by the Scriptures Search the Scriptures for they are they which testifie of me If you doe finde that I answer not those Scriptures which speak of the Messiah throw me by who of his enemies could by the Scripture-triall finde him to be false So Ioh. 10.37 38. If I doe not the works of my Father believe me not c. Thus Mat. 115. when Iohn sent to him his answer is the proof Tell Iohn what you hear and see i. e. The prophesie in Isa 35.6 fulfilled then let Iohn or you rather judge what I am Thus Paul 2 Cor. 12.12 Truly the signes of an Apostle were wrought among you in all patience in signes and wonders and mighty deeds I gave you sufficient proof that I was an Apostle by all the signes of a true Apostle Thus Isaiah 8.20 teach the people how to try all false spirits bring them To the Law and to the Testimony if they speak not according to this word it is because there is no light in them Let them talke of their Lights what they will if they speak not according to this word the touchstone for all spirits they are but delusions Our Major then is true light according to the Scriptures Minor The Minor But the light of the Quakers will not admit of nor endure the triall This I prove from their own Books I. N. against F. Harris p. 10. the Question is Whether that can be the way of God which hath nothing to warrant it but the bare words and affirmation of men which they call infallible To this I.N. answers Answ That Spirit of God which is infallible is the sufficient ground and to preach that is the way of God neither had this ever any other testimony but what is of it selfe For the worlds wisdome and carnall naturall man can neither receive it nor beare testimony of it onely such who believe it c. The summe is this the Quakers have the Infallible Spirit they believe the testimony of it and this is all the proof But could not CHRIST who is the Light of the world answer thus more truely than any Quaker what need then of searching Scriptures or observing his works his infallible Spirit is proof enough Could not Paul say as much he had the infallible Spirit and what need of the signes of an Apostle Could not those Apostles Rev. 2.2 whom the Angel of Ephesus tried have said as much they had the infallible Spirit and if this were proof enough how could the Angel try them Zedekiah can say Thus saith the Lord 1 King 22.11 and smite Micaiah on the cheek c. ver 24. Hananiah can say Thus speaketh the Lord of hosts the God of Israel Jer. 28.2 And if their saying they have the infallible Spirit be proof sufficient then they are as good Prophets as Micaiah or Ieremiah God will not judge mens doctrines or conversations according to their infallible spirit which they boast of at the last day but according to his Law written or not written as the Heathen had not the Law written but yet the Law they had Rom. ch 2.12 then by the same Law now try and judge Doctrines and Conversations The Quakers shall be judged by the Law written Conclusion Since then the Quakers light will not admit of nor endure the triall hence we conclude the Quakers light is the light of Satan not of Christ Argum 2 Major That Light which puts out the Light of Nature is the light of Satan not of Christ Minor But the Light of the Quakers puts out the Light of Nature Therefore the Light of the Quakers is the Light of Satan not of Christ By the Light of Nature Major proved I mean that Candle or inward Law which God set up in the heart of all mankinde after the losse of his Image in the Pall checking many sinnes against God but more against men God having made a fuller and greater revelation to Nature in the things of the second Table than in the first Thou shalt not kill thou shalt not commit adultery thou shalt not steale c. So Honour thy father and thy mother without this light no Societies could hold but Christ his Light doth not put out any part of this Light no we finde him Matth 5. opening these Commandements in a larger sense than the Pharisees did Minor But the Light of the Quakers puts out part of this Light For they deny honour to all Superiours yea nor will own any distinction of Relations Honour is but the expressing of the inward respect we bear to persons by outward signes speeches and gestures without the outward signification of it thus no man can tell who is honoured and as is the custome of the Nation so we expresse this whether by uncovering the head bowing the body c. But the Quakers deny this Let a Master be in a house with ten other boyes the servant comes in he stirres not his hat to his Master no more than to the boyes his language to his Master is Thou man to the boy Thou boy what honour hath the Master above the Boyes I. N. against F. Harris pag. 6. Did ever any Saints use any other language but Thee and Thou to God or man Yes that they did better Saints than the Quakers are though they say they are perfect Paul was a Saint Acts 26.25 He saith not Thou Festus or Thou man but Most noble Festus so King Agrippa Daniel was a Saint yet when he speaks to Nebuchadnezzar Dan. 2.37 he saith O King thou art a King of Kings Hannah was a Saint when she speaks to Eli 1 Sam. 1.15 no My Lord. ver 26. Oh my Lord not Thou man Sarah was a Saint 1 Pet. 3.6 she called Abraham Lord. Rachel if the Quakers can prove her to be no Saint let them but she to Laban Gen. 31.35 My Lord and rose up there is language and gesture Solomon rose up from his Throne went to meet his Mother and bowed himself to her c. 1 King 2.19 Reade also Prov. 31.28 Eliazer is a good servant yet in his prayer to God Gen. 24.12 O Lord God of my Master Abraham Abraham was a Saint Gen 18.2 when he saw three men as he thought he bowes himself in ver 3. his language is My Lord. So Abigail to David Yea they will acknowledge no Relations I. Toldervy when he was of that number relates of himself pag 17. that he took his Master by the arme or cloake and bade him sit down William Webbe not Master nor pulling off the hat Afterwards saith he I denyed all relations from the words of One He that liveth in the light will see no difference And in pag 16. he tells how through his disobedience from this principle his Mother and many little ones doe suffer having in his charge the redeeming part of an estate for his Mother possibly in a short time to have been effected which he deserted and addes the workings of this power was so predominant that I
you see the Priests ignorance and the Quakers knowledge laid together So let any one that hath reason reade Naylor his Answer to Io Reyners Queries Parnel against Dr. Draton and then see if it be not a wofull judgment of God to let a Nation be over-run and people catched with such witlesse brainlesse fellowes besides their grosse abominable principles that destroy Scriptures Ordinances Churches civil States c. Conclusion Since then the Light which the Quakers boast come from the infallible Spirit in them is thus irrationall brutish c. I conclude their Light is from Satan not from Christ Argum 12 Major That Light which affirmeth sound believers walking evangelically in obedience to Gods commandements to be in a state of condemnation that Light is from Satan not from Christ Minor But so doe the Light of the Quakers Ergo. The Major is plain 3 Ioh. 36.18.16 16 Mar. 16. If faith and holinesse shall go to hell what shall goe to heaven Minor They doe not say this in so many words but by consequence for the persons who are such and they cannot disprove it they affirm to be in that condition But the Quakers Light affirmeth sound believers and persons who walk in obedience c. to be in a state of condemnation For we are assured there are hundreds of sound believers in Christ in England that fear to sinne walke with the Lord and that more close than the Quakers who doe detest and abominate the Quakers doctrines principles and practises but the Quakers say of those who come not amongst them that they shall be damned perish c. This is their common language about us Thus J. Toldervy Ep. 17.18 told his Master Col. Web. Thus Mason p. 8. speaking to the Ministers whom he calls Merchants of Babylon bid us read our doom in Revel 18.7.8 yet among these I am sure are very sound believers and very holy men if they may be tried by the word which shall try them yea and you Mason and all your Quakers notwithstanding your boastings of the infallible Spirit Thus I. N. p. 17. F. Harris makes this Querie Whether it be safe for Christians to forsake and let goe those Gospel-dispensations of the Spirit of Truth in which God hath blessedly appeared c The summe of his answer is this that all those who deny the light of Christ and the infallible spirit in their sense this must be taken else we do say some truth is in this have nothing but the spirit of delusions but then adds without the infallible spirit there is no promise nor word but what is stolen from others or out of a booke and had thou had no booke thou had no voice nor promise Here is brave stuffe the promises then in the Bible are little worth if I. N. can finde any promises out of this book let him take them for me Thus Parnel and Naylor call the Ministers Magicians Let the Quakers tell us what is faith according as the Lord Christ declares it in his Word not their infallible Spirit without the Word tell us what it is to walk holily as the holy men in Scripture have done and see if there be not many hundreds that answer that faith and holinesse And let me desire the Quakers but to tell me of one man in the Word of God that was holy who embraced the Quakers doctrines principles and practises Conclusion Since then the Quakers light condemne such as the light of Christ approves of hence I conclude their light is from Satan c. Jam. 3.1 Be not many Masters knowing we shall receive the greater condemnation Who so masterly as the Quakers Mat. 7. ver 1. Argum 13 As for their shaking in that strange manner which some report of them and their books defend it is manifest enough to every one whom the God of this world hath not blinded whence it comes and prove their doctrine to have the same Authour it is a thing so known amongst them that J. Toldervy saith p. 28. He had long waited for it then had it to purpose My whole man was so shaken torn and rent that had I not by a great strength been enabled I could not have continued also it did worke in me as though I had taken a strong purge pag. 29. yet I. N. against F. Harris p. 18. abuseth the holy examples of Daniel Moses and David to defend these Diabolical actings nothing like those holy men neither in the causes nor effects Let the Reader observe the History at the end of the book I shall conclude all with transcribing a few lines out of him where he relateth what one of these Quakers who was of his former acquaintance pag. 7. spake to him with Answer to one of Parnels Queries He gave me to understand that they were sent forth to preach the Gospel by the same Christ the Apostles were and that the person that Son of God which died at Jerusalem was not the Redeemer of man from sinne Oh fearful but the redeemer was in every particular man that light by which he was given to see sinne and enabled by it if obeyed to be redeemed from sinne which Christ had redeemed them perfect and now lived in them Lord of all things by which they were made the sons of God and so what was manifested to them by that substance from that substance were they moved to speake which was the same holy Ghost by which the Apostles were endued sent forth and enabled to preach so he declared how sometimes in the night they were immediately commanded by the eternall spirit to goe forth and preach c. Here is enough said to make us all quake I intend not to open the wretchednesse that lieth in these words onely this is worth the observation that whereas some have cast off all Officers and Churches because we are out of order say they and therefore they wait for Apostolical men to be sent from God I know not how to bring us into order here you have them I hope your expectation is answered by a fearful judgement of God But let us hear what is Parnels opinion though propounded by way of querie Whether any now ought to preach in the name of Jesus but who are called to it and fitted for it the same way as the holy men of God were spoken of in Scripture What holy men he meaneth the next Querie to this will interpret Whether doe you owne immediate revelation now yea or nay q 8.9 The question would be what he means by immediate revelation but by comparing their spirits we may know his meaning Bishop p. 24. proving that we are not the Ministers of Christ brings in this for one proof Gal. 1.12 the Ministers of Christ received not the Gospel by man nor the will of man nor were they taught it but by the revelation of Jesus Christ in them We may see what Parnel aimes at but in this sense no we own no such revelations 1. For
what should such Revelations concern Faith or Manners If Faith All that we are bound to believe Christ hath perfectly revealed in his Word If Manners Christ also hath perfectly reveal'd the whole will of God for our obedience 2 Tim. 3.16 17. The Scripture c. There it is to be found in the Scripture whatever is requisite to make the man of God perfect Since we have a perfect rule what need we more What if there be a revelation that crosse an Article of faith or rule of obedience in the Scripture as doe the pretended revelations of the Quakers what shall we judge of it Surely the Devil is the Author of it 2. The foundation upon which the true Church of Christ is built hath long since been perfectly layed Ephes 2.20 and are built upon the foundation of the Apostles and Prophets Jesus Christ himself being the chief Corner-stone No Church need any better foundation to be built upon than the Church of the Ephesians was built upon that was built upon not any of our new mad Diabolical Apostles but the Apostles which the Lord Jesus himself called fitted in a glorious manner that the servants did shew who was their Master and Paul one of these Acts 20.27 tells the Elders I have not shunned to declare to you All the Counsell of God which concerneth our salvation If the Quakers bring any more then Paul did not declare All but whether Paul or the Quakers speak truest we will not dispute shew us now such men as those Apostles were 3. I pray tell us what Scripture have you to prove that any men now in these dayes should have such revelations and that now we must look again for Apostles It may be you will make a tush at Scripture and tell us your infallible Spirit tells you so but we can upon better grounds make a tush at your Spirit and curse you by the authority of the Spirit for adding to his Word Deut. 12.32 Rev. 22.18 4. Before you brag of your Apostleship and Revelations shew your selves to be I will not say Christians but Men rational men which as yet you have not done 5. As after those Prophets under the Old Testament whom God raised up no man dared to assume to himselfe that Name and Office I know there were those who were called Prophets in the N. Test but they differed from the Old or dared to be a Pen-man so after the Apostles whom Christ himselfe chose fitted and authorized to be his Pen-men in the New Testament let none dare to be so devilish to assume that Office or Name unto themselves 6. The Testatour is dead who then shall make any other Testament or what need is there of any other than what himself hath made For the infallible Spirit the Quakers so much prate of abusing the Ministers because they doe not boast of it and Mason in particular pag 15. abuseth Mr. Scortrith and bid his people take heed of him I shall speak a few words Mason adds this Take this along with you too The Spirit of Truth is the infallible Spirit But George Scortrith confesses he hath not the Infallible Therefore George Scortrith preaches from the Spirit of Errour What now what doe Quakers make Syllogismes then we look to our selves but Mason the next time you make a Syllogisme desire your Master to learn you so much skill to make a true one for the Priests doe laugh to reade such a false one You might have indeed disposed the predicate of your question in the Major proposition with some words altered but now it is no where disposed But to the businesse 1. If the Quakers would have us affirme that all Ministers must have the Spirit in that manner as the Prophets 1 Pet. 1. v. 11. and Apostles v. 12. So 2 Pet. 1. ult then we professedly say we have it not If the Quakers say they have it so then I say the Spirit in the Prophets and Apostles was not the infallible Spirit for the Quakers spirit is crosse to that 2. I affirm that Ministers I mean not every particular man who calls himself a Minister have that Spirit which is Infallible to some a Spirit of gifts and grace to some onely gifts We pray to the Lord for it and that we may be guided by it 3. True Ministers doe by that Spirit from his word teach to their people the infallible truths of Christ they build them upon such foundations for doctrine and practise that not one who follow their preaching shall ever miscarry but shall honour God here and be infallibly saved hereafter 4. Those who have forsaken this Ministerie the Spirit of God hath left them and let them fall into corrupt errors and some damnable heresies with practises grievous and offensive to the Spirit But yet to say that this Spirit which with reverent humility we dare say we have doth or is bound to teach us every one in every Iota of truth so that not in any particular whatever we may mistake this we doe not affirm no more than he doth or is bound to expell every relique of corruption out of our hearts we know but in part Peter might boast of this Spirit more than Mason but whence then doth he walke so Gal. 2.11.14 as to deserve a reproof Nay goe to others who were guided extraordinarily Isaac by a prophetical Spirit and infallible blessed Iacob but he mistook in the person whom he blessed he thought it had been Esau the infallible Spirit did not guide him there to know Jacob but he erred as to his owne purpose Samuel went to anoint David by an infallible Spirit but he mistook in Eliab So Nathan a Prophet but he mistook in his counsell to David about the Temple building Then why the Spirit should so teach every Minister that in no point whatever he should mistake so long as in nothing that concern the salvation of his people I know not Much more might be gathered out of their Books whereby it may appear by what spirit these Quakers are led truely by Satan scarce transformed into an Angel of Light And now to you who are my people and have chosen me to be your Officer having thus opened the wickednesse of this Sect I exhort you to beware of them for you who have understanding so as you are able to oppose them I doe not fear your going to hear them or conferring with them they are scarce men in reason for you who are of the weaker sort I exhort you again come not neer them so much as to hear them since warning is given what they are but if you will doe it know assuredly the Church will proceed against you for so doing as for any other sinne FINIS A Minister now in Essex gave this Narration to a friend of mine written with his own hand and his name to it the Copie is true that I here offer to the Reader The 8th Moneth 19th day 1654. AT the earnest desire of some friends I went with John Ward and Anthony Hunter to a meeting of the deluded souls called Quakers at John Hunters of Benfield-side in the County of Durham where we found about twenty persons sitting all silent after we had sate awhile all being mute the Lord moved me to arise and call upon his name by prayer I was no sooner up but my leggs trembled greatly so that it was some difficulty to stand but after I had prayed a short space the trembling ceased while I prayed to GOD as a Creatour there was but little disturbance but when I cryed in the name of JESUS CHRIST my Mediatour God in my nature now in the highest glory appearing and interceding for his Saints then the Devil roared in the deceived soules in most strange and dreadfull manner some howling some screeking yelling roaring and some had a strange confused kinde of humming singing noise Such a representation of Hell I never heard of nothing but horror and confusion After I had done praying not opening my eyes before I was amazed to see about the one halfe of those miserable creatures so terribly shaken with such strange violent various motions that I wondred how it was possible some of them could live In the midst of this confusion one of them asked if I were come to torment them To whom I applyed this word Mat. 8.29 And while I spake something of Faith they declared that they were come to the faith of Devils Jam. 2.19 but said we were not attained to such a faith After two houres as we were departing out of the house one of them cursed me with these words All the plagues of God be upon thee Whereupon I returned and prayed for such of them as had not committed the unpardonable sinne Thus farre this Minister Lately in a Town neer me when the Quakers were met together there appeared one amongst them in such a shape as caused them to break up their meeting with no small trouble to divers of them I cannot learne the perfect manner for the Quakers will not reveale it onely so much some of them have affirmed and I will not publish more than I am certaine of I wish it may turn to their good
be Mercurius one of their gods Well he answers am I so rude but examine me in my knowledge consider me in all things that are requisite to an Apostle and so if I have not manifested my self in all things to be a true one The same we say to these Quakers and all others if by their knowledge and all things else requisite to Ministers or Apostles if there be any more to come for they tell us they are sent out with an Apostolicall spirit they can manifest themselves to us to be Ministers or Apostles we will listen to them but by all we can finde in their Books they scarce appear to be rationall men 2. The second Objection was the humility of his person ver 7. he abased himself wrought with hands taught the Gospel freely To this he answers you need not object this against me for my humiliation was but your exaltation for I spared you but how then maintained by other Churches ver 8 9. the Churches of Macedonia supplied my wants But as for you I have not been burdensome to you neither will I be ver 9. to the end In the Regions of Achaia none shall stop me of this boasting which he confirms with a kinde of an oath as Calvin Piscator Weinrichius and others judge of the words As the truth of Christ is in me ver 10. as I am a true Minister of Christ or let me not be esteemed to have any truth To be sure this is more than Yea yea and Nay Which the Quakers make so much use of But why will you take no maintenance of us it is because you doe not love us ver 11. So my enemies may suggest to you I love the Macedonians but not you But this is not so God knowes he appeals to God this is more than Yea yea again True here is a weighty case why Paul useth these expressions But why then will you not c I will give you the reason in v. 12. because first I would cut off occasion that is should I take maintenance of all Churches my enemies your false teachers would tell you that all my preaching is but for money profit but now they cannot say so for I take nothing of you Again your false teachers they glory that they teach freely they require nothing of you no more doe I nor will I in the regions of Achaia Now you have the Reasons Before I goe any further I have here as fit a place as I could desire I did not think of it when I chose my Text but I see Providence hath fitted a place for me to take up that great clamour which with one mouth all the Quakers make against the Ministery I must name them all if any for all their Books are full of it and with the Quakers the Separatists we are no true Ministers but why we teach not the Gospel freely as did the Apostles we preach for hire divine for money we are covetous and much of this strain divers of their pages have little else but this kinde of stuffe Thus the silly Women told me in the Church I was a Hireling c. To all these I answer 1. False teachers may and have preached freely then be sure free teaching could not prove us to be true Ministers Yet the Quakers teach not freely for at one Towne by me I hear that one of these Quakers had about five pounds gathered for him besides his entertainment This is plain from the Apostle here in ver 12. for the false teachers did glory in this and therefore Paul he would teach freely to Corinth and be even with them in glorying Thus Parnell who tells us he is sent from Christ if any man could believe him but the youth thinks others have as few brains as himselfe he teacheth freely and well he may but this doth not prove him to be a true Teacher nor none of his Sect or any other Sect whatever but he is a false teacher though a free teacher as were these but Teacher is a word he deserves not 2. It is false that All the Apostles taught freely and wrought to maintain themselves This is plain 1 Cor. 9.6 in which Chap. the Apostle proves by no lesse than seven Arguments that the Ministers may take maintenance ver 14. speaks as fully as can be being the winding up of his arguments Even so hath the Lord ordained c. Here is an Ordinance from heaven for the maintenance of right Gospel-Preachers if the authority of the LORD who made it be as good as the authority of the Quakers and Separatists and by vertue of this Ordinance we claim our maintenance How learnedly the Quakers talke of these arguments you shall hear anon But to come to the 6 ver Or I onely and Barnabas have not we power to forbear working The word Onely plainly carryes it that the other Apostles who were married and were trained up to fishing divers of them those did forbear but what have all the Apostles thus power to leave of take maintenance but I onely and Barnabas c No no we have the same power as well as they But ver 15. I have used none of these things c. Again in the 12 ver If others be partakers of this power over you c. Their own Officers it seems or others did take maintenance So could he 3. It is false also that Paul took no maintenance for in the 8 9 ver of my Chap he saith He took wages of others to serve them i. e. the Church of Philippi Paul could take his liberty where he saw cause If Paul than we 4. We desire none to speak for us more than Paul whom these Quakers object against us For we have his own example he did take wages Secondly he as moved and guided by Gods Spirit doth not onely show it is the minde of God but he proves it also by divers reasons 1 Cor. 9. Adde to this 6 Gal. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let him that is taught in the word communicate unto him that teacheth or catechizeth as the word properly signifies in all good things Will the Quakers allow this Text to be Scripture then let Him be he or she what they will high or low It s possible the Quakers will object against the she but I will let them alone to see if they will doe it master or servant is he or she taught catechized then communicate in All what All this word will not be liked yea all good things fit to be communicated or communicable So 1 Tim. 5.17 one part of the honour Ministers must have is maintenance the 18 ver proves it marke it is honorarium the maintenance of the Elders is not as the pay I give for a servants worke but it is honour an honourable maintenance The same Apostle saith 2 Tim. 2 4. So 1 Tim 4.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be in these things No man that warreth entangleth himself with the affaires
answer fully applying what he faith to the Objection thus So we the Quakers having the infallible spirit which gave these commands dâ—e by the same seeing you abuse them without scripture take them away Now your answer is complete But First I say those carnall things as you call them are so spirituall that all the perfection the Quakers brag of will not be sufficient to perform one of them in the holy manner the letter as you call the Word requires Secondly You talke of the Infallible spirit but you have not given us the signes of it as Paul did 2 Cor. 12.12 nay the Satanicall spirit by which you are acted hath not given you so much wit to caâ—ry your selves cunningly but you doe so manifestly crosse Christ and the Apostles that people must throw away their Bibles and naturall Light before they can believe you Thirdly You mistake in the brazen Serpent for it was not ordained as a means of worship in the Church but onely for the time while Serpents stung them in the Wildernesse they were to look to it typifying Christ but when they were past Serpents in Canaan there was no use of it yet Hezekiah wanted no meanes whereby he might certainly know the minde of God Fourthly The worship then instituted was not taken away because abused but because the Ceremoniall part was fulfilled Fiftly Jesus Christ the Lord of the Church may institute what means of worship he pleaseth his Apostles did converse with him fourty dayes after his resurrection Acts 1.3 speaking of the things pertaining to the kingdome of God They had order what to doe but I hardly think the Quakers were there then with him and heard that doctrine they teach us Sixtly Then the Spirit of God teach us to deny God that which he hath had since the world began viz Externall worship for prayer sacrifices and the teaching of the family by the Father of the family these parts of worship we finde at the beginning after that more But now God must have none at all how shall we know there is a God in the world if we take away his worship Seventhly Christ must then be a great destroyer of the Law and not a fulfiller Mat. 5.17 for he must quite blot out the second Commandment as the fourth and fifth by these Quakers Eighthly The right performing of the worship of God will cost pains and exercise of graces but the spirit in the Quakers have taken them off from that burden Conclusion Since then the Quakers Light destroy the Ordinances of Christ hence I conclude their Light is the light of Satan not of Christ Argum 7 Major That Light denyeth a great work of Christ in the hearts of them who believe in him that is the light of Satan not of Christ Minor But so doe the Quakers light Ergo. The Major is so clear that it needs no proof for to deny a a saving work a great part of his redemption this cannot come from Christ Minor But the Quakers light denyeth a great worke of Christ in the hearts of them who believe I mean such a work as must necessarily be in all such that is a worke of inherent holinesse the new creature distinct from Christ's person and from his imputed righteousnesse to our Justification The Quakers in these Books I have have spoken confusedly and covertly yet this must be their doctrine or some other notion being Christed with Christ Godded with God which I verily think they ayme at Naylor Saluta p. 20. hath these words But say you this is that righteousnesse we believe in and by which we are justified by that blood which was shed at Jerusalem and by that obedience that was in him and by that holinesse but that the want of his righteousnesse in us or that want of Christ or his blood in us can hinder our Justification that we deny and look upon it as heresie it is Christ without us that hath satisfied for sinne his righteousnesse faith patience love obedience c. it s these without us that whoever believes in shall be saved and by this faith the ungodly is justified Pag. 23. We can doe nothing neither doe we desire to doe any thing yet can we doe all things that he wills through him that is in us Pag. 2. While you live sinne lives and if we say we have no sinne we deceive our selves this is well but where he alone lives there is no sinne c. I deny not but we are justified by the righteousnesse satisfaction of Christ without us as opposed to Inherency in us But I utterly deny that God ever imputes that righteousnesse to us but withall he works inherent righteousnesse in us so as no man can be in a state of Justification or shall ever see God who hath not this inherent work of holinesse in him Heb. 12.14 I deny also that a person whom the Lord actually justifieth is an ungodly person in that instant its true he is ungodly if you compare him with the Covenant of works he is a transgressor of it which is the scope of the Apostle in the Rom. 3.4 Rom. 3.4 To cut all men off from seeking life in that Covenant and to bring them to the righteousnesse of Christ but look on him in reference to the Covenant of grace he is now a believer or else he cannot be justified and such a believer as hath received Christ to Union and now trusts to Christ for Communion of benefits whereof justification is one He that prates of his justification before this Faith he doth but prate of that which he shall never finde That absurd notion of faith justifying onely Declarative I would have opposed had this place been convenient I affirme also that the work of inherent holinesse which maketh us new Creatures is a distinct thing from Christ his person though among our New-England notions this was received when the errours raged there that Christ was the new Creature but for the 2 Cor. 5.17 they made miserable Grammar of the verse undertaking to be the Interpreters of the Originall read it thus if any man be in Christ the new Creature and thus indeed Christ being perfect no wonder though the Quakers are perfect for there is nothing in them but Christ And thus we see the meaning of that which we have so wondered at that men and women who could not tell how to live honestly among men keep promises keep from pilfering deale justly no nor can scarce doe it at this day since these Quakers came are on a sudden mounted aloft and tell others they are perfect No wonder for if Christ be the new Creature the new Creature then cannot grow for Christ cannot be more perfect then he is I affirme also that those who desine to doe nothing as saith Naylor they are not in Christ if we speak of adulti Rom. 7.21 and their wills are renewed I know not what to make of that phrase While you live sin live to take it
Christ even all in England and the world that differ from them This they avoid by denying with greatest abhorrency that any of the Ministers are such or the Churches Priests igno p. 2. Woodâ—d p. 16. but especially Parnel twice in his Frâ—fast tells us of the Church in God 1 Thess 1.1 and Parnel saith he ownes that Church and amongst his Queries to the Priests he would have them tell him what Church that is I wish Parnel had set down the interpretation from his infallible spirit I believe we should have found a blasphemous one But let us examine the Text this Church of the Thessalon which was in God ch 5. ver 12 13. had Rulers over them and they were to esteem them highly c. But Parnel you deny all Church Officers so doe all your sect then you are not in God as this Church was In the 14 ver they were to warn the unruly in the 2 Epist 3. ch 11. there were disorderly walkers how can unruly and disorderly persons be in God tell us this This Church was taught to pray without ceasing but you bid stay till the spirit moves But note this by the way a Church may be said to be a Church in God and yet there may be some unruly and disorderly persons amongst them If you say but they must be exhorted warned c. that is true and so doe we exhort warn c. this will help save our Churches some at least I am sure But what is it to be in God still should I say as some hyperbolically but very harshly and unsavourily After a sort Deified this I believe would please the Quakers but how are unruly and disorderly persons Deified shall I say Church in God so this Church and others is differenced from the Assemblies of Pagans as they were before not in God but Idols And in Christ so differenced from the Iewes who refused Christ They professed the Faith of God and Christ or they had an inward fellowship some of them and union with God and Christ as I Ioh. 1.3 Our fellowship is with the Father and his Son c. Others had an outward fellowship as owned the faith partaked of his Ordinances and so visibly did professe themselves to be the body of Christ But let M. Mason observe the Apostle makes a distinction here between God the Father and Christ but he p. 8. saith to make God Christ and Holy Ghost three distinct persons Afterwards p. 9. he calls it a bold and a blasphemous assertion is such a piece of Divinity as was never known till the Merchants of Babylon broached it then quotes 14 Ioh. v. 7 8 9 10 11. But what will M. Mason gather from hence that Christ as he is the eternall Son of God is of the same Essence with the Father so that the Essence is but One this we yeild But I pray what doe you make of the Humanity of Christ was it reall or imaginary if reall what is the Humanity of Christ the same Essence with the Godhead this is new Divinity indeed what is there no difference between Christ and the Divine Essence subsisting in the relation of the Son if the word Person be so offensive you say for the simples sake p. 9. you will set down what the Lord gives you in vindication of his honour Then quote the 14 of Ioh. the simple ones are much obliged to you and Parnel but you have shown your selfe but simple in this and have notably vindicated the honour of God to make Christ who is God-Man and without the Manhood is not Christ that the Manhood also must be one Essence with the Godhead But to return to Parnel I have already given one ground from the Church of the Thessalon to prove there are some true Churches in England I scarce thinke Parnel know what a Church is for if he define it right he must overthrow divers of his own principles I wish his infallible spirit would have let us known his minde that we might have tried the Quakers Church but I will leave this with all the Quakers Seekers Separatists in England that if they will own the Church of Corinth to be a true Church then I will prove there are now many Churches in England that are true also For the Ministers whom you and others call Priests and say we run before we were sent you doe well to begin first to cast that upon us which you know will fall upon your owne heads no we can prove our sending Bishop p. 23. he brings against us the 1. Tit. 7. Well and are there not many Ministers who doe in a good measure walk up to those rules though they dare not brag of your perfection Covetousnesse is the great thing you object but to this I have answered before As for anger we may be angry and if an excesse in anger sometimes will cut us off from being true Ministers then Paul and Barnabas were not true Apostles Reade Acts 15.39 if infirmities cut us off then Peter was no Apostle who the second time halted Gal. 2. Then Ieremiah Ionah were no true Prophets But G. Dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prepriè qui adhaeret alicui velut unguibus affixus nec sese finit avelli Bulling in loc Bishop why doe you leave out the 9 ver where a Bishop must hold fast the faithfull Word here is no mention of the infallible spirit which he must forsake this faithfull Word to listen after Then he must be able by sound doctrine not Quakers dreams to exhort and convince gainsayers Where are these quaking Pratlers and others also if these rules must trie them who doe not know how to speak sense but their reason is railing and their answers you lye c. Also G. Bish why did you not quote the 5 ver where Titus a Church-Officer was left to Ordain other Church-Officers these persons so qualified Lay these together and here is the true sending of a Minister the peoples choice supposed which we we also have Thou doest quote also 1 Tim. 3.3 Take in the 2 v. also there is one apt to teach take in the 6 ver And though Parnel be farre enough from the abilities required in a Bishop many miles short yet as he is a Novice lifted up with pride so let him take heed of the next words And why did not thou quote the 4 chap. of this Epist 14 ver 5 chap 22. Lay hands suddenly c. and there you should have seen how these qualified men came into their places Trie us then for abilities if you can all you Quakers and Separatifts in England then see what is required by the Aposties example to bring us into the Ministery and prove we have it not Object You are Ordained by Bishops Answ To this I have answered at large in another Book though it be false of abundance of us we receiv'd no Ordination from the Bishops yet I wish that the Separatists would think of one
wholly to these things Chap. 4. ver 15. not entangle himselfe with the affairs of this life Chap. 2. ver 4. Then must Timothy be maintained by the Church or beg if he have not enough of his own estate to keep him 2. Is your offence at Tithes First it is well known if the Magistrate who is to doe what in him lieth that the people under him may lead a quiet and peaceable life in all godlinesse and honesty 1 Tim. 2.2 why else should the people pray that they might doe so and to this end takes care that according to Gods Institution Ministers be provided who may teach the people all godliness honesty he in the mean time a Nursing Father to them Isa 49. see that they may have an honourable maintenance according to the word I say if the Magistrate could finde a better way for the maintenance of the Ministery every way you shall see how easily Ministers will part with Tithes But now we take them as that which the Supreme power of the Nation for many yeares have allotted to us You have the least cause to be offended at Tithes because Tithes are no mans owne but the Ministers many hundred years since the Parliament of England not the Pope as learned Parnel saith in his books did set apart the Tithes for the maintenance of the Ministery and the supreme Magistrate is but the Feoffee in trust to see that what the people of England in their representative with the King and house of Lords had given to the Ministerie be duly payed them let this convince you if your hearts be sober that Tythes are no mans owne but the Ministers for let a man be to hire a Farme his Landlord cannot let him a Farme that shall pay no Tythes let a man buy a Farme or sell a Farme he can neither buy nor sell a Farme that shall pay no Tythes if a man have a Farme to sell of an hundred pound per annum this Farme may possibly pay twelve pound a yeare for tythes if this man could fell this farme tythe-free would he not raise the price in the sale of it accordingly So would not Landlords let their farmes accordingly if they could let them tithe-free the Tenant should soon finde it But neither the Landlord nor Tenant doe look upon the tythes as theirs but the Ministers whence men let hire buy sell lands as still looking upon them to pay tythes and so none of all these are wronged at all whence tythes are as duly our own as any mans estate is his and that is the reason why when people deny our due we go to the supreme Magistrate who as I said is the Feoffee in trust in his Officers and Courts to help us to our due as any other man wronged goeth for right to any Court whence it is evident it is meer blindnesse if not madnesse which makes people talk thus against Ministers taking of Tithes for we take onely what is our own and no mans else As for lands so for houses we observe the long Parliament made two Acts it may be more that I know not of one for Bristoll another for Colchester that according to the rents of houses so men should pay not exceeding a certain summe a very little one I am sure I know wicked spirits raile at the Magistracie for doing this but herein the Parliament did what was equal and just before God and man For as I said in my first if the Magistrate be bound to take care that the people under him doe lead a life in all godlinesse c. which comprehends the first Table of the Law then the Magistrate must set up able men no slight fellowes that may answer the qualifications in the Word to teach the people then reason besides the Word saith these must be fed maintained and that as become their places surely the Magistrate who hath power to raise a taxe when the good of the Common-wealth requires it hath as much power to cause people to pay towards the upholding of the Officers and Ordinances of God unlesse Religion doe nothing concern the interest and good of the Common-wealth which to affirm is to fall below Heathenisme As for such as affirm that the Magistrate hath nothing to doe in the Church the care of it doth not at all belong to him I think such devilish principles deserve not an answer yet they are answered though such owne not the Scriptures yet let them but go to the Heathens and they will shame them 3. It is well known there are abundance of Ministers who take not their tythes in kinde but compound with the people for their tythes I would faine see the enemies of the Ministers prove that ever the Priests in the old Law could doe such a thing then still we take not our Tythes as the Priests All Ministers would doe thus would people be reasonable in their compositions but we finde they defraud us 4. For Tythes it is impossible that the Supreme power should ever settle a more equall and easie way for the maintenance of the Ministery than this way of Tythes already set 1. Not more equall for therein we rise and fall with the people we share with their blessings and crosses we have little or more as they have little or more 2. Not more easie because as I said neither the buyer nor seller neither he that hires nor he that lets doe look on Tythes as theirs and is it a burden for men to pay for what is none of their own and they esteem none of their own as in my second I have opened Object But you should trust God for your maintenance Answer So we doe and desire to doe but we will not nor dare trust you if your corruption be touched or your rotten opinion be opposed if your covetous lust stirre and that reigns what is next we must seek for maintenance 2. We see God hath taken care for us already many hundred years before we were born in setling an estate upon us by the Supreme power of the Nation 3. You would have done well had you lived in the Primitive Churches when the Magistrate was an Heathen and so took no care for the Church but to destroy it but yet even then they were so free to maintain the Officers and Ordinances of Christ c that they could have Church stocks to maintain all with the poor the sick strangers yet then were Bishops besides Presbyters and none of these were to meddle with Secular cares for if they did they were to be cast out Can. Apost 7.80 as the Canons then made declare Had that spirit that is now amongst professors been in those dayes it had been very ill with the Church as it is now and should be worse might such Christians have their wills To gather up all then since Christ in his word hath commanded that we should be maintained since the Magistrate being Christian hath long since appointed us maintenance
and that such as none can call his own but the Ministers are we the covetous persons who require that which is our due by the Law of God and Man or are you the covetous persons yea and sacrilegious who deny it Certainly if people were not acted by a very Satanicall spirit they could not thus open their mouthes in such base language against us as they doe Why doe you not charge us rather with idlenesse if you can and so in that respect prove we ought not to be maintained Why doe you not speak against the Impropriators You pay tythes to them without such clamours onely the Ministers are they who trouble you but we know whose hand is in all this Hell and Rome would be glad if your designes might prevaile So much for the Ministers maintenance which because my Chapter gave me so fit an occasion I have first answered The third part of the Chapter contains a description of these false teachers and adversaries to Paul 1. He calls them false-Apostles 2. Deceitfull Workers 3. They transforme themselves c. like stage-players they personate the Apostles of Christ But how can this be say the admirers of these false teachers we cannot believe it The Apostle answers yes this may very easily be and proves it à majore Doe not wonder at this for Satan himself is transformed into an Angel of light which are the words of my Text and but the antecedent part of the Enthymeme the consequent part is in the 15 verse Satan is ergo his Ministers c. Parnel severall times in his Book he entitles the Watcher calls Logick filthy Logick pag 30. tells us what Logick is Logick is onely to make a false word true That is thy masters Logick indeed Parnel Satans but the true Logick we own for to give you a definition of Logick is in vain is that whereby the Lights of your master Satan are by the help of the Scripture discovered to be false But why doth thy mouth call that filthy which the pure Spirit of God useth In these words he useth both parts of Logick Invention and Disposition We use no Logicke but such as God himselfe hath made SATAN 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adversari odio â—abere the Adversary the hatefull enemy of mankinde is transformed what is he got on the stage too and put on the robe of an Angel of Light Surely a Tragedy we must expect Light is taken properly or improperly 1. Properly he that hath his sight knows what we mean when we speak of light to have any Philosophicall discourse about it is neither profitable nor proper to my Text. 2. Improperly it is taken several wayes I shall name but a few and leave the rest 1. For the true and saving doctrine of the Word Prov. 6.23 Psal 119.105 2. For knowledge Acts 26.18 Isa 60.3 3. For good works Mat. 5.16 4. For joy and comfort Psal 97.13 5. For Christ Isa 42.6 Ioh. 8.12 I name no more I shall make use of some of these the Observation is plain Observ Observ It hath been of old and it is the practice still of the Prince of darknesse to transforme himself into an Angel of Light Good Angels did use to appear lightsome and glorious unto persons well Satan will doe as they doe Cor à Lap upon this Text tells us many stories of persons to whom Satan thus appeared in a visible shape they saw him and conversed with him as if he had been an Angel of Light and they discerned him by his discourse to be but the black Prince transformed but this is not the thing Paul chiefly means he hath another way to act when he went to Ahabs prophets and perswaded them it is more than I know that he appeared visibly to them some Polititians will doe much and yet are little seen I am sure it is so with him Light useth to discover things but never is Satan lesse seen than when he acts as an Angel of Light This hath been his practise of old and I am sure he hath not layd down his trade now in our dayes he hath found so much successe by this policy towards the advancement of his kingdome that so long as Christs Church is upon the earth and hath rest from persecution till he come to be bound up we must look for him in this shape For the doctrinall part I will dispatch it briefly because I will make hast to what I ayme at I have but two things to open 1. How doth Satan thus transforme himselfe how doth he worke what garments as the word is taken from Stage players that put on garments sutable to the person they act puts he on that make him appear thus 2. Whence comes it that he doth thus For the first 1. By taking the Scriptures which are the true light and making use of them for the doctrine he would have received if Satan would have any errour take he must not fetch his proof his light from a Turkish Alcoran or Plato or Aristotle c. these have no Authority in the Church no no he will bring his Scripture that which is called the Lamp and the Light to you is not here Scripture Search the Scriptures yea so he doth and can bring Christ Scripture also if Christ answer him and turns him off with a For it is written Mat. 4.4 the very next tentation he will prove with a For it is written ver 6. He seems to be even with Christ and what he quotes is to the purpose so much as he quotes Clothes Bayes c. use to have seales hung upon them then they passe for currant when he can hang the seales of Scripture upon his doctrines who will now question them Hath not this been the practise of him in all the Hereticks since Christ his time Credunt scripturis ut credant adversus seripturas Terâ—ul p. 77. had not the Arians Scripture Hath not the Pope Scripture Have not the Socinians Scripture though Reason is their Rule yet hath not Crellius at last found our Scripture against Christs Divinity The least Scripture that I know any errour or practise have to prove it selfe is the practise of the Separatists with these Quakers who have cast off the soundest Ministers and all our Churches It is observable how these Quakers who have done the most mischief to the Separatists and the Anabaptists societies doe tell them they are in Babylon that which they have cast upon us is now cast upon them and will be as easily proved against them as they can prove it against us 2. When he becomes a Preacher of righteousnesse good works these are called light Mat. 5. should he preach that men should whore swear when not justly called to it lye steale be drunk c. though men love these deeds of darkness yet should they hear them taught as things that ought to be done though their hearts love the actions yet their judgments would conclude this were no true light
refused the least acknowledgment much lesse performance of duty to any Parnel Goliahs head c. p. 68. speaking about Ornaments Moderation in every thing I owne but what is wast is for the lust both in Kings Princes and great Personages as thou callest them but with us there is no respect of persons Conclusion Since then the Light of the Quakers doe put out this Light of Nature I conclude their Light is the Light of Satan not of Christ Argum 3 Major That Light which teacheth men to forsake the Scriptures setting up a Spirit in man which shall not be examined by the Scriptures is the Lightâ—â— Satan not of Christ Minor But such is the Quakers Light Ergo. The Scriptures are left by God to be our Light and our Rule Major proved Prov. 6.23 Psal 119.105 The Prophets bid us goe to them Isa 8.20 Christ bids us search them Ioh. 5.39 The men of Berea Act. 17.11 Tried Paul by these for Paul to tell them of his infallible Spirit and so they might believe him without searching the Scriptures he had as good say nothing those men were commended for this action Apollos a mighty man in the Scriptures Acts 18.24 convinced the Jewes by the Scriptures ver 28. Minor But the Light of the Quakers teach men to forsake the Scriptures setting up a Spirit in man which shall not be examined by the Scriptures If you aske me before I goe to the proof Doe the Quakers cast off the Scriptures I answer when they can finde any thing which they think make against us then they will urge the Scriptures very much Golich p. 63. yea they will run to the Apocrypha rather than faile to help themselves as Parnel to evade the strength of Levit. 19 32. runs to Chap. 4 of the Booke of Wisdome v. 8 9. but mistakes Yea further when Satan hath gotten strong hold of persons in their way yet he will then provoke them to reade the Scriptures much but casteth strange glosses upon the Scripture p. 21. 21. as I. Told confesseth when he was in that snare Herein he worketh like an Angel of Light But to speake truely the Quakers make nothing of the Scriptures miserably abusing that text 2 Cor. 3.6 You shall hear them speak 1. I. Toldervy p. 6. reporteth of that Quaker who was the means of his seducing that he expressed with firme confidence that searching of the Scripture was not the way to finde out the knowledge of Christ but the turning the minde to within quite crosse to Christ why did not Christ bid them turn to that 2. Mason pag 12. in his defence of Craven Thou sayest to his Opponent the Old and New Testament is thy rule the same was writ for thy imitation He answers But did Paul or any of the Aposlles walke by any literall rule or was not their rule a â—â—asure of the Spirit of God committed to every one of them but it were well if these pecuniary Priests would walke answerable to the precepts left upon record in the Letter By this you may see what Mason makes of the written Word 3. Parnel Watcher pag. 8. where you may have a learned discourse how the profession of the Christian Faith Religion came into England two pages before Let those who are ignorant read it But p. 8. he addes and those had the writings of the Prophets and Apostles which is called Scripture and so was the Keepers of the Letters and that they took to be their rule to walke by as they doe now but knew not that which gave it forth to lead them unto the life but had the letter and the forme To the same purpose he speaks p 40. and in his Goliah p 77. 4. Naylor against I. Reyner p. 3. speaking against us hath these words Whose Law is without Light without their Word without their Church without Baptisme Prayers without All which we witnesse to bee within Farewell then the written Word Naylor Saluta c. p. 29. tells those that will follow their doctrine then you shall not have your Light and Life to seek in a Book without you c. Naylor against F. Harris p 9. speaks out The Infallible Spirit by which the Scriptures were given forth is the sole tryer of spirits and doctrines neither hath it need of any addition where it is you bring the letter to oppose Christ and so deny the end of the Scriptures which is to see up the Spirit of God for Judge and not themselves c. So then the Scriptures must not judge of his Spirit but your spirit is Judge of the Scriptures 5. Priests Ignorance p. 4 5. The summe is this it is all one to them Scriptures or no Scriptures for they have the Spirit that did give forth the Scriptures As for the written Word you see how they contemn it and condemn those who make it their rule to walke by when they doe use it it is at the pleasure of their infallible spirit what shall be the meaning of it Here I will give you a taste of their spirit Parnel entitles one of his Books the Watcher and tell us in his Title-page of the stone that struck the feet of the Image quoting Dan. 2.31 32 c. By this title we shall â—â—pect some great matter about the Image p. 21 22. It is one thing to allude to a scripture another thing to inteâ—pret it as doth Parnel here his spirit interprets the Image Now the head of the Image which is of gold and are those that have had a light shining into them and have seen the emptinesse of many Forms and have gotten the thing in their comprehension with more of this stuffe which I am loath to transcribe and the breast of the Image which is of silver and the thighs of brasse are the rest of the sects and forms and the legs of the Image which is of iron is the beast and the feet of the Image which is part of iron part of clay are the Priests and Pharisees joyned to the powers of the earth c. But Parnel the Spirit in Daniel gave another Interpretation of this Image in the same Chapter and we have seen it fulfilled in the greatest part How darest thou then set down thy Interpretation thus crosse to his Oh that any Christians should admit such a Fellow into their houses Let us hear Deusbury's spirit interpreting Revel pag. 20. 17. Babylon is within you the Beast is within you which all the world wonders after what a wonder is this I hear there is a Doctour of Divinity in London hath given the same interpretation of this Beast c. that all the world should wonder after that which none of the world ever saw is your wills your wisdome is the great Whore that sits upon the Beast But why doe you stay here Deusbury goe on to 9 10 11 12 16 verses and tell us what they are when you have done turn to the last clause