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
striving after perfection in degrees such perfection we own i. e. uprightnesse but for the Quakers perfection let them keep it Paul found a body of death Rom. 7. and saith he was not perfect Phil. 3.12 Where sinne hath no dominion that man is perfect i.e. Evangelically Psal 19.13 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall be perfect or complete upright yet such an one may have sinnes ver 12. so not perfect legally Who knowes his errours not David but the Quakers Minor But the Quakers light teach people to say they have no sin they are perfect not in our sense This their books are so full of that it were tedious to transcribe Mason spends the seven first pages of his book about this quoting some texts for it where perfection is mentioned which we owne in a sound sense then railing upon the Priests and damning them to hell because they crosse them Mason p. 3. makes great use of Ephes 4.12 c. perfecting of the Saints c. thus he argues if the Saints could not be perfect in this life were not these Apostles and Pastors put upon a needlesse imployment Can the Priests of the nation prove that Saints are tossed in heaven Were Englands blinde watch-men commissionated from Christ they would not prate thus against perfection But if Mason had well understood the Originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendered perfecting he might have known that the word is translated by others For the gathering together of Saints by others the Coagmentation joyning gluing together of Saints to Christ by faith to the body by love not noting the perfection of the growth but such a perfection as when a body hath all its members He addes presently for the Edifying of the body of Christ What need of Edifying when there is compleat perfection so that till this Mysticall body have all its Members the Ministery must last When a body hath all its Members none wanting broken or out of joynt yet then those Members must grow If he will fetch his strength from the 13. v. a perfect man c. and that perfect man to be meant of every singular believer to what I have said before about perfection I adde we acknowledge there are thousands through mercy of perfect men in England as perfect is opposed to children tossed to and fro in ver 14. saints who stand so unmovable and firme that all the windes of Quakers and other Hereticks doctrines cannot shake them here upon earth But by the former words Till we all come or meet c. he seems to speak of the whole mysticall body which shall be a perfect man when they meet All in the unity c. and of the knowledge of the Son of God But I doe not believe any man hath that perfect knowledge of him in this life which they shall have There are abundance of these true members who dye before they are perfect in inherent holinesse I am sure or else you must cut off most of the members nay all which your friend Castelio in this point dare not doe but hath so much charity to say that such shall be saved but there are no Pastours in heaven to perfect them then the Pastours worke is not needlesse though the members come not to the perfect growth in this life Nay the need of Pastours argue imperfection for when perfection is come there will be no need of these what need of Nurses Tutors School-masters c. when perfection is attained More may be said but I forbear Another Text the Quakers use is Phil 3.15 But what say they to the 12 ver Paul saith he was not perfect Here appears a contradiction But Perfect men may be considered two waies 1. Either with reference to the perfect rule so no man is inherently and legally perfect Or 2. Comparatively with other men thus some are but young scholars they understand not the fulnesse of the righteousnesse of Christ c. but are troubled about Circumcision v. 3. and other Jewish matters others are more growne in the knowledge of Christ and his grace more solid in judgement who are perfect in comparison of others and this perfection he means as the next verse and the observation of the Chapter proves thus some little children young men Fathers 1 Joh. 2.13 Some think he calls the false Teachers the perfect men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zanch in loc speaking ironically and nipping them for their boasting Musculus upon this Text tells us of a debate he had with a Franciscan who with great impudencie boasted he was perfect but saith of him he did so rage that he seemed perfect in fury and madnesse the same is evident in these Quakers when crossed for fierce countenances fury raging railing I have not read nor seen the like of such as talke of perfection By what I have said you may answer all they alledge for perfection Thus also Priests ignorance p. 4. Parnel fr fast p. 24. But stay Parnel are you perfect too have you no sinne doe you so dwell in the righteousnesse of Christ I omit thy abominable pride which thou manifestest in thy Books with other sinnes easily to be proved I onely turn thee to 1 Pet. 2.23 When Christ was reviled he reviled not againe Doe you show this Spirit of Christ Let any reade your Reply as you call it to Dr. Draton where you have cut off Goliahs head then judge as you have printed your adversary yet any one shall see what he speaks is with reason scripture and sobriety but what is your return to a man of his quality and yeers Impudent lyar blinde sot blasphemer lyar hypocrite deceiver the book is stuffed with this language Come to the Civil power and see how your infallible spirit carry you there Fru fast p. 10. in your reply to your Mittimus as you call it thus you speak to the four Justices naming them In the Mittimus you finde severall lyes slanders c. I shall reply to the same and return the venome upon your venomous spirits c. This is the perfect man without sinne such also is Naylor and Mason I will give you leave to brag of your perfection but reade Jude 8.9 2 Pet. 2.10 Concluson I doe conclude both from your doctrine and your practice that your light is from Satan Argum 10 Major That light which teacheth people to revile and throw filth upon the true Ministers and true Churches of Christ that is the light of Satan not of Christ Minor But thus doe the Quakers light teach people c. For the Major none will question that 1 Tim. 5.17 There is double honour allowed the labourers in word and doctrine For the Churches they bear such an honourable relation to Christ that sure Christ will not thus teach people to revile them 2 Cor. 11.2 Minor But the light of the Quakers teach people to revile and throw filth on the true Ministers and Churches of
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
is this Angel of Light who works by deceit 2. God hath his ends in this it is not his pleasure that Satan should ever be an Angel of Light again but it is his pleasure I know no false Divinity in the word that Satan should have liberty to transform himself into an Angel of Light First what terrible ends he had in giving Satan commission to goe to Ahabs prophets in sending strong delusions 2 Thes 2.11 the Texts declare and certainly there are the same reasons still when people have lived under light but they love it not secret rottennesse lye at bottome they love darknesse they shall have Lights at last which shall sute their principles and certainly lead them to what they love and that freely Secondly he doth by such providences try and make discovery even of his own people Deut. 13.3 A Prophet riseth up giveth a signe and the signe comes to passe who would not follow him take heed I doe it to prove you How much miserable ignorance and vanity of heart have these times discovered wherein Satan hath thus acted even in those who gave hopes and we dare not absolutely deny but they may belong to God those who we hoped had been men have discovered themselves to be children yea the weakest of children carried about with every winde of doctrine Thirdly he doth exercise his owne who doe stand here is room for patience watching studying prayer I believe there is more discouragement upon the spirits of sound Ministers and Christians than there was in those former dayes which they so much prayed against and are answered Now our hearts but why doe I measure other mens hearts by my own doe even dye the Spirit of prayer is gone and what can we look for but a suâ—table reward to our abused liberty More heads I could have added and enlarged but I have done with the doctrinall part Vse For Uses I will make but one for time will not let me handle more Let people then look to their Lights be they Lights of doctrine or of comfort the Prince of darknesse is transformed into an Angel of Light he walks in the Churches he that taketh light from him will be sure to finde it end in darknesse take heed that you be not deceived Object Deceived Have we not a word that tells us There is an impossibility of the Elect being deceived Mat. 24.24 Answ 1. It is true and are you Elect doe you know it so certainly upon grounds infallible not imaginary that you are one of them I think we must goe backwards to prove Election by the effects which the execution of that Decree produceth One which I am sure is to make the Elect vessel carefull what doctrines it receiveth 2. An Elect vessel cannot be deceived so as to misse of salvation yet he may take such courses and goe in those pathes which in themselves would lead him to perdition after effectuall calling I meane but that the mercy of the Lord fetch him back by repentance out of them 3. An elect Vessel may be so farre deceived as to dishonour God exceedingly grieve the Spirit of God wound the hearts of the children of God which should not nay cannot be small things in the eyes of one who is indeed Elect. 4. Though an elect Vessel cannot be deceived as to ruine his soule yet he may be so farre deceived as to lead others also into deceitfull pathes and may be truely an occasion why they lose their soules God may show the Elect mercy and recall them but not those it may be whom the Elect hath mislead And here look to it ye Separatists that have cast off the Ministery with so much scorne at your dore must lye the cause why so many persons are turned Quakers you now rise up against them some of you but the people that hear you and them argue tell us you are run down you cannot answer them and no wonder But who may it thank that so many are carried away into such vile errours as your selves can judge onely your selves while the people kept to Gods Institutions waiting upon Officiall preaching there was no such doings Whither come these Quakers but to Townes where you dwell and have drawn away the people from the Ministery there these Foxes finde their preyes Had the people kept close to the Ministery they had been preserved from these miscarriages and been in the way God useth to save by but now they are gone Quest But how shall we know this transformed Angel of Light how discern him Answ This is a hard thing because an Angel of Light Angels doe excell man in wisdome abundantly whence we may well thinke it is not easie to finde him out When David asked the woman of Tekoah whether Joabs hand was not with c. She answers My Lord not Thou man as the Quakers is wise according to the wisdome of an Angel of God I may say that man had need have wisdome neer to the wisdome of those true Angels of Light who would be able to discover all the falshoods of this transformed Angel of Light both in doctrine and in comforts c. As for the Light of comfort it is not my purpose to touch that here I intend onely the Light of doctrine and truly the generation I am now to take in hand are so grosse that an ordinary assistance of Gods Spirit is enough to discover these to whom now I shall addresse my self and because I am to speak to plain people and to those onely I intend this Sermon because that sort is so mislead I shall desire them but to observe this First I lay down that which I know is the Light of Christ which I call the Major Proposition Secondly I lay down the doctrine of the Quakers as being quite crosse to that Light which I call the Minor Proposition and because I would not wrong the Quakers I write down their own words out of their own Books with the page where you may finde them if you have the books so that when you see Major or Minor you may know what I am proving if I doe prove the Major to be the Light of Christ and the Quakers be crosse to that Light then the Conclusion is you may be sure the Quakers light come from Satan transformed c. ArgumeÌ„t 1 Major That light which will not admit of nor endure the triall that light is Satans light and not the light of Christ Minor But the light of the Quakers will not admit of nor endure the triall Ergo. the light of the Quakers is the light of Satan and not the light of Christ Major The Major is thus proved because the light of Christ will admit of and endure the triall as Take Christ himself who is the Light of the world if the question be whether he be the Christ he will come to the triall Ioh. 5.39 He had others to bear witnesse of him in the verses before but he offers himself to be tried
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
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
in our sense they cry out upon us Mason p. 11. reproves Mr. Scortrith with scorne because he affirmed that God and a Saint are not one Christ and a Saint are not one then quotes against him Joh. 17.11 which is nothing to his purpose 21.22 and 2 Cor. 6.16 1 Cor 6.17 yet saith he is there not a reall union between them is not Christ the head of the body c I believe Mr. Scortrith did never deny this for it is the common received truth among Divines that the union is reall that is it is not Ens rationis 't is not an imaginary thing and that Christ is the head Mysticè who denyes it Dr. * Saints persev p. 189. Owen hath gone as farre as a man can goe with safety I think in this point and yet not spoken more then some others have before him both Bucanus and Polanus so that it was another kinde of union which Mr. Scortrith denyed and with him also all sober men Parnel fruits fast p. 25. propounds these two queries to Priest Stalham Sparrow and among the rest 48. What is your owne righteousnesse and what is the righteousnesse of Christ and how doe you distinguish between them What a hard question is this to answer in a sound way also but then 49. Whether he that is justified by the righteousnesse of Christ doth not dwell in it and it in him and whether he that dwells in the righteousnesse of Christ doth sin yea or nay Is this the way whereby you come to be so free from sin You say below these things i. e. the 61 Queries I doe not aske as if I knew them not but for the satisfaction of the simple c. The simple are beholden to you but had not you been both proud and simple you would not have moved such queries as you have done But I answer for the righteousnesse of Christ dwelling c. I deny that the righteousnesse of Christ whereby a believer is justified doth dwell in him Saluta c. p. 20. your fellow Quaker Naylor is against you unlesse you carry this secretly that we are Christed with Christ then something you may gather by dwelling I mean it is not inherent in us Bellarmine makes difference between the satisfaction of Christ by which we are pardoned this he will not admit to be in us and that righteousnesse by which we are justified this he saith is inherent in us But I dare not accuse the Quakers of being guilty of so much knowledge and I presume you doe not aime at his doctrine For the other phrase The justified person dwelling in the righteousnesse of Christ and so not sinning I confesse my simplicity cannot understand this unlesse it had more sense in it I have read 2 Pet. 3.13 wherein dwelleth righteousnesse but I have not read where a Beleever dwels in Christs righteousnesse nor of so dwelling as not to sin Argum 8 Major That light which teach men to omit their duty to God that light is the light of Satan not of Christ Minor But so doe the light of the Quakers Ergo. The Major need no proof Christ doth not teach men to omit their duty then he is a teacher of unrighteousnesse Minor But the Quakers light teach men to omit their duty to God viz. Prayer Parnel Watch p 46. speaking against one Then thou went on with thy deluding spirit pressing the wicked to pray whereas Prov. 15.8 the prayers of the wicked are abominable and thus thou didst that which was abâ—minable in the sight of God in praying thy selfe and teaching the wicked to pray Parnel Gol p. 15. The Apostles did not teach the wicked to pray Answ 1. It is true while men goe on in a course of wickednesse and are resolved to doe so yet in the meane time think to heale themselves and make God amends by their Prayers the Lord saith he abominates their Prayers Yet this denyeth not Prayer to be their duty to acknowledge their Lord and Creator upon whom they depend 2. Why doe the Quakers so much call all people to sinke downe to the light of God in the Conscience as before yet now exclaime upon men for being guided by it the light of God in the Conscience doth teach men to pray bids them pray should they not obey their Conscience 1 Jonah 6.14 the Conscience of the Heathens did dictate Prayer 3. Must not the wicked pray because they sin and so it is abominable then they must not plow neither for that also is sinne Prov. 21.4 but all sin is abominable to God what then must not the wicked plow I hope then the Quakers will keep their families 4. Was Peter no Apostle was not Simon Magus wicked read Acts 8.22 The Apostle lames 5 Chap. 13. Is any among you afflicted Let him pray But suppose a wicked man though I love Charity well yet I believe there might be one or two among those Tribes he writes to what must he doe Surely Any will reach him If he may pray when afflicted why not at at other times observe the Epistle and you will finde there were some wicked among them 5. What mean those words Ier. 10.25 Fury on families that call not on his name Naylor Saluta p. 19. to the question must we not pray Answers I say waite for the spirit of prayer But where learn you this This is your spirits Divinity suppose the Spirit comes not this month or yeare Then it seems the duty must lye by for God to give his Spirit is his free act for me to pray is my duty as a Creature let me doe my duty and waite there for the free Spirit of God p. 20 Your times are in your owne hands a little after but the times of Sons and Daughters are not in their hands no it 's true if you mean those times David speaks of Psal 31.15 But the times of prayer you speak of Daniel was a Son yet he Chap. 6.10 three times a day prayed so David and others had their times But for times to sin we abhorre them we hope more then you Conclusion Since then the Quakers Light teach people to omit prayer I conclude their light is of Satan c. Argum 9 Major That light which teacheth men to say they have no sin that light is the light of Satan not of Christ Minor But so doe the Quakers light Ergo. Major Christ his Light teach us that for the Dominion of sin all his people are freed from it Rom. 7.12.14 but he that saith he hath not the being of sin and doth not sin the truth is not in him 1 Ioh. 1.8 Iob had more holinesse in him then all the Quakers God saith of him that he was perfect ch 1. i. e. Evangelically not Legally for Chap. 9.20 he speak other language so 30. 31. verses Iob 14.4 1 Kings 8.46 Eccles 7.20 Prov. 20.9 Iam. 3.2 a relative perfection in our justification an inherent perfection of parts in our Sanctification a
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
thing in Rev. 6.9 10 11. there is mention made of many slain for the Word of God c. these had white robes given them c these who were slain must needs fall under the X Persecutions under the heathen Emperours and may well in a speciall manner look to that horrible butchery under Dioclesian but if you know those times you will finde there were abundance of Bishops slain in those times I mean Bishops who were above Presbyters in the Church and you shall finde abundance of ceremonies humane inventions in those times in the worship of God yet we finde God doth not show such disdain of them as you doe now he gives them white robes Thus Bp Cranmer Ridley Hooper and abundance of Ministers ordained by those Bishops but suffered gloriously for the testimony which they held the Lord will own them with honour in the Day of Judgment how then you come to cast off so many Ministers of Christ so able in the worke of the Gospel as none have been more able since the Apostles dayes no nor so able so godly in their conversation to whose Ministery God hath sealed in the spirituall children he hath given them and onely because they were ordained by Bishops who yet were Ministers and did Ministeriall work doe you provide to answer for this at that day Some men will scarce own any mans Ordination but that which is by such Bishops and you will own no Ministers who are ordained by such if you two should meet who would be the strongest Parnel Gol p. 26. makes this a proof against our Ministery that it is earthly because in thus many years we have wrought no better reformation 1. But Parnel the English Ministery through grace will show the greatest reformation in the world and yet none in the world opposed like it We can show the souls who confesse by us the Lord inlightened them turned them and hath built them up 2. Then Isaiahs and Ieremiahs with other of the Prophets Ministery was earthly for I am sure they wrought but little reformation 3. What was Christs Ministery earthly also he complains Isa 49.4 that he had laboured in vain 4. What you will have many called and many chosen Christ saith the contrary Conclusion To conclude I dare affirm that there is as true and as able a Ministery in England this day as ever was since the Apostles died and if any Quakers or Separatists will undertake to prove the contrary so they will argue and not babble they shall soon finde those who will answer them While therefore you cast filth upon these I plead not for every particular Minister and upon all the Churches you show your light to be of Satan c. Argum 11 Major That Light which brags of the infallible spirit and yet cannot speak good sense or reason that Light and Spirit must come from Satan not from Christ Minor But such is the Quakers light and infallible Spirit Ergo. Major The Spirit of Christ is a Spirit of wisdome but he that speaketh irrationally nonsense he doth not speak wisely the Spirit of God is a most rationall Spirit and where it speaks it speaks like it self Acts 6.10 They were not able to resist the wisdome and the Spirit by which Stephen spake Thus Paul Apollos c. they spake rationally carried such strength that none could answer them Ministers must be men able to convince 1 Tit. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those that talk irrationally will never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know Satan can speak rationally sense also which makes us wonder what he means to take such instruments unlesse it be because he is at the last seeing witty Jesuits cannot doe the businesse now try if foolish Quakers can doe it this also I know that reason being a beam of God there can be no true reason for sin or errour Also though abundance of Gods people are weak and shallow yet they never speak truth but they speak sense and reason But here we have a pack mightily insulting over the Ministers because they doe not assume to themselves the infallible Spirit in that notion which the Quakers boast they have it and yet cannot speak rationally Let us hear a little Qua glâ— of God p 3 4. there they undertake to answer the arguments the Apostle brings 1 Cor. 9.9 10 11 c. to prove the maintenance of Ministers They that preach on the Gospel must live upon the Gospel This scripture shames you and shews your Gospel will not maintain you but you seek to Magistrat sâ—â— and the Ministers of the Gospel are ashamed of such a pack of teachers This is his answer so He that thresheth thresheth in hope Oh how have they threshed in hope all this while and got forth no corne but are faine to seeke to the Magistrates for meâ—nes and food So Thou shalt not muzzle the month of the Oxe Oh you shamelesse teachers your mouthes must be muzled have been treading all this while and no corne trodden out to feed you but are faine to seek to the Magistrates Doe not these men speak gallantly Is not here evidence of the infallible Spirit But if these Quakers would have spoken like men thus ye should have said True those who preach the Gospel those who thresh those who tread out c. that is those who doe perform the work of the Lords Ministers in teaching Iabouring faithfully they may challenge maintenance by these Scriptures But you doe not thresh labour c. in the Lords work Therefore you cannot claim maintenance from these Seriptures now you had spoken rationally and there had been matter of shame indeed that we should have called for corn and not wrought but now you have cast all the shame upon the people that we preaching labouring threshing c. are denied our corn our maintenance and are forced to goe to the Magistrates our nursing fathers Isa 49 v. 23. for it Like a man who hath been plowing and threshing halfe a yeare for another when he comes to demand his wages he is denied the man goeth to the Magistrate to be helped the Quakers cry out Oh thou shamelesse man hast thou been plowing and threshing so long and now art fain to goe to the Magistrate c. Doth the man deserve shame or he who deny him his due So here Thus Priests Igno p. 2. The teachers of the world sprinkle Infants telling people its an Ordinance of God which is contrary to the Scriptures and quotes in his margent Gal. 3.1 Luc. 1.26.36 Let any one reade those Scriptures and see how they oppose it he quotes no other Scriptures In the next The teachers of the world call people unto a Sacrament for the which there is no Scripture here they act contrary to the Scriptures quoting Gen. 29.28 the words are these and Iacob did so and fulfilled her weeke and he gave him Rachel his daughter to wife also and Gen. 10. but no verse These are all the Scriptures Here
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