given to all to profit with and that the Children of God were led by the Spirit of God and the Spirit that was sent into the Hearts of the Sons of God and the Anointing that was in the Saints that was able to teach them all things was any Measure Part or Parcel of the Prophets or Apostles Writings I cannot yet think him so Blinded as Ignorant or Envious as he is Either these Passages are no Scripture or that gross Absurdity must follow § 15. But he tells us that we may be mistaken ever since some of us thought Paul Hobson ' s Mumbling through a Trunck an Hole in the Wall to be the Voice of the Lord. But were it as true as it is in many things false it shews the Prophaneness of that Anabaptist who dar'd to take the Lord's Name in his Mouth and counterfeit a Solemn Commission to a poor whimsical Wretch and as it happened out of a Spirit of Covetousness and Inhospitality for he had no Mind to give him longer Entertainment so that not knowing how better to be rid of him then to forge a Commission wickedly contrived a Passage into the Chamber where the Man lay and through a Trunk prophanely utterred a kind of Commission to go to a certain place where I cannot tell but I am sure as the Story goes out of his House to whom his little Victuals had been a Burden A Practice for the Avarice Prophaneness and Abuse of it to be abhorred and detested of all sober Men. And I think the Man more excusable under his Mistake then Major Hobson who ventur'd into so much Wickedness that with Design to bring him into it 'T is true that such a Man there was that he went to Major Hobsons House that he dealt so wickedly by the Man to be rid of him that the Man had been among us but as his Practice shew'd him to be none of us so was not any of his Imaginations countenanced by us but sharply rebuk'd and therefore that part of J. Faldo's Reflection a Lye Yet since he has gotten this Story by the End I will see how much better grounded J. Faldo would be upon his Principles against a Quaker should he be so Impious as to put the same prophane Abuse upon him Suppose J. Faldo either by a Trunk or Hole through a Wall or one of the new invented Trumpets that carry a Voice a Mile should have as far as Words go a very solemn Commission to go preach the Gospel in any other Place then Barnet where I hear he now lives within this Isle or some more remote Part of the World and that not only once or twice but many times joyn'd with Threats and Promises I will suppose his Inclinations will lie at home unless more be to be gotten an Infallible Ground of Motion with many of his Tribe But I would know of him which Way or upon what Foot he would Receive or Reject such a Commission The Scripture makes no mention of any such thing in Particular in General it will not reach it because this is no other Gospel that he should be required to preach then that which he pretends to be according to Scripture I say with what would he relish savour or try this Voice Would he reject it because the Scripture did not particularly own it There is the same Reason why he should embrace it because it does not particularly deny it How will he do then Why perhaps he will go because there is no General in Scripture that withstands it But how does he know that so many good Words in themselves were spoken from God and not to deceive tempt or abuse him 'T is true the Scripture has general Denials to False Spirits and general Testimonies to the Motions of the True One but still here 's but a Begging of the Question for how shall I know that the Voice or Spirit be True or False It is not Unscriptural Unreasonable nor Improbable Alas for John Faldo Have all his Preaching Praying Writing c. no better Foundation then Hear-say Imitation strong Fancy and external Sense Can he not savour and relish Spirits as well as Words If not he may truly be styled a Man of Words but void of that Spirit which tryes Spirits and gives right Discerning to all that believe in it and are led by it of those things that may concern them I might say much upon this Theme but let this suffice to detect the Weak Foundation of J. Faldo's Faith Knowledge and Practice and that such as he though pretendedly 2 or 3 degrees more refined then the present Protestants are miserably apostatized from the First Revolters from Romes Idolatries who asserted none could understand the Scriptures themselves much less benefit by them who had not the same Spirit that gave them forth consequently the Spirit and not the Scriptures were the Principal Cause of Right Knowledge and Rule for our very Understanding of them And truly though J. Faldo would have the World think he both understands the Quakers Principles very well and has refuted them very clearly yet whether he will give me leave or no I will make him speak the Language of the Quakers passing well in this particular of the Spirits being the Judge Rule and Guide of Faith Worship and Conversation the thing aim'd at in that First Part of my Spirit of Truth Vindicated by him so much quarrell'd at perverted and scurrilously abused or else I greatly mistake his Mind And which will be much to my Defence he must likewise have done so himself Hear him § 16. But Mr. Penn do you deal fairely and honestly with your Adversaries to imply in your Question that we deny the Spirit of God to be a proper Rule of Faith Guide of Life Judge of Truth You know that we own it to be such and that it doth both IN THE CONSCIENCE and by the Scripture Creation and Providence perform such Acts c. and is to such Purposes that of Right What can we say more Has he not strangly mis-understood us Again Only we deny that the Spirit alwayes performs these Acts without the Use of the Scripture or any External Means Truly and so do we For we daily enjoy the Benefit both of God's Spirit by the Scripture and publick Worship as Means If this be the Grindstone my Nose is to be held at and by not mentioning of which as he falsly sayes of me I abuse and trifle him and my unwary Reader I am contented to abide here while I live as my Discourse at large upon the Scriptures must needs have informed those who have read it But I am of the Mind that J. Faldo will finde it too hot for him and I am assured that so much Concession overturnes him for ever as to his present Basis For that he should oppose my Discourse that intended nothing more then to prove God's Spirit
least what is our Quakerism or Christianity rather and we leave our Belief with that God who made it so to justifie it and us who thus sted fastly hold and daily yet patiently suffer for it by his own Discoveries in the Consciences of Men. But this I will add That since he has rendred us to be one thing in Shew and another in Reality our Appeal is to the God that made Heaven and Earth to right us in the Minds of all § 11. We dare not Believe or Practise what comes not in by True Conviction things meerly Historical excepted and yet there is a Conviction for them to The Devils who knew Christ and trembled were more sensible then those who know him only by Hear-say and make a Mock of that Trembling which seizeth the Contrite Souls of Men for Sin We declare in the Presence of the Eternal God that it was the Striving of the holy Spirit in us that first moved us to solid Repentance and as we came to be judged byit and reconciled unto God in our Minds so have we appear'd before all Men therefore it is utterly False that We cover our Tenets with the Names of Christian Principles since these following which are ours are truly Christian and Scriptural 1. God created Man Innocent in his own Image created he him 2. That Man or all Mankind has faln short of the Glory of God through Disobedience 3. That in the Seed promised Redemption can only be had 4. That this Seed is He that in time was call'd Christ 5. That by this Holy Seed both before and since that Coming the Serpent's Head hath been particularly bruised in all who have been redeemed or saved as the Holy Men and Women of Old and such in every Age as have known a Sanctification 6. That this Seed appeared in the Fulness and Stature of a Man in that Outward Body prepared of God above 1600. Years since and in it encounter'd and conquer'd Satan and trod him under his Feet 7. That he bore the Sin of the World 8. That he laid down his Life a Ransom for all 9. That such as Believ'd and Follow'd him as he then appear'd receiv'd Remission of Sins and Eternal Life 10. That what was then outwardly done did still refer and had relation to an Inward Work in the Souls of Men the Holy Life put forth it self to work Inward Conviction and drive the Mind into a Measure of the same in it self for the whole End of it was to draw the Minds of Men more Inward to a Manifestation of that same Life Vertue Power Wisdom and Righteousness in each Particular which appeared in that Body in General and qualified it to that great Work and sustain'd it under all its Sufferings and put that great Value upon them which really was in them Wherefore to the Divine Power first and to the Holy Manhood next do we ascribe that Great and Wonderful Benefit that thereby came unto the World § 12. But next we must deny his Quaker as well as his Quakerism indeed they go together who misseth one it is unlikely he should hit the other We never said that the Light in every Man was the only Lord and Saviour and very God Let him but show us any passage of any one acknowledg'd to be a Quaker and he will say something But me-thinks he that has quoted so many passages out of our Friends Books to so little purpose should not have neglected to instance in some one of us that hath so exprest our selves it shows that either he thinks to be believ'd Hand over Head or really there is no such Doctrine by us asserted and consequently he knew no such place to cite But for the Upright-hearted in all Forms who are desirous of the Substance that will give Life to the Soul and who stand only at a distance from us on the account of the many frightful Characters their Teachers give of us I shall briefly open our Faith in this Matter § 13. First We assert that all Men are enlightned let it be Lighted in their Souls or Understandings if our Adversaries will This is prov'd from Joh. 1. 9. also whatever may be known of God is manifest within for God has shewn it unto them Again whatever is reproved is made manifest by the Light for whatever makes manifest is Light All Knowledge of God comes by the Light he gives into the Soul as well as that all have that Light though few obey it § 14. Secondly This Light is Divine because it is the very Life of the Word which is God not an Effect of its Power as a Created Light which some vainly fancy but in Him or It the Word was Life and that Life Numerical was the Light of Men what is Life in the Word is Light in Men and who follow that Light as A Reprover of the Deeds of Darkness shall be made Children of Light and have the Light of Life § 15. Thirdly Though we say that all are enlightned by it or receive Light from it yet far be it from us to assert every such Illumination is the only Lord and Saviour and very God By no means but rather thus that the only Lord and Saviour and very God is the great Sun and Light of Righteousness to the Invisible World of Souls and Spirits if I may so speak who manifests unto every particular that which concerns the State of every Individual but not that every such Inlightning should be the Intire Lord Saviour God so that this Priest is already found deficient in his Work he should better have understood us before he had given an Account of us and discovered his Opposition to us What Superstructure can we expect from so infirm a Foundation how shall J. Faldo prove Quakerism no Christianity who is defective in his Definition of both Certainly the Quaker may be the best of Christians for ought he has groundedly opposed to him I am sure he would have thought such a Mistake in us most hainous to say nothing of that Advantage he would have taken to show his little Wit and great Prejudice in aggravating our Ignorance to the World CHAP. II. How Christianity was introduc'd it hurts not the Quakers The Question is not of Christ's Visible Coming that is Owned by them Nor is their Religion a New One from that of Christianity but the Recovery of Lost Primitive Christianity since the Reign of Anti-Christ in the World That Quakerism as call'd made its Way by Purity Sorrow and Rejoycing as well as Christianity The Priest's Vilifying Expressions Rebuk'd That the Distinct Times of their Appearance is no Argument against their Harmony or being but Two Words for the same Thing since the same Truth may appear at Two distinct Ages of the World It would strike out J. Faldo as well as the Quakers if the Contrary were admitted That he grosly Contradicts himself as to Time Christianity hath more or less been in the World where Godly Men
will I The Things following which I have declared of are not the Things of Man nor by Man did I receive them but by the Revelation of Jesus Christ W. Dewsberry thus The Word of the Lord to his Beloved City through your Brother and Companion in the Tribulation and Kingdom of Patience in the Lord Jesus Christ Now what to say here in their Defence when he lays nothing to their Charge but what hath been generally exprest I know not Certain it is that No Man knows the Father but the Son and Him to whom the Son REVEALS him The Inspiration of the Almighty giveth Understanding and No Man can know the Things of God but by the Spirit of God Well may we conclude then that J. Faldo knows God no better then I do Terra Incognita for he denyes all Knowledge of him by any Internal Discoveries What he knows is by Man and from Man What Offence or Undervalue I would fain know can it be to the Scriptures that Men should know God that only Way by which they testifie God can be known of Men Or Why should he be Angry at his Author for Confessing to have known God that very Way by which the Scriptures declare him only to be known But indeed it happens ill to the Priest for all this is to prove too that We deny the Scriptures though hereby we fulfil them § 3. For W. D's Words they are also firm for God promised the Repouring out of his Spirit and the Repreaching of his Everlasting Gospel And since the Question is not whether we have it but whether it be an Invalidating the Scriptures for any under the plentiful Pourings out of the Spirit and Power of God to say This is the Word of the Lord I say it is firm that so Saying may therefore be in the Latter as well as Former Dayes allowable and no Detraction at all from the Scriptures And for the Conclusion of his Epistle it is what every good Christian Man can say What Folly what Impudence is it in J. Faldo to make that an Equaling our Writings to Scripture or Preferring them before it which both his own Tribe I am able to make appear hath frequently us'd though by Themselves Irreproveably And which indeed is the Condition of every good Christian-Man namely to be a Brother and Companion to the Children and Family of God in the Tribulation and Kingdom of Patience in the Lord Jesus Well! If this Man's manifest Weakness make not for our Cause I should very greatly strange § 4. And therefore says he Pennington prays seriously My Upright Desire to the Lord for you is That he would strip you of your Knowledg of the Scriptures according to the Flesh By Flesh says he their Sense is the Use of our Understandings though Sanctified as will appear in the Key c. But this Expression serves for a Notable Key to open his Ignorance and Dishonesty His Ignorance is evident in Reputing it a Slight of the Scriptures to desire that Men might be stript of their Fleshly Knowledg of them I do affirm it to be both Seasonable and Serious and did not J. Faldo stand upon a tottering Basis he would not so declaim against us for Undermining it But let all behold his Dishonesty to say that we desire to be Script of the Knowledge of the Scriptures after our Sanctified Understandings making a Sanctified Understanding and that Flesh which can never inherit the Kingdom of God to wit the Carnal Dead Dark Unregenerated Understanding to be all one O Disingenuous Man Art thou fit to be a Gospel Minister who hast not learnt to do as thou wouldst be done by I leave it with the Conscience of the Reader how Justly or Unjustly thou hast dealt with us in this Matter and what all or any of it concerns the Scriptures For if Men will not understand them as they are is it the Fault of the Scriptures No surely shall then Isaac Pennington's Desire that their wrong Knowledg of those weighty and Holy Writings be interpreted a Dis-Respect to them and a preferring our own Writings before them which so heartily seeks their Right Knowledge of them If this be the Way to prove Quakerism no Christianity we need not much fear the Issue of his Attempt § 5. But he proceeds to prove our Equaling of the Scriptures two Wayes First from our pretending to Infallibility Secondly our Plea for the Necessity of Inspiration He quotes G. Whitehead's Letter to him Whether Infallibility be attainable by any in these dayes which we affirm is to true Believers which if thou denyst we question thy Call Of Inspiration he cites J. Story 's short Discovery thus Therefore may I say much more it is not in the Power of that little Book either to throw down Self-Will in any in whom it is not yet subdued or to exalt the Truth in general because it is only Queries gather'd by the Author from the Letter of the Scriptures without and no Message of Heavenly Prophesie Doctrine or Exhortation received by the Author from the Lord through the Divine Inspiration of his Light and Spirit within Therefore I say It is a very Vain and Idolatrous Exhortation To all which sober Matter I have no other Answer from him then that the Quakers Writings are full to this Purpose Indeed I am glad of it or we had little Reason to Suffer what we do for our Descent from the Carnal Professors of Religion in the World But I have this to say to him He that doth not Infallibly know what he knows of God or Religion knows nothing certainly which concerns either Now if Men cannot attain to any such Certainty Farewell all Religion For That a Man should affirm and not know whereof That he should profess God and Religion yet be uncertain of both But that J. Faldo should Preach of both and profess himself Errable in all such Doctrine Who ought to believe him Why spends he his Breath at a Venture Rather let him Eat Drink for to Morrow he shall Dye for Death is certain This is your Independent Fallible Errable Uncertain J. Faldo Preacher to a People at Barnet and God knows a Lamentable one too What Reason have any to Believe him against Us who is Uncertain of the Truth of what he says against us by his own Principle § 6. For Inspiration the Scriptures are not more express in any one thing No man can know the things of God by the bare Spirit of a Man But the Spirit of a Man or a Man distinctly considered from the Inspiration of the Almighty can read Scripture and form Queries and call them Christian too yet who will dare affirm this Man's Queries to be Christian Can they beat down Self-Will They may talk of it or exalt the Living Truth that came not from it This is the Scope of J. Story 's Answer to the Questioner For what is this but Stealing the Prophets and Apostles Words when they are made Use of
of the Light within every such Rebellious Person in which the Love of God is marvelously expressed who by his holy Light within and its Testimonies without endeavours the Conviction and Reformation of the Children of Men. § 13. But hear him in his second and last Inference upon the same Ground the Tenets and Assertions of all the Heathens are to be received as of equal Authority with the Scriptures for they resulted from their Light Within improved much more orderly and to Purpose then the Quakers do theirs Yea the bitter Scoffs of Lucian and Julian the Apostate must be admitted into the same Orders for if it be admitted they did not Vilifie and Scorn and Deride the Scripture and Christianity according to the Dictates of their Consciences it cannot be denyed that they therein acted from the Power within which whether it were the Power of Darkness or not the Quakers having no Rule to judge it by but their own Sentiments it is left by them undetermined And I know not hardly any Worse they said of Jesus of Nazareth the Scripture and Christianity then the Quakers have done under other Names This Passage Impertinent enough to the purpose and as Black as Hell it self in Malice against that despised Remnant of People Called Quakers by God's Assistance I will effectually answer to the shame of this ungodly Slanderer The Gentiles Light was one in Nature with that which the Evangelist saith inlightneth all Men a Text whose Plainness Expressness yields that Advantage to us against the utmost Force of all our Adversaries which they are Angry at but can never Invalid I say one in Nature with that Divine Being and as such transcending all Writings whatever yet that the Gentiles had that Light in a more excellent Degree then that in which the Prophets and Apostles enjoyed it whence came those excellent Writings I utterly deny and that in the Name of all true Quakers I say again that though the least measure of Pure Light it self is to be preferred before all the Writings in the World as meer Writings yet that it may not be comparable to that Degree and further Discovery of Light which was witnessed by those who gave forth those Writings I grâ—â—t so that to bring the Sayings and the Assertions of the Heathens upon an Equality with the Writings of the holy Prophets and Apostles we dare not assent to but vehemently oppose any such Inference made to be the Product of our Belief For though as I said before any measure of Light it self is beyond the most excellent meer Writings of a far greater yet the Writings or Sayings given forth by that lesser Appearance are not to be brought into Comparison with those of a greater Discovery no more then the Degrees of Discovery or Manifestation of the Light it self This the Apostle Paul practised who notwithstanding that he rightly knew that Administration to supercede and transcend what want before stuck not to remind the Heathens of their own Authors as Aratus Menander c. by an apt Application of them to this Purpose in Defence of his Doctrine And if Those who became a Law unto themselves Doing the things contained in the Law were to be preferred before the Circumcision who kept not the Law and that who lived without Law outward yet according to Law inward should be judged by Law inward which was substantially the same as testifies the Apostle with what was required by the Law outward Then their Law within Substantially consider'd did not fall short of that Law without nor they who kept it of the Circumcision themselves which most clearly overturns that Ignorant or Malicious Cavil to wit that the Quakers have no Mean by which to judge of the Ground of Wrong and Right Actions For if the Scriptures be that only Judge then there could have been no Knowledg of right or wrong Actions Spirits or Powers before they were given forth which because the Patriarchs and Gentiles had an evident Sight and true Sence of by that Internal Law of Light in the Heart and Conscience without Scripture it follows that the Quakers owning the same Light and that in a more eminent Discovery can not be guilty of such an Ignorance § 14. But a litle further to inspect his Argument If the having no Outward Rule was to be without all Rule whereby to Try a Right from a Wrong Power I would gladly know how the Prophets themselves were assured of the Truth of their Motions being without any outward Touch-Stone and by what means the Apostles knew that the Spirit or Power which acted them to reject and decry the whole Service of the Jews which God had so peculiarly Instituted Circumcision for Instance that was given for a Sign FOREVER was the right Spirit or Power I ask Was it the Scripture without or the Son of God otherwise called the Light or Word of God revealed in them But I will yet proceed Suppose any Man who is call'd an Independent and owns the Scripture to be that which J. Faldo reputes them should pretend a Vision of very strange and unwonted Things should imitate a Trance personate some extraordinary Inspired Person by what place of Scripture would J. Faldo assure himself or others of the Sincerity or Imposture of such a Person his Rationals being otherwise Sound his Life Sober and his Pretences no way anti-Scriptural O Weak Man Is thy Religion without a secret Light Life Power Vertue Sight or Relish of the Root and Ground of things or rather doest thou conclude that all Mankind however Christian are left Destitute of any Inward Power to Try or Discern Spirits because it is thine own State of Darkness I affirm to thee and all the World that in this Case no outward Mean whatsoever decides the Matter or clears the Doubt only the invisible Light Power or Spirit of God Yea and that in far less Cases too In which sense chiefly it is the Dispensation of the Gospel so call'd and justly preferr'd before all other And this I leave with him that nothing can judge of the Root and Ground of Evil but the Root and Ground of Good The Works of Evil the Scriptures tel us are abominable But the Question is How do I know what they declare to be Evil is so what works the Conviction in me and where an Evil Spirit brings it self not forth into those Works what shall discern him except it be the Good Spirit It is the Power of God within that crusheth the Power of the Devil within The Scriptures without Reprove his Works without But since the things contained in the Scriptures were such in themselves and true and experienc'd before they were written will it not follow that the inward Power was both a sufficient Judge and their Author too and consequently Greater § 15. But above all the Impudence of his Wickedness both to charge the Impiety of Julian and Lucian upon the Light within by placing them in the same Order with
of God in the Hearts of Men Consequently not the Scriptures but the Light was is most properly The general Rule The middle Proposition only to be excepted against is clear in that before the Scriptures were writ and since where they have not been known Men have been are Convinc'd Reprov'd Inclined Taught Order'd and Ruled by the inward Appearance of God's Light in the Conscience And among those who are called Christians let them be just to God and their own Souls and they must confess that there is something very near them when the Scriptures are quite remote both from their Persons and their Thoughts which upon any Miscarriage is as a swift Witness to smite and upon the approach of Temptation is as quick to warn and diswade the Mind from falling into the Foulness of it Is not this then more Living Immediate and General that neither Sea nor Land Day nor Night nor any condition but a Seared Conscience can exempt People or deliver them from the secret living and sensible Touches of this holy Witness whether they be to Counsel Justifie or Condemn This searcheth the Heart this tryeth the Reins of which David said It had made him Wiser then his Teachers who read and expounded the outward Law unto him § 4. And indeed it is unworthy of the Excellency of the Administration of Life it self more glorious then that of Condemnation the State of the Law that an outward Book though declaratory of never so much good and not the Good it self should be the sole general Rule of such as are under it What is it but to subject the Spirituallity of the Gospel to the Letter of the Law And thus much worse that then it self they had either the daily Living Voice of God or a Law engraven on Stone whilst the Scriptures which they call the present Gospel Rule are but in Paper But can any true Christian think that God is so wanting to his Promise who promised to Write a Law in the Hearts of his People as to bound them by meer Literal Prescripts No surely but much rather that the Law of the Spirit of Life in Christ Jesus which he promised to write in the Hearts of Men and Women should be the Rule of this Administration which is a Living Powerfull Rule present upon all Occasions and in all straights and ready to assist with Counsel Wisdom and Knowledge all who act agreeably to the Mind of God who will reward every Man according to his Works So that J. Parnel and W. S. their Expressions are clear'd For J. N's the last of the three it was not written in Derision of Scripture as is unworthily suggested but to prove that God is not limited to Instruments God whose holy Spirit is the living substantial Rule may appear after divers Manners either by bringing into the very Conscience the Truth of some weighty Passage in the Scripture or by a Ministry or any other Way yea by Balaams Ass to Balaam and that without Blasphemy or Prophaneness For by whom or what may not the Almighty direct the Sons of Men still it was not so mean a Creature as an Ass which God spoke by to aggravate the Stupidity of Balaam and greaten the Miracle No Nor the Apostles themselves much less their Writings but the Word of the Lord that was as a Fire to the Workers of Iniquity and Sanctification and Reconciliation to them that believe it That was the True Rule wherefore said the Prophet Hear the Word of the Lord. What Word that nigh in the Heart which Moses and Paul preach'd Still the outward Instrument is not the Rule the Prophet is not the Rule the Apostle is not the Rule much less are their Writings being they are but all external Instruments And this I will abide by against all the Insults of our Enemies by God's Assistance that both they are but such Instruments and that such Instruments are not the Gospel-Rule but that Light Life Power or Spirit which useth them and who attributes that Honour to the Instrument which is due to the chief Mover in it or by it commits down-right Idolatry Therefore what is flung upon the Quakers by their Adversaries is more justly chargeable upon their Adversaries But we cannot help it if that People will not work through the Outward to the Inward the Writings or Persons to the Light Life and Power that employ them for any Use or Service in the World Nor shall we ever be condemned of God that we therefore decline to attribute those Titles to the Scriptures otherwise worthy above all Books which are only due to that which gave them forth especially since what we believe in the Matter is with an holy Fear and Reverence towards our God and Good-Will towards all Men. § 5. But he Objects 1 That what is therein affirmed by the Lord we ought to believe proved from Christ's Words O Fools and slow of Heart to believe all that the Prophets have spoken Luk. 24 25. 2 That what is thereby commanded not being repeal'd by the coming of Christ it is our Duty to obey Deut. 5. 34. 3 That the holy Scriptures do in their kind determine or discover to us whether we believe and walk or practice aright or not proved hence All Scripture is given by Inspiration of God and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness that the Man of God may be Perfect throughly furnished unto all good Works and herein all things which are written in the Law and the Prophets do I excercise my self to have a Conscience void of Offence 2 Tim. 3. 16. 17. Acts 24. 16. To all which I say we do with him acknowledge that whatever the Lord hath by his Prophets and Apostles who writ the Scripture affirmed and required taking in his Exception about Christ's Coming it is our Duty both to Believe and Obey so that there is no Difficulty in that Matter For the last Passage there is some sober Scruple in our Minds about it For there are manifest Contests in the World both about Faith and Practice They result not from the Scriptures I grant but that they proceed from Mens wrong Apprehensions of Scripture in a great Measure that I affirm and I know no Man so stupid as to deny Now I would fain know which way those wrong Apprehensions are to be rectified He says by Scripture I say Not for the Key is wanting What is that Key may some say The Spirit of Truth who gave them forth Who can explain any Man's Mind so well as Himself in a Matter wherein he is not rightly understood or it is hard to understand Him And if none but what is indued with Reason is capable of understanding a Rational Proposition Neither can any Man whatever understand spiritual Propositions or Propositions about spiritual Matters in the Scriptures but by the Illumination of the Holy Spirit in some Degree or other This is so clear that the Sun is
not more obvious at Noon-day in a clear Sky then this must be to all Discerning Minds so that the Scriptures though professedly own'd by us to be Instrumental to the Knowledge of that Doctrine of Reproof and Instruction in Righteousness weightily mention'd by the Apostle Paul for certainly they do declare to us very Excellent Precepts and Rules yet they are so far from being THE General and Absolute Rule that the very Light or Spirit of Christ is and ought to be our Rule how far which Way and to what End we are to believe and practise them And I cannot forbear at this time though I have often done so to shew the horrible perversion of Scripture this Man is guilty of in the last of these two Scriptures by him quoted for Proof of the Third Head The Apostle in his Defence against the Publick Orator of the Jews tells the Governour then present among other Passages that though he was no Disturber as accused yet said he I confess that after the Way which they call Heresie do I Worship the God of my Fathers Believing all things which are written in the Law and the Prophets and have Hope towards God which they themselves also allow that there shall be a Resurrection of the Dead both of the Just and the Unjust § 6. Now brings in J. Faldo these words all things which are written in the Law and the Prophets do I exercise my self to have a Conscience void of Offence towards God and toward Men. I do say this is a perversion of Scripture for he hath First left out that which is more applicable to the Words and put that only in which is least so and Next he has done it in the same Character by which common Readers may be mistakenly strengthned against us this is plain And for the former I affirm that it could not be so proper in the Apostle to say he was exercised in his Belief of the Law and the Prophets as in that Way of Worship they call'd Heresie and his Hope of a Resurrection both left out by our Adversary Nor is such a Use of his words sutable to the Condition Paul was in For he having out-stript both the Law and Prophets and being brought to a Brighter Day and more Excellent Dispensation he cannot be so rightly said to have been exercised in that he had left behind him as in the Work of his own Day which fulfill'd and swallow'd up the other Dispensations as but Fore-runners of it which was that spiritual Worship Christ set up and he worshipp'd the God of his Fathers in and endeavour'd to gather others to though they reputed it Heresie and that Hope of the Resurrection of both Just and Unjust which they themselves pretended to own What then could be Paul's Meaning in that Confession to the Law and Prophets I Answer what is ours to the World before whom we stand charg'd by the Professors Tertullus J. Faldo at this Day namely that though he preach'd a further Glory and they therefore accused him of Undervaluing the Law and the Prophets becoming an Heretick Seducer and what not as this Man doth us he then as we now made his Defence confest to the Law and the Prophets yet testified to a more Spiritual Worship but unto which they prophetically tended Whence we observe 1 The greatest Enemies to the Spirituallity of that Evangelical Dispensation where the greatest Professors of a Literal Religion the only seeming Admirers of the Scriptures and earnest Contenders for the Faith and Religion once delivered to the Fathers at least as they pretended 2 That they were wont to account such as were eminent Promotors of the Gospel Contemners at least Slighters of the Law and the Prophets What need I say any more Behold a Parallel as plain as Light it self The Literal Jews then the Literal Christians now the Spiritual Jews then the Spiritual Christians now § 7. But one Passage more The Holy Scriptures determine according to their kind or as much as a WRITING can do whether we believe or practise aright or not For sayes he Those who come under the Executative Determination of Laws do find that Process in Writing doth not loose its Force for the Decrees and Sentences being put into that Form To his Assertion and the Instance he brings to prove it I will return this Answer To say the Scriptures determine as far as a WRITING CAN does our Adversaries business I mean for us since it manifestly implies that it is not so determinative of all Cases as some thing else may be which is a more Living Immediate and Infallible Judge then a WRITING is or can be and we will grant that the Scriptures do determine as much as any Writing in the World can do unless God would please immediately and more full to Reveal something less clearly laid down in the Scriptures and then should require that Revelation to be Written for Men must have a care of limiting either his Power or Will If J. Faldo had at the beginning of his Opposition to the Quakers Belief in the Scriptures well consider'd this I am of opinion that either he would have never given himself and us the trouble of so much needless Discours or have been so Careful of his Cause as never to have wounded it with this fatal Blow that the Scriptures can determin as far as a Writing will go Nothing to the Question at all which lyes here Whether any the best Writing or the Spirit of Truth that gave it forth is Judge and as far from his purpose as quite loosing of his Cause amounts to Again § 8. His Instance about the Law is lame for the good Laws of any Land are but Reason Written or rather declared by writing which is oblieging against the Corruption of a Judge but not the Reason of the Judge Neither is the Law the Judge but there is a Judge who interprets and speaks from the fresh Discoveries of his own Reason the Meaning and Intendment of those written Laws If the Laws be Sufficient without a Judge why is there a Judge If then they are Dark Obscure and Doubtful in many Cases so as to need a Judge and Interpreter which I call Living and Immediate Reason then since the Scriptures are Writings in which are many Things very Difficult to be understood it follows that there must be an immediate Living Judge which must be therefore the Spirit of Truth that gave them forth because none Knows the things of God save the Spirit of God and that those who are the Makers of Laws are the only Persons who are fit to judge and determine in Case of Difficulty by a declaration of their Mind or Intention in any such obscure Passage So that if J. Faldo should write a Thousand Years against the Quakers he would never be able to weather this one Passage in which he has most evidently subjected the Scriptures to a more Living Spiritual and Immediate Judge then any meer Writing
possibly can be which he makes them but to be § 9. In short either the Scriptures are not obscure a thing we daily see or if so yet sufficient which is impossible or they must have a Judge which is most true and necessary and what Judge but the Spirit of Truth which leads into all Truth And so far are Decrees from determining because written that they are therefore determinative of Controversie because of that Conviction the Power from whence they came works upon the Conscience So that though what is true in it self is not the less so because written yet is not the Writing subject to an hundred Casualities nor Matter therein declared as there eminently the Rule much less the Judge after our Adversaries Notion of a Judge But that Living Powerful Spirit which gave it forth and who are made spiritual Men by it For the spiritual Man judges all things Such Writings may be declaratory of the Mind and Determination of the Living Rule or Judge I grant but also I utterly deny that the Writings themselves are that Rule how People are to believe them and a Judge how to determine of the Difficulties and Obscurities within themselves A meer Begging of the Question and a thing altogether absurd We cannot end this Chapter without an Acknowledgment of the Goodness of God in Opening things so clearly to the making known his Divine Light and Truth and manifestly Discovering the great Darkness and Blindness of its Opposers CHAP. VI. We deny the Charge His Proof no Proof but against himself We Own Believe and desire to Obey the Scriptures they afford Comfort and are as Lights in the World but not that True Light The Light and Spirit Superior to them § 1. THe next Charge he brings against us is a Consequence of his already mistaken Judgment and untrue Assertions concerning us viz. That we take People off from Reading the Scriptures and Looking into them for Instruction and Comfort to prove which as he thinks for none else can that is not either as deeply Ignorant of us or as Malicious against us as J. Faldo shows himself in almost every particular he brings out W. Smith speaking thus in his Catech. pag. 95. And this is the Meaning of our Doctrine to bring People to the Everlasting Word of God in themselves O Ungodly Man What Evil Spirit hath possest J. Faldo into this wretched and impious Consequence Certainly he is grosly blind or he has sinned against the Light of his own Conscience if he hath Conscience enough to think it a Sin which I profess I doubt when the Malignity Frothiness Envy and Impious Unjustice of the Man are set before me For 1 let any tell me if it be a Sin to bring People to the everlasting Word of God in themselves though he Dirts us not a little for so doing 2 If we do hereby take Men off from reading and looking into the Scriptures I do affirm against this Ungodly Priest and that by Authority from God the Scriptures Reason and the first Reformers too that no Man on Earth can understand them but by being first brought to the Everlasting Word of God nigh in the Heart by which the Lord speaks forth his Will to the Creature and the Scriptures themselves direct to this and never said that of themselves some over-doing Priests assert concerning them whose whole End is this that by Exalting the Letter and Excluding the Spirit they may lock up all Knowledge in their own Areanum and plead the Impossibility of Knowing the things of God any other way then by their literal Ministration for should Men be but turned to the Certain Witness of God in their own Consciences there placed of the Lord their whole Trade Power and Reputation would fall and their Deceits be made manifest in the View of the World which God the Righteous Judge of Heaven and Earth is now accomplishing § 2. But he says that J. Parnel censures such that draw Peoples Minds from the Light within to the Light without putting the Letter for the Light c. Shield of Tr. pag. 10. And what then Because we say that he who inlightens all Men God that is the Sun and Fountain of all Divine Light and in whom there is no Darkness at all is greater then the Scriptures therefore will it follow that we take People off from Reading or Looking into them Behold your Priest you that hear him Is this Man to be accounted of as a Minister of the Gospel that thus unrighteously deals with us But God will recompense upon his Head in the Day of his terrible Vengeance for all his Hard and Ungodly Sayings against us We do say and that rightly Whoever puts the Letter in Opposition to or above the Spirit is an Idolater For there can be no Comparison rightly made between them the Heavens don't excell the Earth more then the Spirit does the Letter and the Power the Form But if we do not therefore deny the Form of Godliness because we prefer and press more earnestly the Power neither do we exclude the Scriptures because we prefer and press the Everlasting Word of God nigh in the Heart And this I will tell him that to busie the Minds of Men with the Depth of those Truths the Scriptures declare of by reading and exercising their Minds in Meditating thereon before they have been turned unto the Measure of the Light or Grace of God in the Heart to believe and obey that in its secret Discoveries Reproofs and Strivings is to set Men about Images to conceive a God a Christ a Salvation a Damnation an Heaven an Hell by which the Inward Work of God is overlook't and they become Rich in Notion whilst most barren in Obedience and of all People that live upon the Earth the Greatest Idolaters because they bow down to their own Imaginations for real Truths And this is the State of every Opposer to the Sacred Light within how full soever of the meer Literal Knowledg of the very Scriptures themselves for indeed who knows the new Birth though the Scriptures declare of it but who really experience it § 3. But J. Story he thinks has Contributed much to prove his Assertion in this Passage And although the holy Scripture without and the Saints Practices are as Lights in the World yet far be it from all true Christian Men so to Idolize them as to set them in Esteem above the Light which is sufficient to guide or to esteem them Equal with the Light and Spirit of God within J. S. Short Discourse Pag. 2. To this he objects that J. S. confesses them to be as Lights but not a Light and that our Commendations of that Idol the Light within are such that if they were true he were a stark Fool that would direct his Eyes to the Scripture But here the Priest fail's egregiously For if the Scriptures are as Lights I cannot see how they should be denyed to be as in the
spin out the Hour-Glass I mean saying over the same things in other words yet that we may remove all Ground of Scruple I will lay down the several Charges of the remaining Chapters concerning the Scriptures and the best Proofs he brings for them and briefly examine both § 2. The Quakers affirm the Doctrines Commands Promises holy Examples expressed in the Scriptures as such not at all to be binding to us This sayes he is a Denying of the Scriptures and the Authority of the God of the Scriptures For Proof of this he brings out E. Burroughs Speaking thus That is no Command of God to me what he Commanded to another neither did any of the Saints which we read of in the Scripture act by that Command which was to another not having the Command to themselves I challenge to find an Example to it To this I answer briefly and plainly Edward Burroughs's Expression may be taken two wayes and both safe enough to the Honour and Credit of the Scriptures though not to the Charity or Honesty of J. Faldo No Command in the Scripture is any further oblieging upon any Man then as he finds a Conviction upon his Conscience otherwise Men should be engaged without if not against Conviction a Thing Unreasonable in a Man Therefore the Apostle when he wrote to the Churches exhorted them Not to do those things whereof they were ashamed to shun what was manifested to be Evil and affirms That whatever might be known of God was manifested Within for God had shown it unto them So that Conviction can only obliege to Obedience and since what works that Conviction is the Manifesting Light Universal Grace or Quickning Spirit in the Heart of Mankind it follows that the principal Ground for our Faith in the Scriptures and Reason of our Obedience to the Holy Precepts therein contained is the Manifestation Conviction and Secret Drawings of the Light or Spirit of God in the Conscience And thus E. B's Words are Sound and Scriptural for the Scriptures are chiefly believed to be true upon Conviction therefore every Practice therein and when any Man is convinced that what was Commanded another is required of him then and not till then he is rightly authoriz'd to perform it Again § 3. Such Commands are either relating to Ordinary or Extraordinary Cases By Ordinary Cases I mean such as chiefly concern Faith and Holy Life which are General Permanent and Indispensible and then I deny his Consequence By Extraordinary Cases I understand Moses ' s going to Pharaoh the Prophets several Manner of Appearance to the Kings Priests and People of Israel with other Temporary Commands relating to Outward Services c. And so we do say that what is Commanded one Man is not binding as such upon another But when the Lord shall say If thou Sinnest thou shalt Dye If thou keepest my Commands thou shalt Live Be ye Holy for I the Lord your God am Holy Also in case of Example as the Priest cites Whose Faith follow consider the End of their Conversation Leaving us an Example that we should follow his Steps For your selves know you not how you ought to follow us For after this manner in the old time the Holy Women also who trusted in God adorn'd themselves I say these Precepts and Examples are oblieging upon all Why because they more or less meet with a Conviction in the Consciences of all For I am perswaded none that has a reasonable Soul who has not out-lived their Day and on whom the Night is not come among the Indians themselves but would readily say These are true and weighty Sayings for Faith in God and an Holy Self-denying Life are necessary both to Temporal and Eternal Happiness Thus then are we clear from his Ungodly Consequence indeed Aspersion to wit That the Quakers affirm the Doctrines Commands Promises Holy Examples expressed in Scripture as such not to be binding But let 's hear another of his Consequences by way of Charge and see if he will acquit himself better then before § 4. The Quakers deny the Scriptures to be any Means by which we may come to know God Christ and Our selves To prove this he quotes W. Smith's Primmer p. 2. Q. Is there not another Way by which we may come to know God Answ Nay Child there is not another Way for Christ is the Way To which he replies Christ saith I am the Way no Man can come to the Father but by me but he doth not say that there is no Coming to the Knowledge of God but by Christ For some Knowledge of God may be attained not only without Christ as the Means but without the Scriptures also Quoting that Passage in the first of the Romans For the Invisible Things of him are clearly seen being understood by the things that are made c. To all which I say 1. That greater Untruth Irreverence and Impertinency could not well have been exprest then in his saying That no Man can come to the Father but by Christ and no Man can come to the Knowledge of God but by Christ are two different things For it manifestly implies that Men may know God without Christ either inwardly or outwardly though no other Name be given and that to know the Father was to know some other kind of Being then to know God Or that when they did know the one they did not know the other 2. That it was never denyed by any Quaker that God might and sometimes does reach into the very Heart and Conscience by the Scriptures Shall I allow that a Man may be convinced of his Evil by reading one of our Books and shall I deny it to be as possible for any to be convinced by reading some Passages in the Holy Scriptures God forbid Neither did William Smith ever mean that Christ was so the only Way to the Father as thereby to exclude all Instruments for then he had both cut off all Benefit that could accrue to People by his Books and also from that Ministry God had given him to profit others with which was far from his Thoughts we may be sure So that the great Wickedness of this Priest is herein manifest without further Cost to know him for he argues from our denying that there is any other Way to the Father but Christ to our excluding the Scriptures and consequently our own Books and Ministry with them from being any way Instrumental of Good Reader what can be said to such a Man but that he is either Ignorance or Malice it Self I wish it were the former but his Book makes me fear the latter § 5. In short through all Instruments He who in time and with respect to that Manifestation was call'd Christ was is and ever will be the alone Way to the Father And though he may discover himself by divers Instruments yet it is but in order to incline Man to his Holy Voice in Man Some they hear and obey and live Others
would allow some Grains for Ill-Printing to us especially who have not the Press open nor those Advantages for Well-Printing which our Adversaries Enjoy that Day is not yet come to us J. Faldo's Title is Imprimatur enough we swim against the Stream such as be with it But God can and will turn the Rivers of Waters and make the Sea Dry Land Vincit qui patitur § 10. But once more hear him What is to my present purpose is in the last part of his saying All must be as unlearned from their traditional read Knowledg as he is unman'd c. Where he falls out of all bounds upon us and draws this Consequence and asks these Questions Sure the Scripture-Knowledge being Read-Knowledge or Knowledge that comes by reading as one means is a most hateful thing to God That he will impart none of his Secrets to those that will understand any thing by his written Word How came God to fall out with his own Off-spring Did he write and cause it to be written and yet never intended we should read it or reading it that we should not believe a Word of it Shall they be judged by the Law who live under it and yet the Knowledge of God thereby be a Sin and Hinderance to their Salvation To what a height of Wickedness and Folly do they quickly go who are poysoned with that Abomination of holding the Light in every Man's Conscience to be God Father Son Spirit Christ Scripture all W. P. what means your Latine Greek Authors Logick Scripture-Quotations Did you learn all those things by Immediate Inspiration But I smell your Design you would have us throw away all the Knowledge we have by Reading or Tradition till we come to be regenerate that is Quakers But in the mean time you would have us without the Armour of Light For whatsoever makes manifest is Light that we may not be able to defend our selves against the most Ignorant Non-sense that the meanest of your Votaries can attempt us with But the GOD ABOVE and the Scriptures without have taught us better things I am not unwilling to quote a few Scriptures Put on the Armour of Light Rom. 13. 12. The Word of God is quick and powerful sharper then any two-edged Sword Hebr. 4. 12. Above all taking the Shield of Faith wherewith ye shall be able to quench c. and the Sword of the Spirit which is the Word of God Observe Faith in the 16th verse is preferred above the Words of God in the 17th verse therefore it is not Christ the Word but the Scripture the Word For Faith is not above Christ Jesus Christ who had less need of Scripture then any of us all resisted Satan's Temptation by Scriptures It is written It is written Mat. 4. I have Reader given his Mind at large and the rather that the Inconsistency of it with the Charge he begun his Chapter upon and the Contradiction of it to himself might more evidently appear My Meaning is too fouly conceal'd and disingenuously evaded by the Man How could he think that I should speak so reverently of the Scriptures and quote them diligently and very often to the Proof of my Assertions and yet mean nothing less abusive of them then his untrue Consequences I intended no more then this That Men in a State of Degeneracy from God may have a Profession of God and Religion taken up from the Words of Scripture and outward Practice of the Saints not being so much as sensible of the Remorse Convictions and Judgments God brings upon every Soul for Sin which is the Beginning of his Work of Redemption and that many are Rich in Notion and a Shew of Religion who never begun right but must know a being stript of all their Knowledge and those wrongly apply'd Promises they have taken as to themselves out of the Scriptures and those Imaginations they have raised thence towards a Fabrick of Religion and so become Poor and Naked and Hungry and Thirsty as a little Child or new Bottle fitted for the new Wine of the Spirit and to which the Scriptures testifie Many can talk of Christ from the Scriptures which crucifie him in themselves by Wicked Works and do render Praises to him as the Seed that hath bruised the Serpent's Head while the Serpent may be yet raigning in them All such Knowledge and Profession of Religion from the meer Letter of the Scriptures distinct from the Revelation and Operation of the Eternal Spirit within must be Unlearnt Unravill'd Unbottom'd one Stone must not be left standing upon one another that there may be a Beginning upon a right Foundation But far be it from me to say that a Man must unlearn that Knowledge he has had of the Scriptures from the Key of David the Living Word of God when it has opened the Mysteries therein declared of By no means for such Knowledge is Right Natural Sanctified from God and to be esteem'd very Excellent and Divine § 11. My Latin Greek Authors Logick Scripture-Quotations I therefore us'd and urg'd with plainness and brevity to prove and recommend the Truth I defended to the World that lying under great Discredit with too many they might see that ready to its Confirmation which they perhaps would not otherwise have thought upon But the Priest has been as Uncandid with me here as with my Friends and Self abundantly elsewhere for he infers general Affirmatives or Negatives from particular Propositions because I affirm'd that Unregenerate Men must begin again that their Religion must be unlearn't as to their way of acquiring it the Priest concludes the Quakers deny all Knowledge which comes from reading Meditation or any such Means however sanctified then which there can be nothing of that kind more Untrue since it were to say because we deny an erroneous Understanding therefore we deny all Understanding or in as much as we comdemn all ill-acquired or wrong-gotten Knowledge for that cause we are to be concluded Enemies to all true and well gotten Knowledge But we must bear this and a great deal more and the rather since he does so seasonably assist to his own Confutation by acknowledging that the Scriptures without and God above has taught him better things Now what is this Teaching of the God above If it be in the Scripture it was impertinent to say any more then that the Scriptures have taught them better things but if he meant that God taught by his immediate Discoveries with and beside the Seriptures then wherein do we differ Why has he taken so much Pains and flung so much Dirt He bids us also to put on the Armour of Light If he means that of the Scriptures he errs egregioussy for no Man can put them on neither are they that Light which manifests every Thought Word or Deed but that Light which we assert to have been before the Scriptures were and now is where they are not or at least when they are not thought upon which
Flesh and Blood the Birth that persecutes the Son and Heir Graven Images Morn Watch p. 22 23. It would amaze sayes he a Christian to read what is contain'd in the two Pages quoted of vilifying Reproach to the Scriptures and the Doctrines from them received If this be not Opposing the Spirit of God to the Scriptures and rendering them advers to each other the Devil himself must dispair of Inventing Words to express it by And now Reader it is time for me with a Soul full of Grief to make my Appeal to the Righteous Lord God of Heaven and Earth and his equal Witness in thy Conscience if ever Quakers writ or said any such thing of the Holy Scriptures O far be it from us and very great and heavy will the Damnation of J. Faldo be in the Day of the Lord unless he shall unfeignedly Repent because of these detestable Lyes that he seems wilfully to fasten upon our Writings What William Smith said reflected not in the least upon the Scriptures nor yet those Doctrines which were truly received thence No such words can be produced by our Adversaries had W. S. written any such thing he that adds so much that was not we are to suppose would not have omitted mentioning of that if it had been But W. Smith addrest himself to that Adulterated Spirit which had defiled Nations that nevertheless were under the Profession of God Scriptures and Religious Worship though in Works they deny'd God and as concerning Scripture and true Worship grosly err'd not knowing the Power of God nor how to Worship him in Spirit and in Truth not that he ever durst to entertain so Blasphemous an Apprehension of those Holy Writings or those Doctrines that are truly received thence as is suggested by our most unfair Adversary And is it not the height of all Unrighteousness to our Neighbour that when he condemns the Degenerated Spirit Knowledge and Worship of any People however professing the Scriptures and it may be pretending to believe accordingly as W. Smith does all Apostate Christians J. Faldo should infer that his Neighbour calls the Scriptures themselves and not a wrong Knowledge of them Will-Worship Corruption Rottenness Deceitful Whore's-Cup Apostacy Earthly Root Graven Images c. and that he should intend nothing less then Opposition betwixt the Spirit and its own Scriptures There needs no further Confutation then the gross and black Envy of our Adversary about this one Passage Be it known to all we do affirm the Scriptures never did jarr with the Spirit nor the Spirit oppose himself against the Scriptures and thus much our Writings can plentifully prove to all sober Enquirers § 3. But he offers another and the last Proof of his Charge from J. Naylor That of this sort are they false Prophets as I suppose he means who have their Preaching from Study and other Men's Mouthes and not from the Mouth of the Lord. From which he infers that what we have in the Scriptures is not from the Mouth of the Lord and queries I would know saith he of the Quakers what they will make of the Mouth of the Lord It was said to Jeremiah Jer. 15. 19. Thou shalt be as my Mouth Our Meaning is still over-look't by this disingenuous Adversary and a quite contrary thing substituted The natural Purport of the Words can be no more then this That though the Things declared of in the Scriptures were the Word of the Lord to the holy Ancients and Jeremiah as God's Mouth not his Mouth therefore to the People of Israel yea and much of it the Word of the Lord to us too yet for Men to say any part thereof by wrote especially if they add their own Comments and Glosses fraim'd from Study to any part of the Scriptures and cry Thus sayes the Lord or Hear the Word of the Lord and not in the same living Sense nor upon the like Commission every such one doth Rob his Neighbour and Steal his words And He is no more a True Prophet for so doing then a Parrat is a Man because he can talk If then no such Creature is therefore to be reputed Rational nor what he says Reason as to him though so in it self because it proceeds not from the Root and Principle of Reason but by meer Imitation and consequently a Prater in no case to be minded Neither is he a true Prophet nor that the Word of the Lord with respect to that Prophet who has not received what he delivers from the immediate Word of God himself but by Hear-say or meer Imitation No he is but a very Babbler and begets People no further then into meer Words and Imaginary Glosses which is the Ground of that Uncertainty that is in the World about Religion The Scriptures then are to us oblieging as the Things they declare of were the Word of the Lord to several Ages Temporal Commands excepted and they are not without a Mouth yet they and Jeremiah too are Inferior to the Mouth of the Eternal Word which speaks in this Evangelical Dispensation the Will of God unto Mankind after a more living and immediate Manner as was prophesied of old And I may thus far gratifie our Adversary's Curiosity about God's Mouth and tell him that the Word of God is the Mouth of God and the true Prophets and Apostles in all Ages have been the Mouth of the Word of God and the Scriptures are the Writings of those holy Prophets and Apostles as they were the Mouth of the Eternal Word revealing God's Will in their Hearts that they might declare it whether by Word of Mouth or Writing to the People and this is the true Order and Descent of things § 4. But he has one Kick more at us before he gives up the Ghost in his Mis-representation of us concerning the Scriptures The Quakers hold it is a sin and the sign of Idolatry to Believe and Live according to the Instructions and holy Examples expressed in and by the Scriptures except we have them by immediate Inspiration and at first hand as the Apostles received them And now says he I am come to the highest Round of their Ladder Indeed those Rounds of Ladders are very dangerous places I will not say how often nor for what an Army Chaplin might deserve to be so high exalted but since his eager pursuit after an Innocent People has brought him actually thither and it falls to my Lot to be his Executioner I shall take all the care I can to acquit my self well of my Employment I will warrant him for ever coming down the same way he went up In order to which let us first hear what kind of Speech he will make us to the Point in hand William Dewsbury in his Discovery of Mans Return pag. 21. All People may search the Scriptures and see how you have been deceived by your Teachers who have caused you to seek your lost God in Carnal and Dead Observations which they have not any
Scriptures for What this is to his purpose I cannot understand to be sure it is for ours For W. D. is so far from making it Idolatry to live up to the Scriptures that he condemns their seeking for the true God where he was not to be found which sayes he they HAVE NO SCRIPTURE FOR As much as to say that they seek after God not according to Scripture and therefore are both Deceivers and Deceived Certainly this is a Miserable Farewel he takes of the first part of his Book and the Quakers Denial of the Scriptures that they should therefore affirm a Practice according to Scripture without immediate Inspiration Idolatrous because they assert such to be deceived who seek after God not according to Scriptures If so much Impertinency should fall from a Poor Quaker's Pen what Reproach Insolence and Triumph would there be But he has another Witness that by the Mouthes of two Witnesses his Charge against us may be not establisht but evidently disprov'd § 5. And this is Babylon the Mother of Harlots viz. to read and practice as the Saints did and the Apostles of the Scriptures of the New Testament and the Abomination of all Uncleanness W. Smith's morning watch p. 23. Forgery in the abstract as base black and dishonest as Man can be to Man What! rob him of Truth of a good Conscience foist in put out alter gloss pervert and what he pleaseth What make us lve against God his Servants Scriptures the Light within and our own Souls But I have the less need to make our Defence where his manifest Corruption of our Words accuse him and my Answer to the first part of his Charge in this Chapter has done it at large Only thus much give me leave to say That if Words urg'd upon one Subject shall be apply'd to another of a different Nature and that our Adversary can never prove his Charge against us but by abusing corrupting mis-rendering and interlineating our Words there is no Reason that we should much concern our selves in the Consequence of such Debates that Way of Demonstration will save us the Labour of a Vindication with all Sober Persons But he has not done with us yet § 6. I am e'en tired with searching the sulphureous Veins of the Pit and Mire of Quakerism the Root of all which is the Deified Light Within if you have not enough of this Smoak to satisfie you it is the Bottomless Pit it rises out of I will give you two Ebullitions more and then leave you satisfied or to get better Senses So amongst the words you find how the Saints in some things walked and what they practised and then you strive to make that thing to your selves and to observe and do it as near as you can and here you are found Transgressors of the Just Law of God who saith Thou shalt not make to thy self any Graven Image nor the Likeness of any thing And sayes J. Faldo it follows now what Difference is there in the Ground betwixt you and the Pope though in the Appearance there seems to be such a great Space I have been the more punctual in the Recital of this that I might show to my Adversary I will be just to him though he be most egregiously Unmanly with us He says That he is e'en tired indeed he has Reason for it though for nothing else For who ever got any thing by Beating the Air or Spitting against the Heavens The Sulphureous Pit of Quakerism we can in one sense allow and J. F. may be better acquainted with it For the Plagues which the never-dying Worm the sharp reproving condemning Light Within will inflict upon the Spirits of them who resist and gainsay the Truth are aptly resembled to a Sulphureous Bottomless Pit Sulphureous because of the Insufferableness of the Smoak A Bottomless Pit by reason of a Dismal Endless State and Condition of Wo. And I doubt not but J. Faldo has an Earnest of this for his Attempts against the Light and the Children of it This long Discourse is no more to us then the rest of his Trash that we have already rejected as his own Invention and base Perversion of our real Meanings Take W. Smith in his own Sense and Belief and all is well But receive him in J. Faldo's Disguize and truly we should not know him our selves He intended that all those real Experiments of other Persons of which the Scriptures are full talkt unexperimentally over by Unregenerated Spirits can be no wayes beneficial Nay that what Ideas or Notions they may have to themselves of the Holy Ancients Enjoyments while altogether unacquainted with them are but a kind of Images which their believing in and bowing to as indispensible Gospel-Truths is to be reputed nothing below Idolatry it self Yet far be it from us to say that to believe the Truth as declared in the Scriptures is Idolatry as well as that it is manifest Folly in any so to say or think of us when not only we are most careful and desirous of rendering what we believe purely Scriptural But I do declare that as no man can live the Life of the Scriptures without the Operation of that Spirit which gave them forth so to live up to what they do exhort and declare is the highest Pitch of Purity Man's Nature is capable of aiming at and attaining to § 7. He now intends to wind up his Discourse on the present Subject with a retrospective and contracted Argument of all those particular distinct Charges viz. They who deny the Scripture to be the Word of God equal their own Writings Sayings deny them to be a Rule of Faith and Life a Judge of Religious Controversies take Men off from Reading them deny the Scripture to be any Means whereby we may come to know God or Christ or our selves affirm them to be no Means whereby to resist Temptation and are Dangerous to be read deny them to be Profitable but as Experienced put Scripture and Spirit in Opposition affirm the Doctrines Commands and Holy Examples expressed in the Scriptures as such to be not at all binding to us hold it as the Sin of Idolatry to believe and live according to the Instructions and Holy Examples expressed in and by the Scriptures except we have them by immediate Revelation as the Apostles They who do all these things mentioned in the fore-going Particulars Deny the Scriptures But the Quakers do all these things therefore they Deny the Scriptures To which I return this Argument If to Deny the Scriptures to be the Word of God to make what Writings are given forth by the same Spirit relative of the Scriptures if not to prefer any Writings before the Scriptures nor equal them to the Scriptures if to deny the Scriptures to be most properly the General Rule of Faith and Life and Judge of Controversie and not the Spirit rather if not to take Men off from Reading the Scriptures for Instruction c. if
not to Deny them to be any Means whereby Men may come to know God Christ or our selves if to affirm them to be a Means whereby to resist Temptation not Dangerous to be read if to deny them to be read to any profit without the Assistance of the Spirit especially by such as know them not who are in a Rebellious and Unregenerate State if never to dare to put the Scriptures and Spirit in Opposition to each other if not to affirm the Doctrines Expressions and Holy Examples as such not to be binding Temporary Services excepted if to hold it as no Sin of Idolatry nor any other to Believe and Live according to the Instructions and Holy Examples expressed in and by the Scriptures If to do all these things so mentioned be not to deny contemn and Undervalue but rather to honour rightly instate and recommend the Scriptures then the Quakers who Believe and Do all this are not Denyers but Owners Asserters and Defenders of the Scriptures so far as they themselves desire to be Defended But we have largely prov'd that so to do is not to deny them and that the Quakers so hold therefore the Quakers are no Denyers but Maintainers of the True and Divine Authority of the Scriptures § 8. For his Comparison of us with the Papists though he has been so Cunning or Unjust rather as to quote their Authors and not ours and some passages we justly doubt it is Ridiculous and every way Unworthy of our Notice A meer Begging of the Question and by what we can guess design'd only to bring an Odium upon us He puts the Scriptures in the middle and the Quakers and Papists like the two Theeves upon the Cross on each side to discover their Harmonious Agreement against them which of them he makes to be him that should go to Paradice I know not but we have the upper Hand But we can never allow of the Comparison since the Papists place the Rule and Judgship in a Pope or General Council and the Quakers in the Eternal Unerrable Holy Spirit of God and consequently our Adversary is basely Irreverent to God that brings the Pope or a Council of Fallible Men upon a Comparison with his Infallible Spirit Nor if it were true would it be any thing against us since Protestants will not allow themselves to be therefore Papists because in several things they agree as about God Eternity Christ his Life Death Sufferings Resurrection Last Judgment and Eternal Recompence § 9. To conclude We dare leave it with God and all sober Men to judge how far J. Faldo hath abused us in giving in so black a Charge against us and traducing our Persons and perverting our Writings to prove it by base Characters fastned upon the one and false Inferences charg'd upon the other Which of themselves conspire the Overthrow of their Inventer and thus is he fairly turn'd off from the highest Round of the Ladder which he hath so unadvisedly adventur'd to mount And as it fares with some Notorious Malefactors he remains there Pendent as a Monument of his own Rash and Dishonest Undertakings to the Terror of all Passengers who shall happen to travel by this way of Controversie to the Land of Truth CHAP. X. He chargeth us with a Denial of all the Ordinances of the Gospel First in general then in particular His Proof of the first Invalid His great Disingenuity in wresting our words especially I. Pennington's § 1. THe Second part of his Book begins with the Quakers Denial of all the Ordinances of the Gospel as he will have it It is more then possible that we shall prove him ere we part not only to be a Denier of the True Gospel Ordinances but indeed an Introducer of another Gospel if such a thing may be But to his Charge First in general then in particular The Quakers deny the Ordinances of the Gospel in general by which sayes he I understand not those of Nature's Book nor what was revealed by Moses but those Ordinances which were commanded by Precept or prescribed by Example in the New Testament Now to prove what he says of the Quakers he cites G. Fox thus And we say He Christ hath triumphed over the Ordinances and blotted them out and they are not to be touched and the Saints have Christ in them who is the End of outward Forms G. Myst p. 52. In all which I find no Denial of Gospel Ordinances Nor were they so much as meant by him His Language is Scriptural For Christ did blot out the Hand-writing of Ordinances and he was to the Saints then and is to those now who rightly believe in him the End of all Meats Drinks Washings Days or any other Temporal Elementary or Figurative Worship for J. Faldo then to charge a Denial of all Gospel-Ordinances upon these words is to plead for a Legal Dispensation and Bondage to the Shadows of the Good Things to come thereby making Christ's coming of none Effect and Consequently introducing of another Gospel as speaks the Apostle besides that he basely wrests our Words § 2. Again But Pennington is so Cruel by that time he arrives to P. 38. of Unity that he says Such of the People of God as do not follow the Lord perfectly out of the City of Abomination VISIBLE WORSHIP but be found in any part thereof when the Lord cometh to judge her the Lord will not spare them I perceive that unless we will allow J. Faldo the Liberty of telling the World our Meaning or rather making his own to be ours his Essays come to nothing What Words can be sounder of their Kind Visible Worship being left out and which our Adversary unworthily puts in Are not People to follow God fully Strange Doctrine that he teacheth But grant him his Gloss alias gross Comment without Distinction and I know he do's his Work But we are not so easily to be overlaid We do declare that while Men have Bodies which are the visible Parts of Men and the Bodies of Men are conversably concern'd in Religious Worship as well as the Soul there will be there must be and there ought to be a Visible Worship Therefore most false is J. Faldo's Paraphrase yet thus far we could go That Visible Worship as such without a due Regard to what Kind of Worship it may be and what is the Root from whence it came cannot be well pleasing to God For then that so Splendid Whore and Deceitful Prophet at large described in the Revelation of Saint John would be therefore true Worshippers because their Worship was Visible But I do perceive that here it pincheth with almost all Professions The Quakers would put us off our own Strivings Willings Runnings in our own Wisdom Contrivance Appointment whereby we must take up such a Cross to self as is insupportable to Flesh and Blood And indeed it is so which all must come to know a Crucifying of or they enter not into the Kingdom of God here nor
What Charge that upon us which our Practice gives the Lye to every day But when we urge this against him and such like Adversaries then it is not that he hath Mis-represented us but that we have Contradicted our selves But to clear the Point if it can yet be doubtful We do believe there is One and but One Universal Church the Ground and Pillar of Truth and that is in God anchor'd establisht and built upon him the Rock of Ages and Foundation of many Generations and as such neither is every Visible Society making Profession of Religion nor are all of them together that Church but such alone who are washed in the Blood of the Lamb and ingrafted into the True Vine bringing forth the Fruits of Holiness to the Eternal Honour Glory and Renown of Christ the Head who is over all God blessed for evermore And though there be a Mediate Preaching which is to say that the Spirit speaks by such whom he hath anointed to preach yet it cannot be strictly said that Man preaches or it is Man's Ministry but rather the Spirit by Man and that it is the Spirit 's Ministry and Man only a Mean or Instrument through which the Teaching is convey'd or Direction rather to the true Teacher the Light in the Conscience Not that the Lord doth not sometimes plentifully teach his Children without any such Means too who are turned to the Grace in the Heart and believe and walk in his Holy Light where God is to be found and an Access to this Holy Blessed Presence administred for he hath both promised it of old and perform'd it in our Dayes Thus the Apostles were Preachers not from Man nor by Man but by the Revelation of the Son of God declaring of the Mysteries of God's Everlasting Kingdom as they were moved by the Holy Ghost And so none are exempted for all may Prophesie one by one that the Church may be edified Yet I cannot but observe that 1 the Man implicitely denies that to be a True Church which is the Ground and Pillar of Truth for such the Quakers style a Gospel-Church 2 That he affirms the True Church to have other Teachers then the Spirit which is to say that the Primitive Churches were not led guided and taught by the Spirit of God only but by some other Teachers also contrary to express Scripture the Promise of God and very End of the blessed Gospel If he sayes that he meant the Apostles that were inspired I answer that was never deny'd by us because that was the Teaching of the Spirit by them which was very little less then if it had been immediately in them So that one of these two things must follow from his kind of Arguing Either the Apostles preacht without the Motions of the Eternal Spirit Or Preaching as they were moved of God's Spirit was their Preaching and not the Holy Spirit 's that so plentifully dictated to them what they were to say But in as much as neither can be reputed true by true Christian Men I conclude the Quakers sound and their boasting Adversary Heretical § 2. But he thinks he hath clearly got the Point of us about a Quaker's telling him they knew that one of the Dutch Nation spoke by the Spirit in a Meeting of ours though in that Language which was not understood by the Meeting because they all found Refreshings I will be faithful in giving his Observation upon it Of the unknown Language he sayes This was orderly according to the Popish Mass who read Prayers in an Unknown Tongue to the People but herein he wrongs us for though we do acknowledge that the pure and single Power of the Almighty may both strike Astonishment and give Refreshment where the words utter'd are not alwayes understood since he doth both frequently without them and that Understanding and Sence are two things for the Devil may speak the best words in the Bible and be an undiscover'd Devil still except by this Divine Light Power or Spirit he be inwardly manifested consequently a right Sence may be had where words may not be understood which is the One Tongue to the Children of the Light Yet we not only decry all design'd Obscurity by Praying and Preaching in unknown Languages but with the Apostle say that we choose rather by far to speak in a known Tongue that the People may understand our Words as well as have a sence of our Spirits Nor did ever any Quaker yet pretend to be moved to pray in an Unknown Language whilst he was Master of that which was well known to the People since then we don't affect such Obscurity the Case of all those Papists who pray in Latin rather then in their Native and vulgar Tongue he is very disingenuous in that reflection § 3. Upon the Quakers Reason why they knew that Declaration was from the Spirit of God viz. because they found Refreshings he bestows this Confutation so have Children many a time AT PUPPET-PLAYES What a pass are these People come to who yet deny all Teachings of Man But what a Pass may I rather say hath this Man 's implacable Spirit against the Truth of God brought him to who to his Dishonesty before adds Prophaneness joyn'd with Scoff and Impudence when he denies all Refreshment that comes not by sound of Words in a known Tongue to be any more Certainty from God's Spirit then the Pleasure Children take at Puppet-Plays though he could not but think the Person that spoak to him meant by Refreshings what came from God that there can be no Proportion or Comparison betwixt that Pious Answer and the Ungodly Sport of Puppet-Playes Ben. Johnsons ALCHYMIST which all good Men detest and himself dying abhorr'd hath nothing in it half so gross in Abuse of Religion I even tremble at the Thoughts of that Hand writing upon the Wall which this Man's Impiety is writing I fear with indeleble Characters against him who will receive a just and certain Recompence at the hand of the Righteous Judge of Heaven and Earth for all his hard Speeches against the Holy Way of the Lord. § 4. But let me not omit to show the Blow he gives his own Cause in this Expression since by the same Reason that we know no Refreshment to be any more of God without known Words then that of a Puppet-Play he knows not any more the Teachings of the God above p. 113. nor the Motions of the Holy Ghost or Dictates of the Grace of God within 2. Part. 9 10. known Words being excepted to be of God then that Refreshment little Children have in a Puppet-Play The Consequence of which Diabolical Comparison is nothing less then to overthrow all inward sence of God's Presence or that Refreshment which comes from it And then indeed we must confess we should be necessitated either to deny all Teaching or conclude with this Antichristian Priest That Man 's Teaching or Ministry ought to be adhered to Where if Puppet-Playes be
and Saviour in my Question I thought them sober and I am sure I meant them of him that was before Abraham that in time appeared for the Salvation of his People however he would disinterest us in them but indeed the Way he takes to do it will do us no harm For that he may insinuate we mean another thing he calls it Playing at Blind-Man's-Buff which is worse then a Buffle headed Expression Is this your Gospel-Minister Let him go Wrastle at Morefields play Foot-ball Matches turn Ringer a Practice he pleads for in his Book leave off Prophaning the Holy Name of God with such an unhallowed Mouth and unbridled Tongue Some of my Scripture-Arguments he pretends to refute I shall mention and what he objects that both may be weighed in an equal Ballance § 5. The first Scripture by me urged is that in Genes 6. 3. My Spirit shall not alwayes strive with Man c. From whence I infer that God's unerring Spirit both did so strive either for Conviction and Conversion or to prompt to further Attainments and that they were not at that time of the World without an Infallible Spirit to Teach Rule Judge c. To which he sayes My Argument is a Thicket of Impertinences that a Body had need of good Arithmetick to number the Terms that I am a none-such for Diving if I can fetch up from this Scripture what is mention'd in this Proposition What need there is of all this little Wit a better Word for Pedantry I know not and I believe more are of my Mind but if my Consequences are so Impertinent and so Numerous that ordinary Arithmetick will not serve to reckon them and lastly so Unnatural as the Scripture will afford me not one of them I am greatly to be blamed But because what he sayes for me may be of more Force then all that I can offer let this Passage be weighed It is more then probable that the Spirit did strive with them to make them better then they were yet none of these Ends are expressed in the Text An eminent Contradiction to him and which is more to it self For if the Spirit strove to make them better then since that better consisted in a Discovery of Good and Evil with an Election of the Good and a Denyal of the Evil I would fain know of J. Faldo how that could be and the Spirit of Truth not be what I have instanced in my Argument Was it not then a Judge of what was Good from Evil A Rule how to chuse one and refuse the other A Guide to lead direct enable to the Choice and preserve in it O Weak Man Is this the Upshot of all thy poor Insults But why may not William Penn express the Scope of any Scripture in his Argument though he find not the very Words in the Text if it will bear them especially since J. Faldo himself allows it both in granting that the Spirit strove to make them better which is not verbally exprest and by his Weekly Practice of Preaching where nothing is more frequent then his Exposition and after a sort too which the Text many times will not bear But he tells me that my Question is to prove the Spirit 's Teaching indefinitely or without Difference of Persons and my Proof speaks of the Spirit 's Striving with Wicked Men. For this he cries out that I wander from Truth and Reason and am Infatuated questioning if my Conscience have any Eyes and has Impudence enough to tell me that I am beholding to him for giving no further Discovery of my Vanity and Folly c. How groundless his Cavil and Reflection are and with what rude and unhandsom Terms he is pleased to give them I need not trouble my self to shew But certainly if God affords Bad Men his Spirit to strive with them then Good Men who cannot be such without it but Sensual and Devilish rather must needs have this Holy Spirit as well to preserve them as that is made them such if so then may we conclude our Adversary Weak as well as Envious who from that Text denies my Proof of the Universality of God's Spirit For what is it but to say that though all Wicked Men have the Spirit striving Good Men have it not Whose Conscience wants Eyes at this time will not be hard to determine but sure I am it was his Wisdom to leave off where he did since his reputing my Sober Scriptural Argument Infatuation Folly c was the most evident Mark of his own he could well have given us § 6. The Second Scripture I urge and which he perverts is that in Neh. 3. 20 Thou gavest also thy Goo◠Spirit to instruct them which sayes he without being so Ingenuous as to mention much less consider and answer my Argument upon it is mainly the Spirit of God which he put upon Moses and Joshua for which he quotes Numb 11. 17. 27. 18 Psal 77. 20. But does he think us so Credulous as to receive this Stuff for Gospel Certainly we must commit the greatest Cruelty upon our Understandings to strain them to such a Fiction He might with as good Reason have said that the Pillar of Cloud by Day and Fire by Night were seen of none but Moses and Joshua as to grant they had the immediate and general Benefit of them and at the same time deny them to have had the immediate Benefit of the Spirit 's Teachings Beside had they not had some Measure of the Spirit of God they could never have known that Moses had been so inspired nor have so willingly bowed under Moses as they did and have shewn themselves so well assured of his Conduct Nor can the Objection of their Rebellion at times invalid our Reason since it were to say that they sinned not against the Spirit of God in themselves but in Moses only But because they did sin against the Holy Ghost in themselves and that it was the greatest Ground for Charging of Rebellion against them we may well conclude that they had the Spirit that is to Conviction The Scriptures he brings are no more to his purpose then the Story of Toby and his Dog For though there was the Gift of Spirit poured out upon Moses Joshua and others that was not common to the People yet this proves not that they were not without a Measure of the Unerring Spirit to teach them what was acceptable with God The Difference was not that Moses c. had the Spirit and the People had it not but that he and some others had the Spirit of Government and the People had it not But what is this for him Doth not the same Eternal Spirit that teacheth to Rule also teach People to be ruled Nay I affirm that as God did gift several by his Holy Spirit to Govern and consequently they had the Spirit so did he bestow of his Holy Spirit upon the People to enable them to live according to the
of private Spirits and not rather of the Holy Spirit of God and such only as were conformable to it § 11. His other Cavil confirms the Truth of my former Argument and his own great Ignorance or Baseness My words are these If God sends forth his Spirit into the Hearts of his Children then are they not without an Infallible Spirit grounded upon that Scripture Because ye are Sons God hath sent forth the Spirit of his Son into your Hearts Gal. 4. 6. To which he sayes Your Adversaries have not so little Knowledge of the Spirit of God as to say the Spirit of God is Fallible nor yet so Ignorant of your Spirits and of the Scripture as to say you are Infallible Now I have two things to desire of the Ingenuous Reader First to find me out so much as one Syllable in my Argument that infers or concludes the Spirits of such to be Infallible into whose Hearts God has shed abroad his Infallible Spirit whether they are led by it or not or that I could intend a concluding of the Spirit of Man Infallible because God has given his own unto Men that is unquestionably so I am sure such a Thought never entred my Mind as fruitful of them as our Adversary may be Adversary I may well say not only because he is one but that he acknowledges to me as much which let him know however I am not such to him The Second thing I have to desire of the Candid Reader is that he would weigh with himself how Unjust this Man is to me to infer Infallibility to Men from my Affirming it to belong only to the Spirit of God And as if he fear'd I should not be as Heterodox as his Envy would have me to conclude on my Account from what I urged to prove That God's Children in all Ages had an Infallible Spirit to Judge Rule and Guide them the Affirmative of the very Question debated that is God's Spirit That every such one was Infallible in and from his own private Spirit Oh Monstrous Perversion I would impute it to his Mistake of me it being far better to be Ignorant than Dishonest but he will not let me who a little below has Impudence enough to write but we are NOT IGNORANT that your Principles make no Difference or Distinction between the Spirits of God's People and the Spirit of God manifestly intending not that they are at variance for so we should esteem his Charge a piece of Justice but that the Spirit of the Creature and the Spirit of God are but one Spirit An Absurdity that never fell from us How many times hath J. Faldo been guilty in his Discourse of plain Forgery and Dishonesty against us So certain as there is a God in Heaven terrible will his Judgment be in that great Day of Inquest if he repent not § 12. He makes a great Stir about my Checking the late Socinian for making Christ the Head of a Fallible Body saying If Christ be Head to none but the Infallible Wo to the poor Saints who have trusted hitherto they had a Head in Heaven who hath Pitty on the Ignorant and those that are out of the Way and I am sure Christ is then none of your Head We have enough and leave his very Ill Language out 1. It is granted to us that Christ is Head to a Fallible Body or at least to Fallible as well as Infallible I charge him to give us one Scripture for this or he is gone for all his idle Puns Shifts and scoffing Flings at us 2. That a Man may be a Saint which if we take it strictly is one of that Number the Apostle prayed the Churches might be of I mean those which were sanctified throughout in Body Soul and Spirit I say that a Man may be such a Saint and yet be Fallible or Erring 3. That the Saints are Ignorant and out of the Way Truly this Doctrine very well becomes J. Faldo I had rather it should be his then mine I will venture them in the Scale of Truth without thinking I run an Hazard in the Matter especially when if I err that hinders not from being a Saint Member of Christ But J. Faldo can a Man be a Saint and yet Ignorant of so much of God as is requisit to constitute him such Or can he be such and yet out of that Way which renders him a true Saint It is the first time that I ever heard in so many words that a Man might be a Saint and out of God's Way Oh Doctrine of Devils No Marvel so many Unclean Fowls flock to this Carkass What! Saints and err from God's Way Strange Saints and ignorant of God's Mind It seems then that neither Ignorance nor Erring from God's Way indispose any to be Saints If this be not a plain Contradiction to the whole Record of Scripture none ever was is or shall be esteemed such to the End of the World How many how grievous and how sharp have God's Complaints been against those who have left the Right Way of the Lord which has been the Way of Light and Righteousness the Just Man's Path through every Generation No Wonder that such Doctrines are hoth greedily received and furiously maintained that sooth up People in the Belief of such Pernicious Soul-murdering Doctrines And the Truth is and I do boldly affirm it and that in the Counsel of the Eternal God it is our striking so constantly and earnestly at this and such like Sin-pleasing Principles that makes the Devil thus bestir himself in his ready Agents to raise up and bespatter us with such heavy Calumnies as almost every one produceth against us But we lose not an Inch of Ground nor a Dram of Courage our Godly Resolution redoubles with our Adversaries On-sets and whatever may befall us here as our Hope so our Reward is from God in that high and heavenly Place which is above the Reach of Time and every Assault of our Implacable Adversaries § 13. He tells me He might proceed to my fallacious Arguing from the Spirit 's Teaching indefinitely expressed that is by Scripture Visions Providences c. means our Adversary to its Teaching peculiarly frequently in my Pampblet pag. 18 29 c. that is to the Spirit 's Teaching Men and Women by its daily and Inward Discoveries Motions and Operations But he will not the Reason is he dare not For if the Spirit be not an Immediate Living Teacher and works not as such to the Information Conviction and Conversion of Men to God in these dayes let him for Shame relinquish all Pretence to Gospel or an Evangelical Dispensation of which it is the peculiar Promise and Priviledge § 14. Though for want of better Language he is pleased to bestow upon this Godly Proposition the Term of Beetle-headed Saying and affirms that the Scripture knows nothing of it For which I may more reasonably affirm that He knows nothing of it For can this Man be so besotted as to think that when a Measure of the Spirit was
to be the Great Rule to Believers and yet himself after much Opposition to give it away and accord as far as any Man need to do that would be of one Mind with us in the Point savours of great Weakness and Inadvertency not that he now speaks Truth but that he should so eager ly oppose it before § 17. There is one Passage more which being to this Purpose I will mention We value not the Sense of the Scripture for the Print's sake but the Print for the Sense sake and the Blessings that attend that Way of Conveying the holy and revealed Will of God and so much as to correct your Vapour This he speaks upon my Words that the Intimate of a Prince needs not so much an Edict because in Print as because of his living and more immediate Touches he may have had from his Prince Now let any tell me if the Quakers have put the Scriptures into any degree below that wherein J. Faldo himself has plac'd them Do the Quakers say that true Christians have the Spirit so sayes J. Faldo too Do the Quakers affirm that the Spirit of God is a Judge Rule and Guide and speaks forth the Mind of God into the very Conscience Does J. Faldo come one Jot behind them But do they say that it is the Sense of the Truth declared of in the Scripture that puts a Value upon the Declaration and that written or printed Words are valu'd for the Matters sake they treat of rather then their own yea that the Scripture of it self can do little It is J. Faldo's own Doctrine Very well But does J. Faldo say that God doth not alwayes speak in the Conscience immediately by his Spirit but sometimes by the Spirit through the Use of Means as the Scriptures Preaching Praying Creator Providence c. and that by such wayes he reacheth into the Consciences of Men so say the Quakers too Would the Man but be certain to himself we needed no other Advocate But his Ignorance of our Principles or Prejudice to mis-represent them makes him at once oppose us and contradict himself And now we are come to the Conclusion of the Matter which he sayes is to shew me my self in the Glass of Sense if I think my Eyes worth an Using Indeed I do and am willing to behold all he hath to shew me◠Reader hear him soberly § 18. Foul Epithites as Knave Puppy Fool Rascal Loggerhead Cheat This you say was the Language of your Adversaries smal Crier but as you call it of a loathsome Sent. It seems J. Faldo's Nose calls it no such thing A long experienced Chaplin a kind of a Religious Gentleman-Usher should have learned better Manners So sayes he You blow it on the Author of the Book within five Lines Tryers of other Mens Spirits who have it should be give so little Proof of the Knowledge of their own as to be wanting in the very first Principles of Cavility This is not fair sayes J. Faldo to charge him with anothers Faults It is some Justice to us that he will account such Language to a Quaker a Fault But I would have him know that I never intended any such thing as be basely infers that is to make H. Hedworth in the least guilty of usually calling G. Fox those scurrilous Names For though I think him Envious enough against G. F. in particular as appears by another sort of Language and the Quakers in general yet I believe him to have more Civility and Regard to his Way whatsoever he thinks of me then to dirt it with any thing so gross But for as much as T. Firman the Author of that foul Language was his great Intimate and Associate that they have in common the same Creed are joyntly interested against us thereby earnestly endeavouring to promote their beloved Socinianism or Bidleism in the World and Men acted not by two distinct Spirits though one might lanch forth more extravagantly then the other And lastly that H. H. had shewen other sorts of Rudeness and Injustice to us in general and many by Name in his Spirit of the Quarters tryed I did say These Men and continue there still the Method of their Proceed then and since especially that restless Calumniator Tho. Firman being such as must needs offend every Good Man Knave and Fool being more in his Mouth still then becometh any Man that is not more of both then such he very frequently calls so Some think it a Shame that so ill a Tongue should go unrebuk'd of those whose Principles and Interest give them the Liberty of doing it in a way that if they know the Man might be more effectual then all the Moderation and Reason that can easily be shown to him But sayes John Faldo in his or their Defence for they love to claw one another Compare this Civility of yours with your own To all this I say He obtrudes an arrant Lye upon our very Senses Wretched Scribler How Idle how Frivolous and how very Troublesome is he with his Ridiculous Remarks Very well And is this the great Blow threatned I fall not from one tittle of it 'T is all true all his due I could not well have spoken more plain and pertinent Words No Knave Puppy Fool Rascal Logger-head Cheat c. No Impostor False-Prophet Lyars Trapans and what not did we accost them with What! Must not we fling off the Dirt they cast upon us Shall it be accounted well-Phrasing to call us all to naught and our earnest Refuse of such base Epithites and severe Censure of such Scurrility be reputed Railing Oh Unreasonable Men Ought People therefore to be kill'd because they cry Murder or lose their Reputation because they are Zealous to maintain it But it was notably done of J. Faldo to provide for himself whose Ill Languague he thought might meet with as sharp Rebukes as that of our other Enemies had done Nor indeed will we let slip this Opportunity of Collecting Publishing to the World after what manner he has us'd us throughout his Discourse and my self in particular who never had any thing to do with him in all my Life If he has not said worse of us with whom we have had so little if any thing at all to do then he pretends I have against those Men that gave such Provocation let me fall in the good Opinion of the Reader and the Just Witness in his Conscience condemn me but if it appear that this unprovoked Person is far more guilty then he can possibly render us by vilifying Expressions against our Persons and Principles I hope and expect so much Justice from the Reader as that the Innocent may go free and the Guilty only be Condemned That J. Faldo has not shewn himself that Man of Moderation Civility or Religion he pretends himself to be and which I hear some few have hitherto reputed let the following Faithfull and True Collection of but some of his many
and moves and inclines to Purity Mercy Righteousness which are of God We deny and abominate that Ranting Spirit that would charge the Spirit of God with their Unholy Liberty God's Spirit makes free from Sin not to Sin Neither can we distinguish as they wickedly do between the Act and the Evil of it wherefore we say that as the Tree is known and denominated from the Fruit so the Spirits by their Motions and Inclinations and the Spirit of God never did incline to Evil. So we renounce that Construction of their esteeming Evil no Evil when any pretend to be lead to it by God's Spirit for that is not the Way and Method of his Spirit that is Pure and Holy forever Priest The Quakers must be all Infallible and Perfect if they have such a Light Quaker This also is a great Abuse of our true Meaning We say the Principle is Pure Perfect Unerrable in it self but we never did assert our selves such meerly because it was in us by no means but that all who are lead by it are so far Perfect and Infallible and no Jot further Who can lay down a more independent Doctrine upon Self and hourly depending upon the Grace or Gift of God Let us not be mistaken nor suffer for these things Priest The Quakers deny the Scriptures for they deny them to be the Word of God Quaker We own the Scriptures as they own themselves a Declaration of those things most truly believ'd given forth in all Ages by the Inspiration of the Holy Spirit That they are profitable for Reading for Exhortation for Reproof in Righteousness that the Man of God may be perfectly furnished They are the Form of sound Words We believe in them read them and it is the Work we have to do in this World and the Reason why we are so separated from it and the earnest Desire of our Souls to Almighty God that we may witness the Fulfilling of them That God's will may be done in Earth as it is in Heaven But to call them the Word of God which they never did themselves but which they peculiarly denominate Christ by in Reverence to Christ alone and no Slight to them do we as in Duty and Reason bound attribute that Title to him only Priest They deny them to be any Means whereby to resist Temptation Quaker This is a very Aspersion True it is that we deny the Scriptures of themselves to be sufficient to resist Temptation But that we should deny them to be any Means whereby to do it when we allow our own Writings may be such is either great Ignorance or Malice God has doth and will make Use of them for Reproof Comfort and Edification Priest The Quakers assert the Spirit of God to be the Immediate Teacher and that there is no other Means now to be used Quaker We never spoak such Language but perceive the Subtilty of the Devil in this thing as in others For since he cannot hinder the Exaltation of the Spirit above all visible Instruments and the Necessity of its Motions and Operations in the Hearts of Men and the great Suitableness of it to the Gospel Administration he would spoile us by Overdoing that is by inferring beyond that our Assertion will allow For we never denyed Means but to this Day from the Beginning we have been in the Use of them But then they are such Means as are used in the Life and Power of God and not in and from Man's meer Wit Will or Imitation the thing we strike at Strange because we deny all false Means or Means not used in the Leadings of God's Power and Spirit that therefore we must deny all Means however rightly employed Behold the Injustice of our Enemies Wherefore be it known unto all that Evangelical Means and Order we love and keep For we Assemble Our-selves together to Worship God where we Pray in the Motion of the Spirit and Prophesie One by One as any thing is revealed Nor are we without Spiritual Songs making Melody in our Hearts to God our Redeemer Priest The Quakers deny the two Great Ordinances of the Gospel Baptism and the Supper Quaker What ever is a Gospel-Ordinance we own and practise We know no such Language in the Scriptures as in the Calumny of our Adversary 'T is true those two Practices are found but that is no Institution That they were then proper we believe but that they were at most but Figures and Signs you acknowledge that are called Protestants Now prove to us that there ought to be any Figures or Signs under the Gospel-Administration when Christ who is the Substance is come 'T is to overthrow the whole Dispensation and to make his Coming of none Effect If it be said But they were used after his Coming and Ascension too I answer So were many Jewish Ceremonies not easily abolished If any say But Christ bid that one should be done till he came Very well and he that said so told his Disciples that He would come to them Some should not taste of Death till they saw him come And he that was then with them should be in them And he would drink no more of the Fruit of the Vine till he drank it New that is the New Wine that was to be put in the new Bottel which is the Wine of the Kingdom as he expresseth it in the same place which Kingdom also is within Luk. 17. 20. He was and is the Heavenly Bread that they had not yet known nor his Flesh and his Blood as they were to know it So that though Christ was come to end all Signs yet till he was known to be the Substance to the Soul as the Great Bread of Life from Heaven Signs were usefull to shew forth and keep in hand especially the People of that Day whose Religion was attended with a Multitude of the like Types Shaddows and Signs of the One Good Thing and Substance of all Hence it is that we don't deny them that is too hard a Word but truly witnessing the very thing they signified to be come we leave them off as fulfill'd and henceforth have but One Lord One Faith One Baptism One Bread and but One Cup of Blessings which is the New Wine of the Kingdom Priest The Quakers deny Christ's Transactions at Jerusalem and the Shedding of his Blood to be Beneficial unto them It is the Light within only they expect to be saved by Quaker This is a wicked Suggestion against us We do say That the Appearance of that Second Adam the Lord from Heaven the Quickning Spirit in that Holy Body prepared of the Father for him was for the Salvation of the World who had fain in the First That whatever he then did both Living Dying had a great Influence for Good upon all that then believed and hath still for all that now believe in him as he manifests himself to us by his Light in the Conscience For we do affirm that to come to that is
QUAKERISM A NEW Nick-Name for OLD Christianity BEING An Answer to a Book Entituled Quakerism No Christianity subscribed by J. Faldo In which The Rise Doctrine and Practice of the Abused Quakers are Truly Briefly and Fully Declared and Vindicated from the False Charges Wicked Insinuations and utmost Opposition made by that Adversary With a KEY Opening the True Meaning of some of their Doctrine from that Construction which their Enemies Ignorantly or Enviously Affirm Report and Dispute to be theirs By one of them and a Sufferer with them in all their Sufferings William Penn. Behold I will make them of the Synagogue of Satan who say they are Jews and are not but do Lye Behold I will make them to come and Worship before thy Feet and to know that I have loved thee Rev. 3. 9. Printed Anno 1672. The Author TO THE READER HOwever our many sorts of Enemies may please themselves with their brisk Endeavours against us the Expectation they thence have of our Utter Overthrow especially some Independents Anabaptists and Socinians Be it known to the whole World Professor and Prophane our Confidence is in God for whose holy Truths sake we are as Men killed all the Day long and it is our Perswasion that many Thousands in these Nations have that Sense of us in their own Consciences which it is as impossible for the utmost Power or Artisice of our angry Adversaries to exstinguish as the Sun in the Firmament We matter not their Flourish Number Threat or Force though Gog and Magog are combin'd to seek our Ruin God that made the Heavens and the Earth the Sea and Fountains of Water hath them all in Derision and will not be wanting to assist us otherwise fore-lorn upon Earth in this juncture of close Attacque we waiting on him with that Divine Courage Wisdom and Patience which may enable us to surmount the Difficulty of the Work and through the Tribulations of our Day bring us to the Recompence of that Peace which is Eternal And indeed this is our Joy above all worldly things that the Lord is our Light and our Salvation we know it we experience it therefore whom should we fear Though all Sects seem met in one as a mighty Man of War to our Overthrow the despised Stripling by this great Goliah has a Sling and a Stone that however contemptible yet coming in the Name of the Lord will give this Giant 's Head a Victim to his Faith We know in whom we have believed and cannot be Cudgell'd Jeer'd Rail'd or Smooth'd out of our most Holy Faith who has God for its Father and Victory for its Off-spring A Birth unknown to the Bawling Pharisees of the Age nor can any but a Conquerour inherit Reader their Cries for Scripture Christ Fundamentals and the like are meer Pretences that make but up a Cloak to cover the Avaricious and Ambitious Ends of those leading Men in every Party that as deeply and vigorously prosecute our Ruin as a Jew doth Riches but the Reason is known to Almighty God Because the Quakers having been taught that Inward Heavenly Straight and Narrow Way to Life by an Internal Living Teacher they would say they srustrate all Hope of further Advantage the Ignorance of People in the things of God has hitherto benefited us withal by their most vehement Declaration to the World that no Man can be a Child of God who is not begotten of God and that no Man can be so begotten but by the Internal Operation of his Spirit to Wash Cleanse and Inliven the Mind to God-ward that this is the Deepest and most Excellent End for which Man was made the Law was given Prophets raised and Christ Came Lived Died Rose and Ascended That who know him not thus let into the Conscience in order to Purge it from Dead Works by the Destruction of that Power which product them to lead Captivity Captive and Raign as King Lord Judge and Law-giver are Enemies to the Cross of Christ and are at best but Carnal Historical and meerly Out-side Christians And this we standing by and they knowing full well with the fatal Consequence to their Designs that would attend the Universal Reception of this kind of Doctrine they seek to divert the Minds of tender and enquiring People by all the Hideous Devilish Falsities Satan's utmost Interest can furnish them withall deforming us with what Mire they can either borrow or invent hoping by such Besmeerings to make the Dogs fasten us for some Monstrous Beasts and chusing rather to Solemnize our Funeral with the Merriment of the Vulgar then suffer them to know us truly as we are lest their sober Conscience should enquire or be toucht with any the least Pitty for our so hard Dealing at their Cruel Hands Well! but for Your sakes O Impartial People am I this time engaged in Spirit to concern my self otherwise against my Will to take an Angry Scoffing Independent Priest in hand a Man I know not but by his Book and certainly an Ignorant Malicious and Scurrilous one too I perceive how unknown soever he is to me I am not to him and he has taken great Care to tell me so but mine own Concern would have suggested Silence to me for an Answer to his Uncivil Reflections for Arguments I cannot call them had not my earnest Desires been for the Vindication of that Truth Living upon all Occasions offer'd which the Grave will prevent me doing It is my Satisfaction God has made it my Lot and that of suffering from Detractors I esteem not the least part of my Crown for whose Holy Service he is my Witness I have long since chearfully sacrific'd my All of Contentment in this World and yet am not without a share from his peculiar Providence But let us see if the Quakers are those Miserably Deluded Wretches this Taunting Priest would represent us whose Triffling Quirks show the Emptiness of the Head and Airiness of the Mind from whence they came If we are what he asserts we are the worst of Men by how much we pretend to greater things but if it shall appear we are Scripturally Orthodox in some of those very Points for which he represents us Heterodox and mistaken by him in the rest I hope it will not be without Good Reason that I have entituld this short Discourse Quakerism a New Nick-Name for Old Christianity Reader the whole of what I have to desire from thee is an Impartial Mind in the Perusal of this Defence and Iust Explanation of our so much mis-represented Faith and Doctrine with that we dare adventure our Cause and without it there is no Truth so clear that Prejudice may not question it Let not the Multitude of our Adversaries be an Argument against our Cause Their Reviling ought not to pass for Reason nor Noise for Conquest With God Almighty and his holy Witness in thy Conscience do I leave the Issue of this Endeavour Be Serious be Considerate Farewel Thy Friend very ready to
with a more glorious Manifestation of the same Divine Power Purity Truth Wisdom and Righteousness then former Ages were either capable of or attended with To exclude then all Antecedent Times from any share in Christianity is both Weak and Cruel since it plainly shuts them out of all hopes of Eternal Salvation for if no Name be given but the Name of Christ under the whole Heaven by which Men can be saved then either Christ was alwayes in some measure or other a Saviour and such as were saved in some degree or other Christians or there was one Saviour before Christ's outward coming and another since or lastly all that were antecedent to that Appearance were damn'd § 6. I appeal then to the Consciences and Understandings of all impartial People if our Belief be not the most Just Merciful and True that however it pleased God to send his Son a Light into the World at that time more eminently then before yet that he was so far Spiritually manifested in all Ages as the Word of God nigh in the Heart and great Commandment in the Consciences of Men as who believed and obey'd obtain'd Remission of Sins and Eternal Salvation This is clear for if no man could ever see or know the Father but the Son and he to whom the Son reveals him then because many of the Holy Ancients both spiritually saw and knew God otherwise they could never be saved it follows that Christ did in all Ages reveal God who being Light and that it is Light alone which can Reveal or Manifest it was as a Light within that he communicated unto the Soul of Man which is within Man the Knowledge of the Pure God Whatever may be known of God is manifest within Man for God hath shewed it unto him so that the Contradiction and Error of the Man's Definition of Christianity is evident § 7. But yet a little further He plainly Heathenizes that notable Christian Passage of the refusing it all Priviledge within the bounds of Christianity viz. Whatsoever things are True Honest Just Pure Lovely of Good Report if there be any Vertue if there be any Praise think on these things Now if this Religious Chymist shall once extract all things that are Honest Just Pure Lovely and of Good Report from Christianity which the Apostle maketh the Sum of what he had been writing unless it is not a Christian Epistle and therefore ends with a Finally my Brethren tell me O sober Reader what a kind of Christianity there would be in the World O Monstruous Impiety Is this Man fit to write of Christianity that places it beneath the lowest step of Purity making manifest Difference betwixt being a Child of God and a Christian True the outward History of Christ's exceeding Love to Man-kind deserves all humble and reverent Credit as a Godly Tradition and it should forever bind Men to receive and fear and worship him yet I boldly affirm that though the Manifestation was clearer yet Salvation was Salvation and a Child of God a Child of God in all Ages For what is it but to say that Pure Religion and Undefiled which is to keep our selves unspotted from the World belongs not stricktly to the Christian but Jewish or Pagan Religion and that James was but a moral Man in the Matter and not writing on a Christian Subject What an empty Trunk a Vox praeterea nihil a sounding Brass and Tinckling Cymbal would this Man make of true Christianity Yet thus far we may force him to speak Truth though in double Contradiction to himself that since Christianity takes in all that was worthy in all Ages not as Alien then but related to her self something of the Nature of true Christianity was in the World before that more Visible and Glorious Manifestation of it unless Christianity be supposed to take into it self what is not of its own Nature thus was Christ the Rock the Ancients built on before Abraham was whose Day he had a Sight and Sence of and from it exulted greatly § 8. Christianity then is not an Historical Belief of the exteriour Acts the true Christ did in that bodily Appearance which is but Historical Christianity as our Adversary weakly argues for that was the least part of it since Christianity is that which brings to God which thousands that believe the other will never arrive at but a firm belief in him that so Appeared Lived Died Rose and Ascended both as testified of in the Scriptures of Truth and more especially as he breaks in upon the Soul by his Divine Discoveries as the true Light inlightning every Man this I call Christianity and that Man is a Child of Light who obeys that Light a true Christian who is Christ-like a Child of God and Heir of the Promise who is inwardly renewed and begot anew of the Incorruptible Seed and Word of God For those who were Christians of old were such as came to know Christ no more after the Flesh but as the second Adam the Lord from Heaven the Quickning Spirit who said I am the Resurrection and the Life really witnessing him to be that in themselves wherefore they Believed and upon Repentance received Remission of Sins and Eternal Salvation And I do affirm that Christianity stands in the Manifestation of a Measure of that Righteous Power Wisdom Truth and Life in the Soul which appear'd so largely and gloriously in that Body at Jerusalem to work Repentance then give Remission so Renew Redeem and finally Save and who came to be made sensible of that Heavenly Treasure in their mortal Bodies and to improve it as good Stewards were Possessors of true Christianity and therefore Right Christians The Distinction betwixt Moral and Christian the making holy Life Legal and Faith in the History of Christ's outward Christianity Manifestation has been a deadly Poyson these latter Ages have been infected with to the Destruction of Godly Living and Apostatizing of those Churches in whom there might once have been begotten some Earnest Living Thrist after the Inward Life of Righteousness § 9. By this I think it may be pretty well known what we mean by Christianity and a True Christian How far this will agree with his Definition of Quakerism and a Quaker I will proceed to examine Quakerism is a heap of Tenets with the usurped Names of true Christian Principles which are yet really no such thing but subverting both Foundation and Fabrick of true Christianity And I call him a Quaker that professes the Light within every Man to be the Lord and Saviour and very God So that then I say Quakerism is no Christianity § 10. Indeed if Quakerism respecting us were this I would say so too but because it is justly a Stranger to any such Imputation I rightly fasten that of Ignorance or great Malice upon our Adversary I have already exprest our Judgment of Christianity which I suppose to be the Quakerism struck at what ever may be pretended at
they resist the Grace grieve the Spirit turn from the Way of the Light and are in a State of Death God hath been frequently pleased to move in the Hearts of the Obedient to visit the Rebellious that the Inward Strivings of the Holy Spirit might be the more Efficacious by its Strivings through some Outward Instruments but still it is the same Light Grace or Spirit of God Nor is the Light within any whit the more Insufficient to reclaim the Rebellious if minded for it is the same Light with that which moves in the Hearts of the Obedient to bear Record for God against their Ungodly Deeds Only Mens Minds being far strayed from that Holy Light or Word in the Heart and gone abroad into the wide World of Lusts and Vanities it hath pleased God to visit Mankind so degenerated by those who have been Obedient Children to the End they might be the more easily gained to a Subjection unto the Holy Light in themselves so that all Conviction and Conversion are to be ascribed to the Light Grace and Spirit of God whether immediately in the Creature or mediately by any Instrument Only take this by the way that whatsoever is Efficacious mediately is not to be understood simply of another Man's Measure of Light or Grace but in Conjunction with what God hath given and may be at work in the Party convicted and converting for every Mediate Conviction gives and Addition of Life and Strength to the Immediate Conviction that is wrought by the Operation of that so long neglected Measure of Light Grace or Truth in the particular Conscience We appeal then to every Impartial Person that reads us if we own not the Scriptures in that very Sense he would have People believe that we deny them to wit That God may and doth speak to People through the Writings of the Holy Prophets and Apostles which are commonly call'd Scriptures and consequently we do not deny the Scriptures to be any means by which we may come to know God Christ and Our selves so often as it shall please the Eternal God to reach into the Hearts of Men by any of those Truths therein declared of CHAP. VIII His Charge of our denying the Scriptures any means by which God does enable Men to resist Temptations and that we say they are Dangerous to be read rejected His Proofs Lame The Scriptures are believ'd to be a means c. The true Knowledge of them Divine No Knowledge of Divine Things but upon Experience It does not destroy Faith W. Penn's Words safe and sound The Priest a meer Shuffler Learning a Servant to Truth Christ the Word of God Faith by our Adversary prefer'd before Scripture The Scripture ought to be Read Believ'd and Obey'd § 1. HE further charges us with denying the Scriptures to be any Means whereby to resist Temptation and that we say That they are Dangerous to be read For Proof of which he quotes a Book called Love to the Lost and mine Entituled The Spirit of Truth Vindicated The first is this For those only are Children of God who are led by the Spirit of God to whom they who were led by the Letter were Enemies From whence he concludes That we account it a very dangerous thing to read the Scriptures Now if this Passage hath any relation to his Charge or Conclusion no Man ever saw the like the whole Scope of which is but this That there are Children of the Fleshly Literal and Historical Knowledge of the Scriptures and Religion who are Strangers to and therefore Persecutors of the Children born of the Spirit And that in all Ages there hath been more or less of this among Inward and Outward Jews and Christians and let J. Faldo deny it if he dare How Wicked then is he to extort indeed invent an Inference so forreign to the Matter and then charge it upon the Quakers in general and as if it were prov'd by that Passage in particular which can no wayes be concern'd in any such Unrighteous Doctrine I perceive it is as impossible for our Adversaries to do any thing against us without they have the Making of our Consequences as we are sure to find them mis-shapen enough by that time they get clear of their Hands but blessed be the Name of our God who has given us an Understanding and Boldness both to search the Reins of our Enemies Cause and defend his which he has put into our Hands in this our Day § 2. But hear him further if it may be worth while That this Abominable Tenet is the Quakers Take one Instance more out of their Famous Author W. P. or William Penn. But I will assure them they shall grope in the Dark till they come into the dayly Obedience of the Light and there rest contented to know only as they experience and not from a ravening comprehending Brain that would in its Unregenerated State grasp at the clear Mysteries of the Kingdom into which Fleshly Comprehensions and Notions can never enter but all must be as Unlearned from their first Birth Education and Traditional read Knowledge as he is unman'd that is again become a little Child before the Secrets of God's Work come to be made known Spir. Truth Vind. p. 23. Upon which hear his Comment That W. P. of all others should talk at this rate is most Ridiculous What! Know only as they experience know what God is no farther then they experience Can we experience his Omnipotency What! Know the Death of the Man Christ Jesus the Life to come and judging of all Men by the Lord Jesus only by Experience Where is Faith all the while If none but Believers are Saints such as W. P. are professedly none If Reader we are got beside the Matter charg'd against the Quakers to wit that they deny the Scriptures to be any Means whereby to resist Temptation our wandring Adversary who led me thither is only to be blam'd But since I am here I shall endeavour to clear the Truth and My self before we return to the Point in hand It cannot be so ridiculous in W. P. to assert the Impossibility of any Man 's Knowing God or the Things belonging to his Everlasting Kingdom but by Experience or as God hath been pleased by the Inspiration or Illumination of his Light or Spirit to demonstrate or discover unto Mankind as it is Impious and Antichristian in J. Faldo to assert the Right Knowledge of God obtainable any other way then by Experience And this Reader choaks J. Faldo and the rest of his Partners more then they are willing their Followers should know who for all their Cries against us as Overturners of a Gospel and Establishers of a Legal Righteousness dread the Consequence of having their own Strivings Runnings Willings and Literal Knowledge laid aside in which their Life Faith Worship and whole Religion mostly stand and of being reduced to the very Alphabet of Inward and Experimental Religion where the Righteous Judgements of
God are known for Sin which they shake off on another mistaken Account and in this Mystery the Devil works most subtilly and vigorously against the Light of Christ within and its True and Holy Birth § 3. But says he How Know God's Omnipotency experimentally Very well say I against the Folly of this cavilling Priest Experience is Demonstration and the World without and the Redemption I know within which no Power but what is Almighty could ever have effected make up that Demonstration which is that Experience therefore I only know God's Omnipotency by Experience § 4. But is it thus that you know Christ died that there shall be a Judgment and an Immortality I answer not altogether thus One Part is Matter of Story and is believed first Historically upon the Credit of History and then upon the Account of Inward Conviction too The other is Knowable only upon Experience For we feel in our selves Rewards and Punishments for Good and Evil in this Life and receive them as Earnests of what will attend Man-kind in the next And we have an inward Sence of a never dying Life which as we are Gather'd into it and Grow up in it we shall Inherit Eternal Felicity and as there is an Erring from that Holy Spirit of Life the Wages of such Rebellion will be the direful Portion of Death and Misery to every Soul forever § 5. Nor does this clash with Faith whatever the Priest would suggest For Faith is a believing in or relying upon God with respect to a further Knowledge and Enjoyment of him which no wayes impugnes or withstands a Knowledge of God upon Experience so far as Men do experience wherein they simply believe they do not yet so perfectly experience which ends Faith yet it abides certain that when they do experience that further Revelation of the Goodness and Mercy and Riches of the Love of God as the End of their Faith then and not before they may be said to know those things Why then should we be denyed to conclude and that most rightly that to Know and to Experience are equivalent Terms No Knowledge without Experience no Experience without Knowledge And though Men may believe in a further Enjoyment of what they now have but an Earnest of yet that as such they know not consequently they experience it not And so much this insolent Vilifier of that serious Expression confesseth to us and disputes for as he thinks against us when he sayes where is Faith all the while and if none but Believers be Saints such as W. P. are professedly none Since then my Affirming no Knowledge of God without Experience strikes not at Faith because Faith says our Adversary is not a clear knowing but believing or relying upon God as to things not yet clearly known and enjoyed what has the Man been a doing all the while But here was his shameful Mistake and Contradiction That Knowing and Believing are one and the same thing and this I will make appear from his own Words and a Contradiction to himself at the End of it § 6. He quarrels my affirming all Knowledge to rest upon Experience and opposes to it this question Can we experience his Omnipotency as much as to say yet we know it else he queries impertinently If so then that God's Omnipotency may be known and not Experienced the purport of his Query it must be only by Faith and if by Faith then a Man may certainly know any thing to be what it is and yet at the same time only believe it to be so which he as earnestly withstands when he asks Where is Faith all the while c. I would then sain be resolv'd whether that Man suppose J. Faldo who says that Knowing and Believing are One and Knowing and Experiencing are Contraries be more ridiculous or W. P. who affirms that Faith which stricktly taken is but an Evidence of things not yet clearly seen experienc'd or known and Knowing are not one and the same thing and that experiencing and knowing can never be Contraries § 7. I would advise this Priest to be less conceited and better grounded the next time he has to do with us for even in those places where he seems most Insulting he appeares most Weak Reader what we experience we know and from hence are taught to believe that Fulness to be in God which we can never comprehensively Know so that our Knowing God from Experience does not weaken Faith but as Enjoyment is the End of Faith so from thence great Encouragement is to be taken to press on from Faith to Faith till there is an Arriving at the Measure of the Stature of the Fulness of Christ But he leaves not off here § 8. I shall not Comment on his ravening comprehending Brain a most affected Pharisee among the Quakers nor his clear Mysteries as clear a Contradiction as it is nor Fleshly Comprehensions as much Untruth and Non-sense as according to their Meaning of it it Comprehends for I have not Room to spread all his Rubbish I wonder not at his course Usage of me 't is like a Man of his Breeding Fury and Profession there is abundantly more yet behind some of which will be observ'd in a more proper place But to reply Ravening is a most proper Word and due to J. Faldo with his whole Tribe of Priests and if he will Raving too some few more moderate ones excepted for we commonly understand by a Ravenous Dog one that is Greedy Sharp-set that hunts hard for Prey that snatches and ketches at every thing it likes or may answer his hungry Appetite now whether this may relate to that greedy pursuit of the Priests after Hire the Bason the Box the Purse or that insatiable Thirst they have after Knowledge of those Religious Matters which were the dear-bought Experiences of ancient Saints whilst Strangers to the Fiery and Refining Judgments of the Lord through which alone it is obtained certain it is that the Word is most aptly used by the Quakers against that Ravenous Generation § 9. Comprehending Brain is compassing or mastering of any thing in the Understanding and where People are more studious to fill their Heads with Knowledge then to adorn their Hearts with Righteousness we use those Words in a way of Reproof Since having learnt of God what we know of him through the Operation of his Light in our Consciences it is our Testimony and our work in the World to beat down that Thirsting Spirit after much Head-Knowledge and press all to the continual Observance of an humble and constant Obedience to the Grace of God manifested in their Hearts that teacheth to deny all Ungodliness and Worldy Lusts and to live Soberly Righteously and Godlikely in this present Evil World which is the Undefiled Religion Nor his Clear Mysteries as clear a Contradiction as it is It was not Clear but Clean in my Copy which I suppose I can produce and has been so corrected by me Ingenuous Men
meer Imitations of real things as I have been credibly told we know not but our Ignorance of an Inward Sence might render us very fit to judge in favour of the Priest his Puppet-Play Doctrine till when we leave Imitating J. Faldo and the Puppets together who alike fainedly represent Life Power and Spirit but in reality are empty Sounds and meer Wind ratling through lifeless Truncks CHAP. XIII But we deny Preaching says he His Disingenuity in stating our Principles We hold and practise true Gospel-Preaching No Difference between what the Light teacheth and the Scripture Our Gospel is Peace Our Adversary's is War c. True Preaching converts our Adversary's not § 1. ANother of those Ordinances he falsly affirms us to deny is Preaching of which he speaks thus They will allow a Hearing the Word preach'd and that must be the Light within but the Mind of God contained in the Scripture they must by no means hear preached for as I hinted from G. Fox we must not hear Man for the Prophets bid cease from Man This is so far from making against us that it makes for us at an high rate For who preaches without that Light of Christ that the Quakers affirm all True Preaching proceeds from preaches not from the Discoveries and Leadings of the Light and consequently all such Preaching is in the Darkness where God's Counsel cannot be known Nay how is it possible that People can be turn'd from Darkness to the Light the End of Preaching by those who deny that Men ought to preach from the Revelations and Guidings of the Light § 2. He hath also with manifest Baseness brought us in as putting a Difference betwixt our Preaching by the Light within and that Doctrine of God which is contained in the Scriptures Whereas we Read Believe Practise and Preach no other Doctrine for Truth then what is explicitely or implicitely there held forth and testified unto Though we confess that we don't only so believe practise and preach it because there written but from an Inward Living Power or Spirit which both Opens the Mysteries thereof to our Understandings begets right Belief in them and at sundry times moves upon our Hearts to declare a fresh those Ancient Blessed Truths therein exprest And this is what G. F. meant and we All understand by Ceasing from Man to wit meer Man not Man Inspir'd or so Divinely qualified But he has a Scripture and a Passage out of W. Smith to justifie his Charge at least he thinks so And how shall they preach except they be sent as it is written How beautiful are the Feet of them that preach the Gospel of Peace c. We say so to and did we mean the same 't were happy for J. Faldo By being sent we understand by the Light within and the Scripture without a being anointed by the immediate Power of God without which the Disciples themselves who had so many Advantages above us were not to budge They could have told most of what Jesus had done and suffer'd which though Truth in it self and they able to relate it yet bare Truth and all they had seen or known without a Living Immediate Power and Commission within the Baptism of the Holy Spirit they were not to budge on God's Account If J. Faldo could give us as good Evidence of his being so call'd as he hath done of a False and Enrag'd Spirit against the Truth we should acknowledge him for a Gospel-Minister but since he dis-acknowledges all share in any such Mission we justly refuse him any part in a Gospel-Ministry § 3. In short If none can preach without being sent then since he his Tribe were never so sent they ought not to preach nor any to hear them For Right Faith can never come by such a Ministry No They are Right Gospel-Ministers their Feet truly beautyful whose Gospel is Peace on Earth good-Will towards Men Not Garments rold in the Blood of Kings Princes Rulers and People No Worldly Armies Battles Victories Trophies Spoiles Sequestrations Decimations and the like Blood-thirsty and Tyrannical Projects In which J. Faldo and his POOR NON-CONFORMING MINISTERS have had their Hands almost over Head and Ears till they had well nigh lost their Ears and their Heads too Such Covenant-breaking Self-seeking Proud Covetous Tyrannical Club-law Persecuting Priests we could never own but ever did and ever shall earnestly bear our faithful Testimony against them as the Locusts Caterpillers Serpents and Dragons of the Earth whose Cruelty Self-seeking and Falsness hath griev'd Good Men and caused the Wicked to Blaspheme the Name of the God of Heaven whose Damnation slumbers not if by unfeigned Contrition not prevented § 4. Well but we are to hear what strength William Smith's Primmer can give to his Charge Quest Is there something of God in my Conscience that will give me the Knowledge of him Answ There is not any thing else that can do it That is principally there is no other Teacher no other Revealer or Discoverer of the Mind and Will of God to us then Christ the Light as saith the Scripture No man knows the Father but the Son the true Light and he to whom the Son reveals him And whatever makes manifest is Light Now unless a Man may know God without any Manifestation it is impossible that he should be known without Light that only gives it especially when it shall be considered That HE is Light it self If then there is no Knowing of God but that which we know must first be manifested and that whatever makes manifest the Things of God is Light it evidently follows That the Light is the Alone Author of those Discoveries Men receive of the Mind of God And whatever Knowledg may be given or rightly obtained through the Scriptures is not to be imputed to the Scripture as such but that Divine Light which gives inward Conviction of the Truth of what is outwardly read or writ in that excellent Book called Scripture So that still to Christ the True Light as the Chiefest Cause in which sense he is most properly so called do we rightly ascribe all the Knowledge we have of God and his Everlasting Kingdom CHAP. XIV His Charge of our Denial of Gospel-Prayer inverted The Prayer he pleads for Anti-Gospel True Prayer stated asserted and defended with Plainness from Scripture and Reason That as well in Families as Meetings and at Meals as both False Worship detestable to God All False wherein God's Spirit is not the first and chief Mover and Assister The Subtilty of Satan in putting upon unacceptable Prayer to prevent True Prayer § 1. BUt we deny Prayer as well as Preaching if he may be credited and indeed we do so by the same Figure or contrary Way of Speaking that We deny them that is as John Faldo owns them but not that therefore we should deny them at all His Charge lies in three parts First That we Contemn True Gospel-Prayer To prove which
a Living Touch and Sence from his Pure Living and Eternal Spirit whereby to set our Spirits at work This is that Oyl which makes the Chariot Wheels go smoothly and without which they grate and jarr Those who have not Words especially in Publick Places have Sighs and Groans and a deep and silent Exercise of Spirit God-wards In which blessed Communion is joyned and Refreshments that out-do all Worldly Satisfaction That it is the Duty of all to wait upon God and that not only at Publick Meetings but at their own Houses also and therein as well at their Meals as at all other times for Worship If any have the Motion of God's Eternal Spirit upon their Hearts let it be answer'd to God's Praise and the Edification of others if not let none offer up an unsanctified dead Sacrifice to the Lord as all that comes from meer Man is for it will be their Burden neither prodigally spend their own Portion or that Bread upon others God has bestowed for their own Use Thus whether such Eat Drink Sleep or otherwise Enjoy of God's Benefits Let all be done with holy Aw and to the Glory of God our Father as it will certainly be if there be but a still and reverent Waiting in Spirit upon the Lord in the Light of Christ to be made sensible of his Goodness and Blessings upon us and Unity with us in our Undertakings and Enjoyments And let this be a Warning unto all in the Name and Fear of the Jealous God of Heaven and Earth that they do not offer up to God their halt and lame and blind Self-Sacrifices which my God abhorrs Especially you Professors whose Leaves are large but your Fruit little Think not to be heard by your Multitude of Words nor Variousness of Duties God regards the Root the Life the Power the Spirit that begets them and whose Life it is that animates them if they arise from God's Holy Spirit and Seed of Life they can they will interceed and prevail but if not God will say to you one Day who has required these things at your Hands O! for the Love of God and your own Souls offer not God a Worship out of His own Spirit much less Contend for it for you strengthen Satan's Bonds in so doing and feed the Mystery of Iniquity the painted Jezabel the Mother of Harlots from whom these false accursed Births have come who under outward Imitations and Performances holds People in Death and Darkness and perfect Enmity against God and his Living Spiritual Holy Seed in them and others that is able to bruise the Serpent's Head which is the Pure Way of God and in whom is the Blessing forever For the Devil the subtil Serpent having got into those outward Courts of Religion Signs and Shaddows of the Good Things which God had given Credit to by his Appearing once in them he pleads their Divine Institution against the very Life and Substance that like old Garments it hath put off And so all are deceived by his Transformations and subtil Twinings who come not to that Inward Sence of Life and Power which relish the very Spirit and can try the Inside Servants are not Masters because they wear their old Clothes neither is the Devil an Angel of Light because he puts on the Pure Ware the Spirits old Clothes God once appeared at the Mountain and Jerusalem therefore was either Worship to continue No God disappeared that he might set up a more Spiritual Worship where ends Meats and Drinks and all outward Services figurative of the Good things come § 8. Let it not be evilly taken by any of you neither be ye offended in me or the Doctrine I here defend For all Preachings Prayings Graces as they are called with the rest of the Worship of the Day which arise not from the Holy Power and Spirit of God it is at this time laid upon me and I am bold to declare in the Name of the Eternal Holy God A Blast an utter Blast is coming upon them all and they shall be found amongst the Chaff and not the Wheat in the Day of God's terrible Tempest where nothing but the solid and weighty Seed shall remain Stable and Unshaken O bow bow ye tall Cedars and sturdy Oaks Come out and be ye separated by the Power of my God from all your Inventions self-Contrivances self-Runnings and Willings ye Children of the Night and Lovers of your own Works more then Lovers of God's who out of the Living Pure Eternal Spirit of Life are holding forth Faith Worship Prayers and Ordinances and contending for them against the very Life it self that in a more plain Appearance is risen departed from them and come to know the one True Faith Worship and Great Ordinance of God by the Operation of his Spirit in all your Hearts and Consciences else you will dye in your Sins and Christ shall profit you nothing but your Dreams of Salvation shall vanish and utter Destruction will be your Portion for evermore CHAP. XV. His Charge of our Denial of Baptism and the Sacraments introduc'd with a Discourse of positive Commands Destructive of the Foundation of Religion The Priest against God Scripture and Reason He confounds himself Baptism of Water prov'd John's and not to continue Mat. 28. 19. 1 Cor. 1. 17. Ephes 4. 5. cleared and vindicated The One Spiritual Baptism defended § 1. I am now come to the two last Particulars of this Charge Baptism and the Lord's Supper which he introduceth with a short Discourse of the Nature of God's Commands respecting Gospel-Ordinances which he sayes we deny I shall onely take notice of this Passage where he tells us that the Ordinances hitherto consider'd are called Moral from their natural Obligation although respecting the Substance they deserve a more EVANGELICAL Denomination without which we cannot says he call them CHRISTIAN ORDINANCES But these two I come now to consider are purely positive and depend meerly upon divinely reveal'd Institution and God has so express'd his Jealousie over this Right of his that when Sins not onely against natural Light but superadded Precepts to confirm and strengthen its Doubtfulness and Decays have been passed by without any special Expressions of his Provocation Sins committed against his positive Laws as CIRCUMCISION and all Ceremonial Laws as well as Water-Baptism and what is generally call'd the Lord's Supper have been avenged with a high Hand To all I return these short Heads of Matter First that a Ministry grounded Internally upon the Grace and Gifts of God externally upon the Scriptures of Truth A well order'd Church consisting of Religious Members Preaching Praying and that Scripturally too by him call'd Christian-Ordinances are by him made Natural to all Nations antecedent to Christ's outward Coming and consequently there was the Thing Christianity before the Name Christianity which pleads our Cause against his first Chapter and a gross Self-Contradiction Next that those he calls Natural Ordinances and of Universal Obligation are far more
Sanctifier in the Hearts of his People when the Disciples and whole Church of Jerusalem were so frequent in this Ordinance and when the Apostle Paul tells us to the Corinthians The Bread which we break c. it was for those to whom Christ was come by a Spirit of Sanctification not those in a State of Sin unconverted to Christ That I may briefly and fully reply be pleas'd to observe 1 That we don't deny Bread and Wine to have been given and that by Command of Christ to his Disciples 2 That it was a Sign to them of that Life he would give for the World and which at that time they were weak in the Knowledge of 3 We believe the Life most eminently meant and which they were to do it in the Remembrance of was that Flesh and Blood that in the 6. of John he said Who did not eat nor drink thereof should have no Life in them and which 5. verses after he calls the Bread that came down from Heaven 4 'T is our Faith that this heavenly Bread and Wine and Flesh and Blood which such were to eat of that would have Life Eternal for which he came and of which the Disciples themselves were then so ignorant was the Thing signified by the Sign Christ gave his Disciples 5 That Sign is no longer of force in Point of Institution then till the thing signified is come so that who truly witness the Coming of Christ into their Souls and the Eternal Bread of Life or Flesh and Blood to nourish are rightly come to an End of the Sign and Figure 6 That Christ did so come is evident from many Scriptures There be some standing here that shall not taste of Death said he till they see the Son of Man coming in his Kingdom I will not leave you Comfortless I will come to you Implying that he was the Comforter that should come to them after the with-drawing of that Outward Appearance which was expedient for them to be done He that is with you shall be in you and abundance to the same purpose 7 That the Practice of it after the Pouring forth of the Spirit is not neither can it be any Institution or so much as a Continuance of it upon an Institution any more then the Apostles forbearing several things lawful in themselves that were upon the Command of the Jewish Ceremonial Law forbidden The Circumcision of many Gentiles and above all the Apostle Paul's Purifying of himself at the Temple of Jerusalem after he had been near thirty years a Christian or Gospel-Preacher and consequently a Thrower-down and Demolisher both of the Temple and all its Ceremonial Worship 8 That every one who believed and were in some measure turned to the Christian Religion and were accounted Members of the several Churches because of such Profession did not presently come to know Christ after the Spirit or discern his spiritual Manifestation and whilst they were as yet Weak and Carnal in their Conceptions of Christ believing in him and accounting of him but after the Flesh a Knowledg of him the Apostle himself confesseth once but to have had the Outward Bread and Wine might be suitable to that sort of Belief and a Sign showing forth a more Spiritual Internal Bread and Cup which the Apostle in the same fore-going Chapter to the Corinthians expresseth thus FOR WE BEING MANY ARE ONE BREAD AND ONE BODY FOR WE ARE ALL PARTAKERS OF THAT ONE BREAD The Cup of Blessing which we bless is it not the Communion of the Blood of Christ The Bread which we break is it not the Communion of the Body of Christ I speak as to wise Men Judge ye what I say Which evidently imports a more Inward Heavenly Bread Fellowship and Communion both with Christ and one and another 9 It ought not to stumble any that it should last to that Day and yet be laid aside Now For Customs when once introduc'd and receiv'd are not easy to be relinquish't or left off and it having been the Token Christ gave to his Disciples in the time of their great Weakness Fear and Unbelief concerning him it was quickly embrac'd and imitated by such as believ'd especially Jews who just coming out of a Multitude of External Services were ready to make part of their Religion consist therein But as such came to grow into the true Jews State they saw beyond all Exteriour Signs and Services And that nothing which could be tasted or handl'd and that perisht with the Using and that could never clense the Conscience from dead Works but were the Shaddows only of Christ the Living Eternal Substance and Bread of Life could be a standing Ordinance of the Everlasting Gospel § 3. And truly when I have somtimes consider'd the Apostle Paul's Inspir'd Epistles to his beloved Timothy that among the many weighty plain and necessary things therein declared recommended for the Encrease of Godliness and good Order in the Church of Christ he should be wanting to express something about these two Points of Water-Baptism the Lord's Supper so call'd and insisted upon as the most weighty Ordinances of the Gospel in Comparison of which Praying Preaching good Life and such like the great Subjects of those Epistles J. Faldo reputes meer Heathenism I have concluded to me self that had his Value of them been equal with what some now adays put upon them he would not or rather the Holy Spirit have omitted a very peculiar Recommendation of them But though this be sufficient to dull the Edge of their Spirits who daily cut and hack us for our not Denial but Affirming the Fulfilling of them by the coming of a more Living Bread Yet our so knowing and witnessing a more Heavenly Table spread and the Presence of the Eternal God withdrawn out of that so abused Practice by the Idolatries Superstitions and Pervertions of several Ages and that Revenge Blood-shed and Destruction which have follow'd the several Contenders for it all without Commission as well as out of the Primitive Order is the chief Ground nor of denying it ever to have been in Use before its Abuse as is before exprest but of our letting fall any further Practice of it And this I hope will be accounted a Modest Sober and Christian Account of our Faith which we leave with God to weigh against the chaffy Flurts and vilifying Epithetes J. Faldo uses against us and which for Brevity sake I omit to transcribe CHAP. XVII His Charge of our Denying Christ's Transactions to influence into our Justification consider'd His Proofs not for him His Abuse of our Friends Words Justification distinguisht upon as Remission and as daily Acceptance The Transactions of Christ largely own'd by us The Scriptures confirm our Faith in Christ as a general and particular Saviour No Works of Man Meritorious § 1. I Am now come to that part of his Charge which affirms our Denial of the Transactions of Jesus Christ in the Flesh to have any Influence
the Christ or the Body of Christ onely I leave with Christ Scripture and Reason to determine Certain I am that this Principle must center in that senseless Dream of J. Reeve and L. Muggleton as well as that it makes a perfect Difference betwixt Him that was before Abraham and Him that said so Him that told his Disciples I will not leave you comfortless and Him that said I will come to you again Nay why should Christ say to his Disciples it was expedient he should go away since certainly if some more Excellent and Profitable Appearance of himself had not been to succeed at least as to them it had been far more Expedient he should in that Manner have remained amongst them And why did the Apostle speak of no more knowing Christ after the Flesh and of his being revealed in him and in the Saints as their Hope of Glory and that he was the Quickning Spirit and Lord from Heaven If that Body was the Intire Christ not rather the Body prepared for that Divine Power Wisdom and Righteousness to transact in and appear by and to the Sons of Men which with respect to that great Manifestation was denominated Christ or Anointed shall we dare think that he who so spoak and of whom the Apostle so testified was not the true Christ which to be sure was before that Visible Body God forbid Let that Sin lie at J. Faldo's Door § 2. But he offers to us Scripture And it was reveal'd to him Simeon by the Holy Ghost that he should not see Death before he had seen the Lord's Christ And he came by the Spirit into the Temple and when the Parents brought in the Child Jesus then took he him up in his Armes and said Lord now lettest thou thy Servant depart in Peace for mine Eyes have seen thy Salvation a Light to lighton the Gentiles c. and it is and will be granted that Simeon saw the Lord 's Christ But I hope J. Faldo will not deny unto that good Man who waited for Israel's Consolation that he had as well a Spiritual as Natural an Inward as Outward Sight of Christ For can he think that the Word which took Flesh was nothing of that Saviour and that the True Light which then appeared is to be excluded any Share therein Will J. Faldo or any Man that owns Scripture dare to affirm there was not something belonging to the True and Compleat Christ beyond what his outward Eyes could possibly see Certainly this Allegation from Luk 2. 26. will never prove the Body of Jesus which the Father prepared for him to be the Whole Intire Christ Saviour Light Salvation and Glory of Israel unless Christ under all these Considerations consisted or was made up of the more Outward Body that only was obvious to the Outward Eyes which to affirm were both to deny his Divinity and to conclude Simeon void of any Spiritual Sight or Intendment in these Words of the Lord 's Christ as a Light enlightning the Gentiles and God's Salvation to the Ends of the Earth Though still be it understood that we confess that Child as seen and understood by Simeon with respect to that great End of his Appearance to be the Lord 's Christ Nay J. Faldo himself sayes as much p. 70. otherwise there would be an exalting the Body above the Divinity nay an utter Exclusion of the Divinity with respect to the True Christ Let none then be so Ungodly and Unjust to us as to infer we deny the Lord 's Christ because we rather chuse to say the Body of Christ then Christ for sayes he Christ is God manifest in the Flesh see J. F. p. 72 77. § 3. And lest any should think that therein I contradict the inspired Saying of that Just Man when he said Mine Eyes have beheld thy Salvation the Words import no more then this Mine Eyes have beholden the Manifestation and Breaking forth of thy Seed and Heir who is come to visit the World and bruise the Serpent's Head Mine Eyes have seen him by whom thy Salvation shall be declared through whom thou wilt put forth thine Arm and work mightily for the Salvation of Man And this his other Scriptures prove at large for me the most Considerable of which I take to be this The God of our Fathers raised up Jesus whom ye slew and hanged on a Tree Him hath God exalted with his right Hand to be a Prince and a Saviour for to give Repentance to Israel and Forgiveness of Sin Act. 5. 30 31. which can no more be understood expresly stricktly and intirely so then it would be reason able for a Man to say that when Samuel died the Soul and Body which was call'd Samuel died and not rather the Body of him who was called Samuel And this is the Ground and Reason why the Socinians Muggletonians and several Anabaptists hold the Mortality of the Soul because otherwise those Words which speak of the Death of Christ could not be taken properly as they take and defend them I say then and that with Force of Reason and which at this time may be more to the Conviction of some the Suffrage of our malignant Adversary J. Faldo himself however contradicting to his fore-mentioned Sense the Words are thus to be understood The God of our Fathers who raised up the Body of Jesus from the Dead which ye slew and hung upon a Tree Him whose Body you so cruelly used hath God exalted with his right Hand to be a Prince and a Saviour for to give Repentance to Israel and Forgiveness of Sin To put this out of Doubt hear J. Faldo his own self Let not these Blasphemers of the Lord of Life and Glory delude People with a Fancy as if we believe and preach the FLESH AND BLOOD OF CHRIST TO BE CHRIST SEPARATED FROM HIS SOUL OF THE NATURE OF MAN's SOUL but undefiled OR THAT WE TAKE HIS MAN's NATURE TO BE CHRIST SEPARATED FROM HIS ETERNAL AND DIVINE NATURE One would think I had spent my Time in vain when I set about to prove that the Divine Light Life Power Wisdom and Righteousness were not unconcerned in the true Christ and consequently that the Body which only died was not the Entire Jesus or Saviour since our Adversary calls us Blasphemers and Deluders and I know not for what except it be for Teaching that Doctrine he recommends in the same Paragraph wherein he calls us those hateful Names § 4. But that his great Inconsistency with himself may be further manifest hear him again If Men be so blind as not to see the Error of Disowning Jesus of Nazareth the Son of Mary who was hanged on a Tree put into the Sepulchre of Joseph of Arimathia to be yet alive and the Christ of God by all these Scriptures the most considerable whereof are answerd it is a Blindness wherewith never any before the Quakers who professed the Scriptures to be a true Testimony were smitten
he is pleas'd to repute him though it be for Vindicating the Pure Christian Religion as it was once deliver'd to the Saints § 6. But to shut up this Discourse let us take notice of an Expression or two that this Critick le ts fall in the close of this Paraphrase and that is Concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Coming it being more properly referrable to Light then Man That was the true Light which coming into the World lighteth every Man rather then that was the true Light which lighteth every Man coming into the World If sayes he it should refer to Man every Man in the very instant of or before his Birth Christ enlightneth it must be meant of created Faculties For Experience and Sense without any one Instance to controle it will tell us that none can believe without Hearing nor hear without a Preacher He might much better have said of himself then of the Quakers-Meeting that he was but a Puppet indeed who knows nothing but by Hear-say or meer Imitation If Man have not some more inward Teacher farewell to the Truth of all Revelation the Scriptures and whatever comes by or from the Inspiration of the Almighty This Man if yet he ben't to much besotted to deserve so excellent a Name at once destroys all Wayes or Means whereby to know and that not only to the Quakers but himself too For the Scriptures themselves being grounded upon Revelation and his Knowledge upon them as he pretends Take away Revelation and ye take away the Scriptures and consequently what Knowledge J. Faldo pretends to have from them falls to the ground To pass by what might be offer'd from the Ancient Puritans Brownists and Independents on our behalf who were once reputed warm Sticklers for that J. F. proudly esteems Enthusiasm for which they became the Derision of Carnalists He forgets to whom Phanatick belongs and cuts off his pretended Preaching from the God above c. p. 113. Thus is this Blind Leader faln into the Ditch of his own digging But must it be absurd because Children at the Instant of their coming into the World can't be said to be so enlightned Very well and what thinks he of the Instant of Christ's coming into the World out of the Virgin 's Womb Did he enlighten all who should savingly be enlightned at that Instant A mad Disputant indeed What was it enlightned Simeon Who told and revealed to him the Lord 's Christ For Shame quit all Pretence to dispute § 7. But let 's hear him further There is a Reason in the Text gives such a Countenance to referring it to the Light as will never be found for the Contrary That was the true Light not This or This is not as Christ is now in Heaven nor as present with the Evangelist John and the then Saints but it points at Christ's Appearance in the Flesh Very notable indeed and we will not let it slip our Observation If the Word that made all things which was with God and was God was that true Light as saith J. Faldo himself p. 84 then can it never be restrained to that Appearance as the Beginning or End of it Nay the Evangelist is not yet come so much as to mention any thing of his Manifestation in Flesh and if we will believe J. Faldo the Verse concerns the Word as Creator and not as Redeemer which he stints to his Coming in the Flesh see pag. 89. But by his Interpretation that is not relative to his Appearance in the Flesh but rather to the Word which was with God and was God as p. 84. and so the Spanish Translation has it That Word was the true Light c. so that either the Word was not before that Appearance or if it were being that true Light that true Light was before that Appearance And Mankind being also antecedent to that Manifestation may very well be said alwayes to have been enlightened by that Light For that the Word should be before that Appearance that true Light which is the very Life of the Word or Word it self should be stinted to that Appearance is as absurd as any thing well can be Again that we should take It to deny Christ now to be the true Light that enlightens all because he was so is a strange Impertinency and gross Falshood for then by good Reason ought we to infer that because the Word was with God and was God therefore he is not now either with God or God Is this your Tertullus Besides If we had nothing of this to offer the Evangelist might very well refer to that Appearance without any Denial at all of an antecedent Illumination It being the most excellent Breaking forth of the Divine Light And this is largely acknowledged and proved in my Spirit of Truth Vindicated Which had he consider'd but half as much as he importunes us to have his own he might have saved us the Labour of this Animadversion But God knoweth it is our Portion from many such like base and unworthy Adversaries Every thing is a Fault in a Quaker and nothing in them We have great Reason to dispair of any Good upon the most of them whose Spirits are so leaven'd into Prejudice and Revenge that not to bear their Lyes and to rebuke their Slanders is accounted scarce so tolerable as Railing But with God the righteous Judge of Heaven and Earth do we leave our Cause to be by him pleaded upon the Necks of that Crooked and Perverse Generation § 8. Upon the Second Scripture which he pretends we abuse to wit But what saith it The Word is nigh thee even in thy Mouth and in thy Heart That is the Word of Faith which we preach and which he saith we joyn with the first of John In the Beginning was the Word c. He observes thus much in short The Apostle alludes to the Words of Moses in Deuteronomy But the Word is very nigh unto thee in thy Mouth and in thy Heart that thou mightest do it that is saith he the Laws Statutes and Commandments written in the Book of the Law making the having the Word in the Heart to be an having them without Book or by rote as he expresseth it But none of the most mistaken of our modern Socinians the greatest Contra-Spiritualists Men of our time I am perswaded could have given us a more dark and carnal Interpretation of the place for the Word of Faith is the Word which gives Faith and in which Faith should be It is called the Word of Reconciliation and Regeneration which can be no other Word â—â—en that which was in the beginning with God That by which God utter'd and declar'd his Mind to the Sons and Daughters of Men in all Ages That Word whose Life was and is the Light of Men To make the Apostle to have preacht another Word is as much as in him lies to render him no Gospel-Preacher Besides that Word mention'd by Moses could not
to be God are not like to be much the wiser for what they read This cuts off all Hopes of J. Faldo's being wiser for I suppose he read what he writ as blind as he is However for the sake of others I will endeavour to reconcile this seeming Contrariety In the first Passage he grants that within Man was not mentioned and by his Silence I suppose I may conclude it Orthodox For no Man that believes Scripture will dare to deny that God is Light That every Man is enlightned by Him and that by Him who is call'd Light all things are upheld and that He alone is Saviour A Doctrine J. Faldo teaches pag. 84. 85 89. To the other Scraps of Matter I answer That we never did do nor shall assert the God that made Heaven and Earth to be comprehendable within the Soul of Man No it is more impossible then that the Sun in the Firmament could be contain'd within the Body of any individual Person But that God who is the great Sun of Righteousness doth as truly cause his Light Spiritual to arise upon the Souls of Men as his Sun Natural upon their Bodies and as what Knowledge we have of the Natural Sun is by its Light Operations and Effects upon the World so our Knowledge of the Eternal Sun of Righteousness God who is Light and in whom is no Darkness at all is only and alone by his Divine Light Operations and Effects in and upon our Understandings and Consciences so that when we say that the Light is within any we do not intend the whole Being of Light nor was it in this gross sense that G. Fox the Younger ever meant it But that He who is the Eternal Fountain of all Life and Sun of Light causeth his Light to visit the Hearts and shine into the Consciences of all Mankind as well of such as Rebel against it and scorn it to reprove them as those who Receive it and gladly submit to it to direct and justifie them Wherefore we utterly deny that the Manifestation in Man strictly consider'd is the most-high God but a Manifestation of or from God by the Inshinings of his blessed Light And we cannot be said to Worship the Manifestation but that Eternal God which is Light that is thereby manifested and all Worship otherwise founded is not of God nor pleasing to him but of the Invention of Men which he will confound and this Scripture and Reason are ready to defend Scorning the Light in them and not owning the Light in them by our Adversary so strongly insisted upon is no more then scorning and disowning him who is the Light that shines in them and that gives Light to them What very vanity then is all his Boast And how does his Charge retort upon himself But that we may send it quite back to the Pit from whence it came le ts hear how he proves our Belief of the Soul to be God which he begins to do with no small Shew of Assurance that he shall cleaverly compass his End § 2. Every Man has that which is one in Union and like the Spirit of Christ even as good as the Spirit of Christ according to its measure E. Burroughs True Faith c. And what 's this to the Purpose Can any Man be so stupid as to think that E. Burrough ever intended the Soul of Man that purely simply constitutes him such For he is speaking of that Universal Grace Light and Spirit which God has given unto all whereby they may be led to Eternal Felicity And unless he will say that a Measure of the Holy Spirit a Scripture-Phrase which God hath given to every Man to profit with is not in Union with Christ nor as Good in Kind as the Spirit of Christ which our Adversary sayes is God it will evidently follow that what E. B. writes is found and Scriptural however this makes nothing for our Adversaries present Charge But he ends not with him Now my Soul and Spirit is center'd in its own Being with God and this Form of Person must return from whence it was taken F Howgil Test of E. B. This Expression is deliver'd to us by Francis Howgil as Edward Burorghs's a little before his Departure in that sensible Testimony he gave to the late Life Labours and Death of that worthy painful effectual Labourer and his Companion in the Gospel of Jesus But to help J. Faldo's Intellects that they may no more look asquint upon such weighty dying Words Let him know that E. B. spoke not of God as his Souls Being by Nature or as of that very Being for so the Soul would be God indeed and yet subject to all those Pollutions and Punishments which do and will attend Wicked Men Blasphemy with a Witness but God as that Being which by Regeneration the New Nature and Spirit of Adoption all the Righteous Souls are gather'd too and center'd in as their Everlasting Habitation and Life Eternal The World may perceive with ease at what rate and what Tearmes J. Faldo swaggers over the Quakers But let him boast that puts off his Armour § 3 The next Person he singles out is G. Fox thus answering a Priest But God and Christ is in the Saints and dwells in them and he the Priest is a Reprobate and out of the Apostles Doctrin Great Myst pag. 16. I perceive J. Faldo will rather quarrel Scripture when he meets it in a Quaker's Book then not have something against them But certainly if that be the Way to prove that we believe the Soul is God to wit that God and Christ are in the Saints what will become of the Scriptures Will they escape J. Falao's heavy Censures who say That Christ is in his Saints the Hope of Glory I in them and they in me The Tabernacle of God is with Men and he will dwell in them Must every thing that is in another be necessarily of that in which it is But I hope his Heat being abated he may discern the Weakness of his Attempts against us To proceed I. Pennington he also brings in to make good his Charge How serviceable he may prove will better appear when we have examin'd the Passage That which the Lord from Heaven begetteth of his own Image and Likeness of his own Substance of his own Seed of his own Spirit and pure Life Quest 27. But J. Faldo has mist his Aim and mistaken his Man For I. P. is not now speaking of the Soul of Man simply consider'd but of that Divine Life Nature Image and Birth that God by his Word of Life creates or begets in the Souls of those who once lived not to God but themselves bearing the Image of the Earthly and do turn at his Reproof to walk in the Way of Life This will not move the Business one Jot further on the behalf of our Enemies Charge § 4. We will close this Point with a Passage out of Samuel Fisher's
Apostolical or primitive Christianity And this shall close our Chapter and my honest and clear Answer to the second part of his Discourse which makes up more then three parts of four of his Uncharitable and Disingenuous Treatise AN APPENDIX Being A Reply to that last Part of his Book which pretends to answer the first of my Spirit of Truth Vindicated entituled An Examination of the first part of W. P's Spirit of Truth c. with a Rebuke of his Exorbitances § 1. THough there has been no Adversary which has fallen to my share that has shown more Incivility and less Learning a thing he pretends to in Answer to any of my Books then J. Faldo has done in this last part of his Quakerism no Christianity yet how little soever I have at least to bestow upon him I desire to manifest more Temper Truth and Civility then to recompence him with that Ill-bred Language those School-puns and loose irreverent if not prophane Sayings amidst the most weighty Matters it hath pleased him to give me for a great share of his Answer to the first Part of my Book I will rather betake my self to single out the Strength of his Objections if any there be and bestow my Time in Vindication of the Truth then to rail revile undervalue and stigmatize with I know not how many disgracefull Epithites a Way that never yet reacht into any Man's Conscience And this Ken I have of J. Faldo That all his Discourse of Christianity interlined with so much Babling Prattle and base Abuse would never move a sober Turk and a Banian is a Saint to a Congregation of such kind of Christians § 2. He tells me he expected great Things when first he set about to read my Book and began to stagger in his Mind as to that Ingenious Piece call'd The Spirit of the Quakers tried or to that purpose But knowing himself better I hope he will excuse me if I do not believe him He never had that Opinion of any thing writ in Defence of a People he testifies such irreconcilable Hatred to which is none of the meanest Blots in his Scutchion Pen the Answerer if he were not furnisht with Fore-head and Tales beyond measure his Pamphlet would have had nothing remarkable in it Whether this be most a Lye or an Abuse I know not perhaps the Reader may but sure I am there is more of both then stands with true Christianity to give a comprehensive Under value of what he can never answer which perhaps goes for one among such as have Faith in him or know no better § 3. But he is angry at my Stating the Question thus Whether God's Holy and Unerring Spirit is or should be the proper Judge of Truth Rule of Faith and Guide of Life among Men especially under the Administration of the blessed Gospel of our Lord and Saviour Jesus Christ or no. I affirm it and proceed to prove it by Scripture and Reason Upon which be pleased to hear his Reflection and from hence make a Judgment what that Spirit must be that should so pretend to answer my Spirit of Truth c. Considering his Words foregoing which are too many and too worthless to transcribe And what he drives at in the handling of this Question I never read one so lame and deformed in my Life come forth with such State and Confidence and such a train and rout of Mediums as deformed as it self There is in it neither Logick nor Honesty Certainly if he had not turned Quaker and in that Fall put all out of joynt he could not likely after such good Nursing have been thus lamentably cripled in his Intellects and somewhat besides One would think the Strain of this Comment were Answer to it self Why so much flourish and little done Must Noise supply the Absence of Reason and base Reviling go for Confutation Shallow Man what Lameness is there in the Question I profess I see none nor has he so much as pointed at one Limb that is defective in all this Rabble of Reflection I have neither Logick nor Honesty It had been to be wish'd that he had shown more of both in saying so or held his Tongue But my turning Quaker has put something out of joynt But what I know not unless the good Opinion I once undeserved had of such Mountebank Priests But give him his due he is the first Man that ever acquainted me with the Ground of Cripling I was never yet wise enough to think it a Natural Effect of Ill-nursing only through Carelesness in Nurses Falls and the like have brought it I perceive he is not only a Wel wisher to Physick by his hard Word Ebullitions but a small Pretender to Chyrurgery by his Terme out of joynt when he has given better Proof of his well-setting to rights his own dis-joynted or if he will dislocated Cause with that of Chistianity he may better set up for a Religious Bone-setter and in the mean time he can pass but for a Pretender But I have no Logick And why Because I say pag. 37. there is no more Difference to me between a Judge Rule and Gaide then essentially there can be in the Wisdom Justice and Holiness of God he should have added sayes J. Faldo nor between Truth Faith and Life amongst Men. I would know of any Man that can think himself capable of judging in the plainest Case if this be an Answer to my Argument I said then I do again that there is no more Difference in them respecting the Principle then essentially there can be in the Wisdom Justice and Holiness of God which are but so many Words to express the Perfection of one and the same Being for he is all and that in all Wise in being Just and both in being Holy They are inseparable for That which gives me a right Sense or Judgment of Truth from Error is as well to me a Rule what I should believe or dis-believe and a Guide what I should practise or not practise as at first it was my Judge of what was Truth from what was Errour All which sober and indeed unanswerable Arguing he thought fit to over-look which is very Disingenuous I say that the same Spirit which is a Judge is a Rule and Guide even in that very Act when it is a Judge and that unavoidably Therefore to distinguish them is frivolous and to maintain one to be a Rule and another a Judge is absurd and heterodox For his Addition it is not hard to answer That there is more Difference between Truth Faith and Life for one may be without the other two I mean Truth abstractly But if it shall be understood of Truth received into the Heart I say that there is so great an Affinity between Truth true Faith and an Heavenly Life that they follow each other almost at an instant and cannot be separated from each other § 4. But he is Angry that I should use these Words of Lord
Government and consequently they had as truly their Measure of the Holy Unerring Spirit as had Moses Joshua c. theirs § 7. The Third Scripture he would unconcern me in is this And the Inspiration of the Almighty giveth them Understanding Upon this he asks me this Question But doth this Incourage Men to cast off all External Means and the Use of their Reason Nothing less says he Nothing less say I too And who can help it if he understands me so But that he may be as base as base can be he askes this Question as the Result of my Argument upon the Place and never yet answers it at all But I cannot help it if J Faldo will render me a Fool that he may shew himself Wise I confess he wants some such Fool for his Work and his own Weakness may tempt him to that Dishonesty Only I would have the Reader know that Reason Memory and Understanding are all useful Servants we deny them not a Place in the Heavenly Work but as Instruments not Agents what should not move of themselves to Religious Worship but in and by the Motions of the Holy Spirit of God § 8. The next Scripture he thinks I abuse is this Whither shall I go from thy Spirit or Whither shall I flee from thy Presence From whence sayes he you can scribble thus If God's unerring Spirit be so nigh and the Sence or it so certain it must be either to Reprove for Evil done or to Inform Uphold Lead and Preserve in reference to all Good Now in which of the two senses it shall be taken the Presence of God's Eternal Spirit his being the Saints Instructer Judge Rule and Guide are evidently deduceable from the Words rudis indigestaque moles worse then ever Bear brought forth her Cubbs says J. Falde But this is not all hear him further which with her Licking may be brought into some Shape but your Products are so defective both in Truth right Reason and Syntax and Sense that it is no Dis-reputation to your Adversary to be confounded by them A notable Excuse for no Answer but Silence which is always counted Answer enough by him that hath never another to give Again It is an effectual but an impudent Course to Silence all the World from Opposing you by writing such confident confused Non-sense We may suppose then that there is such a thing as confused Sense Yet again Were it not for the sake of many who conceit your Infallibility which you are here so blindly pleading for I would as soon abandon my Time Non-sense to dispute witha distracted Man in his Raving Fits as with W. Penn till he come better to himself then I find him in his Pamphlet And Reader Canst thou think that my Adversary has taken a fair or probable Way to bring me to my self again whose best Arguments are sordid ill-bred Names down-right Lyes and Slanders I challenge any Man that can soberly pretend to Religion to so much as abet this manner of Proceeding against me and the Way I profess if this were to be Christian as it is Antichristian were I a Turk I should take great Care I came not within the very Suburbs of so base a Profession Where 's J. Faldo's Reading Learning Conscience in this one Passage I will not so much as attempt the Defence of my Argument for it were to say it needed my Assistance or that my Adversary had done somthing to indanger its Security who has so pleaded the Sobriety and Truth of it by an Opposition that could become none but a Creature as for-lorn of all Honesty as himself that it is a Credit to my Cause almost equal with our Clearness that so much Rancour and Ignorance set themselves against it This is no less Man then your Vaunting Struting J. Faldo his own self who thinks as well of himself and deserves as little of it from other Men as any Person that has come within my Ken a long time In short whether I am out of my Wits or he out of all Bounds of good Sense or Manners shall be left with the Reader to determine For my part if this be the Way he intends to take to confute his Opposers he is like to answer himself And give him his due he is as good at it as most Men I know and 't is not to be doubted but he may increase in that Science § 9. But he tells me that my main Fallacies are these two First from an Infallible Spirit-Teaching to the Infallibility of the Subjects in which the Spirit dwells as a Teacher Next from the Spirit 's Teaching to its Immediate and Peculiar Teaching If the First be true without any Consideration had to the Obedience of the Creature and his being guided by the Holy Spirit I will yield it to him that I am mistaken though not fall aciously that implying a Design to do so which I had not And for the Second I am content to stand by the Charge not of a Fallacy but our Faith and such as is Defensible both from Scripture and Reason For if the Truth of no Argument I have made nor any Expression that has fallen from me doth so much as imply his Charge let him not be angry with me that I say He is one of the basest Perverters among Men And if that very Passage by which he hopes to prove this great Deceit of mine is found mute in the Case I hope no Reader will be so unjust as to refuse me the Censure of his being an Unfair Adversary § 10. The first Place he thinks to make for him is this Quench not the Spirit On which I argu'd thus Those to whom he gave the Caution had the Spirit if those could not quench it that had it not consequently the primitive Churches were not without an Unerring Spirit To which he sayes but suppose they had the Spirit it is a miserable erronious and weak Conclusion that they were Infallible How far this makes for him or rather how greatly he has mistaken me is evident if it may be considered that there is not one Word of any Man 's being Infallible in all my Argument only that the primitive Churches had an Infallible Spirit not of their own or from themselves but from God and that they were only so in their Knowledge or Determinations from the unerring Guidance of God's Spirit unless they either were without the Anointing or that the Anointing was Fallible both which are contradicted by the Apostle John in that noted passage 1. 2. 27. So that my Adversary is manifestly guilty of that Fault He doth with no small Aggravation charge upon me viz That from my Arguing the Certainty of the primitive Churches having the Holy Spirit of God to direct them from the Impossibility of their Quenching what they had not he makes me to conclude the Infallibility of the Churches whether they were led by it or no As if I intended to plead the Infallibility
Rich Benefices full and stately Livings many of you grew dry again were turned to Pillars of Salt my Soul wandered for Rest and at last found it in that Tender Holy Pure Principle of Life and Righteousness which had been wont from a Youth to attend me mollifie my Heart allay my Affections and preserve me out of gross Pollutions which whilest such of you in some Measure kept that are now manifestly gone from it there was another Kind of Spirit that rul'd in you And 't is to this First Love and Works we desire your Return such of you whose Day is not utterly past over your Head And what any shall think of me as this uncharitable Adversary hath expressed himself as that I should seek Credit a Party c. I heed not for what I am at this Day I am by through and to God Almighty the Righteous Lord of Heaven and Earth alone It is basely done of any Man that is a Professor who pretends to some Acquaintance with tender Conscience and those Tryals that attend it to censure another Man's Change and Afflictions for Counterfeit and meer Designe Oh! The Righteous God will reckon with such Uncharitable Disingenuous Perverse Spirits in the Day that hasteneth to Try all and then will he recompense this ungodly Censurer of an Innocent Stranger to him who were I upon my Tryal at the Bar of his own Party there be of them enough to give Evidence of another Spirit then that of vain Glory or Self For where none of these things have induced but Sharpeness and Severities have met me there has been a Faithful Answering of Convictions to some of their knowledge who I believe to be better Men then to refuse me a ful Testimonial if sought for But as I shall not think my self so deeply engag'd or my Reputation so shaken in the Minds of Thousands as to need or desire it by any Power or Force J. Faldo can attacque me with so shall I leave the Concern of God's Truth the Innocency of his People in General and my own in Particular to his Holy Wisdom and Providence who we are well satisfied will plead our Cause in the Consciences of Ten Thousands to the Shame and utter Confusion of all our Obstinate Adversaries A KEY Opening a Way to every Common Understanding whereby to discern the Difference betwixt the Quakers Faith Doctrine and Practice and the Pervertions and Traducings of their several Adversaries Reader THere is not any thing more Indiscreet then for People to deny what they do not understand It has been our Unhappiness far more then all that our Adversaries have been able to say against us that hitherto we remain unknown by those who yet stick not to condemn us I will confess that our Principles as disguised and mis-represented in the World have given Offence or rather those who have so besmear'd them nor indeed can we be displeased that People should refuse them Entertainment under those frightfull Vizzards some make them to wear But it will be the Business of this little Key to explain the Difficulty and give Entrance into so clear and plain an Understanding of the Quakers Principles from the Priests Perversions as I doubt not but with Impartial Inquirers it may be an Ending of much of that Controversie which is now on foot between us and our Opposers Priest THe Quakers hold That the Natural Light in the Conscience of every Man in the World is sufficient to Save all that follow it and so overthrow Salvation by Christ Quaker This is false For our Belief and Assertion is that Christ who is the Word that was with God and was God and is so forever hath enlightned every Man that cometh into the World with his own Light as he is that true Light or such a Light as there is no other to be compared to him which is the Meaning of the Emphasis True and that such as follow the Reproofs Convictions and Leadings of that Light with which he enlightens the Understandings and Consciences of Men shall not walk in Darkness but have the Light of Life which Life is a State of Salvation for which End he was given I will give him for a Light to lighten the Gentiles and for my Salvation to the Ends of the Earth So that we assert the Light of Christ Sufficient not a Natural outward Light which may be properly so called in opposition to Spiritual nor yet that bare understanding Man hath as a Rational Creature Priest The Quakers hold the Light within them is God Christ and the Holy Spirit so that every Quaker has whole God Christ and Spirit in him which is gross Blasphemy Quaker This is also a Mistake of our Belief We never said That every Illumination in the Hearts of Men was whole God Christ or the Spirit whereby to be guilty of the gross and blasphemous Absurdity they would fasten on us But that God who is Light or Christ who is Light the quickning Spirit and God over all blessed for ever hath enlightned Mankind with a saving Measure of Light So that the Illumination is from God or Christ but not therefore whole God or Christ There are no such harsh and Un-scriptural Words in our Writings it is only a frightfull Perversion of our Enemies to bring a Scandal upon our Faith yet in a sense the Scriptures say I in them and they in me Christ in us the Hope of Glory Unless Christ be in you ye are Reprobates I travel again a second time until Christ be formed in you If they who deny'd his Coming in the Flesh though high professing Jews were Anti-Christs What must they be reputed who as stiffly disown his Spiritual Coming Formation and Dominion in the Soul Certainly though call'd Christians yet no whit less anti-Christs then the obstinate Jews of old Priest By the Quakers Doctrine every Man must be saved for every Man is savingly enlightened Quaker I deny that For though the Light or Grace of God hath and doth more or less appear to all Men and that it brings Salvation to as many as are taught by it to deny Ungodliness and Worldly Lusts and to live Soberly and Righteously and God likely in this present evil World yet it no way follows that Men must obey and learn so to do whether they will or not God tenders saving Light or Grace to all he strives and pleads with all but if they will not hearken his Spirit Grace or Light is clear of their Blood In short Though Men are Lighted or Visited with a saving Light or Grace yet we never Concluded nor is rightly Concludable that such Men must necessarily be saved whether they obey or Rebel Priest By the Quakers Light or Spirit they may be moved to Murder Adultery Treason Theft or any such like Wickedness Quaker This never was our Doctrine For herein know we the Spirit of God and Motions of it from the Spirit of this World and its Fruits that it condemns all Ungodliness
the readiest nay the only Right Way to come to true Faith in Christ as he then appear'd and to receive any Benefit by him And it is not another then that Blessed Light Power Wisdom and Eternal Righteousness who then appeared by whom we have received any true Spiritual Benefit How then can our ascribing particular Salvation in this Age to him who thus now appears to our Souls render him no Saviour in that or invalidate his then Appearance whose Doctrine pierc'd whose Life preach'd whose Miracles astonish'd whose Blood atton'd and whose Death and Resurrection confirm'd his then Manifestation to be no less then God who is Light manifested in the Flesh Priest The Quakers set up Works and Meriting by Works like the Papists Whereby Faith in Christ is layd aside Quaker We say That True Faith in Christ cannot be without Works no more then a Body can live without a Spirit Nay by the Comparison if they were separable Works being compared to the Spirit would have the better The very Believing of any is an Act of the Mind and therefore a Work to God and no sooner is that Faith begotten but it falls to Working which is both the Nature and End of it Nor do we say that our very best Works proceeding from True Faith it self can merit No nor Faith joyn'd with them All that Man is capable of Believing or Performing can never merit There can be no Proportion as there must be in Merit between the best Faith and Works of three score and ten and Eternal Felicity Wherefore all that Man can do even with the Assistance of the Holy Spirit can never so merit but that Right Faith and Good Works which will follow it may and do obtain that blessed Immortality it pleaseth Almighty God to give and priviledge the Sons of Men with who perform that necessary Condition and that we groundedly and therefore boldly affirm So that we deny all Merit from the best of Works especially by such as the Papists are wont to conceive Meritorious But as we on the one Hand do stifly deny them so neither can we joyn with that lazy Faith which works not Let not Good Works make Men Papists because they make Men Christians I am sure Believing and not Working and conceiving a Salvation from Wrath where there is no Salvation from Sin the Cause of it is no whit less un-scriptural and abundantly more Pernicious and Damnable Blessed is He that hears the Word of God and does it The Blessing is to the Doer Priest They acknowledge no Resurrection nor Rewards to come Quaker In this also are we greatly abused We deny not the Resurrection but are cautious in expressing the Manner Are People angry with us for not Believing or Asserting what is Hidden and they know not themselves THOU FOOL is to the Inquirer We shall be contented with that Body God will please to give us and think it to be both our Duty and Wisdom to acquiesce in that For Eternal Rewards we not only own them but above all People have the greatest Reason so to do for otherwise who so Miserable Do we inherit the Reproach and Suffering of all that have separated from time to time That is Are the Out-crys that have been against the Protestants by the Papists and theirs against Puritans Brownists and other Separatists fallen upon us And shall we hold Principles inconsistent with an Eternal Recompence of Reward By no means It is our Faith and the contrary both a Malicious and Foolish Suggestion of our Adversaries J. Faldo's KEY Prov'd Defective I Was not willing J. Faldo's Key should go wholy Unconsider'd The greatest Part of which I here publickly acknowledge to have done us such Right that if his Explanation of many of our Words be not True I am not asham'd to pronounce that the Scriptures must be False so agreable to and consonant with Scripture has he spoken on our behalf And not only with Scripture but that Sense of it too which the Best Wisest and most Learned both of the Fathers and first Reformers have unanimously had and on which Foundation in some measure both Puritans and Brownists began their Building Low Meek Spiritual and Plain as is yet well remembred But how grosly he has mis-represented us in other Parts that the True may not give Credit to the False with any I will observe a few with what Brevity I may J. Faldo pag. 62. ASSEMBLING says he Meeting in Spirit W. Penn. This is not Ingenuous For with such as know us not nor our Practice it insinuates a Denial of Publick Worship which we ever own'd and hope shall to the End It is well known who have most shrunk from that Testimony And if J. Faldo means that they do not Worship in Spirit because he makes it Criminal in us we have Reason to say He and They are no Gospel-Worshippers For People must either worship in or out of God's Spirit If out of his Spirit then no Worship in Spirit and Truth but the Device of their own Hearts If in the Spirit then the Quakers assemble as they should do and J. Faldo is to be rebuk'd for little better then an Upstart Scoffer at Assembling in Spirit The once avowed Principle of the Ancient Brownists now call'd Independents J. F. pag. 69. THE WILL OF THE FLESH says he All that is chosen by Man though he be thereby disposed by the Will of God revealed in the Scripture W. P. This is false Many things may be and are daily chosen by Man that is not in the Will of the Flesh nor by his own Will much less when any should be disposed thereto by the Will of God revealed in the Scripture An Abominable Untruth and so Notorious that I need say no more only Challenge him to produce any of us in Proof of his Exposition if he can otherwise he hath Slandered us and our Principles For the Will of the Flesh is that which is quite contrary to God and inconsistant with the Good of the Creature J. F. pag. 69. STATE OF GLORY says he The State of Peace and Joy resulting from the Witness of the Light within in this Life W. P. It is true That Glory is revealed from Faith to Faith in this Life But to stint the State of Glory to the Peace and Joy of this Life only may justifie his wrong Opinion of us that we deny Rewards to come but it cuts off from our stedfast Faith in an Everlasting Mansion of Glory and Blessedness which from the Light within to all who obey it shall spring as a River and flow as an Inexhaustable Fountain And J. Faldo shall never know true Peace another way That is the Word of the Lord to him J. F. pag. 70. PREACHING FOR HIRE HIRELINGS says he to have a Provision for the Outward Man as a Maintenance for Preaching though no Bargain be made yea though such who receive it would Preach if they had never a Penny Reward in this World from