more is not peculiar to some but common to all that are borne of God Is not Christ sent saith he further to turne a people from sin unto righteousness and from the Kingdom of Satan unto the Kingdom of his dear Son Answ. Yes Are not these thus converted his servants children brethren friends Ans. They are Are they not as he in the world holy pure and immaculate Answ. The text saith not this Read againe 1 Ioh. 4 27 Doth not Christ watch over them care and pray for them save them by his Spirit walking in them and among them Ans. This is all true and â—hence we inferre that they shall certainly be perfected in end and shall persevere unto the end contrare to what he saith as we shall see in the next Chap. But all this will not prove a sinless Perfection common to all the saints But will not Christ have them perfect or is he not able to make them perfect Ans. Yes But he will do it in his owne time and way He himself will not deny but Christ is able to make them all perfect in the highest degree so as not to be able to sin any more yet for all that he will not say that it is so He citeth also Ephes 5 25 26 27. But nothing to his purpose for we grant that the Lord will present his Bride to himself one day faire and cleane without spot or wrinkle or any such thing and that he is about this work bringing all his forward unto this state of perfection washing them cleansing them in his blond and by his Spirit sanctifying them more and more But saith he if they do sin in thought word and deed dayly there is no difference betwixt the holy and profane the cleane and unclean c. Answ. Notwithstanding of this the difference is great for what the profane doth is nothing but sin and in nothing accepted of God through Christ and is done with full purpose of heart without any contrary lusting of the Spirit all they do as it floweth from an evil principle so it is done for an evil end and in a corrupt sinful manner and so is wholly defiled But it is not so with the child of God He mourneth over and repenteth of his shortcomings and striveth against sin The other not So there are many moe differences too many here to be insisted upon 23. His fourth Argument Pag. 157 § 6. is That our doctrine maketh the work of the ministry preaching prayers c. useless while as Paul sayes Ephes.
4 11. that pastors are given for the perfecting of the Saints c. till we all come unto the unity of faith c. Answ. 1. Hence we see the necessity of a standing Ministrie which yet he and is brethren are against as we shall heare 2. The Ministrie is to bring them on toward perfection and is for the edifying and building up of the body and of particular souls till we all come at length into the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ. How is it proved that this ultimat end is attained here And further we told above that there was a perfection comparative and in parts here attainable and attained according to the measure of grace of the gift given to every man Ephes. 4 7. 1 Cor. 12 11. But not a perfection of degrees which excludeth all increase and grouth contrare to 2 Pet. 3 18. Phil. 3 12 2 Thes. 1 3. not such a perfection as excludeth all sin He addeth Pag. 158. doth not the Apostle say that the Scriptures are given to make the man of God perfect 2 Tim. 3.17 Answ. Yes And they do that in their owne manner as a perfect and compleat Rule giving full instruction and information in all things necessary to salvation contrare to what himself taught above so that the the man of God needeâ—h to hearken to no Dreames Enthusiasms or Precepts of men to learne what is God's wiâ—l How doth our doctrine make Prayers useless Are not these prayers saith he useless and without faith that are made for preservation from sin if withall they beleeve that God will not give them what they ask Answ. So said Crellius the Socinian But the doctrine of Perfection seemeth rather to take away all use of such Prayer for who will pray for that which they have 2. If saints pray for a sinless state here they pray without warrand He that taught us to pray that we be not led into temptation taught us also to pray for forgiveness of sinnes But saith he what shall we say of the prayers of the Apostles Col. 4 12. 1 Thes. 3 13. 5 22 c. Did they pray so without faith Ans. This is another of Crellius arguments But we say The Prayers of the Apostles were not for a sinless state nor did they beleeve that the Saints here could be in such a state as to sinne no more Nay while they prayed thus for the saints they supposed that the saints had not yet attained to it Epaphras not the Apostle Paul is said Col. 4 12. to labour fervently in prayer that the Colossians might stand perfect and compleat in all the will of God that is might set the will of God only before them as their Rule and hang upon no man as to their Christian conduct but walk in sincerity as becometh Christians following the rule of Gods Law and might not be alwayes câ—ildren tossed to and fro with every winde of doctrine and spoiled through Philosophy and vaine deceit after the tradition of men after the rudiments of the world and not after Christ as there was ground to feare as we see Chap. 2. Paul 1 Thes. 3 12 13. is clear against this imagined Perfection for he prayeth that God would make them to increase and abound in love so that thâ—re was yet some shortcoming to the end he might establish their hearts unblameable in holiness at the coming of our Lord Iesus Christ. So that he sheweth not what a measure of love and holiness they will attaine unto here but prayeth that it might alwayes be growing untill it attaine its full perfection at the coming of the Lord. The same is clear from 2 Thes. 5 23. Which maketh against this imagined perfection and speaketh only of a perfection of parts not of degrees 24. In the fift place he reasoneth thus Pag. 158. § 7. Our doctrine is repugnant to common sense and reason Why so for these two opposite principles in the children of darkness and in the children of light are sin and righteousness And as men are respectively fermented with the one or the other so are they to be called justified or reprobated seing he that justifieth the wicked and he that condemneth the just even they both are abomination to the Lord Prov. 17 15. Ans. This argument would prove as well that full perfection which he denieth to be common to all the Regenerat to be essential to the state of Christianity and therefore he must answere it as well as we But 2. That there are contrary principles in the godly and wicked is true and it is as true that there remaineth sin in the godly which floweth from a principle of corruption yet the Godly man is not fermented to speak in the dialect of the Quaker or rather to speak in the dialect of the Scriptures is not under the dominion of that principle nor given up thereunto as the wicked are with full will consent and pleasure without any reluctancy or lusting of a contrary principle 3. It is not saife to call all not yet justified reprobat 4. The Lord justifieth none upon the account of their Inherent Righteousness and indeed this mans opinion tendeth to a setting up of Justification by the works of the law or inherent righteousness for if man can abide in all things that are written in the Law he should be free of the curse Gal. 3 10. But this is contrary to the experience of the best of Saints Psal. 130 3. 143 2. Iob. 9 3. 4â— 5. 1 Cor. 4 4. And the Law should not then be weak because of flesh contrare to Rom. 8.3 And contrare to that Iam. 2 10. He who trangresseth in one is guilty in all and contrary to these Scriptures Gal. 3 21 22. 2 21 3 10. further sayes he Then a man should be called just who sinneth in all his actions Ans. No man is calleâ— just before God in point of Justification becauâ—e of his Inherent Righteousness but because of the perfect righteousness of Christ imputed to him by God received by faith And as to sanctification such may be called just because of Integrity Sincerity Uprightness of heart because of Endeavouring after conformity to the Law in the strengh of the Lord upon which account the man is approven of God but not because he is sinless for then no man should goe under that denomination But sayes he the subject is donominated by the accident that adhereth Ans. Yet a wall is called white though the whiteness be not perfect but mixed And God giveth the denomination according to grace that is according to the better part though it sometimes should be the lesser part He asketh where are then the children of God and of light the sanctified and purified ones Ans. Even where these are who are groaning under a body of death and running daily to the
This man hath his fables ready at hand for we had such another before but few of his Readers can know whether he speaketh true or false all that I shall say is that this fable is impertinently here brought in for the question is not whether a Professour or Doctor may not have a failing memory Nor whether a mechanick cannot have a more happy one what more is in this fable I cannot see unless he would hence inferre that the Spirit teacheth them without book hearing or reading the very letter of the Scripture even the very translated words And if this be true it is little wonder they are at no paines in reading the Scriptures let be in studying of them But till I know the truth of this mystery better I crave his leave to suspend my beliefe 9. The next point of learning is Logick and Philosophy But whether is it Natural or Artificial Philosophy that he is against Though I judge that a man may be a minister yet be no profound Philosopher nor expert in that which goeth under that name Yet I think some measure of knowledge thereof can not well be wanted especially in such as have to do with wrangling sophisters like this Quaker that would pervert souls propagate errour it hath its owne profitableness to other uses also But what hath this man against it It is sayes he the root and original of all contention How doth he prove this we know the best things may be abused but the abuse of a science may bear its blame the science it self be blameless It draweth men away from that clear understanding of things which reason it self might furnish This if so is but its abuse He that is not very wise can be a perfect logician This may be doubted And it may be he will not deny that one not very wise may be a good Christian doth it not helpe in defending of truth refuting of hereticks The truth that is in men truely rational needeth not this help and it will not convince the obstinate but teacheth them many artifices and distinctions to oppugnate the truth saith he Ans. What meaneth he by that truth with is in men truely rational is it natural truth or supernatural common or saving Me thinks he had need of some science whereby to explaine himself for his language is dark 2. Though truth in it self should not need this help Yet it may stand in need of some such help to fix it in a subject that is doubting either because of the darkness of his owne understanding or because of the contrary argueings of Adversaries 3. This science is only used as an instrumental medium to convince or if not to convince yet to confute their errours and to defend truth from their exceptions and that in such a rational way as may be convinceing to such as will not be obstinate 4. If any use its distinctions to oppugne the truth they must beare the blame for this abuse the distinctions may however be good Truth saith he comeing from an honest heart and taught by the Spirit will sooner penetrate then thousands of demonstrations as the Instance of the old man convinceing the heathen Philosopher whom all the Bishops of the Councel of Nice could not overcome with their disputes Ans. This is only when it pleaseth the Lord to concurre with his blessing And such rare examples are not ordinary and are to teach us in all these wayes to depend upon the Lord for the blessing and not to loose us from the use of the meanes What saith he to natural logick He doth not deny the use of this because every man in his wits hath it he hath also used it in this treatise Ans. But if natural logick be so useful why is artificial or acquired logick so noxious seing it only serveth to accomplish and polish the other Though every man in his wits hath this yet I suppose some have more and some have less and such as have less may be allowed to take some help to increase it If he hath only used that logick here I could wish him to take some more of artificial logick to helpe it and yet I think he hath not wholly renunced it in this Treatise though by neither nor by both hath he been able to gaine his point whether in confirming his errours or in darkning of the truth What sayes he to other parts of Philosophy That part sayes he which is called the Ethicks may be better learned out of the Scriptures Which is very true they being a full and perfect rule in all morals But I think that this study should not be unprofitable for him who will not owne the Scriptures as a Rule and acknowledgeth the light of Nature for a guide and only rule which is in all heathens and by which light alone they wrote their morals or Ethicks so that I think if he would make use here of his natural logick he might see how consequentially he should speak to his owne principles if he would recommend to all the study of Aristotiles Ethicks or the morals of some other Hethenish Philosophers instead of the Scriptures For Physicks and Metaphysicks saith he they may be reduced to Medicine and Mathematicques But not to be too Philosophical in disputing here with him why may not the knowledge of them Yea and of Mathematickes too be of some use to whatsoever art or science they may be reduced I would faine heare what reason his natural logick could give us to convince us that they could not be useful because of that As for my dull natural logick it can perceive no reason nor shew of reason In fine He citeth Col. 2 8. and 1 Tim. 6 20. which speak nothing against the innocent and profitable use of philosophy which is all we defend we speak not of that philosophy which is vaine deceit after the tradition of men and which as Beza on the place thinketh is that Theology which is the product of humane vanity leaning only to Custome and Enthusiasmes let him consider this what Calvin on the place thinketh this Philosophy to be and it may be he may see his owne Theology comprehended under it if not mainely understood What is this Philosophy then in Calvines judgment Even wâ—atever men devise of their own head while they think themselves wise in their owne opinion and that not without some specious pretext of reason And a perswasive discourse insinuating in the mindes of men with faire and plausible arguments And nothing else then a meer corruption of spiritual doctrine And all adulterous doctrines which breed in mens braines whatever colour of reason they may have This is enough for Col. 2 8. And as for 1 Tim. 6 vers 20. The science falsly so called there spoken of is not Philosophy but a science of coineing and uttering new and vaine bombast words giving a sound without substance tending to corrupt and darken the simplicity of the Gospel A
worship as their worship is not grounded upon the Scriptures So nor have the Scriptures any place in their worshipe contrare to the practice of Christ and his Apostles Luk 4 vers 16. 21. Act. 17 2 3. 8 vers 4 25 35. 9 vers 22. 10 43. 13 5 15 16. c. 33 34 35 36 37 40 41. 18 28. 4. Though there be no approaching now for sinners unto God but in and through a Mediator and all our service and worshipe must be performed in him through him Col. 3 17. Eph. 2 18. Ioh. 14 6. 1 Tim. 2 5. Ioh. 14 13 14. 1 Pet. 2 5. Yet I hear nothing of Jesus Christ in all their worshipe It can therefore be no Gospel Worshipe which they goe about for as all that must be in the name of Jesus the Mediator as having his warrand so it must be offered to the Lord through him Hence 5 all their Solemne Worshipe is nothing else then may be gone about by Pagans and Heathens that never heard of Christ for there is no Gospel Worshipe no Gospel Duty no Gospel Ordinance to be found in all their most solemne service neither Preaching nor Prayer nor Praise nor Administration of sacraments nor any Duty instituted in the Gospel 6. Nay in this they seem to come short of the orderly devotion that is exercised by some Heathens who have their Priests publick Officers to carry on their worshipe with a piece of order and solemnity But they know no such thing their worshipe we see is carryed on without the orderly leading and foregoing of any Person peculiarly designed thereunto unto 7. They speak of going out from their owne thoughts or of expelling them and it is convenient and neâ—essary I confess that all carnal and worldly thoughts be laid aside when we are to approach unto the great and living God for our minds ought then wholly to be abstracted from all Impediments and taken up alone with God But how comprehensive their own thoughts may be I know not and whether he may not meane a laying aside of all use of Reason and Humanity that so they may be fitter receptacles of the In workings of Satan and of the Impressions of his delusions we may possibly heare something hereafter which may give ground for this supposal 8. He tels us that when tâ—ey are thus conveened they meet with a secret vertue and power of life refreshing their souls c. But is this common and ordinary to them all and is it so at all times Then they are all and that alwayes while about the worshipe of God in a good frame and the Spirit who bloweth where and when he listeth never withdraweth from them but is alwayes present in Love and in Power But what is this Life that hath such Power and Vertue If we call to minde the principles of the Quakers formerly considered and examined we will finde that it is not the true and real Grace of God bestowed upon them through Jesus Christ and wrought in them by his Spirit but the mere Operation and Product of nature and therefore all the refreshing of soul that they feel thereby must be but Natural and Carnal how sensible so ever it may be 9. He talks of Motions Respirations of the Spirit of God which flow forth but whence flow they From their owne Spirits or from that refreshing of soul or from the power and vertue of that life he spoke of But the chiefe thing I would have noticed here is How shall we know or how do they know that these Motions and Breathings are the motions and breathings of the Spirit of God The reason of the enquiry is because they have laid aside the Scripture the only sure teste for tryal of Spirits and of the motions of Spirits and not only so but they are now gone out of themselves and are no more Men having laid aside Humanity all the Cogitations Imaginations of Men How shall they how can they or any other know whether these motions be motions of the Spirit of God or of the Spirit of darkness Cannot Satan play his game in persons thus prepared for and laid open unto his workings and insinuations Hath he not thus wrought in many who thus gave up themselves unto his Power and Delusions 10. when these who are thus acted and moved by a Spirit blake or white utter words of declaration prayer or praise how shall it be known that these words are words of truth and righteousness It seemeth all is good coine that cometh that way and no doubt is to be made thereof no examination or tryal is to be made all is to be received by an implicite faith and sure if these Declarations Prayer Praises be suteable to and corresponding with their Doctrine and Principles we have ground to think that they are such as no Christian can with a good conscience receive or joyn with and though he think that what is so spoken is delivered in the evidence and demonstration of the Spirit and of power yet if we judge by the Scriptures of truth we must say that it is rather in the evidence demonstration of the Devil 11. When one is so moved and speaketh what do the rest Must they attend thereunto and joyn there with But what if they be at that very instant prompted by what is within them to utter words of declaration prayer or praise and this is not impossible must they all speak together where is then order and edification or must they be silent and listen to what the other speaketh till he have done How will he salve this from a limiting of the Spirit But next can the rest hearken and joyne without an inward motion thereunto If so then that part of worshipe is performed by them without the previous inward motion of the Spirit Or must the rest waite for their proper and particular motions then there is no publick worshipe performed by the Assembly 12. But as to that mumry and dumb service when nothing is uttered how can that be callâ—d a Publick Worshipe of God what publick worshipe is there and then performed by the Assembly and where doth he read of any such Publick Worshipe performed unto God in all the Old or New Testam How differeth this from the dumb service of some Heathens performed to their Idols And what mutual edification is there had hereby He tels us it is true that even then their souls are exceedingly satiated But where with or whereby Not by any publick exhortation prayer or praises for there are none that which is not cannot edifie He tels us also that their hearts are wonderfully replenished with the secret sense of the divine power and Spirit But how is this brought about This power sayes he is transmitted without words from vessel to vessel Sure this is no usual way of the Lord 's working and why should he imagine in this case a transmission from vessel to
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
peopleâ— of God from the wicked that do not call upon him Ier. 10 25. Psal. 10 4. 14 4. and the neglect thereof hath been charged by the Lord upon his owne people Esa. 43 22 Hos. 7 7. and acknowledged by them as their sin Esai 64 7. Dan. 9.13 4. Yet he granteth that prayer is Profitable and necessary a duty commanded of God frequently to be gone about by Christians What would he then be at But sayes he as without Christ we can do nothing so neither can we pray without the help of the Spirit And this is very true But will this say any thing against what we hold Or make any thing for his way Knoweth he no difference betwixt the ordinary and usual Assistance of the Spirit without which we can do nothing aright and that extraordinary Impulse of the Spirit which he would be at and supposeth to be the only lawful call unto this duty and really taketh away all conscience of duty or obligation to it Nay doth he think that that more ordinary assistance of the Spirit Prepareing Disposeing and Frameing the heart for the work by blowing away the ashes from the coal of grace within stirring up the graces of his Spirit enlarging the heart giving a deep sense of unworthiness and necessities setting faith love zeal and fervency a work and so putting the soul in case to sail faire before the winde doth he think I say that this work of the Spirit is the only ground and call to the performance of this duty and that till this be once there is no warrand to set about it or attempt it When we heare his proofs for this we shall consider them At present I shall only say That as there is nothing in all the word giving ground for this conjecture so the frequently reiterated command of God which himself acknowledgeth and which we finde not qualified and restricted as some commands are laying on an obligation taketh all coloure for such a pretence quite away the word of command being our rule the obligation to duty flowing therefrom is not enfringed by the Lords free not-blowings or restrainings of the Influences of his Spirit wherein he acteth according to the good pleasure of his will sometimes out of meer soveraignity because so it seemeth good in his eyes sometimes in way of holy Justice punishing for misimproving his former breathings for not watching over the heart nor guarding against such sinnes as grieve the Spirit These motions of the Spirit are no rule to us being the free and arbitrary actings of the Lord who giveth an account of his matters to none The Law is our fixed rule and by this opinion the Law and Command of God is made of none effect for to all injunctions this shifting returne might be given Let the command be never so peremptour and pressing Yet till the Spirit breath first and act upon me I can do nothing and therefore am under no obligation And thus all conscience of and mourning for sin all godly sorrow for our indisposition for neglect of the duty and all serious and earnest prayer and wrestling with God for his breathing and gracious quickenings are taken away and a plaine path made for Neligence Security Indifferency and Deadness And if this hold as to prayer it will hold also as to all other Christian duties Yea and to all duties enjoyned by the law and light of nature for neither can we performe these acceptably and in a gracious manner without the special Breathings and Communications of divine Influence and Assistance and so until such quickning upstirring breathings gales of the Spirit come we are not to love God nor our neighbour to eate drink and sleep nor may the labouring man plow or sowe nay nor must we abstaine from murther adultery incest and other wickednesses that the very light of a natural conscience condemneth as if all those commands were not given to us as rational creatures under subjection or as Christians under the law and command of the Gospel but only as creatures and Christians so and so spiritually qualified and disposed and as if the Lord 's gracious communications which are acts of soveraigne grace let out freely according to his owne will and pleasure without the least of our deservings were to restrick and limite the obligation of his lawes and as if his free restrainings and withdrawings of these qualifying and disposeing influences did put a check unto and controle his Authority as King Lawgiver Whatever this man may think of this I can put no other construction upon it than that it is a turning of the grace of God unto lasciviousness This same was the opinion of Swenckfeldus H. Nicholas the Father of the Family of love Iohn Waldesse the Antinomians of N. England of Del Saltmarsh 5. He tels us next in order to the clearing of the question Pag. 253. That there is an inward and an outward Prayer Answ. We know there is a speaking to God in the heart when the voice is not heard 1 Sam 1 13. Neh. 2 4. there are ejaculatory Prayers swift postes sent to heaven in thoughts sighes and groanes Rom. 8 26. Psal. 6 6. 12 5. 79 11. And there is a speaking to God with words a glorifying of him with our glory and tongue Psal. 57 8. 108 1. which we are here mainly to consider being speaking of solemne worshipe but this though outwardly as to the expressions differenced from the other yet not rightly separated for in all Prayer the heart must speak to God for Prayer is an offering up of our desires to God Psal 62 8. and in publick and solemne Prayer the heart must so speak as the tongue must speak also and the gift of Prayer be imployed for the solemne and professed glorifying of God and for the edifying of others who must hear and concurre 1 Cor. 14 14 15 16 17. Let us hear how he explaineth these Inward Prayer sayes he is that secret introversion of soul which being secretly done and the Light of Christ being wakened in the conscience and so being humbled in the sense of sin and unworthiness breaths to God and sendeth up constantly secret desires unto Him and to this he applyeth Luk. 18 v. 1. 1 Thes. 5 v. 17. Ephes. 6 18. Luk. 21 v. 36. Answ. That there are secrete groanings and breathings unto God I have showne That to these sense of sin and unworthiness as also sense of want and dependence on God is requisite with Faith Love Zeal Submission and other graces I teadily grant and hence inferre that if the places by him cited command this as I think they do and also a constant habitual frame and disposition for Prayer with a readiness to go about it on all occasions offered without disputing or delay and that with constancy and perseverance we cannot shift this inward Prayer upon pretence of the want either of a gracious frame through the breathing of the
indeed we learne that it is the Spirit that must helpe and teach us how and for what to pray and must quicken those graces in us which are requisite unto the right performance of this duty but how it can prove his method by Introversion and there waiting for the drawings and impulses of the Spirit which we must feel before we set about the duty I see not Yea I think the text clearly enough importeth the contrary to wit that when the honest believer out of conscience to the command with the little strength and ability he hath is aimeing at the duty and setting about it the Spirit cometh with seasonable help and helpeth his infirmities and maketh intercession for him with groanes that cannot be uttered and this the greek word importeth to wit the Spirit 's lifting at the load lest the beleever should be crushed under it see Calvin and Beza on the place But he frameth an argument thus Pag. 256. If man knoweth not how he should pray nor can he pray without the help of the Spirit then he prayeth in vaine without him But the former is true Therefore Ans. What will this conclusion do for his purpose It cometh not neare to what he should prove by many stages Will he hence inferre Therefore man should not pray until he feel the Impulses Motions Influences and Drawings of the Spirit By the like consequence one might prove from Psal. 127 1 2. That no man should put to his hand to build and no man should set a watch upon the wales of a besieged city and no man should laboure in his ordinary calling till he finde the influenceing motions and concurrence of the Spirit pouseing him forward and driveing him to the work But how ridiculous this is every one knoweth To tell a dream is sufficient to refute it 10. He citeth next Ephes. 6 18. and Iud vers 20. And inferreth that that is as much as if he had said ye must never pray without watching unto it Ans. Because we are commanded to love the Lord withall our heart soul and minde c. will he say that that is as much as if it were said ye must never love the Lord except it be with all your heart c So he may say we should never pray except we pray with all prayer and we should never watch unto prayer except we watch with all perseverance and supplication for all saints for these things are in the text too But againe though we should never pray without the Spirit will it hence follow that we should never set about the duty till first we feel the Leadings Driveings Motions and Inspirations of the Spirit And then lastly Though we should never pray without watching unto it how will it follow that we should never pray without an Introversion These things hang together like ropes of sand What sayes he to the place of Iude Iude sayes he demonstrateth that prayers in the holy Ghost are those whereby the Saints are built up in their most holy faith And what then Are no prayers meanes to build up saints in their most holy faith but such as are gone about after we have Introverted and felt the Influence Inspirations Leadings and Drawings of the holy Ghost This is like the rest of the Quakers consequences loose and sandy 11. He citeth 1 Cor. 12 3. No man can say that Iesus is the Lord but by the holy Ghost And thence inferreth far less can he be called upon acceptably without him And what is this to the pointe Say we that any can pray acceptably without the Spirit It is one thing to pray without the gracious and ordinary influences of the Spirit helping our infirmities and another thing to pray with the feelings of the Impulses Motions Leadings Pouseings and Driveings of the Spirit When will he conclude this last which is the thing he should conclude He addeth Paul 1 Cor. 14 t 15. said he would pray in the Spirit And so should we all do and with understanding too But this is an evident Testimony saith he that he did not use to Pray without the Spirit Answ. Though the consequence be not good yet I think the consequent is true But where sayes the Apostle that except he felt the Motions and Drawings Inspirations of the Spirit that after he had Introverted he would not pray And when he writteth to the Churches and pressâ—th them to pray for him 1 Thes 5 vers 25. 2 Thes. 3 1. Heb. 13 18. 2 Cor. 1 11 Phil. 1 19. Rom. 15 30. Philem. 22. Col 4 3. Where addeth he that clause If ye feel after an Introversion the Inspirations Motions Influences and powerfully inflowing might and liberty so that they might not attempt it otherwayes Let him cleare this and win the cause 12. He addeth All prayers without the Spirit are abomination Prov. 28 vers 9. Answ. Though that be true of the wicked yet I durst not say they were not called to pray seing it is a command of Natures Law See Esai 55 6. Ps. 107 19 28. Exod 22 23 Iob 8 5. 36 13. Ier. 36 7. 42 9. Not to mention the word of Peter to Simon Magus of which afterward I know the plowing of the wicked is sin Prov. 21 4. Must therefore say the wicked man must never plow The sacrifice of the wicked was also an abomination Prov. 15 v. 8. 21 27. was it therefore a good consequence under the Law that such persons should have brought no sacrifices Knoweth he not that the substance of an act may be good and yet for want of several things not be accepted at the hands of the wicked We know that in many things we offend all but he dreameth of perfection He addeth 1 Ioh. 5 14. and thence inferreth but if they seek not according to his will they have no cause to be confident that he will heare them Which is very true when they seek any thing that is not consonant to his revealed will But what then His adversaries sayes he grant that prayers without the Spirit are not according to the will of God We grant indeed that as to the manner such prayers are not according to the command but Iohn is not speaking of the manner of prayer but of the thing prayed for What will he say next To command any to pray without the Spirit is to command them to see without eye work without hands or walk without feet Answ. I knew we should land at Pelagianisme Nay he is worse than Pelagius for Pelagius only said that whatever God commanded us to do he gave us sufficient strength to do it with all but this man saith except we know and feel that we have not only sufficient but all working strength we have nothing to do with the command nay except the Spirit which must do all come and move carry and drive us forward yea and we feel it and know it we are not once to take notice of the command
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
workings of the Prince of darkness tickling their fanciâ—s and complying with their blinded minds and corrupt humores and hereby draw strength and confirmation to their abominable errours and practices and are more deeply rooted and fixed in the same howbeit contrary to the divine light of the Word of God to the very light of Nature and pure Reason and to all the true experiences of the holy and upright walkers with God and are more fortified and animated in their rage and opposition to all the wayes of God And sure I am the Saints of God though they will not with such a pharisaical froathy ostentation talk of their enjoyments as these wicked deceivers do on all occasions to set forward the desperat designes of the Devil in them and by them yet know what rich incomes of Joy unspeakable and full of glory of Strength and Encouragment in the wayes of the Lord of Peace Serenity of soul of Light and Consolation satisfying all their desires and making their souls to run over and all this in compliance and harmony with the word for a verification and accomplisment of the rich promises of the New Covenant ordered in all things and sure and confirmation of the truth and reality of the workings of the grace of God in their soul whereâ—y they were to their owne feeling sealed with that holy Spirit of promise which is the earnest of their inheritance until the redemption of the purchased possession unto the praise of his glory they have had in this Ordinance Melting their hearts with true tenderness and godly sorrow and Kniting their souls more firmly in love to God in Christ and Engaging them to run the wayes of the Lord with all chearfulness enlargedness of heart and delectaâ—ion and to Strive against the enemies of the glory of God and of their salvation whether within or without with more courage alacrity and resolution of soul So that I am perswaded they will upon this very account detest and abominate tâ—ese co-workers with Satan and finde themselves called of God for his glory their owne security to remove far from their tents who drive such a desperate and hellish designe against heaven and against all the Interests of Jesus Christ their Lord and Saviour 4. These desperate Despisers of the goodness and condescensions of love malacious Opposers of all the wayes of God in manifest mockage substitute our ordinary repasts in the room of this soul-feeding Ordinance for thus speaketh that blasphemous wretch Ia. Nayler in his love to the lost Pag 45. as Mr Stalham citeth him in his book for the sake of such who are lost in this thing troubled in mind concerning it what I have received of the Lord that I shall declare unto you which all shall witness to which come to partake thereof as the truth is in Iesus Christ. If you intend to sup with the Lord or shew the Lord's death till he come let your eating and drinking so oft as you do it be in remembrance of him and in his fear that at death you may witness to the lust and excess c. And Pag. 43. he said this was to be done at all seasons when they eat and drank and Pag. â—4 that the Lord commanded his disciples in eating and drinking to shew forth his death till he come to avoide excess and becomeing reprobats in the faith Is not tâ—is a sufficient discovery of the Spirit that acteth them 5 Let us now come to examine what this our Quaker saith in this matter and passing his intrade wherein after his manner he upbraideth all with their ignorance of this mystery as if they only were admitted to the secrets of God and acquanted with the mysteries hid from all the generations of the Christian Châ—rch we come to the answere he giveth to that question what is that body which we eat and that blood which we drink which is this Pag. 288. It is sayes he That celestial seed that divine and spiritual substance of which we spoke Thes. 5. 6. that vehicle or spiritual body of Christ whereby he communicateth life and salvation to all that believe in and receive him by which also man obtaineth communion with God To which we need say nothâ—ng here having fully discovered above Chap. X. what this Seed Substance and Vehicle is in their judgment to wit nothing but what is in every Son of Adam as he comâ—th into the world the dimme light of a natural conscience and of a reasonable soul having some dark notions of a God and of some principles of morality without the least imagination or apprehension of any of the wayes of the grace of God revealed in the Gospel yea which hath a native and inbred enmity at and antipathy against the mysteries of love and grace manifested in the Gospel This this is the Quakers Christ the Food of their souls the Substance whereupon they feed this is all that true bread which they have to eat And while he calleth it a substance he joyneth with the old Heracleonites who said thâ—t man was composed of a Body of a Soul and of a third Substance And the hearkning unto and believing this Natural thing which is in all â—eathens and Pagans receiving its light is all their Feast and all the meanes of Communion which they have or expect to have with God so that it is sufficiently manifest that the hieght of their Religion is moralized Paganisme And yet he dar say that â—his is confirmed Iohn 6. from v. 32. to the end And thereby give us to understand that they acknowledge no other true bread which the Father giveth from heaven but this which all Turks and Pagans have This is their Jesus and their Bread of God that came down from heaven and this is the only thing that giveth them life so that they shall never hunger nor thirst They are given of the Father to this thing and by this will they be raised up at the last day when they hearken to this then they are taught of God and have learned of the Father according to the writings of the Prophets yea if they but believe this they have everlasting life for this is their Bread of life whereof if they eat they shall not die but live forever this is with them the flesh that was given for the life of the world this is all the flesh they eat and all the blood they drink and thus they dwell in Christ and Christ in them O what a desperate delusion is this What a wonder is it that men who believe they have immortal souls and have ever heard of the Gospel dar thus speak and metamorphose the whole Gospel into pure Paganisme This sure must be a more than ordinary judicial stroke of blindness delusion of a reprobat minde and of a perverse Spirit with which these men are manifestly plagued and the Devil must have an extraordinary power in them and over them acting and driveing them
not what others say Parnel in his Shield of truth Pag. 17. said as it is cited by Mr Faldo whose Book is but lately come to my hand 2 Part. Pag. 11. of his book And here is the difference of the Ministers of the world and the Ministers of Christ the one of the letter the other of the Spirit for they are meer deceivers and witches bewitch people from the truth holding forth the shadow for the substance As for the Church so speaketh Isaac Pennington in his Questions P. 49. Q. What is the fold of the sheep Answ. The wisdom life and power of the Father even the same that is the shepherd Obj. Is not the Church the fold A. This in the Church or the Church in this is the fold but not out of this As for prayer or thanksgiving at meat hear Iames Naylor Love to the lost P. 57. But where the pure is not viz. the light all things are defiled when they are not sanctified by the word and prayer and therefore are to be received in fear and therein remembring his death till he come and so this is all their Lord's Supper too who is the word and Prayer And Pag. 13. He casts all Prayer that is not by immediat inspiration saying But as every creature is moved by the Spirit of the living God who is that Spirit who will be served with his owne alone not with any thing in man which is come in since the fall so the imaginations thinkings and conceivings are shut out And Smith Cat. P. 100. So must all come to the Sâ—irit of God by the Spirit to be ordered and cease from their own words and from their own time and learne to be silent till the Spirit give them utterance And P. 107. So the same wisdom may deny the prescribed way as being formal and may invent something instead of it in a higher mystery of iniquity and though they may not speak in such formal words composed yet in the same wisdom their words are formal they can set their own time to begin and end and when they will they can utter words when they will they can be silent and this is the unclean part which offereth to God which he doth not accept Found we not his Mans doctrine abâ—ve consonant hereunto As for Baptisme Parnel Pag. 11. els us They owne the Baptisme which is the Baptisme of Christ with the holy Ghost and with fire but they deny all other And P. 12. and now I see the other that is water Baptisme as they ordinarily call it out of scorne to be formal imitation and the invention â—f Man and so a meer delusion Smith Prim. P. 39. and Higgins warning P. 5 say we have this and the Lords Supper both from the Pope Nay Iames Naylor Love to the lost P. 52. giveth us one word for all for this I say saith he that the Father hath given his Son for a leader and guide to all ages and into and out of all formes at his will and in his way and time in every generation And therefore it is that all who know his will herein cannot endure that any visible thing should be set up to limite his leadings in Spirit And C Atkinson said I deny that God did ever or will ever reveal himself by any of these things thou callest the meanes of grace And G. Fox in his Grâ—at Mystery P. 16. And we say he Christ hath triumphed over Ordinances and blotted them out and they are not to be touched and the saints have Christ in them who is the end of outward formes and thou art deceived who thinks to finde the living among the dead And after all this and much more of the like kinde we must be accounted slanderers for saying that they deny the external part of Christianity Nay not only so but we must be horride liars and the searcher of hearts must be attested hereunto This is but an inconsiderable thing with them who account all that our Preachers say from the word of the Lord nothing but lies and satanical delusions because it is not from the immediat teaching of the Spirit and them but Professours of the Devil upon this account See Fox's Great Mystery P. 5. and 62. 3. Yet more Hence is it saith he that because we exhort people to returne and feel God within themselves saying unto them that if they feel not God neer them the notions which they have of God as he is in the heaven above the cloudes will not much profite them they maliciously endeavour to inferre that we say that God doth not exist without us Answ. Thinks he that we have no other Notion of God but as of one that is up in the heavens above the cloudes Supposeth he that we deny him to be every where present But if they beleeve there is a God in deed and in truth why talk they so much of a measure of God in every man Is the true God such a devisible thing Why do they make the soul of man a part or particle of God What meane they by the Vehicle of God Do these and the like expressions smell of orthodoxy in this matter The true God that is revealed to us in the Scriptures is a God that is one in essence and three distinct persons the Father the Son and the holy Ghost do they believe this Furthermore if they beleeve really a God without them why do they ascribe to something within them that which is peculiar unto God Doth not the morning Watch Pag. 5.6 7. assert the light within every man to be that word which Iohn speaks of Iohn 1 1 See Fox the younger P. 50 53 54. Is that a savoury expression which E. B True faith hath when he saith every man hath that which is one in union and like the Spirit of Christ even as good as the Spirit of Christ according to its measure Was that orthodox which Ed. Burroughs said the morning before he died see F. H. Testimony Now my soul and Spirit is centred in its own being with God and this form of person must returne from whence it was taken Another hath these expressions See Mr Faldo as above P. 124. Againe thou makes a great pudder that any one should witness he is equal with God Answ. A Cathechisme of the Assembly of the Priests in which they have laid down that the holy Ghost and Son is equal in power glory with the Father yet if any come but to witness the Son revealed in him or come to witness the holy Ghost in them as they gave out the Scriptures or witness the minde of Christ and witness that equal with the Father they cry out horrid blasphemy Hear what another saith Now consider what a condition these called Ministers are in They say that which is a Spiritual Substance is not infinite in it self but a creature that which came out from the Creatour and is in the hand of the Creatour which brings it