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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46640	Verus Patroclus, or, The weapons of Quakerism, the weakness of Quakerism being a discourse, wherein the choicest arguments for their chief tenets are enervat, and their best defences annihilat : several abominations, not heretofore so directly discovered, unmasked : with a digression explicative of the doctrine anent the necessity of the spirits operation, and an appendix, vindicating, Rom. 9. from the depravations of an Arminian / by William Jamison.	Jameson, William, fl. 1689-1720.	1689 (1689)	Wing J445; ESTC R2476	154,054	299

impudently bold they would not adventure to cause a phrase of Scripture to speak that the contrare of which at the first view it proclaimeth 2. Who but one that would adventure upon any thing would make this phrase Word of Prophecy in the 19 v. to speak any other thing than the Prophecy of the Scriptures in the 20 verse or simple Prophecy in the 21 verse seing to do this destroyeth the whole Connexion of the Context 3. The same is evinced by the connexion of this with the following Words for the Apostle giveth his Reason in the 20 Verse why in the 19 he had admonished to study the Scriptures viz. that unlesse they diligently search and study them they would be ready to miss the genuine and fall into a private meaning of the Scriptures that is one which the Scriptures if well attended to would not yield 4. The same is evinced from the general commendation given by the Spirit of God to the searchers of or attenders to the Scriptures as Isa. 8.20 Ioh. 5.39 Act. 17.11 With many other places which are sufficient Commentaries to this Text Whereas on the other hand these our Adversaries no lesse void of Reason then fraughted with audacity cannot bring one Text commanding us to search or take heed to the Light within Add to all this that these our Antagonists contradict the stream of Orthodox Writers upon this place who all give their joint suffrage unto our exposition as Luther Calvin Bullinger Christophorus Imlerus Beza the Dutch Divines who give the same glosse with us yea I dare averr with Confidence that if we except some old Montanists Cataphrygians or the like antient Enthusiasts or of later times the Munserians or such Libertines none hitherto expone this place as the Quakers do But we must yield to them for Hi soli sapiunt alii velut umbra vagantur Doubtless they are the Men and Wisdom shall die with them But I leave them to grapple with their Brother William Pen who in his Rejoynder before cited pag. 334. yieldeth unto us that which they so stifly deny viz. that by the More sure word of Prophesie the Scriptures are to be understood and I passe on to the vindication of Luk. 16.31 If they hear not Moses and the Prophets neither will they be perswaded though one rose from the dead Rob Barclay in opposition to Mr Broun Vind. pag. 39.40 reasoning from this place that the Scriptures are the principal Rule of Faith sayeth first That it will not follow from the Scriptures being more sure than the Testimony of one risen from the dead that therefore they are more sure than the Testimony of the Spirit I Ans. Let him once prove that every Man hath such a Spirit as Quakers do alledge and then let the Spirit go hand in hand with the Scriptures but this he shall never be able to do 2. This will follow that Moses and the Prophets were a Rule to the Church at that time Yea even the primarie Rule otherways might not Abraham have said The Spirit of God directeth every man immediatly If they hear not him they will hear none else but this he said not Therefore Abraham or rather Christ in the Parable judged the Scriptures the principal Rule on Earth As for what he says concerning the Scriptures being a principal Rule to the Iews only is nothing to the purpose unless he prove that they are not so to us which if he hath done we have seen above 3. Certainly the voice of one of the glorified Spirits coming from Heaven where they behold the face of God is no less to be accounted immediat Revelation than the voice of the High-Priest unto the People when he came out from the Holy of Holies which in the Quakers account was immediate Revelation But the Quakers can make what they will to be Divine Revelation To the end that this may more fully appear we shall consider a passage in his Apologie pag. 4. where he maketh an Objection viz. That after the Dispensation of the Law Gods Method of Speaking was altered To which he answereth that Gods speaking was immediate alwayes to the Iews in that it was immediat alwayes to the High. Priest from between the Cherubims To which I Reply This Answer is strange In that he sayes The mind of God revealed by the High-priest unto the People was to them immediate Revelation for certainly a thing delivered from one person to another by the hand of a third cometh unto that person by the hand of another which other must either be a Mediu● or Midss or else he must say that three make but two which is a ridiculous Contradiction 2. We say that even according to the Quakers principles Gods way of revealing himself to us now is as immediate as it was to the Jews because we have these that were inspired by God speaking unto us though dead hence they have no reason to go about to prove the Scriptures not to be the principal Rule of Faith on this account that they are not immediate Revelation for that which they contend to have been immediat Revelation was no more immediat than the Scriptures My fourth Argument I draw from 2 Tim. 3.15 And that from a Child thou hast known the Holy Scriptures which are able to make thee wise through Faith unto Salvation From which place I thus Reason That which is able to make such an one as Timothy called the Man of God v 17. Wise through Faith unto Salvation must be a sufficient Rule of Direction to guide us in our Christian Course But the Scriptures are able to make Timothy or the Man of God wise unto Salvation Therefore they are a sufficient Rule or Directory to guide u● in our Christian Course And here it may be observed that R. B. Vind pag. 40 41. is so pressed with the force of this Argument that he can find no better off-come but to challenge his Adversary as guilty of perversion of Scriptures because he compared the 15 and 17 verse● together saying that the Scriptures were abl● to make the man of God perfect But to challenge a man for perversion upon such a ground as this is an evident token of too much perversness for if he had but looked unto the 15 verse he might have seen they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 able to make Timothy which was a Man of God wise through Faith unto Salvation where there is an ability or sufficiency in some kind of Cause ascribed to the Scriptures Now no other sort of ability or sufficiency can be imagined if it be not that of a Rule or causae Exemplaris seu directivae for Faith is added as the instrumental Cause or as the apprehender Hence I evidently infer that the Scriptures are the adequate and primary Rule for if there were some things to be believed and practised not contained in the Scripture or if the Scriptures were subject to another Test or Rule to be examined thereby

Verus Patroclus OR The Weapons of Quakerism The Weakness of Quakerism BEING A Discourse wherein the choicest Arguments for their chief Tenets are Enervat and their best Defences Annihilat several Abominations not heretofore so directly Discovered Unmasked WITH A Digression Explicative of the Doctrine anent the necessity of the Spirits Operation AND An Appendix Vindicating Rom. 9. From the Depravations of an Arminian By William Iamison Tit. 3.10 A man that is an Heretick after the first and second Admonition reject Edinburgh Printed in the Year 1689. TO THE Right Honourable The EARL of DUNDONNALD Lord Cochran c. AS my Lord amongst the innumerable precious Benefits and Blessings which God hath graciously vouchsafed to Mankind or to any part thereof His Word Statutes and sacred Oracles infinitly surpass excel and so to speak obscure all the rest by far more than the Sun doth eclipse the lesser Luminaries so according to that common saying Corruptio optimi pessima Nothing by many degrees is so mischievous noxious and deadly as the Corruption and Depravation of these lively Oracles For thus tho by a cursed accident The Wine of our Fathers Kingdom is turned into Wormwood and that Heavenly and unpressed Honey into Gall whereby the greater part of the visible Church hath perished For the Poison hath this most unhappy advantage above all others that it is of an hydropick nature making the infected the more they have drunk so much the more desirous to drink Hence that sagacious Spirit the grand Enemy of Mankind judged this the choicest expedient and mean for restauration of his falling Kingdom For to speak nothing o● the first 4000 years of the World he hath ever since the very infancy of Christianity to his outmost put this in practice always raising up such as were most famous or rather infamous through their corrupting abusing and detorting the Word of Life and Charters of our Salvation Of which kind in the early days of Christianity were Cerinthus Montanus the Cataphrygians Samosatenus Arrius and a multitude beside But these first Essays by reason of their palpable and direct overturning of the undoubted Fundamentals of Christianity which rendred all their sophistry tho never so subtile most suspected proved inefficacious to do the Business tho in some respect infectious enough Therefore the Lord having by many Means and in special by the first four Councils blown away these pestiferous Mists and cleared up to mens minds these grand Truths of the Holy Trinity the Godhead of Christ the Unity of his Person the Distinction of his Natures and the like The Method was altered and the following opposers of Truth acted by the same Spirit that the former were went more subtilly to work not only forbearing to oppose these Fundamentals but in shew at le●st endeavouring to defend and assert them By which it came to pass that they were more easily believed in all they said by the too simple people In the mean while they secretly and slily sowed their Tares under the specious pretext of Unity Order Decency Ornament and antient Tradition Under the covert of these the like was the whole Mass of Paganism introduced guilded only with the varnishing Title of Catholick Doctrine For thus in stead of the humility of a Gospel-Ministry was brought in a Prelatick Hierarchy in imitation of the Pagan Protoflamines which at length procreated to the World the Man of Sin to head this degenerating Church in their Wickedness And so they had Unity which was worse than Division and an Order that became the cause of the most horrid Confusion the World hath hitherto seen Thus also the simplicity of the Gospel was turned into Heathnish Pageantry and the glory of the Church of God did degenerat into a meer worldly pomp and grandour But at length how sad and miserable became the case of the Church whe● through the power of humane inventions delivered under the name of Tradition the Dictats of the Romish-depute of the old Dragon such poisonous dregs became the best part of the essentials of their Religion Justification before God ascribed to the belief and practice thereof and Justification by Faith in the Son of God decried and maligned Thus were the same fundamental Truths which had been more openly assaulted by the former Hereticks now no less powerfully but more subtilly almost overthrown But so soon as the Lord as it were by the dawning of a second-Christian-day had discovered Romes Abominations and rendered her hateful to all good Men the old Artist his associats changed their method tho not their design impugning again more openly these fundamental Truths they had assaulted in the early days of Christianity But that the Weapon already blunted might yet cut behold a new Artifice For these attempts were not made for the most part by these who persisted in the company of the now deservedly hated Church of Rome but by these who were in appearance the Deserters and Opposers thereof Under the covert of which they far more securely infected many who were in communion with the reformed Church impudently asserting that the chiefest points of Christianity we●e Popery on this account that the Papists had not expresly denied them These were known by many names as Servetians Anti-trinitarians Socinians and the like But more general was that of Anabaptists comprising in it self all these and many other such Vipers The true progeny of these Anabaptists are these now known by the Name of Quakers the men with whom Ideal who for design and method are all on● with the bulk of both antient and modern Hereticks Two Artifices were alternatively used by the antient Hereticks and by a continued succession derived unto our present Adversaries the one of which was to abuse the Scriptures as if one should mould a Bushel of Jewels into the shape of a Dog Toad or the like hateful Creature The other when in spite of all these shifts they were Convicted out of the Scriptures to turn upon the Scriptures themselves as being not free of their own Errors nor of Divine Authority How exactly the Quakers write after their Copy none acquainted with their Doctrines seeth not I hope therefore it shal not be unprofitable if the following Discourse shall unfold more particularly these practices of our Adversaries which I with a humble confidence can averr and moreover I make some Discoveries in particular of this more spiritual Mystery of Iniquity by none I know hitherto directly undertaken Moreover this my Treatise can be judged by none altogether superfluous who considereth that the whole Land is ready to be overspread with the Hemlock o● Pelagianism now known by the name of Arminianism with which the bulk of the Prelatick Clergy is already infected for with this Heresie I have several Rancounters But I will not trouble your Lordship with a further account of this my small Undertaking Yet this I crave leave to say that whatever I intended of this kind it was designed for your Lordship not

he worship the Crocodile Ibis Dog or Cat with the old Egyptians yea a man may believe or do whatever cometh into his brain for no where in the Scripture is any man in particular as for Example Robert Anthonie or Christopher forbidden or commanded to do any thing According to this principle also they deny all Means and helps for expounding of the Scriptures all Commentaries and Expositions witness amongst others these words of Geo Fox in his Primmar to Europe Pag. 37. What are the Means of searching out the meaning of the Scriptures one whereof you say is a Logical Analysis and what is a Logical Analysis of the Scriptures and Robert B. Vind. Pag. 29. Impiously denyeth that the Holy Ghost is a Distinct Person of the Trinity and that upon this ground because as he sayeth these Words are not found expresly in Scripture The same way Rob B. in his Apology understandeth that place 1 Iohn 2.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as the words at the first sound and without any explication or clearing of them argumenteth from them He that hath an Anointing abiding in him teaching him all things so that he needs no man to teach him hath an inward and immediat Teacher and hath some things inwardly and immediatly revealed unto him The same way also he understandeth and expoundeth Jer. 31.34 So that whatever they say or can say to liberate their Doctrine of this most weightie but just Charge they shall only twist Contradictions the faster And suitable to this Doctrine i● the Practice of Quakers who notwithstanding that they Endeavour to perswade the World that they are Illuminat as the Prophets and Apostles were yes if not more have never yet for any thing I can learn benefited the Church by commenting upon any one Book of Scripture but account all Commentaries and such Treaties useless and unworthy except by detorting of them to find out some thing opposite to the Doctrine of the Reformed Churches Now certainly if these men be so Illuminat as they would bear us in hand there can be no reason Alledged whey they benefit not the World by illustrating the Scriptures with clear Commentaries and such Helps as may be most 〈◊〉 for understanding thereof if it be not that they either Envy the World of such a Good which I think they will not say Or else that all such Help are superfluous And indeed this they stick not to say publishing to the World in Print that all Catechetical Doctrine ●nstruction is the Doctrine of Antichrist learned from Papists yea the very Scriptures themselve● they call by way of De●raction the Letter in by Divinity worse Add to all this their Doctrine of silent waiting their railing against studied Sermons and explications of Scripture And that in all their Pamphlets they use not to exhort men to search the Scriptures according to the Example of Christ Jesus but in stead thereof the Light within These and many other things which might be said sufficiently evince that this their Revelation or new Light is unto them in place of Commentaries Catechism● or any other Helps for understanding the Scriptures yea and the Scriptures themselves So that this one Darling of theirs renders all others needless Moreover they deny with the old Manichees that any part of the old Testament is binding upon us and as for the N. T. William Pen saith that the far greater part thereof is altogether lost and sticketh not to say that without their Spirit we have no more certainty of the Scriptures than of the Popish Legends Add to all this that this Doctrine of the Quakers viz. That the Scriptures are not the principal Rule of Faith and manners or chief Judge of Controversies is downright Popish and as good reason they should be both their Arguments to prove it and their Answers to our Arguments against it altogether Coincide with those of the Romanists which might easily be illustrat in every particular Some Examples we have given already to those we may ad one other viz. Rev. 22.18 From which place we usually reason that the Canon of the Scriptures is compleated to which place the Papists answer that this prohibition is only to be understood of the book of the Revelation alone and that it will no more follow from this place that Traditions ought not to be added to the Scriptures as a part of the rule of Faith and Manners then it will follow from Deut. 4.2 That the Prophets and Apostles were to write no Scriptures afterward To this purpose may Bellarmin answer and the rest of the Jesuites The same way directly answereth Robert Barclay as these may do with the like support of their cause both in his Apologie and Vindication and when Mr. Broun telleth him that this as all the rest is a Popish shift He replies Vind. pag. 35. in these words what then I could tell him an hundred Arguments used by him which the Papists also use against us will he say it follows they are invalid But how pitiful and shameful this shift is none see not for can he say that his Adversary had an hundred Arguments common to him with Papists tending to the overthrow of the Doctrine of the reformed Churches which they hold in opposition to papists either this he must say otherwayes he only discovereth a desperate Cause and an Effronted Defender For certainly there are Arguments common to both us and the Papists by which we defend the Truth of the Christian Religion in opposition to Heathens and Iews yet none except he that is altogether careless of what he says or that mindeth to infer Quidlibet ex quolibet as they say will affirm that Protestants are Papists or Papists Protestants upon that account Hence it is clear that as there is not the least shadow of a Difference between Papists and Quakers in this point so this Quaker is conscious of it seeing he could not but know that if this shift did him any Service to distinguish him from a Papist It will no less distinguish a Papist from himself and prove him to be no Papist So we see that the very shifts that these men use under the covert of which they may Lu●k contribut only to the more clear Detection and Discovery of their wickedness in promoting what they can this downright Popish Doctrine and gross Hypocrisie in refusing the Name when they cannot but know that they are guilty of the thing CHAP. II. Of Immediate Revelation AS the Quakers have rejected the guidance of the Spirit of God speaking in the Holy Scriptures which are able to make the Man of God wise unto Salvation so they have most impiously and self-deceivingly given up themselves to the guidance of something which they call the Spirit of God as we have heard and again in contradiction to this the Soul of Christ extended and dilated of which say they every man is a partaker But most frequently they call it the Light within or simply the

against our Confession Having inferred from these verses by way of an Objection to himself That it seems there are some to whom God will not shew mercy He answers That the Apostle pre-occupies an Objection which some might make out of the Continuance of Gods Mercy still to the Children of Israel but withdrawn from Edom as before What shall we say is there unrighteousness with God Next that Exod. 33 19. here cited by the Apostle speaks not of Gods first Grace which he gives to all alike but of the second which he continueth to these that walk humbly and answerably to the first as Moses had done To which I reply 1. That he makes his Objection pre-occupied by the Apostle to be no Objection For from the Lords continuance of his Mercy upon the Humble-walking under it and his withdrawing the same from Esau upon the abuse thereof none could infer with any colour of reason That there is unrighteousness with God seing the abuse of good things deserveth the Depravation thereof And so according to him the Apostle was triffling all the while Again any that runneth not into willful prejudice may see that the Apostles objection hath more apparent Strength in the judgement of Humane Reason by far than our Author maketh it to have for it is an inference drawn from what the Apostle had said in the former verse of the absolute rejection of some while others were Elected which Doctrine carnal reason as it doth yet knew too well how to wrest And from this Doctrine according to carnal Reason no little absurdity seemed to follow Wherefore the Apostle appeals from its Tribunal to that of the Scriptures yea even to such a Text as speaketh of the absolute Dominion of God over the Creature Yea the most absolute imaginable Now if the objection had been such an one as this Arminian professeth it there had been no necessity of the Apostles betaking himself to this place of Scripture 2. What he talketh here of his twofold grace stands and falls with what he said of his twofold Election which distinction we have already rejected for this Distinction of Grace in first and second it is groundless for it is not in the least insinuated in this Text viz. Exod 33 19. That Moses had gotten in the beginning from God some kind of Grace which had not the Divine power of God coming along therewith causing Moses irresistibly yet sweetly walk in Gods Statutes But leaving him to use well or abuse the grace gotten Now he must prove this from the Text if he would conclude any thing from it moreover If Moses speak only of a second grace here which a first must in Faith and humble walking necessarily preceed then this Text holds forth the Dominion of God to be no more absolute over his Creatures than that of a Magistrate towards his well or ill deserving subjects whom he ought to reward or punish according to their desert and not to whom he will only And so this Text shall destroy it self Lastly if the exposition of this universalist were sound then the Apostles Conclusion which he gathereth in the next verse should not follow but rather the quite contrary thereof For if God give a first grace to all and that so sufficient that it lyes only in Mans will to come or not to come unto God and that Man hath power either to will or nill at pleasure either to turn or not to turn to God and yet notwithstanding some come and some come not then all that makes the one to differ from the other is certainly of him that willeth The Answer of our Antagonist to this 16. verse is rare viz. Tho our Salvation be meer of Mercy yet Man can both will and run in some sort as this Scripture imports because he could have said nothing less to to the purpose For the Argument which may be framed from this verse and it is not of him that willeth Ergo Election or the purpose of God one of which words must of necessity be supplyed from verse 11. Otherwise the Apostles words would want a cohesion and the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which of necessity must be understood here shall want a Noun is not an effect of the will of Man or of his good works moving God thereunto Now this Argument is not touched by the answer as is of it self apparent He therefore here delivereth up the cause and endeavoureth to cheat his Reader 2. This place imports no more a power in all men to will or run in the way of Gods Commandments than these words in Ezek. 36.22 32. Not for your sake and leave in all Men a power to merit at the hand of God. He goeth on to comment upon the 17. and 18. verses And 1. He desires us To note that here the Lord doth not say for this purpose I have created thee but raised thee up or brought thee upon the Stage But this is the vainest of evasions for none but an Athiest can deny that God from all Eternitie did decree to raise up Pharaoh for that same end for which in time he raised him up and consequently that he decreed to create him for the same end otherwise God failed of his first end and was forced to betake himself to the next best Which to affirm is to make God a Man and so to profess atheism with open face yea this Doctrine bringeth the wisdom of God below that of a Man seing according to it the omniscient God did creat Pharaoh for an end which he knew he was never to obtain But 2. That Pharaoh was not only brought on the Stage but also created to the end that God might manifest His Power and Justice in His Destruction is clear from Pro 16.4 Where it is said that God made wrought formed or created for all these will the word Pagnal bear all things for Himself yea even the wicked the Spirit of God holding forth that this is a Paradox unto the day of evil 2. He sayes That Pharaoh was known unto the Lord to be a proud and obstinate Rebell as is evident Exod 8.2 But what he would hence inferr is not evident except that Pharaoh's ill disposed will was unconquerable by the grace and power of the omnipotent God To repeat which Conclusion is more than to refute it That which he sayes in the third place viz. That God shewed Pharaoh the danger of disobedience before he sent his Plagues upon Him As also his fourth observation viz. that he makes him of unwilling willing to let his People go is meer nothing For himself here on the matter grants That from Gods Exalting Pharaoh to the Throne of the Kingdom He was destinat to destruction and his day of grace gone otherwise his first note upon this Text is nonsense Therefore it follows That all the warnings antecedent to the Plagues are not Declarations of the mind of God to save Pharaoh And that his causing of him to let the people