3.18 Act. 16.14 15. Ezek. 36.26 27. This Distinction is very requisite for clearing of our purpose and liberateth our Doctrine from the Circle which is falsly objected unto us by both Papists and Quakers A DIGRESSION In which the Doctrine of the Reformed Churches anent the necessity of the Spirits Operation in order to firm and saving Knowledge and belief of the Holy Scriptures is Explained and Vindicated from the Exceptions of Papists and Quakers FIrst all the Reformed Churches do with 〈◊〉 Consent assert that in order to a firm and saving knowledge and Divine Faith or believing of the Scriptures the illumiâ—nation and operation of the Spirit of God illumiâ—nating and preparing the Soul is absolutly necessâ—â—ry this all the Confessions witnesse and our Dâ—â—vines such as Calvin in his Institution Polanâ— in his Syntagma demonstratively evince Thâ— Doctrine is impugned on the one hand by the Pâ—pists who object first that we commit a Ciâ—â—cle 2. That we are guilty of Enthusiastick dottages of which we justly accuse the Anabaptists and Quakers and the like Enthusiasts with these the Socinians and other Enemies of the grace of God joyn forces accusing us of the same Crimes On the other hand the Quakers perceiving themselves unextricably in the briers and unwilling to be alone affirm confidently that we cannot separat our selves from them as to this matter 3. In order to the silencing of both these parties who like Samsons Foxes when they appear most opposite one to another even then conspire most firmly the ruine of the Church of God I premit that in order to the production of true Faith in God's ordinary way and method two things are necessary as the principles thereof the Word and the Spirit The Word they call principium objectivum an objective principle or an objective revelation because the Scriptures concur objectively declaring truths to be believed even as the Sun objectively demonstrateth and sheweth things that may be seen though no eyes were open to see them so the Scriptures hold forth clearly all that we ought to believe and do even though the understanding of none were opened to behold the wonders contained in Gods written Law. And again as the Scriptures hold forth other Truths so they evidently declare and manifest the Characters of their Divinity Even as the Sun proveth himself to be the Sun by his own irradiant and illustrious Beams of Light. And as the Sun must be supposed to be an objective light declaring himself and other things The same we say of the Scriptures that in themselves they contain and hold forth these heavenly Rays and glorious Beams and Characters of Divinity prior to the Spirits opening of the understanding and enclining the will for peâ—ception and embracing thereof Now noâ—withstanding of alâ— this poor mankind blind by naâ—ure should be in perpetual darknesse if his eyes were not opened Hence another Principle is necessary viz. The Spirits gracious operations enlightening and â—weetly enclining fiâ—ting and disposing the Soul which is the subject or recipient of this light to understand and believe the things contained in these heavenly Oracles And all these the Spirit doth not by dictating or telling into the ear or mind that such and such excellent things are contained in these Writings as a man making an oration to commend such or such a thing but as we said already by removing the natural mist and darkness modo efficientis aut Dâ—vini instrumenti by way of Efficient or dâ—vine â—nstrument in the Hand of God For the Divinâ— Bâ—auty and Celestial Glory of the Scriptures is so transcendent that the removal of the natural blindnesâ— and pravity of the will is enough for ravishing of the hearts into ardent Love obsequious Obedience and in a word a most enâ—ire and total captivity unto them This working of the Spirit upon the soul is commonly called Subjective Revelation because it terminateth upâ—n the soul which is the subject or recipient of the light contained in the Word and may be more properly called an application of Divine Revelation than Revelation it self This subjective working of the Spirit both the Scriptures themselves and all sound Divines illustrat according to them by the opening of the eyes Ps. 119.18 Eye-salve Rev 3.18 Which Examples both illustrate and prove the purpose yea it is observable that in all the Scriptures the Holy Ghost mentioneth no other kind of Revelation as necessary to Salvation but only objective which indeed was sometimes immediat but not necessarily so but other some times mediat and this subjective Revelation or illumination of the Spirit In a word for any thing we can find is all one whether the objective Revelation be mediat or immediat providing it be Divine see among other Scriptures Ps. 119.18 Luk. 24 46 Act. 16 14 31 32 33 34. 2. Cor. 3 15 16. Rev. 3.18 4. Having premised and illustrated this distinction I come in the next place directly to remove the Objections And first that of the Circle in which the Papists endeavour to entangle us For they object that we being demanded how we know the Scriptures to be the Word of God we answer by the Testimony and Opertaion of the Spirit And again being demanded how we know the Spirit of Truth and discern it from the Spirit of Error We answer by the Scriptures Hence they conclude that we run the round and answer the same by the same and so make a compleat Circle To which I answer that there is here no Circle for a Circle is progressus ab eodem ad idem eodem modo cognitum A Progress from the same to the sâ—me thing by the same kind of Argumentation But so it is not here For there is not the same way of Argumentation For the Word concurreth objectivâ—ly declaring and holding forth what are the true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Characters of the Spirit of God argumentaâ—ively so that we can reason because such a Spirit v. g. He that confesseth Jesus Christ hath come in the Flâ—sh is said by the Scripture to be of God therefore I know and believe that this is true Doctrine and that this Spirit is of God. But on the other hand we make no such use of the Spirits inward Testimony or Operations We do not with the phanatical Enthusiasts reason thus the Spirit or a strong impulse which they call the Spirit bids me believe that such and such Books are the Scriptures therefore I believe them to be so We say no such thing We only say that the Spirits operations are necessary for disposing the Soul to perceive and understand the things contained in the Scriptures themselves and apply the same so that either for his own satisfaction or redarguing of others he still rationally deduceth all his Arguments from the Scriptures making them or which is all one God speaking in them the formal Object and ultimat ground wherein to resolve his Faith. Two Examples I will give to illustrat my answer and then I have
done The first is that known Example of the Eye-salve and the Sun For one by the Eye-salve or some efficacious Medicament of this nature removing the Tunicle may come to the sight and knowledge of the Sun So that he may say by means of the Salve or its opening of the Eyes he seeth and knoweâ—h the Sun and again by the Suns light he may perceive what is Eye-salve and what not This egregiously illustrateth the purpose and yet is many stages from a Circle The second Example is of a Logâ—cian his Reason and his Systeme of Logick which containeth Rules to discern sound reason from fallacy and sophistry For the Logician knoweth by his own reason that such a Book is sound containing true Reason and not fallacies This he can demonstrat by his own Reason as the mean and yet doth not thus argument my own reason teacheth me so therefore it is so but from reason in actu exercito and the nature of the things contained in the Book which by means of his own reason he seeth to be clear Truths And again by the Book he knoweth what is sound reason and what not By this time I hope we are fully freed of the Circle in which the Romanists would fain have us entangled being covetous of company for I could requit them with two unextricable Circles if time did permit 5. I come to the Removal of the second Objection viz that we cannot distinguish our selves in this point from Quakers and the like Enthusiasts This Objection not only the Papists but also the Quakers urge what they can to the end that they may make the Reformed Churches symbolize with themselves To this purpose Robert Barclay in his Apology attempted to make Calvin the French and Dutch Confessions and the Westminster Divines Patronisers of their Doctrine because they said that we cannot firmly know and savingly believe the Divinity of the Scriptures without the inward Testimony or Operation of the Spirit of God. But he calleth the Divines of Westminster dark dishonest and confused because they did not separat the Word from the Spirit but said that this Testimony or Operation of the Spirit was in and with the Word but neglecteth the consideration of Isai. 59.21 the Scripture upon which they build this their saying And again Vind. pag. 33. Where he abridging his Apology bringeth up again these things ut respondeant ultimae primis he neglecteth the special and chief Reasons whereby his adversary pag. 61. shewed that there was no discord between Calvin French and Dutch Confessions and our Divines Add hereto that it is well known that there was never the least controversy between the Brittish and Transmarine Protestants on this head but contrariwise a most entire harmony Having therefore discovered this none-such weakness and extream disingenuity I come directly to the objection and answer both Papists and Quakers together we distinguish our selves from these Enthusiasts for first the Work of the Spirit the necessity of which we maintain is only subjective being rather if we will speak properly an application of the things revealed in Scripture than a Revelation or Testimony strickly so taken whereas the Revelation to which the Quakers pretend is altogether objective like that of the Prophets 2. We assert the sufficiency of the Scriptures as a Rule containing all things necessary to be believed or done Which they deny 3. We assert the Scriptures to be the principal and ultimate rule into which our Faith is lastly to be resolved Hence we examine all Doctrines of men all internal Suggestions by the Scriptures as the infallible Test or Touchstone hence we maintain that the Spirit 's Testimonie is still in and with the Word so that it may be known what is the true and what is the false Spirit by the Word so that the work of the Spirit is to enlighten the understanding and dispose the soul to perceive the Characters of Divinity naturally ingraffed in the Scriptures All which the Quakers deny and assert the quite contrary Now this our Doctrine is by a full and most harmonious consent delivered and asserted by the reformed Churches and most eminent and shining lights therein Luthers words are that if any thing should deliver any Doctrine which it could not prove by Scripture he would spit in its face knowing certainly that it were the Devil Sinopsis Pur. Theol Disp. 2 Pag. 20. But the Holy Ghost by these Divine Characters of the Scripture begetteth Divine and saving Faith in our hearts Maccov Locâ— Com pag. 28. The Testimony of the Spirit is a light so enlightening our understanding that it followeth it sweetly and sheweth the arguments in the things themselves impressed in the things which are to be believed but before unknown Woleb Comp. Theol pag. 4. The Spirit of God perswadeth the hearts of Believers internally of the Divinity of the Scriptures in so much as he openeth the eyes and illuminateth the heart of him who after previous invocation of the Spirit of God readeth the Scriptures so that by this illumination the man shal behold the wonderful things of God and acknowledge Gods Voice speaking in the Scriptures The like Doctrine hath Wallet in his Sinopsis Papiâ—migener Contr. in many places where he asserreth in terminis that this Testimony of the Spirit is 〈◊〉 and with the Scriptures The Words of godly and learned Whitaker are clear as they are cited by Mr. Crawford in a short but learned tracâ—at de Princ. fiâ— obj et effect Whereas ye say that we reject the Testimony of the Church and judge our selves taught by the alone internal perswasion of the Spirit we hold the Ministry of the Church in honour internal perswasions without the external word we shun as sanatical impostures we judge out of the scriptures we believe with the scriptures or because of their Testimony and therefore Hereticks i. e. Enthusiasts we neither are nor can be But of all men must clearly Calv. Inst. L. 1 C. 9. asserteth our Doctrine and strongly refuteth these Enthusiasts for Sect 1. he thus speaketh furthermore these who having rejected the scriptures imagine to themselves a way I know not what of approaching to God are to be judged not so much possâ—ssed with error as acted with madness there have arisen of late some giddy heady persons who disdainfully pretending the rule of the spirit cast off all reading and deride the simplicity of these who follow the dead and killing Letter as they term it But I would know of them what spirit that is by whose breathing they are so lifted up as to be bold to despise the Doctrine of the scriptures as abject and childish if they answer it is the spirit of Christ that security must be very ridiculous for I believe they will grant the Apostles of Christ and others faithful in the primitive Church to have been illuminat by no other Spirit but none of these learned from it to contemn the word of God but every one of them had them
one hath that promise of which we now speak fulfilled unto him and thus the only Scripture argument which Robert Barclay attempts to urge in his Vindication falleth to the ground for all the rest of the Scriptures from which he deduced his Apologetick Arguments he slideth over without any Vindication thereof Robert Barclay Apolog. pag. 38. hath another Argument which because he complaineth as if it were not sufficiently solved by his adversary chap. 3. numb last I will set down here and answer formally that there may be no just ground of Complaint The Argumâ—nt thus runs That unto which all Professors of Christianity of whatsoever kind do at last recurr and because of which all other grounds are commended and accounted worthy to be believed must of necessity be the only Rule most certain and immovable ground of all Christian Faith but the inward immediat objective Revelation of the Spirit is that c. Ergo. Resp. the Minor is ambiguous and therefore most fallacious for according to this kind of reasoning they may conclude that a man just now possessing a piece of land formerly enjoyed by his Ancestors by Virtue of a Right granted to them by a Prince deceased many ages ago spake mouth to mouth with that Prince dead ages out of mind Thus that unto which the present Possessor of such a piece of Land when pressed to the last recurreth unâ—o and for which other Grounds or Charters are commended or valid must of necessity be the most immoveable ground of and Warrand for his possession of such a piece of Ground but the Grant and Donation of such or such a Prince given many ages ago first by word of Mouth tho again committted to writings is that which the present Possessor being pressed to the last recurreth to Ergo the present Possessor had immediat Discourse mouâ—h to mouth with a Prince many ages back ere the present Possessor was born Certainly these must be admirable Fellows who can conclude and that in modo figura quiâ—libet ex quolibet and thus their strongest Arguments serve only to prove the Authors to â—e in a paroxism of folly moving laughter in a very Heraclite But ex abundante I answer directly to this their blunt Sophism tho forsooth the Quakâ—rs Achillean Argument Thus But inward immediate objective Revelation is that to which all Christians recur c. this is inward immediat objective in Respect of the Apostles and Prophets I grant in Respect of the present Professors of Christianity I deny and let them urge the membrum negatum Of the like Nature is another and that the chief of his Apologetick Arguments viz. Enoch Noah Abraham and some others had immediate objective Revelation therefore the whole Church had it the Consequent his Antagonist chap. 3. numb 11. denyeth as not having the least shadow of Reason let us therefore see how he vindicateth this Argument which is a sine quo non to the whole frame of Quakerism and for this all that he sayeth Vindic pag. 24. is that then it seems there was more of Gods immediat Revelation in those dark times even by his Adversaries Confession than now under the Gospel where the chief pastors of the Church according to him are to expect no such thing neither is it proved that others not mentioned had no immediat Revelations Answ. true it is that even in these dark times there was in some respect viz. of immediate Revelations more of God than there is now and yet lesse in another sense viz. in respect of more large propagation of the Truth of God and of the large Measure of Grace dispensed unto Believers under the New Test But what sayeth this to the probation of the Quakers tremulous consequence how doth it prove that because some few had these Revelations all and every one within the Church had them this is a baculo ad angulum neither are we bound to prove the contrary affirmanti enim incumbit probatio It is enough for us to tell him that it is a groundless fancy to assert it for how will he prove ex gr that ever Abel had immediate objective Revelation and thus the third Proposition of his second These that God did alwayes reveal himself by his Spirit i. e. by immediate objective Revelation to every one of the Church falleth to the Ground and with it the fourth viz. that these Revelations were the formal object of the Faith of the Saints for if it be altogether groundless to say that every Saint had them as we have now seen it is no lesse groundlesse to say that they were the formal Object of their Faith and with these also his fifth Proposition viz. that the same i. e immediat Revelation continueth to be the formal object of the Saints Faith. ea lapsa repente ruinam Cum sonitu trabit Tremulum super agmina late Incidit Like the Trojan Tower its couplings being cutt the whole Fabrick of Quakerism tumbleth down about the ears of its Authors and builders CHAP. III. Concerning Original Sin. HAving canvassed the grand principle of the universal Light and spirit of the Quakers I shall consider some of the chief points of their Religion and lay open the absurdity and blasphemy thereof that the Reader may the better judge of the root having seen the Fruit and of the Bâ—sis by the Superstructure The first of these shall be the doctrine of Original Sin which they joyntly deny asserting that Adams Sin can be imputed to none but himself and therefore none are guilty of the transgression of our first Parents anâ— so lyable to punishment until by their evil walking or actual sins they become transgressors This Doctrine although not so an 〈◊〉 as the Apâ—stles and Prophets yet is as old as the Doctrine of pestifâ—rous Pelagâ—us the first open asserter thereof with Celestius his Disciple Hence all who denyed the Doctrine which now the reformed Churches hold â—â—ent Original sin were esteemed guilty of Pelagiâ—nism which notwithstanding Robert Barclay Vinâ— sect 5. Numb 5. would fain deny but to â—o purpose except to contradict what he himself said in his Apology chap 4. where he granteth that Augustin with whom all the Orthodox whollie agree in this point did hold the same Doctrine with the Westminster Confession in opposition to the Pelagians to which Confession of his tho now by himself retracted or rather contradicted I will add the words of Vincentius Lyrenensis chap 35. adversus haeret cited by the Author of Melius inquirendum who before Caelestius the monstrous Scholar of Pelagius ever denyed that all mankind stood guilty of Adams apostacy from God Moreover whosoever will be at the pains to read the Magdeburgick History centur 5. colum 577 588 589 590. And compare it with the Doctrine of the Quakers in this point he will find an exact harmony between them and the Pelagians both in Doctrine and Probation thereof But we need add no more seing Robert Barclay in the place just now
ought to receive any Command from any man or thing without him yea or from the Scriptures themselves And further denyeth without any limitation that the Scriptures ought to be called a Rule And all this tho most blasphemously and absurdly yet most consonantly to the Quakers Principles Our Vindicator in stead of doing Service to his Party notably prevaricateth their Cause not sticking to give away their great Principles while other shifts for defence thereof fail him 4. What he addeth without the operation of the Spirit men cannot obey to the good of their own Souls is altogether impertinent as if one should in answer to a Man enquiring what Duties he ought to perform to such a Superiour tell him what for the time he was in case to perform so as to reap any Advantage thereby which would be as the Proverb goes falcem pro ligone dare 5. He quietly slideth over without so much as naming these words of Furley viz. yea it is the greatest error of the World that ever was invented and the Ground of all error to affirm that the Scriptures ought to be a Rule to Christians which Doctrine as it rendereth any Lover of God and his Word secure from being tainted with Quakerisme so that the palpableness of the Blasphemy is an Antidote to the Poison in like manner it hath rendered our Vindicator speechless denuding him of his Shifts of Primary and Secondary Rule under the Protection of which distinction the Quakers would fain shroud themselves For in these words of Furley there is no mention of a Primary or Secondary Rule which without doubt Furley had made if he had believed the Scripture to be a secondary Rule seing certainly he was not ignorant that the Quakers were branded with the name of being Enemies to Scripture 6. In the last place our Vindicator declareth that all he hath hitherto said in Dâ—fence of Furley was but the patrociny of a very bad and indefendible Cause in that he would fasten upon his Adversary the Falsification of Furleys Words For if they were falsified why attempted he to defend them as they were while the sense was quite altered and perverted as he insinuateth Moreover if those words of Furley were falsified he was bound to have vindicated and delivered them as they were written by Furley which doubtlesse he was in case to do if there had been any such thing seing he professeth that he hath Knowledge of the Matter which he doth not professe concerning any Quaker mentioned in his Adversaries Book Hence it is evident that his Adversary is not at all guilty of the ignominious Epithets of Fool and Calumniator but whether or not they light upon the Author I leave it unto men of Judgment to consider 4. From what is said it is most evident that the Scriptures according to the Judgment of Quakers are in no sense to be counted a Rule and lay no obligation upon any to believe and walk according to them Hence William Pen sayeth that the Spirit of God who is God is the alone Rule of a Spiritual Christian viz. of Faith and Life for of that he is handling Rejoin Pag. 76. And this the most of their Arguments if they prove any thing intend As for Example that common Topick of the Quakers viz. That which was the Rule of the Patriarchs Faith before the Scriptures were written is the Rule of ours now But I subsume that the Scriptures of the old and New Testament were in no respect the Rule of the Patriarchs Faith. Ergo according to the Quakers the Scriptures in no respect can be called the Rule of Faith and Manners but finding that the grossnesse of this Doctrine bewrayeth it self and too palpably unmasketh its abettors they have invented several distinctions under the Covert of which they might shroud themselves and elude all the Arguments whereby the Scriptures are proved to be the Rule of Faith and Manners As that the Scriptures are the Verbal and Histicorical Rule of Faith which is the Devils Faith but not of saving Faith. Thus speaketh William Pen Rejoin Pag. 71. But that wherein they place their Sacred Anchor or main strength is that of Adequate and Primary inadequate or secondary Rule asserting that the Scriptures are not the adequate or compleat and Principal Rule of Faith and Manners but only an inadequate in-compleat and secondary Rule That is that the Scriptures contain not all that we are bound to believe or do and that we ought to believe or practise nothing tho never so clearly holden forth or commanded in the Scriptures as for example that God sent his Son into the World or that we ought to love God or our Neighbour except by a miraculous Revelation from Heaven as Hubberthorn in his Reply to Sherlock speaketh we be told the same thing over again By which Revelation we ought say they to examine the Scriptures And because we deny this Doctrine and abhorre it as the Flood-gate of all errors They cry out that we are carnal Enemies to the Spirit void of Light upon this ground also the Ministers that make the Scriptures the Rule of their Doctrine they call by the Names of Baals Priests Thieves Devils Enemies of God with a thousand of the like denominations wherefore that the State of the Controversy may appear and our Adversaries be deprived of their lurking places I premit this assertion in order to the production of true and saving Faith two Principles are required First The Declaration of the Object or thing to be believed or practised which is commonly called in the Schools Objective Revelation This may be either immediate as it was of old to the Patriarchs Prophets and Apostles To whom God himself immediatly did speak and dictate his will without the Intervention of any thing as a medium or mids Declaring that Revelation to the Patriarchs Prophets and Apostles or it may be mediat as it was in respect of those to whom the Patriarchs Prophets and Apostles delivered it and as it is in respect of us for whose sake the Prophets and Apostles wrote it Rom. 15.4 The other thing necessary for the Production of Saving Faith is the operation or influence of the Spirit of God whereby the vail of natural blindnesse is removed and the eyes of the soul or the understanding are opened to know and believe the wonderful things contained in Gods written Law and to see these divine Characters that are imprinted upon the Scriptures and to understand the Scriptures from the Scriptures themselves so that the Person thus savingly illuminated attendeth to and heartily closeth with what is delivered in the Scriptures And this is ordinarly called Subjective Revelation or more properly Illumination or an application of the Revelation made already hactenus factae as Dr. Baron speaketh This Doctrine is clear and most intelligible to all that will not close their eyes The Truth of which is proven by the following Scriptures Psal. 119. 18. Luk. 24 46. 2 Cor. 3.15 16. Rev.
assert that the Scriptures 〈◊〉 the Principal Rule of Faith and Manners yet whâ— can say that this is through default of the Scriptures seeing our Adversaries cannot deny but that they speak both Sense and Truth and that when there is a real Contradiction between two disputing cocerning any Doctrine or Sense and meaning of any text of Scripture this Text speaks for the one and against the other tho the one of the parties either through Ignorance cannot or through prejudice will nor see it and that the sense thereof may be brought forth to the light so that there shall follow a mutual Agreement between the two dissenting parties and consequently that the Scriptures of their own Nature are apt for the removal of differences about things contained in them We have heard their retortion let us now hear their direct answer which is that their fruits declare them to have the Spirit of God Thus it s answered in their Quakerism confirmed to the Students of Aberdeen For which forsooth they bring Scripture proof from Matth. 7.15 16. where fruits are made the Test for trying whether one be a true or false Prophet But what fruits these thorny prickling Plants have brought and do daily bring forth the world is not ignorant If to deny the Holy Trinitie the Person of our Lord Jesus Christ the resurrection of the Body and to assert the Souls of men yea and devils to to be God Almighty of which abominations we shall ere we end this Treatise undeniably prove the Quakers to be guilty and in a word to vomit out their Malice so as to endeavour the overthrow of whatsoever God in his Sacred Word hath commanded us either to believe or do If these I say be the fruits of the Spirit then indeed the Quakers have them and abound in them and other Fruits we know none except which are of little worth some Stoicisms and ridiculous whimsies in which also some of the Mâ—humetan and other Monks have gone far beyond them yea with these men Envy Pride Contempt of all others are so predominanâ— that tho by this Character oâ—ly it is easiâ—y judged by what Spirit they are acted Add to all this their constant custome of horrible lying Perverting and Railing of which take one or â—wo Instances in the practise of one oâ— their chief leaders Rob Barcl for Vind. pag. 60 He sayeth that his Adversaâ—ie inferred from the Quakers Doctrine of Christs dying for all that Infants come to heaven without Christ But how grosse an unâ—ruth is 〈◊〉 will be evident to any that read Mr. Broun Cap 6. Num. 14. where he inferreth this horrible consequence from their deâ—ying of Original Sin and again pag 64.65 he saith that the Westminster Confession saith that God did predestinat to everlasting damnation the most part of men without any respect had to their sin But a more palpable and horrid lie hath scarce been hatched for 〈◊〉 that Confession chap 3. § 7. It is expresly said that God 〈◊〉 â—rdain them to Wrath for their sins Of the like nature is that which he saith pag. 170 That his Adversâ—ry chap 27. maketh a Preaching to the Devil and that a Minister at Ligeâ—wood made a Prayer to the Devil whereas he only â—nferâ—eth from the Quakers Doctrine that they may make a Preaching to the Devil And as for Railing their whole writings are Stuffed with it See for example Hubberthorn against Sherlock whose whole Pamphlet is nothing but an heâ—p of furious Railing his best Language being Thief rude Fellow Enemy to God c. See also Edward Burrougâ—s in answer to Philip Bennet whose best language is Serpent the lake is prepared for thee and such language as this is the marrow of the Quakers refutation of their adversaries Books For in these two now Named Discoursâ—s there is hardly the shadow of so mâ—ch as an Essay to answer But this is the way how they gain the day and obtain the last word How fair an occasion is here offered to shew to the world by a particular Enumeration of their horrid monstruouâ— practices that their fruiâ—s are the Grapes of Sodom and the wine of Gomorrah But they are but too too well known already we forbear therefore to rake into this Dung-hill Certain it iâ— that the works of the Angel of the bottomless pit will as soon prove himself â—o be an angel of Light as the Fruits of these High-pretenders will prove them to be acted by the Spirit of God. But more fully to confirm or rather illustrate this argument I shal shew the Identity of their Spirit with that of the old Anabaptists in several particulars A short parallel between the old Libertine Anabaptists and the new who are known by the name of Quakers 1. Muncer and the Anabaptists with him denyed that the Scriptures or external word for thus they spake that they might the better viliâ—y the Scriptures were the Word of God but only a Testimony thereof and said that the Word of God was a certain heavenly thing distinct from the Scriptures Bullinger adversus Anabaptistas lib. 1. cap. 1. The same is the downright Doctrine of the Quakers only there is this difference that the Quakers expresse themselves in this matter with more rage and fury than for ought I can find the Anabaptists did as the Reader may may see cap. 1. § 1. of this Treatise 2dly Muncer with his disciples preferred that which they called immediate Revelation and inspirations busked with the specious Title of Fathers will as the Quakers Revelations are now with that of the Spirit to Gods written Word Bullinger Ibid and cap. 2. passim alibi Sleidan comm Calvin Instit lib 1 cap. 9. In this point also the Quakers are their successors or rather the same the name being changed seing they with Robert Barclay propos 2 3. assert that not the Scriptures but the Spirit is the principal Rule of Faith and Manners 3dly The old Anabaptists asserted that the express Words and Phrases of the Scriptures are to be adhered to without any exposition interpretation or deduction Bulling lib. 1. cap. 8. alibi In this also their genuine children the Quakâ—rs follow them with both feet as is evident in this Treatise cap. 1. 4ly The Anabaptists of old asserted that the whole Old Testament is now abrogate and pertaineth not to a Christian nor hath any obligation or force upon him in which wicked Doctrine as they followed the Manichaeans so at this day the no lesse wicked Quakers follow them asserting that nothing recorded in the old Testament is binding and incumbent to us but as it is ratified by Christ in the new and hath precept or Authority from it as is affirmed by Robert Barclay Vindic P. 178. num 5. Hence it is evident that according to them no part of the Old Testament is more obligatory or binding upon uâ— than the words of Aratus or such heathen Poets are and yet these men will not stick in contradiction to these
Pen to defend this passage from the absurdities with which it had been loaded by Hiâ—ks in his first Dialogue pag 3 4. such as that then the Sun Moon Star or Stone is God â—peâ—keth thus George Whitehead inferring from Iohn 1. That if the Life was of the Divine Beeing the Light must be the same for as the Cause is so is the Effect it was never George Whitehead's principle or words that the Life which is the Light of men is but in it self a meer Effect for he owns it in its own beeing to be no other than God himself counterf Christ detect ed pâ—g 56 and again Wil. Pen. Reason against railing pag. 56 We assert the true Light with which every man is enlightned to be in it self the Christ of God and the Saviour of the world The same Willâ— Pen Quakerism a new Nickname pag 9 10. All men are enlightned this Light is Divine because it is the very Light of the world which is God not any effect of his power as a created Light as some men fancy and George Whitehead Dipl pâ— pag 13. to call the Light in every man a meer Creature is conâ—rary to Iohn 1. In him was Life and the Life was the Light of men which Light is Divine and Increated Also George Fox great Myst pag 10. Some câ—ll the Light Consciâ—nce which Light was before Coâ—scâ—ence was or Creature was or Created or made Light was He maâ—e the Sun the Moon and the Light was before thâ—se were made and pâ—g 23. some call it a natural Light which Light was bâ—fore tâ—e word Conscience was or a naâ—ural Light the Sun Moon or Stars either for all things that were made were made by it the natural Light or made Light are created Lights It made the Sun Moon and Stars they were made here it is the natural Light to the naturaâ— Eye and the light that every man is enligâ—tneâ— with that cometh into the world was before thesâ— were made glorified with the Father before the world began Idem pag 185. The Light which every man that cometh into the World is enlightned withal is Christ by whom the world was made And pag 331. The Light which every one that cometh into the world is enlightned withal is not Conscience for the Light was befâ—re any thing was made or Conscience named George Fox younger in a Collection of his Works pag 171. Thus speaketh All mind that Gift of God in your selves which maketh you sensible of your prâ—sent condition you must receive the living principle of God in your own particular vessels which principle I call the Light it being a proper Name for it But I shal not desire to tye up any of you to give this principle of Truth only the name of Light I shall not matter if you call it the Truth or the gift of God are a measure of the eternal Beeing Now Reader did ever the Sun shine upon such a Black and Blasphemous Company of men who durst assert that that dim Light by which most men have enough ado to perceive that there is a Suprem Beeing and notwithstanding of which knowledge they are Ignorant of the true way of the Worship of God the Mystery of the Sacred Trinity the Person of Christ Jesus his Natures and Offices and are at every turn ready to deceive and be deceived I say did ever a company of Men outdo yea or ever equalize these Quakers who dare asâ—eâ—t such a Light as this to be God Notwithstanding of this their matchless exaltation of this Light within every man they again at other times and when occasion serveth depress and bring low the same as much as before they cryed it up For they assert that the Light within any particular person ought to yeild and stoop to the light of their Church or constitut body For William Pen Spirit of Alex pag 14. sayeth We deny that to be a Light which opposeth the judgement of the body Ibid pag 4.5 We as a body have power to determine therefore we abhor renounce rebuke with all severity that rude imagination of the Hat-on in publick prayer and Sp. of the hat pag 21 We have the power and will not such as are in the power do right Ibid. the body will have a true sense feeling and understanding of Motions Visions Revelations and Doctrines therefore it is safest to make her the touchstone in all things relating to God. Behold Reader as the Quakers with the Papists reject the Scriptures from being the Suprem Rule and ultimat Judge So they no less than the grossest of the Romanists ascribe an Infallibility to their Church and make this the suprem Rule and ultimat Judge to which every mans Light within must stoop and yeild though never so clear which is one of the grossest Errors of Popery But yet it is infinitly more gross and impious in the Quakers for in so doing they proclaim the fallibility of that which they maintain to be Christ and God and subject it unto another as capable of deceiving and being deceived which Impiety I am sure is scarcâ— equalized 18ly Although the absurdity of this Doctrine may of it self abundantly secure us that we need not bâ— much concerned let them use what Arguments they will to prove it we being certain that whatever arguments can prove this will equally serve to prove whatever entereth into any mans fancy yet I will propose and enervat these of their arguments which seem to be most strong and plead most for them One of which is proposed by George Keith Truth-defend pag 87. A Divine Law in all men is an inward immediat Dictat but there is a Divine Law in all men Of this Argument singled out of all that ever George Keith wrote as the choicest Master-peice to uphold Quakerism and overthrow the authority of the Scriptures he is so confident that by it alone he thinketh to strike the Cause dead But he is hugely mistaken for if by a divine Law he understand any other thing beside Conscience and Reason which he himself together with his Brother Rob Barclay Quakerism confirm pag 3. acknowledgeth to be only natural We deny his Minor the proof of which we expect ad Kalendas Graecas And thus the great Argument of one of the greatest Champions of the Quakers evanisheth into smoak at the very first handling thereof 2ly Rob Barclay Vind pag 39. thus reasoneh what if I should say is not God a Light And is not he in every man and is not this Light within the increated Spirit The Reader may here observe that this Author is diffident of this Argument and fearful to bring it forth and good reason he hath for by this reason he only evinceth that which he elsewhere by all means endeavoureth to evite viz that the Quakers Grace and Light is common to Devils and damned Souls for God can no more be said to be in every Son and Daughter of Adam without exception than in these
all blessed for ever so with equal Impiety they bring down the glorious God levelling him with the dust and subject that most pure and Impassible beeing to the weakest frailties of Mankind Alledging that Christ weeped as God and not as man over Ierusalem but that they may want all ground of Complaint Let us hear themselves who in the principles of the Priests of Scotland pag 33. say It was asked of him viz. Henry Foreside of a fore ordained number to destruction and for what Christ wept over Ierusalem He answered as he was Human he mourned and his god-head decreed them to hell this is a lying Doctrine of the devil for after many of them of Ierusalem came to be converted as ye may read in Acts 2. And many of the Priests came to be obedient to the Faith for all being gone astray both Iews and Gentiles Rom 2.9 concluded under sin the pure the Eternal tendered over them who had stopped their ears and closed their eyes to that which was pure of God in them that they might have come to that which is pure and have been gathered under Christs wings Mat. 23 37. Who is pure and so have been converted and healed and have heard with their ears and seen with their Eyes And as for the word Humane that is not Scripture Language it speaketh not that Language CHAP. V. Of Christ and of his Benefits THE Quakers in words commonly acknowledge that Christ is God and Man and account it a wrong when they are accused of the denyal thereof But beside these two Natures they really maintain a third viz. a Spiritual and Heavenly nature in Christ which they call the Heavenly man Christ Jesus which heavenly man they say did exist before the incarnation of Christ Jesus and assert that on the Flesh and Blood of this man the Church in all Ages did feed For George Keith in his way cast up pag 38 93 96. Sayeth Christ as Man was and is before all the first and the last Id pag 90. The Man Christ influenceth all Men by his life and is in them and pag 93. The word made flesh created all things and the word only is is not properly the Christ. And George Keith in that Book contendeth at large that Christ before his Incarnation was as properly the Christ as he is now And in the same book pag. 94 he sayeth Christ as man came down from Heaven Idem ibid. Christs Flesh and Blood came down from Heaven pag. 94 95 Thus Christ hath Spiritual Flesh and Blood pag 95. Of his Spiritual flesh and blood did the Saints of old eat drink pag 97.98 He saith The Man Christ is to be understood prov 8.23 I was set up from everlasting from the beginning or ever the earth was And Ps. 110.1 2 3. and pag 99 100 108. It was this life of Christ as Man that was pressed as a Cart c. Amos 2.13 pag 100.108 109. Thus saith he Apostats crucifie to themselves again the Son of God. Heb. 6.6 pag. 100. Thus hath Christ been crucified by the wicked from the beginning Ibid. Christ the Heavenly man lived in Abraham and Moses pag 102. Christ was true and real Man before he was born of Mary pag 103. The word was made flesh from the beginning and dwelt in us pag 104. According to his Heavenly Nature even as Man He Christ was the son of God. pag. 123. The Man Christ is every where That is his Soul is extended into all in his divine seed and body which is his Heavenly Flesh and Blood. From all which beside other most horrid absurdities and blasphemies which follow upon this their Doctrine this is a clear consequent That Christ hath three Natures To this they answer Quak. Confir p. 33 That it will no more follow from their Doctrine that Christ hath three natures than it will follow from ours who assert that Christ assumed into Vnion with the Divine nature a Body and a Soul. But this answer is easily repelled for a Body a Soul considered both together make up but one humane nature Whereas according to their Doctrine he was Man before his incarnation and again man by incarnation seing every incarnation bringeth a man to the World Which incarnation they have not yet denyed at least in words And therefore Christ hath two entire humane Natures and yet these strictly conjoyned together in one man. Which doctrine maketh our blessed Lord a down-right Monster 2. The Quakers doctrine as it rendereth the Humanitie of Christ altogether Monstruous so it quite annihilateth and destroyeth his Divinity For Christopher Atkinson a known Quaker in a book of his entituled The Sword of the Lord in oposition to the sixth of the propositions which Philip Nye Thomas Godwine and Sidrah Simson drew up at the appointment of Cromwel whereby he might regulate himself in the tolleration of Sectaries viz. Christ is God said Hear Sotish minds your imagined God beyond the Stars and your carnal Christ which ye would make appear through your Heathnish Philosophy is utterly denyed and testified against by the light In these words the God-head of Christ is so evidently denyed yeâ— and his manhood too that the Quakers are able to put no Commentarie or glosse upon them which is their usual custom whereby to varnish and make any thing speak what they will And therefore to the Students of Aberdeen who Quak. Canvass pag. 82. Have objected this passage unto them they answer Quak. Conf. pag 36 that they cannot light upon Aitkinsons book But it is not to be believed that such active and bussie Spirits for the promotion of Quakerisme as Robert Barclay and George Keith are men of so great acquaintance and correspondence with the Quakers in England could not obtain the sight of a book which certainly is frequent enough there But it mattereth not much what they say for they stick not to deny passages that are verbatim in their own books Of which kind of dealing take one place of many which might easily be given Will Pen Sand Found pag 26 sayeth that Christ fulfilled the Law only as our pattern or example And yet Reaâ— against Rail pag 78 counteth his adversary Hicks a forger for repeating these words and stifâ—y denyeth that there is such a passage there saying I am very certain that the word only was not there See Hicks Dial. 3. pag 74 75 76. Where you shall find a large bundle of the like impudent and inexcusable lies They say also they can prove that Christopher Aitkinson was not a Quaker which they may easily say but they ought to have proved it not said it only otherwise these words serve only to testifie their dissatisfaction with the ingenuous plainness of Aitkinson in which he unmaâ—keth and â—ayeth open to the World what the rest of the Quakers involve in Clouds of strange and mysterious Language equivocal and hardly intelligible terms being the only covert that they can find under which to shreud their abominable