A SERIOUS REVIEW OF SOME PRINCIPLES OF THE QUAKERS Wherein ERROR is Discovered and TRUTH Defended By P. E. VERITAS VINCET TANDEM Printed in the Year 1655. A SERIOUS REVIEW OF SOME PRINCIPLES OF THE QUAKERS I Do not at this time write because I would maintain Truth in maintaining any Sect knowing that there be many in this age who do owne in their judgement many parts of Truth or severall sound Principles of Religion as it were by piese-meal who notwithstanding in many more things if not in the most do erre And therefore as one having ceased from man being dead to all Sects I do I say I do at this time only vindicate Truth for it self without all relation to the upholding of any Sect whatsoever but in so far as they do owne any part of the Truth Having premised these few lines I shall lay down severall Principles of the Quakers and as I propound them shall refute them yet shall I speak of none of them but of such as be most known that they may not have it to say that I do wrest their words and do belye them I. That man as a creature is not equall with God but as he is joyned to the Lord being one Spirit with him This is the Doctrine of Geo. Fox as witnesseth Ja. Nailer in answer to the Book called The Perfect Pharisee pag. 4. whose words be these viz. I was in the hearing of four Justices of the Peace where he was asked meaning Geo. Fox whether he spake this of G. Fox as he was a creature i.e. that G. Fox was equall with God To which he answered I deny G. Fox he is dust and must to dust but I and my Father are one and he that is joined to the Lord is one Spirit At which the Justices were satisfied that he spake of the Spirit of Christ in him and thereupon did acquit him A subtile Answ to an ill stated Question for I do observe in it much of the depths of Sathan whereby the Justices were outwitted No wonder for in stating the Question they gave him a great deal of advantage It doth necessarly imply that there was something in Geo. Fox which was increated not a creature but a Creator Otherwise to what purpose did they propound the Question thus Whether or not in saying that he was equall with God did he speak this of Geo. Fox as he was a creature even as if G. Fox had been any other thing then a creature In this I desire that these things may be observed First that neither Fox nor Nailer do deny absolutely that Geo. Fox should say that he was equall with God they deny not these words only Geo. Fox shifts the Justices with his sense thereof as is abovewritten Secondly I desire any serious sober man whatsoever to consider and I leave it with him to judge take it in the best sense if any man can call these the words of truth and sobernesse for Geo. Fox to say that he was equall with God I appeal him if ever any Scripture-Saint said so excepting Jesus Christ who was both God and Man Thirdly I desire George Fox to tell me what he meaneth by that viz. I and my Father are one and he that is joined to the Lord is one Spirit Either he understandeth it concerning a substantiall or a mysticall onenesse betwixt God and man If a substantiall then it is as much as if George had said that the very substance and essence of God is in him and one with him Which being so then without dispute there is something increated in him and so equall with God Howsoever the Scriptures which he alledgeth will not bear him out therein Not the former for it only speaketh of CHRIST I and my Father are one John 10.30 In which Chapter the Lord Christ laboureth to prove his equality with God But will Geo. Fox make application of that Scripture to himself he doth so by comparing it with Joh. 17.21 23. Now take notice how he confounds Christs onenes with God and Saints onenes with him And seeing he puts no difference betwixt them but makes application of that same very Scripture to himself whereby Christ assents his equality with God It follows by inevitable consequence that the man understands Saints to be equall with God Which is also evident from his own confession For though he denieth G. Fox as a creature to be equall with God yet he doth not deny it in respect of the Spirit of Christ in him Whereupon he evaded the Justices of the Peace as is above-written Notwithstanding that yet is it clear that Saints onenes with God is nothing else but like the Husbands onenes with the Wife or the Wifes with the Husband as is most evident from that other Scripture 1 Cor. 6.17 he maketh use of He that is joined to the Lord is one spirit Would George compare this with the latter part of v. 16. For two saith he shall be one flesh He would needs alter his mind for the Apostle in these words alludes to that onenes which is betwixt man and wife spoken of Gen. 2.24 Mat. 19.5 6. Mar. 10.7 8. Eph. 5.26 And so compares the onens of the Saints with God in respect of one Spirit with that onenes which is betwixt Man and Wife But who can say that the onenes betwixt Man and Wife is substantiall and not mysticall Will any say that because the Scripture doth call them one even one flesh they do make up but one substance Is it not evident notwithstanding this onenes that they be different and distinct substances So then seeing the Scripture likeneth the onenes of Saints with God thereto may not I justly say that as God and Saints are one I say as they are one so they are really and substantially distinct one from another And that the substance and essence of God is not united to the creature But if at last George shall say that the oneness with God is only mysticall and vertuall i. e. in respect of Gods acting and working in Saints by the power of that same spirit that is in himself bringing them into a comformity to it self then hath he nothing for himself to say but must needs in every respect without all exception deny himself to be equall with God whether he consider himself as G. Fox or as sanctified by the Spirit of Christ in him For so even his Sanctification and the Spirit of Christ in him are nothing else but created things And I desire George not to think this strange Doctrine For doth not the Scripture comprehend all that is of God in Saints under the notion of the New Creature 2 Cor. 5.17 Gal. 6.15 And if it be a creature then is it not increated but created But if George be tenacious I desire him to tell me What of God What of the Spirit of Christ did ever be experience beside that which is the New-Creature in him Or rather I desire him to shew me where
the Scripture doth contradistinguish the one from the other Yea the Scripture doth call all the works or appearances of God in the creature a new man implying that as is man so it is a created thing And therefore it is said to be created after God in righteousnesse and true holinesse Ephes 4.24 So then George should not understand the Spirit of Christ to be any other ways in Saints but in respect of the fruits thereof Gal. 5.22 23. or in respect of the power and operation thereof Eph. 3.7 2 Tim. 1.7 The Scripture doth no where say that God dwells Bodily in any but in Christ Col. 2.9 I confesse the Scripture doth speak of Gods and Christs being in Saints in respect of the fruits of the Spirit viz. faith Eph. 3.17 hope Col. 1.27 love 1 Joh. 4.16 confession v. 15. and obedience ch 3.24 Upon which account Saints very justly may be said to partake of the Divine Nature 2 Pet. 1.4 in so far as they do partake of the fruits of the Spirit and are acted by the power of the Divine Nature But who will say that there is not a substantiall difference betwixt the tree and its fruit The Sun and its heat Will you say that he that hath the fruit of the tree hath the substance of the tree Or that the substance of the Sun is in a man because he is made hote by the vertue of it So no man hath reason to say that the Spirit substantially is in the creature because it partakes of the fruits thereof or that God in his substance and essence is in the creature as being united to it because he acts in it by his Divine power Secondly That the soul is a part of the Divine Essence I shall not say that Nayler doth positively say so Yet I shal leave it with any impartiall man to judge whether it be not most apparent yea or not that this is their Doctrine at least his these things being considered 1. Because in his answer to the Book called the Perfect Pharisee pag. 6. he sets it down as a part of the charge against the Quakers wherewith five of the Chief Priests dwelling beside New-Castle did charge them as he saith And in his answer thereto he neither positively denieth it nor confesseth it But in stead of denying it he chargeth them of pleading for sin to keep the soul at a distance from God 2. In other things he is very plain positively denying those things wherewith he and his are charged Which make me say that either he deals subtilly in the matter or else that the charge against him and the rest is true Otherwayes what may be his reason of not denying this charge as well as other things that he and his are charged with Put it on this issue and I charge him if there be any singlenesse of heart in him on the behalf of the Truth as in the presence of God that errour may be discovered and Truth manifested either to affirm or deny the foresaid charge viz. That the soul is a part of the Divine Essence and not deal deceitfully in shifting the point 3. He backs his answer to the charge with this Scripture He that is joyned to the Lord is one Spirit 1 Cor. 6.17 O the depths of Sathan If there be any spirituall or impartiall man let him judge now if this Scripture be not brought with a purpose to deceive Can any man say that this is brought by him to make it appear that he denies the soul to be of the Divine Essence Considering how that not only the words thereof taken as they ly without farther consideration import the just contrary but also G. Fox made use of the same in proving himself to be equall with God in respect of the Spirit of Christ in him But if he positively confesse that the soul of man is a part of the Divine Essence then I leave it with you to judge who know not the depths of Sathan as they do if these grosse and blasphemous absurdities will not follow thereupon First That the Divine Essence is subject to changes as is the soul of man it being of the same nature and substance Secondly That as is the soul of man so a part of the Divine Nature is subject to be lossed Thirdly That as the soul so a part of the Divine Essence shall be damned and tormented for ever Beside many other horrid absurdities contrary to the Scriptures which may make any ear to tingle Thirdly That Christ is in all men even in the most vile among men This is their common Doctrine And therefore saith Nayler If Christ be not in the most vile in the world there to see the hearts thoughts and intents how shall he judge every one according to their thoughts c. Answer to the Perfect Pharisee pag. 7. To prove this he alledgeth Joh. 1.9 That was the true light that lighteth every man that cometh into the world Poor creature he is much mistaken in this He erreth not knowing the Scriptures The Scripture doth expound this two wayes First In respect of the spirit of man The spirit of man is the candle of the Lord searching all the inward parts of the belly Prov. 20.27 Whence it is evident that the spirit of man is not only the Lords lamp light or candle but also that which searcheth the most secret and hidden thoughts of man According to that 1 Cor. 2.11 For what man knoweth the things of a man save the spirit of man which is in him And thus the Lord Christ may very fitly be said to enlighten every soul that cometh into the world in so much as that he creats in every one that cometh into the world a spirit which is his candle For all things were created by him and by him do consist Col. 1.16 17. compared with Joh. 1.3 So then by the spirit that is in man he doth search the thoughts and intents of the heart it being his candle I hope James Nayler will not understand by this spirit any other but that which is naturall common to good and bad and not that which is divine and supernaturall For the Apostle expresly positively and distinctly contradistinguisheth the one from the other I mean the spirit of man from the Spirit of God 1 Cor. 2.10 11. Secondly In respect of that which by God is written in the heart of every man that cometh into the world For when the Gentiles who have not the Law do by nature the things contained in the Law these having not the Law are a Law unto themselves Which shew the work of the Law written in their hearts their conscience also bearing witnesse and their thoughts the mean while accusing or else excusing one another Rom. 2.14.15 Whence may be observed that God hath put a naturall light in every mans heart and conscience by which they are not only accused in not doing and excused in doing that which is contained in the Law but also
thereby are enacted to do the thing therein contained Hence it is that Paul in Rom. 1.28 saith that persons not willing to retain this knowledge and to improve it were given up to fulfill their own lusts bringing upon themselves ruine and destruction Rom. 1.18 19 20 21. And thus it is that the candle of the wicked is put out Job 21.14 15 17. Prov. 13.9 ch 24.20 Now as all things are created and kept in being by Christ so every one that cometh into the world through Christ is enlightened with this naturall light Hence you may see how true and in what sense it is true that Christ lighteth every one that cometh into the world But what is all this to prove that Christ is in every man that cometh into the world The Scripture denyeth Christ to be in the reprobate Know ye not your own selves how that Jesus Christ is in you except you be reprobats 2 Cor. 13.5 Thus reprobates are excepted from having of Christ in them And good reason for it too First because those in whom Christ is are dead because of sin Rom. 8.10 But reprobates wicked and ungodly men are dead in sins and trespasses Secondly because those that have not the Spirit of Christ are not Christs Rom. 8.9 And those that have not the Spirit of Christ have not Christ for he is the Spirit 2 Cor. 17. But who can say that wicked and ungodly men reprobate to every good word and work that they are Christs and consequently that the Spirit of Christ is in them Thirdly The Spirit is life because of righteousnesse in whom Christ is Rom. 8.10 and in such there is liberty 2 Cor. 3.17 But who can say so of men of reprobate minds Fourthly The Scripture doth say that Christ is in the creature in respect of the faith and hope of glory that is in it Eph. 3.17 Col. 1.27 But who will say that there is any such thing in the vilest of men Fifthly Persons in a carnall state are said to be without Christ without hope and without God in the world Eph. 2.12 How then can it be said that Christ is in any in such a condition Fourthly That some persons are come up out of the fall So saith Nailer And this we witnesse and all witnesse it who are come up out of the fall Ans to Perf. Phar. pag. 6. I desire James to deal singly with me in this what he meaneth by the fall Either he understands the first fall in Adam or else such fallings as Saints are lyable to If the former then it necessarily followeth that Saints may and do recover themselves to that state of perfection without sin in which Adam was created Eccles 7.29 God hath made man upright or pefect But since Adams fall the Scripture concludes the best of men under sin 1 Kin. 8.46 2 Chr. 6.36 Psal 130.3 Eccles 7.20 Gal. 3.22 Jam. 3.2 Joh. 1.8 10. Neverthelesse I do own a perfection of which I shall not speak now though not without sin Of which Paul speaks owning himself in one sense to be perfect Phil. 3.15 and denying it in another v. 12. The latter cannot be the thing that James intends for wicked men never knew what it is to fall so seeing they never knew what it is to stand before such a fall be And so they never lived nor were in such a fall But he speaks with relation to wicked mens living in the fall which must needs be understood in relation to that fall in Adam for in him both good and bad did fall But it is evident from 12. pag. and Answ to 10. Posit that James doth maintain a perfection without sin For as there he doth not deny it being charged therewith as an errour so as is said already he maintains a coming up out of the fall And beside this he charges those as pleaders for sin who maintain that there is no perfection without sin in this life whereas the Scripture in the places above-cited is most clear therein as any man may read and observe at his leasure I might appeal to any mans reading thereof Fifthly No imperfect thing can be reconciled to God So saith Nayler That no imperfect thing can be reconciled to God is plain in Scripture Answ To Perf. Phar. pag. 9. Though this be not so grosse as the rest yet it is as strange and unreasonable as any of them For in reason the contrary is true viz. That no perfect thing can be reconciled to God And that because as a thing is perfect it needs no reconciliation even as the whole needs no Physician and where no Law is there is no transgression A reconciliation doth necessarily presuppose enimity and discord which is never without offence either on the one part or on the other Now it cannot be said that a perfect thing as it is perfect is guilty of any offence and so cannot be at enimity with God as it is perfect And consequently in such a case there is no place for reconciliation as being that which it needeth not Will you say that two persons who were never discorded and never did offend one another are reconciled No verily But on the contrary that such are reconciled one to another who formerly because of offence on the one part or other discorded and now are agreed So that reconciliation is among enemies and not among friends betwixt the party offending and the party offended The party offending is man on whose part the offence is and the Party offended is God because of sin on mans part And being sinfull offensive and imperfect Christ reconciles him to God according to that Rom. 5.10 For if when we were enemies we were reconciled to God by the death of his Son This reconciliation is as we were enemies as we stood in need of a Mediator of a Reconciler of a Dayes-man And so the object of this reconciliatory grace is we enemies without Christ without hope and without God in the world and so imperfect But being reconciled we are perfected through his grace being compleat in him Col. 2.10 For the Lord Christ reconciles enemies even such as be imperfect that he may present them perfect before God without spot and wrinkle Col. 1.21 22. Therefore I conclude that that which is imperfect can be reconciled to God and is plain in Scripture Sixthly That Jesus Christ is the only light and no other light besides him for salvation So saith Nayler Jesus Christ is the only light and there is none besides him to guid to salvation Answ to Perfect Pharisee pag. 12. Where also he saith that this light needs no outward light and discovery Thus he affirms that Christ is so the light to salvation as if it did exclude all other light besides But I would have this poor blind creature to observe that the Scripture calls Christ the light i. e. by way of eminency Joh. 1.8 9. and it self a light Psal 119.105 2 Pet. 1.19 as being subordinate to the light And