he is hungry Prov. 6 30. would not this Quaker pity a Minister if he were driven to this straite to take something to satisfie his hunger though it were not formally given him and will he allow no more then that he take what is given for the supply of his necessities which may be very pinching before some ill-willers like our Quakers will let them passe for necessities He tels us therefore that he will not oppugne a necessary aliment Wherein he is wise for it may be the Quakers themselves both get and take more What will he then oppugne an aliment that is limited and compelled and then what is superfluous and sumptuous But what if that which some shall account superfluous and sumptuous be in it self all things considered nothing else then necessary who shall be judge in this case must the Quakers only sit on the bench as judges here If so some might possibly suspect them of partiality and accuse them of cruelty If the Supreme Magistrates of the land be judges herein who can reasonably refuse their umpirage and determination Will it not satisfie him if Ministers rest satisfied with their decision No it will not satisfie him for against this he rageth as thinking it superfluous and sumptuous and I shall not deny but as to soâ—e it may be so and therefore shall plead rather for others who have but whereupon to live honestly as becometh Men of such a function and it may be scarce that But be it what it will be he will not have it limited And yet some way or other it must be limited that it may answere the case of necessity by a geometrical proportion for an arithmetical proportion will not so well answere the necessity which cannot be supposed to be alike in all Who then shall make this limitation Shall the givers only do it But what if their allowance be too scanty must the honest minister perish for want Shall the Magistrates He will not yeeld to this for then that would bring in a compelled maintainance which he will also oppugne But if there be not some legal compulsion I owne no illegal unjust and iniquous compulsion what shall some Ministers do who have to do with such hard hearted persons as would rather suffer the Minister and all his houshold perish with hunger before they would give what is just yea or what is necessary if they were not compelled by law How shall they get their necessities supplied These things we see can not well hang together 3. He tels us that only this that is a necessary aliment and no more is included in these passages of Scripture Gal. 6 6 1 Cor. 9 11 12 13 14. 1 Tim. 5 16. We must then alittle consider these passages that we may come to some clearness herein The first is Gal. 6 6. Let him that is taught in the word communicate unto him that teacheth in all good things But let us read the following verses too where this matter is pressed Be not deceived God is not mâ—cked for whatsoever a man soweth that shall he also reap For he that soweth to his flesh shall of the flesh reap corruption but he that soweth to the Spirit shall of the Spirit reap life everlasting And let us not be weary in well doing for in due season we shall reap if we faint not As we have therefore opportunity let us do good unto all men especially unto them who are of the houshold of faith Gal. 6 7 8 9 10. It is like there were some of our Quakers principles even in these dayes who dealt unworthily with the Ministers of the Gospel And it hath been Satans way in all ages to have men superfluously large in their allowance to superstitious courses and to Idolatry but niggardly spareing in the maintainance of truth But Paul considering what an open door this was to let-in ignorance if the labourers in the word were thus dealt with sets himself against this evil and will have every one whom the Minister catechizeth and instructeth to communicate unto the Minister in all good things this is not to contribute with others to a bare supply of his necessities but it is questionless a larger allowance and that not in this or that particular good thing but in all good things And because many might and possibly did pretend that there was no great necessity the Minister had enough and more and they had little enough for themselves and their owne families as worlds wretches who love the mammon of this world better than durable riches in heaven can devise many such things therefore the Apostle addeth Be not deceived God will not be mocked It was with Him and not with man only they had to do and he knew the truth of all as he knoweth what really prompteth the Quakers to this opposition whatever plausible pretexts they may alledge And further he saith whatsoever a man soweth that shall he also reap To tell us that this communication should not be with a niggardly and spareing hand as we say men must not hunger tâ—e ground they must sow liberally that their harvest may be the richer and they would sow as expâ—cting an harvest upon their sowing and not suppose that all that is given away to Ministers is cast in the winde seing it will have an harvest following it Moreover he tels us that the communicating of their good things after this manner is a sowing to the Spirit which shall be followed with a reaping of life everlasting not that this did exhaust the whole import of the expression which the Apostle doth here thus accommodate nor as if all such as are thus liberal unto Ministers shall have ground to expect life but that the honest and conscientious liberal dealing of such as are thus beneficial upon a good account for maintaining of truth and of the preaching of the Gospel the meanes of propagating the Kingdome of Christ and of the great designe of the Spirit is in it self a sowing to the Spirit and if their hearts be upright in the maine and if they thus sow to the Spirit they shall certainly of the Spirit reap life everlasting But on the other hand what is keeped-up to the defrauding of labourers of what they should have is in God's account a sowing to the flesh and the harvest thereof shall be corruption and thus their very niggardliness shall destroy their substance And lest some might think that too oft giving might tend to poverty He addeth vers 9. and let us not be weary in well doing for in due season we shall reap if we faint not To shew that there should be no sitting up here and that folks fainting and drawing back their hand prejudgeth themselves of the harvest that would follow in due season Upon which consideration he presseth a more universal beneficence not only to dispensers of the word but to all persons especially to the houshold of faith and that when ever opportunity is offered What liberality
Master-workers are so active and busie It is not good to approach too nigh to a rageing Devil nor to tempt the Lord The history of the two persons that would be present at stage playes is known and the Reader may see the same related to his hand by the worthy Author of the first Epistle to the Reader prefixed to Mr Durham's Exposition of the Commands Let any sober and judicious person consider that which these Quakers call their Solemne Worshipe as this R. Barclay hath laid it forth before us and judge whether there be not there to be found without any narrow search such plaine Vestiges of Devilrie that may cause all in whom is the least meaâ—ure of the fear of God run far from them as from persons possessed with an evil Spirit and acted by the Devil the God of this world the Prince of the power of the aire the Spirit that now ruleth in the Children of disobedience Nothing that I ever heard or knew of them before did so much confirme me of their Devilrie as the reading and examining of that which thou hast here Chap. XXII Beside that every one may know that it is something more then Humane for persons Illiterat and of meane Understandings when turning Quakers to learne in so short a time in a few dayes if not in a few houres all their Notions Errours Blasphemies Prancks and Practices all so contrary to the Way and Profession wherein they have lived from their Infancy that they can act their wayes and utter their Abomination in their very dialect and tone so exactly as if they had seen nothing else all their dayes to speak nothing of Persons civilly educated who yet turning Quakers can so suddenly and so perfectly imitate and follow their rude and rustick carriage as if they had never seen civility with their eyes All which may confirme Rational Persons that it is not humane but the work of some powerful Spirit possessing them And what this Spirit is which Teacheth Possesseth Prompteth Acteth Leadeth and Driveth them and Speaketh in them the Word of God doth sufficiently evidence and may satisfie all Christians By the fruit we know a tree and by their doctrine we may as infallibly know that it is the Spirit of Satan that rageth in them if we will be satisfied with and submit to the Decision of the Spirit of Truth speaking in the Scriptures Their Unsavoury Pernicious and Blasphemous Positions and Assertions will put this matter beyond all debate I have gathered together an heap of such to the Number of Three Hundered and Fiftie and moe and the Reader may possibly finde yet moe that have escaped me and that without noticeing such things as may be drawn by just consequence from their Positive Assertions for if these were collected we might soon finde out the number of the Name of the Beast Six hundereth Sixty and Six to which may be added Sixty and Five found in one book of G. Keiths set down here at the end after the Postscript by which thou mayest judge what a Masse would be found if all their Books were searched But I suppose the fearer of God will say there is here enough and more then enough to cause all Christians abhore them and flee from them as from the Devil himself I shall not trouble thee with any Apologie for the work it self Only because I apprehend some will think I am too large and might have contracted the whole into narrower bounds I must tell thee that considering the genius and temper of these Quakers and knowing how ready they would be to vaunt and triumph as if any thing they said were unanswerable if I had passed over any thing said by their Patron and Advocat and had not examined particularly not only his Erronious and Blasphemous Assertions but also all that he did alledge for confirmation of the same and also all that he belched out against the Truth I was constrained to leave nothing untouched and that the book might be of more universal use I saw a necessitie of clearing and confirming the Truths Opposed by other Grounds and Arguments then this Contradicter of the wayes of Truth had taken any notice of And yet I have done it with that brevitie that maketh me apprehend Moe shall blame me upon the other hand for not confirming the Turths at greater length seing as to several Heads here touched Others now a dayes beside Quakers are appearing against the Truth once received The Heads it is true are many and I have in most for confirmation adduced only our Confession of Faith and Catechismes to the end that one and other may be enduced to peruse that book more as a good Antidote against the many Errours of this time pointing withall the Readers to apposite passages of Scripture for the ground of their faith And if I had handled each Controversie here touched at full length how many volumes should I have been necessitate to have written What intertainment this shall finde with the Quakers a sort of Men that cannot be silent I am not much concerned to enquire And if they examine it as Rats or Mice use to deal with books snatching at a word here and at half a sentence there and no more I suppose no man will think me called to notice the fame nor yet to be troubled at their Railings and Barkings And as for any answere to the whole that shall savoure of Reason Religion Candor and Plainness I do not expect it from them Farewell J. B. A Catalogue Of the arrogant erroneous and blasphemous Assertions of the Quakers mentioned in this book which may serve for an Index to the same 1. Of themselves 1. THey arrogantly stile themselves the servants of God c. 3 10 2. They glory of the Title Quakers 4 3. They account themselves the only Teachers of truth equalizing themselves with the Apostles 9 4. They say they are perfect without sin 11 5. They assert their experiences in matters that cannot be experienced 213 6. They say they only taste see and smell the Inward light 240 7. All their preaching is to call people to turn-in to the light within and to the Christ within them 281 292 8. They assert themselves to be equal with God 326 546 9. They say their quaking ariseth from a strugling within betwixt the power of life and the power of darkness whereby they have the very paines of a woman in travail 418 10. All is done without the Spirit that is not done in their way 440 442 447 11. They remaine covered when we pray or praise to keep their consciences unhurt as they say but really to mock 460 12. It can appear to them when the Spirit of the Lord concurreth with one of our Ministers and when not 460 13. They falsly say that all who are against them maintaine the lawfulness of Comoedies vanity of Apparel 533 534 14. They account their doctrine very harmonious think that to them alone the ancient
satisfie for sins 296 5. Christ with them procureth remission in procuring grace whereby Christ is formed within 308 24. Of Iustification 1. They confound Justification with Sanctification 295 2. And say that we are justified as we are sanctified 295 3. It is ridiculous and worse with them to think to be justified by the imputation of anothers righteousness 295 4. Yea they say such a justification is irrational irreligious ridiculous and dangerous 296 5. It is an abomination to say we are justified by imputation 296 6. Yea they call it a doctrine of Devils an arme of corruption 296 7. By the light within we are justified as well as sanctified say they 297 8. All the reconciliation we have by Christ is that we are made capable of reconciliation 302 303 304 308 9. Sanctification with them is the formal cause of Justification 305 311 10. They say we are justified by the revelation of Christ in the soul 316 11. We are justified by works of grace say they 321 12. What righteousness say they Christ performed without us is not our justification nor are we saved thereby 550 13. They deny all imputation of righteousness 11 25. Of Perfection 1. They say works done by grace are perfect 322 323 2. They plead for the perfection of Saints here 325. c. 3. They hold a perfect freedom from all sin 325 4. Sanctification must be perfect because say they it is Christ himself 326 5. Yet they say this perfection may be lost 332 6. And that some may come to that hight of perfection that they cannot sinne any more 332 26. Of Perseverance 1. They assert the Apostasie of the Saints 350. c. 27. Of Infallibility 1. They plead for infallibility to Ministers and to all Christians 378 28. Of the Patriachs 1. They say the Patriarchs had no faith of the Messias to come 289 29. Of the Church 1. They take-in under the Church all who obey the light within howbeit not professours of Christ or of Christianity 361 2. Pagans Turks Jewes though both Ignorant and Superstitious are members of the Church of the saved with them if they be good single hearted men 361 3. All members of their Churches teach 362 4. Such as are ignorant of the very history of Christ may be members of the Catholick Church that is of the Church of the saved 362 5. Yet members of particular Christian Churches must give assent and credite to truths delivered in the Scriptures 362 6. Outward profession is necessary to make one a member of a particular congregated Church though not of the Catholick Church 364 7. They deny men to be Christians by birth 364 8. They say none can be a member of the Church without grace 379 9. They make the Church or Fold the same with the Shepherd 545 10. With them all Members are Officers 10 30. Of Ministers 1. They say the light received prepareth constituteth and fournisheth a Minister 365 370 2. Ministers must be called by the Spirit and know that they are led and moved by the Spirit and be sensible of the work of the Spirit and of his inward call 372 3. The power and life of the Spirit is the most necessary qualification of a Minister 378 4. Ministers must have no learning but what is taught by the Spirit 283 384 386 5. They would have Ministers learning trades whereby to live 396 6. They will not have Ministers make use of what they have learned or read in their sermons 438 7. They will not have Ministers studying their sermons 431 441 8. They account all such Ministers of the world and of the letter who are for the ordinances of Christ 545 31. Of the Ministrie 1. They say all things concerning the Ministrie are in confusion in the Christian Church 366 2. They are against the Ministerial Office 387 389 3. They deny the distinct offices and officers in the Apostles dayes 388 389 391 4. They account all the Offices Officers Foâ—mes Shadowes 388 5. And to be the work of Anti-Christ the mystery of iniquity 389 6. They make the work of the Ministrie common to all 390 7. They make it free to all to preach in publick when moved by the Spirit 393 8. They deny there was any such Officers as Euangelists 393 394 9. They say Apostles Prophets c. were but distinct names 394 10. They allow women to preach publickly in the Churches 397 32. Of Ordination 33. They deny Ordination and Imposition of hands 377 33. Of Ordinances 1. They deny all external institutions in Worshipe 381 2. They do not acknowledge a precept for an ordinance where there is an Institution 491 3. They are against all ordinances calling them formes 545 4. They deny that ever God did or will reveal himself by them 545 5. They say Christ blotted them out and they must not be touched 545 6. To seek Christ in ordinances is to seek the living among the dead 545 546 34. Of the Sabbath 1. They deny the Lord's day to be the Christian Sabbath 412 2. They hold all dayes alike 412 35. Of Worship 1. They say all Worshipe must be done by inward Inspirations as to time place duration 411 2. They condemne our having a Preacher to preach in our solemne Worshipe 412 3. External actions in Worshipe need particular influences or enthusiasmes 461 4. When we move say they without the Spirit it is the uncleane part which offereth to God which he will not accept 545 36. Of the Quakers Worshipe 1. They have no preparation to their Worshipe 412 413 2. Nor do they beginne with prayer 413 3. Nor do they make any use of the Scriptures in their Worshipe 413 5. In their Worshipe they unchristian and un-man themselves 414 6. They talk of God's power transmitted from Vessel to Vessel whereby when one is affected all are affected 415 7. They lay aside all words even Scripture words in their Worshipe 415 8. Then they must Introvert unto the inward principle within them as unto the most excellent Doctor 415 9. This doctor teacheth them to cease from their own words and actions to feel the inward seed of life thereby be moved to pray preach or sing 416 10. And hence cometh a floud of refreshment that runneth over the whole company 416 11. And then they need neither Baptisme nor the Lords Supper 417 12. If one present be not introverted if the power be a little raised in the assembly he is presently laid hold on and this power warmeth him as fire warmeth a man 417 13. If any present wander in their imaginations one in whom the life is raised will feel a travelling womans paines for them and they will be pricked secretly though nothing be spoken 417 14. Yea if a stranger come to gaze mock he is so terrified at the sight that if his day of visitation be not past he becometh a convert 418 15. In the first place they must of necessity be silent
as this man putteth beyond all debate in his writings and others clearly demonstrate by their books containing such positions as overturn and destroy the Gospel Mr Norton teacher of the Church at Boston in New England being appointed to write against the Quakers by order of the General Court tels us in his Tractat printed A. 1660. Pag. 6.7 c. that the Quakers deny that the Father Son and Holy Ghost are three distinct Persons that Christ is God and Man in one Person that Christ is a distinct person from the person of the Father that Christ is a distinct person from any of His Members And so their Christ doth unchrist Christ. He tels us moreover that they deny the Scriptures or written word to be the Rule of life and that they make the light within them and the Spirit without the Scriptures to be their guide that they owne none as lawful magistrats who are not of their way that they assert an infallible light within them above the trial of the Scriptures that they will not acknowledge that they sinne but professe perfection of degrees in his life Mr Stalham in his Epistle to the Reader prefixed to his Reviler rebuiked sheweth us that they make nothing of the historical letter of Christ's Death Resurrection c. but turne all into allegories And that they are with H. N. in his joyful message of the Kingdom Pag. 170. ready to call these things meer lies which the Scripture-learned through the knowledge which they get out of the Scriptures bring-in institute preach teach As also how they joine with Iacob Behme who slighted the imputed righteousness from without and magnified the little spark within whereby the Father draweth them all to Christ and teacheth all within them and say further that in Adam stood the Covenant of grace that there is no certaine Ordination from eternity upon any soul particularly which is yet to be borne but only a common universal foreseeing of grace He sheweth us also how Will. Erbury in his Call to the Churches Pag. 4. said what Gospel or glade tideings is it to tell the world that none shall be saved but the elect and believers and that the Gospel which Christ taught was but in part that which was proper only to the Iewish Church not that to be preached to the world And moreover Pag. 6. he telleth us that he said the Gospel which the Apostles preached to the world was not that which they wrote to the Churches nor yet what they read in the Scriptures of the Prophets but the Gospel was a mystery which in the light of God they could manifest to men and make all men see themselves in God that 's in Christ. And Pag. 9. that God is in our flesh as in Christ's for the mystery of faith was more than men imagine and it may be more than Paul wrote to the Romans and Churches of Galatia And Pag. 37. that Christ's coming againe promised Act. 1 11. was nothing but his coming in Spirit and power in the Saints and in their flesh when they are most confused and dark Further the same Mr Stalham in the book cited sheweth how they contradict Scriptures in several points as concerning Scriptures Trinity the Light within the Law Sin Iustification Regeneration Sanctification and its Perfection Christian warfare Repentance Meanes of grace Baptisme Lord's Supper Prayer Singing Elders and Ordination Ministers maintainance Immediat calling Immediat teaching Civil honour Swearing unto which might be added several things brought out of their writings by Mr Hicks beside what we shall have occasion to remark in this Author with whom we now deal By all which we may conjecture what a Gospel this is which they teach even another than we have in the Scriptures and than that which the Apostle taught And what welcome such as come with another Gospel were their credentials angelical unto which these men are strangers should have Paul hath taught us Gal. 1 8 9. as was mentioned above which is a sufficient warning for all that fear God to beware of these men 20. This man hath an high and mighty conceit of his Theses calling them though short yet ponderous and saying that they comprehend many things and denote the true original of knowledge of that knowledge which leadeth to life eternal And I do indeed conceive that they containe much though I dar not say the whole of the marrow of that Gospel whereof he is a dispensator we may look upon ourselves therefore as called more narrowly to consider and examine them If the matter contained in them were good I should not quarrel at their brevity but I see what they want in length the Apology hath Ponderous he calleth them but we know wet sand though of smal value is more ponderous than what is more worth and indeed so ponderous are they that they will sinke the poor soul that embraceth them without any other super added weight into the bottomless pit His saying that they pointe forth the true original of saving knowledg will never perswade me that they do so How defective they are as to this we may shew in the next Chapter Nay rather I dar say that they discover the true original of that science falsly so called which leadeth to the bottomless pit and this I hope to make appeare ere all be done 21. He tels us that he beareth witness to this truth in this his work But he must hold us excused to seek for a more sure ground to our faith and perswasion than his bare testimony especially when he speaketh not only not consonant to Scripture but so manifestly contrary thereto Indeed if we were called to rest upon his and his co-partners bare testimony all further dispute were at an end and we might cast our bibles at our heels and learn all our divinity at their mouth or at the light with in us rest thereupon notwithstanding it contradict sound reason and experience let be Scripture But through grace we have not yeâ— drunk-in that principle and therefore must stand upon our old bottome and go to the Law and to the Testimony 22. In fine he tels us that he leaveth this his testimony unto the light of Christ illuminating every one of our consciences which words may have a double sense as expressed in his latine and either import that he leaveth this his testimony as a confirmation of that light of Christ which illuminateth every man and if this be his meaning the preaching up of this light must be the whole of his Gospel worâ— and the whole Intent and designe of his writting and publishing these Theses yea if so these Propositions of his must serve for no other end but to confirme the truth and reality of this light of Christ But then I think They or He by them should have given us some clear discovery and explication of the nature of that light of Christ which is as he saith within every man which I finde
unto life because it hath no place in his writings 14. The like 10. may we say of the work of Grace and of Sanctification of which his account is so darke and enigmatical that it is far from an holding forth of pure and naked Truth And how cometh it that he is so silent in explaining to us the nature of Faith in Jesus Christ and of its Actings and of Repentance unto life and of our Communion with the Father and his Son through Faith do not these appertain to that knowledge of God which is Eternal Life What shall we then think of this Gospel which He taketh upon him to be a publisher of 15. In the next place 11. To speak nothing of the law of God in obedience whereunto with a right frame of Spirit consisteth true Sanctification and that Obedience which is a real mark of true Love to God and so must be necessarily known to the end we may come to the possession of Eternal life whereof notwithstanding he not only giveth no plaine or naked account but also with the rest of the Quakers layeth downe grounds destroying all obedience to the law of God as we shall heare How cometh it that in all his explication of the true nature and original of that knowledge which leadeth unto life whether in his Theses or Apologie we have no account given to us of that Eternal life which we are to aime at and intend as our last end nor yet of its opposite Eternal Death and Hell whereby we might come to know some thing of the nature worth and necessity of Glory 16. Yet once more 12. I would aske why it is that in his Theses he giveth us no account of the Resurrection of the Body nor of the last Judgment He cannot say that the knowledge and faith of these particulars are not necessary unless he be of the same opinion with other Quakers who either speak dubiously thereof or do down right deny it Mr. Hicks sheweth us in his Book called The Quakers appeal answered Pag 21. that one Whitehead asserted in the hearing of many witnesses that this body shall not rise againe and that Will. Pen in his Book intituled Reas. against Rail Pag. 133. saith That it is inconsistent with Scripture Reason and the beliefe of all Men right in their wits And Pag. 134. that the absurdity of the Transubstantiation is rather outdone than equalled by this carnal Resurrection And that Pag. 138. he called it a Barbarous conceit Shall I think that this our Apologizer is of the same minde If not it concerneth him to speak more positively thereunto for his silence will go for an approbation of what his party speak expresly and further as concerning the last Judgment we may suppose that such as look on the Resurrection of the dead as a figment will give no place in their creed unto the doctrine of Christs coming againe to judge quick and dead and indeed I finde in the second Dialogue of Mr. Hicks Pag 42 43 that Whitehead in his Christ ascend Pag. 18 20 21 69. denyeth That Christ hath a personal being at the Right-hand of God without all men And Pag. 2â— that he denyeth That he shall come visibly againe saying that they are like to be deceived who are expecting that Christs second comeing will be a personal comeing And I finde G. Keith in his Immediat Revel Pag. 77. applying the second or next comeing againe of Christ mentioned by Iames Cap. 5 7 8. by Paul Heb. 9.28 and by Peter 1 Pet 1 13. to Christs revelation when he shall appeare in us glorified who before was crucified in weakness yet now raised in power and living by the power of God and raising us up together with him setting us in heavenly places in him Whereby he cannot but meane a second coming againe of Christ which is already past and nothing else 17. By these particulars several others which might be added every one may judge what a delineation of that knowledge which leadeth to Salvation this confident man will give us in these his Theses when so many so important and so necessary and essential parts of our Christian faith are not once by him mentioned or asserted let be cleared up or explained but rather tacitely or expresly rejected and condemned We may also judge what that knowledge of God wherein is life eternal is which he shall pointe forth to us in his Theses when so many things so manifestly belonging to true divine and saving knowledge are if not denied yet waved by him as not necessary to be known and believed Hereby also we see ground to suspect that Original and Foundation of knowledge which he followeth and would propose to our understanding faith in the two next following Theses for either that must be a false Original and rotten Ground of saving knowledge or he is yet a stranger to the true and genuine Knowledge thereof otherwise he should be in case to give us a more distinct faithful account of these and such like particulars which are so necessary to be known and believed 18. I Shall readily grant that it is very necessary and usefull to know what is the true ground and original out of which we are to draw that knowledge of God and of his wayes which is necessary for us to know and believe in order to the obtaining of that felicity which consisteth in and is had further by the knowledge of God in Christ not only because many are ready to drink-in false Notions and Principles as he sayeth but very obscurely and indistinctly in his Apology Pag. 1. and 2. of God and of his Truth to hold fast what they have so through Ignorance Misinformation and Prejudice imbibed but especially because so many Pretenders to high and great matters as he and his like are ready to imbrace a Shadow for a Substance and take a suggestion of Satan the Father of lies or a dream of their own braines or a lying Vision of the Prince of the powers of the aire for Revelations and Manifestations of the God of Truth and the Motions of their own corrupt minds enlightned with the wildfire of their owne fancies or the fire flaughts of the God of this World for the Motions of the â—pirit of God That such things have been and may be himself dar not deny and if he should deny it sad experience of the fantastick Enthusiasts and false Teachers which every age hath produced will put it beyond all denyal as also the Idolatry and Superstition of so many Nations and People as himself affirmeth Pag. 2. which were a clear evidence of the false and fictious Opinions and Apprehensions which they had of God and a fruite of the false Divinations and pretended Revelations which they trusted to And therefore with good warrand and with his own approbation I shall say That it is a most dangerous thing to lay a wrong foundation of Knowledge and to draw the same out of
pretendeth unto to be more Originally and Principally the Rule than the Revelations which are contained in the Scriptures and by which the Scriptures were given out Againe he must shew us a Reason why the Revelations which he pretendeth unto should be called or accounted one with the Spirit himself more than these Revelations by which the Scriptures were dictate 23. Before we proceed we must take notice of one thing further in his Thesis There he tels us that the Scriptures themselves testifie that the Spirit is that Rector or guide who is given to the Saints by whom they are to be led in all truth And then inferreth that Therefore according to the Scriptures the Spirit is the prime and principal leader And this is very true but maketh nothing for his Cause yea it militateth against him for I would ask whether he beleeveth this testimony of the Scripture or not If not why maketh he thus use of it as an Argument Is he of the same minde with other Quakers who as Mr Hicks reporteth Dial. 1. P. 24 25. speak thus Thou mistakest us we owne not the Scriptures to be our Rule And whereas thou hast said many things to render us guilty of condemning this in others whilst we ourselves seemingly allow it to be so which is but thine own imagination for when we make use of the Scriptures it is only to quiet and stop their clamours that plead for it as their Rule But for us had the Scriptures never been we could have known what is therein contained And againe Pag. 48.49 dost thou deny perfection attainable in this life Is any point more plainly asserted then this NB. in that which thou callest thy Rule the Scriptures not because I owne it to be so but thou dost and I would convince thee by them dost not thou call the Scriptures the word of God and thy Rule I wonder thou should insist so much upon this since I have told thee I owne it not as the Rule only I would convince thee by it If he be of this judgment he could not with a good conscience adduce this Argument where he is thetically laying downe and confirming the grounds of his Faith But if he be of another judgment and beleeveth this to be true I would ask againe Upon what ground Is it because the Scriptures speak thus or because the Light within him or a second Testimony or Inspiration saith that this is Truth If this last be his meaning he cannot say that the Scriptures give this testimony but that the Spirit distinct from that Spirit which speaketh in the Scriptures giveth this testimony for if this distinct testimony did not speak the Spirit speaking in the Scriptures should say nothing or what he said should be of no value Nor can he say that according to the Scriptures but according to the Spirit speaking in him which is distinct and sâ—parable from the Scriptures or the Spirit speaking in them The Spirit is the Principal Leader And thus his argueing is vaine and according to his owne Principles a Falshood But if the first be his meaning to wit That he beleeveth this to â—e true because the Scriptures speak so then he destroyeth what he hath said and oppugneth his owne Principal Assertion for then the Scripture must be the supream Rule of faith and because of what the Scripture saith we must beleeve what is the office and work of the Spirit of God and a new distinct testimony is no requisite to ground our faith of the truth of this which the Scripture saith concerning the Spirits being given to lead the Saints in all truth This Observation may serve once for all both as to his Thesis and Apology where he citeth not a few passages of Scripture to confirme what he saith as we have seen and shall see further but with what consonancy to his Principles I see not As to the thing it self which here he saith the Scriptures confirme we judge it a Truth worthy of all acceptance But I much questione if his and our meaning be the same Partly because of what is said and partly because of what followeth immediatly in his Thesis I shall only ask him How doth the Spirit lead his people into all truth Is it by new Immediat Inspirations and Revelations or is it by clearing up the Rule of the word by Ministers and meanes by God appointed Illuminating their eyes to understand it and by the Influences of his grace causing them Beleeve and Obey the same If this last be granted we have what we desire and his cause is destroyed for then the Scriptures are our Only and Primary Rule If the first be alleiged then the Spirit by a new Immediat Revelation leadeth him into this truth to wit That the Spirit leadeth into all truth and consequently the ground of the faith of this is not the testimony of the Scriptures as he seemeth here to say 24. But now let us see his grounds why he will not have the Scriptures to be looked upon as our Sole and Principal Rule Pag. 39. he draweth an Argument from the difference betwixt the Law and the Gospel saying the law is written without bringeth condemnation and killeth the Gospel is written within and is Spiritual giving life c. Ans. 1. This is the common Objection of phanaticks against the Scriptures So reasoned the libertines against whom Calvin wrote as we see Chap. 9. But 2. This man must be acted by a vertiginous Spirit for in the preceeâ—ing Chapter we saw with what earnestness he laboured to prove that the people of God under the Old Test. were led by Revelations and how we under the New Test. must be led the same way because faith is ay the same and must have the same Object however the dispensations vary and I pray must not the same faith have the same Rule under various dispensations 3. If we under the New Test. must have no written Rule why did Christ Inspire his Apostles to write to Churches under the New Testam and give them legible letters to Read and to conforme their Faith and Practice unto why did Luk write that we might know the certanety Luk 1 4. Why did Iohn write that we might beleeve and beleeving might have life Ioh. 20.31 Why did Christ by his servant Iohn write legible letters to the Churches in asia Revel 1 1 3 4 Were all these Killing Letters were these Letters of Condemnation 4. why doth this man prove his Assertions or at least endeavour to prove them by the Letter of the new Testament Scriptures But it is usual with him both to Speak and to Act contradictory to himself and his Principles Doth he not even here cite new Testament Scriptures Rom. 6 14. and 8 2. and 10 8. with act 20 32 5. we know that the Law of God separated from and opposed to Christ as several in the Apostolick dayes were seeking to do is but a killing letter as the Gospel is also when abused
to the excluding of Christ and that in the New Test. there is a clearer Manifestation of Christ as the End of the Law and as Life than was under the Law and we know that Christ by his Spirit writteth his Law in the hearts of his children by giving them a Spiritual Principle of Obedience and this he did also to his owne under the Law and all this without annulling the Letter of the Law as a Rule as we have showne elsewhere abundantly against the Antinomians 6. will he say that all the Scripture is written in tables of stone and yet of that doth the Apostle speak 2 Cor. 3. v. 7. the place he hath in his eye But saith he Gracâ— and not the external law is Christians Rule Rom. 6 14. And yet the External Law taught him this otherwise he citeth this passage with an evil conscience but Grace there is not taken for a Rule but for that Spiritual Assistence whereby we are enabled to withstand Corruption and so to be more conformed Outwardly and Inwardly unto the Law and for the Gospel dispensation wherein grace is promised and secured in and through the Mediator to help in time of need to more Conformity unto the revealed will of God But by what authority can he take Grace here and Act. 20 32. for Immediat Revelations The grace of Christ and the power of his Spirit in regard of that Efficacy it hath to Restraine from sin and to Constraine sweetly unto duty is assimulated unto a Law the native End and Designe whereof is this Rom 8 2. for thereby his children are Effectually and Efficiently delivered from the Tyranny and Power of Sin and Death So that this man knoweth not what he saith when he would reason thus against the Scriptures as our Rule for the Apostle in that same Epistle Chap. 13.9 urgeth the very decalogue as a binding Law and in several other places of the same Epistle citeth passages out of the old Test. not only to Confirme his Doctrine but to Enforce Duty yea he expresly tels us that the very Scriptures of the Old Test. are of this use unto us Chap. 15 4. 25. Before we proceed and examine what he saith against the Perfection of the Scriptures in the following Pages we would first vindicate some Grounds of our owneing of it as our Rule which he mentioneth afterward and also in the first place clear it to be so from other Grounds which he taketh no notice of And in all this we have this Advantage that he hath already granted the Scriptures to be of divine Inspiration and of Immediat Revelation and to be the Scriptures of Truth and so without manifest Retracting of what he hath said and Contradicting of what he hath granted he cannot but assent to all which these Scriptures of truth say as truth and as unquestionable truth wherefore if they shall give testimony to their being our Rule above any thing that men may fancie as a Rule the testimony must be true and we must without further debate Acquiesce therein and while he doth dispute to the contrary he calleth in question their Truth and in effect controleth their Truth and Authority Let us see then what they say of themselves as to this That parable which Christ adduceth Luk. 16. speaketh faire for what we say for who would not think that one riseing from the dead should be hearkened to and beleeved above all who would doubt of the divine authority of his Message especially when calling for Repentance who could think that such an One so comeing and that with such a message were not to be received as cloathed with divine authority And yet we see by Abraham's answere in the parable that Moses and the Prophets are to be preferred so that if the testimony of Moses and the Prophets that is of the writings of Moses and the Prophets could not to bâ— Beleeved such a testimony with a miracle would be Ineffectual Shall we then think that this word preferable to such a testimony as every one would think were unquestionable should not be rested upon as our Supream Rule will any think it reasonable that we leave this and betake ourselves to private Inspirations and Revelations as a Superiour more Sure and Full Rule and Declaration of the Minde of God concerning Faith and Manners when all men must see that they come far short in point of Light and Certainty unto the testimony of One risen from the dead beside that we know not by any infallible toaken out of what airth they come Sure this should be Madness and Folly 26. Further when the Apostle is pressing Timothy 2 Tim. 3 16 c. to stedfastness in the truth and to a progress and continuance in the work of the Gospel he assureth him that the Scriptuâ—es which he had been acquanted with from his child hood and was the sure ground and rule of his doctrine would beare him thorow without mentioning any superiour yea or collateral Rule as requisite in this case saying they were able to make wise unto Salvation and to make the man of God perfect and further as a confirmation hereof he tels him that the whole Scripture was of divine Inspiration superiour to which as a Rule nothing is imaginable unless we blasphemously imagine some thing above God or some manner of Revelation of God's minde superiour and preferable unto that which is by his Immediat Speaking and Inspiration As also he tels him that the Scriptures are able to make the man of God perfect throughly fournished unto all good works and so he denyeth the Use and Necessity of the auxiliary supply of any other whether collateral or superiour Rule Sure had the Spirit been in his judgment a Superiour and more adequate Rule he had never attributed all this unto the Scriptures and that without all exeption of one thing or other So that place of Peter 2 Pet. 1 18 19 20 21. evinceth the matter beyond a contradiction for what can be more ceâ—taine as to its divine Authority than a voice from heaven and that from the excellent glory Dar this man his fellow-confidents Averre that their private Revelations whether Dreames Visions or Inspirations are to be preferred to such a Voice from heaven from the Excellent glory saying This is my beloved Son which Peter Iames and Iohn did hear If modesty will not suffer them to be so bold let them then forbeare to preferre their Fancies in point of Rule unto the Scriptures When Peter saith we have a more sure word of Prophecie a light that shineth in a dark place and what was this word of Prophecy even that which holy men of God spoke as they were moved by the Holy Ghost shall we not then look upon that as our supreame Rule which God hâ—th given out with more evidence as to us than a very Voice from heaven and a Voice which had full Certainty in its selfe And shall we be so sottish as to preferre to
grosse mistakes He confoundeth the Spirits work the work of the Scriptures He confoundeth the Leader and Guâ—de with the Way wherein the traveller walketh I should think a man that could not put a difference here should be that wise as to forbear to preach forth his folly to the world trouble the world with his ignorant and absurd impertinencies whereby he but maketh himself ridiculous not only in contradicting himself but likewise in contradicting common sense and the Scriptures also Himself in that he confesseâ— once and againe above though contrary to his owne assertions that the people under the Old Test. had the Law as their principal Rule and yet he will not deny but they had the Spirit also because he said so much in and upon his Secod Thesis so then by his doctrine the Spirit and the Scriptures can consist together and the difference betwixt the Old and New Test. must be this that under the Old Test. the Law was the principal Leader and Guide and the Spirit the less Principal Subordinat but now under the Gospel the Spirit is the More Principal and the Scriptures the less Principal Are not these learned notions Do they smell either of Reason or of Religion He contradicteth Common sense for every one knoweth that the Guide and the Way wherein he guideth differ every Scholer knoweth that his Master and his Book are two different things And every Christian knoweth how to distinguish betwixt the Law of the Lord and the Spirit that writteth that Law in his heart He contradicteth also the Scriptures which throughout discriminateth these two let him pause upon these following Ephes. 6 17. 1 Pet. 1 22. 4 6. Psal. 143.8 10. Prov. 1 23. Esai 59 21. Ier. 31 33 34. Heb. 8 8. Ezech. 36 26 27. Psal. 119 27 32 33. Esai 35 8. Ier. 6 16. Esa. 42 16. 48 17. Psal. 25 4 8 9 12. 85 13 139 24. Prov. 8 20. Psal. 5 8. 27 11. 86 11 119 37. 91 11. Prov. 3 6. with many moe that might be cited 38. He tels us Pag. 45. That only by the evidence and revelation of this Spirit they are freed from all the forementioned difficulties about the Scriptures Unworthy man why doth he then envye us of this good Why will he not tell us how they get these difficulties loosed by Revelation Why will he not acquant the world with this matter that we may no more be perplexed with these scruples Or must this good and advantage reside only with them But it is like we must first turne Quakers and then it is true we shall have the gordian knot not loosed but cut in pieces for we shall lay aside the Scriptures as useless altogether and so need not trouble ourselves with those difficulties but leave them as bones for dogs to whet their teeth upon One instance of the benefite of their Revelations he giveth of some of their number who could not so much as read and yet could discover corruptions in our version of the Bible But the good luck was that himself was judge I know that a kâ—owing beleever that is acquanted with the work of God upon his soul can understand when any thing is spoken by Ministers or Others contradictory or not consonant thereunto but that they have been able especially when so illiterate as not to know a letter of the Bible to correct versions or faults in the original I have not yet seen I have heard it is true of some that in trances and ecstacies have spoken strange languages that themselves understood not when in their ordinary posture If his Revelations be of this nature we have reason to pray that God would deliver us from them 39. But lest some should think that by this his discourse he were utterly decrying the Scriptures and driving at a laying of them aside as useless he giveth us an account of the high esteem he hath of them and of their usefulness in his judgment And in this he doth wisely and hereby I perceive that the Quakers now have learned a little more policy than at first for then they could not speak reproachfully enough of the Scriptures so that if they could have gained their point ere now the Scriptures had been quite laid by as an old almanack but finding that by all their unworthy Expressions and Endeavours they were so farr from prevailing this way that it turned to their detriment for wise people did so much the more abhore them and keep off from their courses they became at length so wise as to speak more soberly of the Scriptures and not to Raile against them at such an high rate as formerly as Papists also in words seem to extol the Scriptures See Bellarm. de Verbo Dei Lib. â— C. 2. Yet this remaineth fixed among them That the Scriptures are not made use of in their Assemblies It is below them to Expound any portion of it there or to adduce any Testimony there from for Confirmation of their Assertions whatever they do when speaking and writing to others who ground their faith upon the Scriptures And by this Man we learn that their Opinion yet is That the Scriptures are not our Perfect Sufficient Fixed and Ordinary Rule whereby we shall know what is our duty before God But that we must be ruled in our walk by Immediat Revelations of the Spirit as these were who wrote the Scriptures And it is their constant Opinion and if this man be of another Judgment we shall know when we come to heare what he saith of the Light within that when one cometh to hearken to the Light within he hath obtained the whole end of the Scriptures so that they become wholly Useless to him 40. What saith he then of the Scriptures He saith § 5. Pag. 45. He giveth to them a secondary place detracting nothing which they assume to themselves citeing Rom. 15 2. 2 Timoth. 3 15 16 17. A Secondary place he granteth they have but in what Will he not say as much of his own writings We grant that the Spirit by them as a mean in his hand Illuminateth Leadeth and Guideth his owne people But as to a Rule and Law we know nothing above them for they containe the Law of the Supream Lawgiver and as a Law and Rule are able to make us Wise unto salvation and Perfect unto every good work for the whole Counsel of God concerning all things necessary for his owne Glory mans Salvation Faith and Life are either expresly set downe in them or by good and necessary consequence may be deâ—uced from them unto which nothing at any time is to be added whether by new Revelations of the Spirit or Traditions of Men. This is our doctrine contained in our Confession of Faith Chap. 1. § 6. And this we must maintaine or say that God's works are not Perfect and so reproach our Maker and Supream Lord Governour for prescribeing Lawes which are
These sound ill to Christian ears 44. So 33. we may thus reason Either Christ's Redemption is Conditional and Universal as to the Price laid down and Satisfaction made or as to the Application and Actual bestowing of the benefites purchased But neither can be said to the advantage of the Adversaries cause for if the last be said we willingly grant that some of the benefites as Justification Adoption and actuall Glorification are conferred in a manner conditionally but some as faith and the New heart are given absolutely and this cannot help the Adversaries cause for they will not say that either all have faith bestowed upon them or that all are by believing Justified and Adopted c. and so this is not Universall and if the first be said to wit That Christ laid down his life Conditionally it must be said that Christ did not lay down his life Absolutely but upon some condition and what can that Condition be upon which the death of Christ was suspended If it be said that the faith of those to whom it was to be preached was the condition then it must be said that Christ did not die untill these beleeved or that his death was no satisfaction or price untill they actually beleeved and then the Father could not be well pleased with the price as a satisfaction until mens Faith came to make it an Actual price which is both absurd and contrary to Scripture If it be said That Christ did absolutely lay down his life a satisfactory Ransom and that for all yet so as none that would not fulfill the condition should be redeemed I Answer If it was an Absolute satisfactory Ransome and accepted as such something must have been purchased thereby and all behoved actually and really to be delivered from the Law and from the curse or from something by vertue of that Absolute Price and they could not be made to pay over againe what was payed by the price of his blood for Justice could not call for two satisfactions And if all were upon this Absolute Price payed Redeemed from the Law the Curse and the Sentence of the first Covenant no man shall now die for that broken Covenant If it be said No man was Absolutely delivered even from that but only Conditionally I Ans. How then was it an Absolute Price Or what was purchased thereby If it be said That a possibility of Freedom was absolutely purchased Ans. This was rejected above and the Scripture inferreth Actual Redemption from Christs purchase He shall justifie many for he shall bear their iniquities Esai 53 11. which saith That all whose iniquities he did bear shall be Actually and Really Justified by him and not have a meer Possibility of justification 45 Further 34. We may thus argue If Christ died for all and every one He either died for all Absolutely or Conditionally The first cannot be said for the reasons already adduced militate against that Nor can it be said that He died for all Conditionally for then either he died to purchase Life and Salvation to all upon condition of their performance of something proposed as a Condition or to purchase salvation and all the meanes thereunto or conditions thereof Conditionally But neither of these can be said Therefore c. The major is clear from this that the enumeration is full and no other way can this Conditional Redemption be conceived or explained The minor may be thus confirmed The first way cannot be said to wit that life and salvation was purchased to all upon a condition to be by them performed that is upon Condition of their believing for either this Condition is in the power of every son of Adam or not if it be not in their power as all but Pelagians will confess then this Redemption is no Redemption for a Redemption of Captives upon a condition impossible to them is as good as no Redemption Nor can the last way be said to wit that Redemption and all the Conditions and Means thereof were Conditionally purchased for what can be assigned as the Condition of these Conditions And though there were a Condition of the Lords working of faith assigned which yet we finde not in Scripture yet that would not help the matter for that Condition of faith would it self be a mean to salvation and so purchased Conditionally upon another Condition and that other Condition must be purchased upon another Condition and so in infinitum which is absurd 46. As also 35. this is considerable That the asserting of Universal Redemption goeth not alone but there are several other Universalities also affirmed and maintained either as Consequences or Concomitants or Grounds thereof which the Scripture knoweth not such as these 1. An Universal Love and Philanthropie towards all and every one without any difference which they lay down as the ground of the Sending of Christ to die for all indiscriminatly 2. An Universal Will in God to save all which they call an Antecedent Will and hold forth as a Velleity or a wish and desire that all might be saved as if God could not effectuat whatever he desired or could have a velleity towards any thing which either he could not or would not effectuat 3. An Universal Predestination conditional which expression Amerald used untill the Synods in France did disswad him therefrom 4. An Universal gift of all to Christ or an Universal gift of Christ to all that is a Will and purpose that Christ should lay down his life for all and Redeem all at least Conditionally 5. An Universal Justification conditional And why not also an Universal Salvation conditional 6. An Universal Covenant of grace made with all mankinde in Adam wherein is a free universal deed of gift of Christ first and of Pardon Spirit and Glory in and by him to all Mankinde without exception upon condition of acceptance as also an offer of Faith Repentance Conversion with all the conâ—equâ—nces thereof 7. An Universal will in God to call into this Covenant and unto the Participation of the benefites thâ—reof all and every man 8. An Universal execution of this will or promulgation of this Gospel or New Covenant unto all and every one by common favours and benefites bestowed or all whereby all are called to believe in a mercâ—ful pardoning God and all have abundance oâ— Mercies and Meanes of Recovery and of life for the Lord now governeth the world only on termes of grace 9. Upon this followeth an Universal Command to all men to use ceâ—taine duties and meanes for their Recovery by Faith and Repâ—nâ—ance 10. An Universal pardon of the first Sin so far at least that no man shall perish for the meer Original sin of Nature alone unless he adde the rejection of grace 11 Hence followeth an Universal Judgment and Sentence on all in the great day only according as they have performed the new Gospel conditions 12. Some also adde an â—niversal Subjective Grace whereby all are enabled to performe the conditions of
by the Covenant of works for that is broken and all are become heires of hell wrath because of the violation of that Covenant Not by the Covenant of Grace for that requireth faith before persons be interessed in these special favoures privileges And the Scripture tels us that all men have not faith how then come all men to share of these highest privileges or of this divine and glorious life which are promised in the Covenant of grace through Jesus Christ by whom they are purchased Is this divine and glorious life so meane and common a thing that even Heathens and Reprobats share of it Sure the divine and glorious life pointed forth in the Scriptures is a rare thing and is the privilege of very few and even of few of those that are members of the visible Church Will this Quaker tell me if this â—ivine and glorious life whereof all Iaponians Brasilians Cannibals are made partakers be distinguished from the divine and glorious life peculiar to the Saints And if it be distinguished how Or if it be the same in kinde why Regeneration Union with Iesus Christ by faith the Effectual Working of the grace of God and a through Renovation is requisite to the enjoyning of that in some greater measure which all have Naturally in some measure 8. He saith this measure of the divine and glorious life is a seed But whereof Is it the seed of the Eternal weight of glory that the Saints live in the hope of Wherever that seed is it cometh at length to the harvest of glory as the Scripture teacheth us and if this seed be sowne in all all shall at length be saved If it be not the seed of Glory whereof I pray is it the seed Is it the seed of Grace This seed abideth 1 Ioh. 3 9. and is incorruptible and is by the Word of God even that Word of God which is preached by the gospel 1 Pet. 1 23 25. So that this seed is no common thing but peculiar to such as are borne againe who by Christ do believe in God who raised him up from the dead and who have purified their souls in obeying the truth through the Spirit 1 Pet. 1 21 22. 9. He saith this seed inviteth and inclineth all men to good But doth it invite and incline the Iaponians Braâ—ilians Artigovanteans and such Heathens who never heard of Christ nor had any shew of Religion to faith in Christ Or even to all that is enjoyned by the Law of Nature or the Law of the two Tables How cometh it then that Paul who was far better versed in the Law than Heathens are saith he would not have known concupiscence unless the Law had said thou shall not covet And how can this consist with the sinful state of every natural person whose thoughts and imaginations incline and invite to evil Read Rom 3 10 to 20. All are under sin vers 9. all have sinned and come short of the glory of God vers 23. Nay how can this be seing the carnal minde is enmity against God and is not subject to the Law of God neither indeed can be Rom 8 7 Is not the heart of every man by nature deceitful above all things and desperatly wicked Ier. 17 9. is not their very minde and conscience defiled Tit. 1 15. Where then can this good seed lodge It lodgeth neither in Heart Minde nor Conscience And shall it lodge in the Flesh It is true there is left in every Man a bit of a Natural Conscience informing concerning some Natural good requisite for self-preservation and for the preservation of Societies and inclineing thereunto but what is this to that Spiritual good required now by the Gospel and discovered by its Light Alas I see the hieght of the Quakers divinity is what a Natural Conscience can teach a Man-eater and this is their Gospel and this is their divine and glorious life O poor wretches 10. This seed he calleth the Vehicle of God A wonderful expression savouring more of a distracted braine and of an audacious blasphemous spirit than of a sober Christian fearing God 11. He calleth it the Spiritual body of Christ But by what Scripture I know not Christ is called the Saviour of the body Ephes. 1 23. Is Christ the Saviour of this seed The spiritual and mystical body of Christ is the Church Ephes 4 4. 1 Cor. 10.17 12 12 13 20. Rom. 12 4 5. Col. 1 24. Ephes. 2 23. Râ—m 12 27. Ephes. 3 6. 4 12 16. Col. 1 18. 2 19 What are the members of this body the body is not one member but many 1 Cor. 12.14 12. He saith it is the flesh and bloud of Christ that came out of heaven But had Christ no other flesh and blood than this Then the whole Incarnation of Christ is denyed And where is our Christian Religion then where is the Death of Christ where is his Resurrection where is his Ascension where is all the History of his life Is all that but dreames and lies whither will the Quakers lead us Christ gave his flesh for the life of the world Ioh. 6 51. did he give this seed for the life of the world was this seed a sacrifice to satisfie the justice of God what foolries be these Now the man in deed appeareth in his colours a Quaker in graine speaking non-sense at random and hereby evidencing what Spirit acteth him But one word more where readeth he that Christ's flesh and bloud came out of heaven They mean that Christ had the same Spiritual flesh and blood within his carnal flesh and blood which they have and so they are as much the Christ's of God as he was O dreadful blasphemy 13. He saith all the Saints eat of this What do only the saints eat of this while it is in every Man Every man by this mans doctrine is partaker of Christ's Spiritual body and hath Christ's flesh and bloud in him but they do not all eat thereof a strange phancy that persons have food in their belly before they eate it that persons are partakers of Christ's flesh and blood before they eat him by faith what wilde Notions be these Men are partakers of a glorious and divine life by having the spiritual body of Christ in them and the flesh and bloud of Christ that came out of heaven and that before they make any application of him to themselves by faith where read we of such things Christ tels us the contrary that except we eat the flesh of the Son of Man and drink his blood we have no life in us Ioh 6 53. and that with a doubled asseveration verily verily And he tels us moreover that he dwelleth in such as eate his flesh that is in beleevers vers 56. and not in others and vers 57. that he that eateth him even he shall live by him But these Impudent Quakers whose work is as it seemeth to câ—ntradict Christ and all the Gospel tell us that even
sucked this mans brests And as Pelagius would acknowledge no necessity of grace to help us to will and to do or to cause us will and do beside this Possibility or illumination of the minde So this Quaker restricketh all the grace of God unto the stirring up of the Light Saith he any thing of Grace causing the Man to consent Or taking away that resistance No Pelagians Arminians Socinians and Iesuites are dearer friends to him than that he should put any dishonour on their Diana Free will 25. Having thus traversed this mans explication of that Universal Grace Light or Seed which he asserteth and having traced him to his denne We come to examine his grounds for this wilde Assertion held forth § 21. Pag. 98. c. He first adduceth Ioh 1 ver 9. That was the true light which lighteth every man that cometh into the world And this he saith some call the Quakers text but I would rather call it their stumbling block and neck-break because it is a passage which they do wrest as they do also other Scriptures unto their owne destruction as Peter speaketh of some in his dayes 2 Pet. 3 16. Concerning these words of Iohn it would be noticed 1. Some joyn these words which we have rendered that cometh into the world not with every man as in our translation but with the word light rendering the words thus that true light which lighteth man was coming into the world according to the like phrases Mat. 10 32. Luk. 5 16. 15 1. Act. 8 28. Not as if the meaning were that Christ did enlighten every man by coming into the world as if he did not enlighten them before But this they give to be the meaning that Iohn hereby is pointing forth the incarnation of the word showing that the light the true light which lighteneth every man did come into the world and why we may not thus take the words rather than as they are commonly rendered I do not yet see any cogent reason 2. As to this illumination which this light communicateth when it is said to enlighten it is not one and the same way understood by all Some take it to be understood of the common light of nature whereof all are in one measure or other partakers So Calvin Musculus and others on the place and among the Ancients Cyrillus lib. 1. in Ioan. Cap. 9. The Socinians bend all their strength against this exposition because they will not acknowledg this Light Life and Word to be the true living God equal with the Father in power and glory And with these Socinians this Quaker joyneth in his opposition to this sense Others mean hereby Spiritual Illumination by true and saving grace but yet do not say that this is actually communicated to every man but that the meaning is all that are spiritually illuminated have this Illumination from that Light And this way Augustine of old and others of late interpret the words explaining it by this simile a School-master may be said to reach all the children of such a place though all every one without exception are not taught by him because all that are taught in that place are taught by him alone But why both may not be here included I see not this serving the more to set forth the excellency of Christ yea and his Godhead which Iohn principally here intendeth as is apparent from almost every verse from the beginning where he is spoken of whatever the Antichristian Socinians invent and say to the contrary And this being true that Jesus Christ the Word and the Light and the Life here spoken of is true God vers 1. and the creator of all things vers 3. it cannot be denyed that he is the Author of all that light wherewith men are enlightened and that even the light of Nature and Reason is from Him who is the fountaine of all Light and Life Nor must we therefore say that the Spiritual light is as common as the Natural Nor is the intendment of the Euangelist here to assert this because he had said vers 7. that Iohn Baptist came to bear witness of this Light that all men through him might beleeve pointing out that the way of partaking of the spiritual light and life which Christ as a fountaine communicateth was by faith and it is notoure enough that all men have not Faith and therefore all men are not partakers of this Illumination And further Iohn tels us afterward vers 10. that the world knew not Christ And yet all that are spiritually illuminated and have gotten an understanding from Christ know him that is true are in him that is true even in his Son Iesus Christ. This is the true God eternal life 1 Ioh. 5 20. And vers 11. that Christ came unto his owne his owne received him not But certain it is that all who are spiritually illuminated receive Christ They who have the eyes of their understandings enlightened have the Spirit of Wisdom Revelation in the knowledge of Christ cannot but imbrace him Nay the whole Scripture confirmeth this And if it be enquired why is it then said that He enlighteneth every man I Answere To shew the enlargement of the object of this rich favour bestowed by Christ beyond what light Iohn held forth who in his witnessing ministrie was restricted unto Iudea and further seing it is said of Iohn that he came to bear witness of the Light that all men through him might beleeve when yet Iohn did bear witness unto a very small part of all men We see no reason why the every man mentioned vers 9. should be understood so universally except with this restriction every man that beleeveth But mainely it is said that this Light doth thus Spiritually enlighten every man because it is he alone that hath enlightened in all ages and under all dispeâ—sations of the Covenant both before and after the Law and now all Nations without such distinction or discrimination as was under the Law Finally if all and every man be Spiritually Illuminated by Christ all and every man must be saved for this Spiritual Illumination is wrought by the indwelling Spirit which is not given to all but to Christs peculiar ones Rom. 8 9. And the Scripture tels us of many whose understandings are darkened Ephes. 4 18. who are of night and of darkness 1 Thes. 5 5. and under the power of darkness Col. 1 13. are in darkness and abideth in darkness and walke in darkness Ioh. 8 12. 12 35 46. 1 Thes. 5 4 1 Ioh. 1 6. 2 9 11. 1 Pet. 2 9. Act. 26 18. Luk. 1 79. Rom. 2 19. And who can think that these and such like expressions can be used of those whom Christ doth enlighten with Grace and Spirituall Illumination 26. Hence it appeareth that however we take these words they can afford no countenance unto the Quakers Imagination for though it be true that all men are enlightened one way
Light and Grace whereof he talketh and which he will have common to all men breathing His saying that the Word of which he spoke is lively and penetrating c. Is no proofe For that word is not a Word or Seed or Grace implanted in every man as we shewed He addeth this seed is called the manifestation of the Spirit given to every man to profite for it is written that by one Spirit we are all baptized into one body And Peter ascribeth this birth unto this seed 1 Pet. 1. being born againe not of corruptible seed c. Ans. 1. If this Seed be the manifestation of the Spirit whereof Paul speaketh 1 Cor. 12 7. It is not common to all the world for the Apostle is there speaking of the Church whereof the Corinthians who were sanctified in Christ Jesus called saints 1 Cor. 1 1. were a part and being an homogeneal part are called the Body of Christ 1 Cor. 12 27. Where doth this Quaker read in the Scriptures that Heathens and such as are without the Church are called the Body of Christ 2. Nay if this seed be the manifestation of the Spirit it is so far from being common to all men that it is not common to all Church members For these gifts as they are called vers 4. were peculiar only to some members of the Church given in order to Administrations Operations vers 5 6. are particularly specified vers 8 9 10. Therefore saith the Apostle vers 11 12. But all these worketh that one and the self same Spirit divideing to every man severally as he will for as the body is one and hath many members and all the members of that one body being many are one body so also is Christ. Which is abundantly confirmed by the scope and whole contexture of the discourse 3. The Apostle for pressing of union and concord among the members of the Church of Corinth with an edifying use of their several gifts saith vers 13. That by one Spirit all we are baptized into one body c. that is that by baptisme all the Professours of the Name of Iesus are outwardly made members of the visible body of Christ and such as are really baptized by the Spirit and made partakers of his grace are made members of the invisible mystical body of Christ and so should lay forth themselves in the use of their gifts and graces for the common good of the whole body And what I pray can this make for the Quakers point Doth the Apostle say that this is common to all such as never were baptized nor heard thereof or did never partake of the other Sacrament imported by these words made to drink c. in the end of the verse as some suppose And if not what way will this Quaker hence prove the operation of the new birth by that which is common to all men breathing The Apostle it is true saith here whether Iewes or Gentiles Yet he meaneth only such as are comprehended under we that is such as were already members of the Church Will this Quaker say that all and every man are baptized by the Spirit and have bin made to drink into one Spirit Then I suppose he will next say That all must needs be saved 4. As for that Word or Seed whereof Peter speaketh every one may see that will beleeve Peter himself Chap. 1. vers last that this word of the Lord which is the incorruptible seed which liveth abideth for ever is not any thing abideing in all men but is that which is preached by the Gospel 14. He proceedeth and saith Though this seed in the first manifestation be small as a graine of mustard seed Mat 13 31 32. and though it be hid in the earthy part of mans heart yet life and salvation is hid in it and is revealed according as they yeeld unto it And in this seed the kingdom of heaven doth potentially lurk to be produced or rather exhibited as it getteth ground is nourished and is not suffocated Answ. 1. Are not these noble proofs Do the Quakers think that we are bound to take their groundless and inconsistent assertions for probations 2. How can this seed have its manifestation and yet be hid and latent 3. Hath a natural carnal unregenerat and heathen man a spiritual part of an heart or is the heart of every man partly earthly and partly heavenly and why doth this seed lye hid in the earthy part and not in the heavenly part of the heart are these any thing but Quakers dreames or new Pelagian Notions sufficiently confuted above 4. This must needs be a hid salvation which is hid in a seed which is hid in the earthy part of mans heart and that even in its first manifestation What idle fancies do these men feed upon 5. This hid salvation must be a wonderful salvation for it is revealed according as these in whom it is hid yeeld unto it But must it not first work appear in its operations before men can yeeld to it who can yeeld to a latent lurking thing that worketh not nor appeareth not 6. If Salvation be hid in this seed the kingdom of heaven is more then potentially in it for we say not that an apple is hid in the seed especially seing he saith that this kingdom of heaven is not produced as the seed can produce in its way a tree its fruit but rather exhibited 7. This seed he saith is already hid in the earthy part of mans heart and if so sure it hath ground how can he then say that it is exhibited as it getteth ground 8. The summe of all is pur◠Pelagianisme or worse viz. that there is something in every man which is sufficient of it self to Produce Grace Glory Life and Salvation if man will be but that well natured as to suffer it to work not suffocate it so that there is no need either of the outward Preaching of the Gospel or of the inward Operation of the Spirit upon the minde which Pelagius at length did acknowledge let be of the special Operation of the Spirit of grace renewing the will and creating a new heart of flesh c. This is doctrine for Pagans indeed 15. But how is this proven He citeth Luk. 17 20 21. and would have n◠beleeve that Christ saith there that the Kingdom of Heaven was in the Pharisees But judicious Calvin thinketh these words were spoken to the disciples upon occasion of that question of the Pharisees And though we take them as spoken to the Pharisees it will not hence follow that this Kingdom was already in them though the greek preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be used which as was showne above doth not alwayes carry this import as might be evidenced by a number of places as Luk. 14 1. Mark 13 24. where it importeth after So Mat. 20 26. Luk. 16 15. Rom. 16 7. 1 Cor. 2 6 Rom. 8 29. 1 Thes. 5
while we are thinking of appearing before God And what an antievangelick Justification and Salvation it is which Quakers maintaine O what a dreadful Disappointment will such wretches that live and die according to these Principles meet with in end when it will be too late to helâ—e the matter by changing their thoughts Let all that fear God and would not destroy their owne souls beware of these men for their doctrine is damnable and devilish CHAP. XIV Of Perfection and a Possibility of not sinning 1. WE heard toward the end of the preceeding Chapter how he pleaded for the Perfection of the Saints and of the work of grace in them Here in his S. Thesis and its explication he giveth us his minde more fully In his Thesis he saith That this holy and immaculate birth when it is fully produced in any the body of sin and death is crucified and takâ—n away and their hearts become subject unto and united with the truth so that they obey no suggestions or temptations of Satan and are freed from actual sin and transgressing of the Law and in that respect they are perfect But yet this perfection admitteth of an increase and there remaineth alwayes in some respect a possibility of sinning if the minde doth not diligently and vigilantly attend unto God And so high and confident is he in this mater that he accounts the answere given to the 149. Question in our Larger Cathechisme Impious and spoken against the power of divine grace because it is there said No man is able either of himself Iam. 3 2. Ioh. 15 5. Rom. 8 3. or by any grace received in this life perfectly to keep the commandements of God Eccles. 7 20. 1 Ioh. 1 8 10. Gal. 5 17. Rom. 7 18 19. but doth dayly break them in thought Gen. 6 5 8 11. word and deed Rom. 3 9. to 21. Iam. 3 3 to 13. But whatever he thinketh we are not ashamed of this Answere nor of what is said Conf. of Faith Ch. 16. § 5. towards the end That our best works as they are wrought by us are defiled and mixed with so much weakness and imperfection that they cannot endure the severity of God's judgment Esa. 64 6. Gal. 5 17. Rom. 7 15 18. Psal. 130 3. 143 2. And ibid. § 4. They who in their obedience attaine to the greatest hight which is possible in this life are so far from being able to supererogate and to do more than God requires as that they fall short in much which in duty they are bound to do Luk. 17 10. Neh. 13 22. Iob 9 2 3. Gal. 5 17. Nor yet of what is said Chap. 13. § 2. This Sanctification is throughout in the whole man yet imperfect in this life there abideth still some remnants of corruption in every part 1 Ioh. 1 vers 10. Rom. 7 vers 18 23. Phil. 3 vers 12. whence ariseth a continual and irreconcileable war the flesh lusting against the Spirit and the Spirit against the flesh Gal. 5 17. 1 Pet. 2 11. 2. This Perfection is commonly maintained by them all Mr Hicks in his 1. Dial. Pag. 50. tels us that they hold a perfect freedome from all sin in this life saying too Alas for thee where wouldest thou be perfâ—ctly free from sin if not in this lift Mr Stalham also in his book against them Pag. 138 c. manifesteth it by their owne words and arguments And though it may be matter of amazement to some to hear men speak so who of all others one would think have least cause to preach this doctrine without a publick declaration withal that they are not the men who are thus Perfect and consequently according to their owne doctrine are not Christians upon the account that he shall not ordinarily meet with in any hereticks writings so much Ignorance Boldness Foolish Confidence Abusing of Scripture Untruth Heresie Blasphemy Reproaching Revileing Calumnies Scolding c. As is every where to be found in theirs Yet when we consider what blasphemous grounds they lay downe we shall see that it is a native consequence of their doctrine For Mr Hicks in his 2. Dialog showeth us that Edw. Burroughs calleth Sanctification Christ himself and hence concludeth that to say Sanctification is imperfect is as much as to say Christ is imperfect But Christ is perfect therefore Sanctification is perfect And againe The Law in the minde is the Spirit of God To say the Law in the minde is imperfect is errour in the highest degree this is an abominable corrupt principle of errour the new man is perfect Peace and perfect Sanctification And Mr Clapham in his book against them Sect. 4. affirmeth out of a book called Saul's errand to Damascus that they maintaine themselves to be equal with God And that Hubberthorn in his book against Sherlock Pag. 30. doth alleige that place Phil. 2 5 6. to confirme it 3. It might also seem strange to hear men asserting their own Perfection who pretend so much to spiritual inward experiences and to so much acquantance with their owne hearts for who that will not wilfully put out their own eyes may not see and be assured of the deceitfulness of their heart above all things finde corruption riseing up on all occasions and setting forward to sin or hindering from good But when persons are given up of God to strong delusions as a punishment of their Pride and Vanity what high thoughts may they not have of themselvespunc seing such a doolful state is attended with more pride puffing them up and that blinding their eyes that they cannot see their spots nor see what the Law of God requireth and all this attended with ignorance of God and of his holy and Spiritual Law and worshipe And it may be this man supposeth with some Papists that venial faults as they call them are not against the Law of God or that command which they violat is not properly a command of the Law 4. What the truth is in this matter is declared above out of our Confession Catechisme and the passages of Scripture which are there cited to confirme the truth may be there seen and considered But before I speak any thing more for clearing of the Truth in this particular I would have the Reader take notice of one thing To wit That it cannot but be a stupenduous and astonishing thing and a manifest demonstration of the dreadful power of delusion when the Lord giveth up any unto that Spirit to hear men who pretend to Reason and to Religion and have not yet openly renunced all Faith of a God and all natural and humane Reason talke at this rate upon such grounds and assert with such boldness and confidence a Perfection of Degrees or a possibility of not sinning attaineable upon the principles and grounds which they lay downe what these are we have on several occasions hinted now shall do it yet once more The first rise and beginning of all their Religion
know not whether our Quakers will homologate with them as to this or not as the same Author sheweth ibid. Thes. 3. He sheweth also Thes. 4. how that at length the Pelagians in disput were brought to speak only of a posse and not of an esse that is that man might perfectly keep the Law though they would not say thaâ— thâ—y did keep it perfectly and that he might easily keep the Law And in the Antithesis Pag. 485. He tels us that the orthodox answered That if man could so easily keep the Law some would be found who had done so And if none could be found beside Jesus Christ God-man who had done so there was no ground for ascribeing so much power to man At length as the same person showeth Thesi 5. Pelagius was driven to retract what he said of the facility of fulfilling the Law And was content to say simply â—hat we could keep the Law And because his making no mention of grace gave offence therefore he helped the matter by saying that by the Grace of God we could be without sin But as is clear in the Antithesis this did not satisfie the Orthodox because the word grace was but a cheat for Pelagius put another meaning on it than they did and they maintained that no saint did ever attaine to that measure of grace as to live without sin for that should take away the necessity of Christs death and say that Salvation might be by the Law and further to say so were to make themselves equal to Christ. 13. Thus we have seen how this Man agreeth with these wicked Pelagians The same Author Vossius Pag. 510 511. tels us of some called Begardi and Beguinae in Aleman or Germany who maintained such a degree of Perfection as we could advance no higher and were condemned by a Councel of moe than 300 Bishops conveened at Vienna some of their opinions condemned were these 1. That man in this life can acquire such a degree of perfection that he shall become wholly impeccable and cannot advance further in grace 2. That a man attaining to this degree of perfection needeth no more to fast and pray because then Sensuality is so perfectly subject to the Spirit and to Reason that he may let his body do what he will 3. That such as have attained to this degree of Perfection are no more obnoxious to mans Law for where the Spirit of the Lord is there is liberty 4. That man may be as happy in this life as in heaven 6. That it is the part of an imperfect man to exercise himself in acts of vertue The 5 7. 8. article condemned in them we mention not as being concerning other heads Hence we see what affinity our Quakers have with these Beguards Beguines Let us next see how they agree with the Socinians 14. As to the judgmâ—nt of the Socinians in this point of Perfection the learned D. Hoornbeek Socinianismi confut Tom. 3. lib. 1. Cap. 3. Pag. 61. giveth us a short summe of it which he fully thereafter cleareth out of their owne writtings They distinguish betwixt an Absolute perfection and Comparative by That they understand immunity from all sin and full conformity to the whole Law by which a man never committeth the least sin this they say was peculiar to Christ. By this comparative perfection they understand a perfection either as to the habite or as to the act as to the habite they say it is that whereby some never all their life time contracted the habite of any sin and so needed not to repent thereof and which all the regenerate partake of as for perfection as to the Act of sin they think all the regenerate do not attaine it but only such as attaine to the highest degree which some may attaine unto yea and it iâ— possible for all to attaine unto Smalcius contra Frantzium disput 6. Pag. 176. not only admitteth degrees in that perfection which is called Comparative but in that also which is Absolute The highest degree of which is peculiar to Christ who never sinned but an inferiour degree he yeeldeth to others whereby they sinne no more after they have attained unto it As to the other perfection which they call Comparative they give us three degrees thereof One of those who having shoken off the habite of sin set about Obedience but with much inward strugling of minde The Other of those who do this with less strugling The third of those who obey without any strugling at all yea with great delight joy and complacency and so sinne no more And Socinus himself praelect Cap. 26. Pag. 169. condemneth them who say that perfection which the Cathari held necessary is not attainable here that is who deny that it can be that any man can advance so far in this life as to sinne no more 15. The same D. Hoornbeek ubi supra Pag. 64. sheweth us that the Arminians in their Apology Cap. 11. say there are some who do their duty without any inward battel and with the highest of joy and chearfulness and Cap. 17. We by the grace of God can do and fulfill all the commands of God And that Episcopius Ad quaest 19. said Man could perfectly do the commands They will not grant that all the regenerat especially such as are in the second and third order they give us three orders or degrees of Regenerat persons have any baâ—tel in them betwixt the Spirit and the flesh See Apol. fol. 128. c. It is true theâ— say that they speak so in respect of Evangelical Perfection not of Legal by this understanding a most absolute and full immunity from all sin and that dureing a mans whole life or all impeccability and that for ever which excludeth all imperfection infirmity and inadvertancy and this they think morally impossible But as to the Other which they say hath its degrees they grant the highest degree thereof may be attained consisting in a doing of the commanded duty in a most perfect manner so far as is required by the Gospel and covenant of grace But as D. Hoornbeek well observeth all perfection is in respect of works and can no other way be judged than by the Law which commandeth them And if that be called Evangelical Perfection which admitteth of defects and imperfections it is no perfection to all but only catachrestically so called What agreement our Quakers have with these Men the sequel will evince 16. We are commanded even in the Gospel which doth not destroy the Law nor weaken its obligation for Christ came not to destroy the Law but to fulfill it to love God with all our heart with all our soul strength and minde and this sure taketh in the highest degree and intension of love and what is short of this is in so far defective and therefore imperfect I cannot assent to that which D. Baron saith in his Disp. de peccato Mortali Veniali part 1. sect 4. § 6. to wit That
Body the fulness of him that filleth all in all Ephes. 1 10 22 23. 5 23 27 32. Col. 1 18. The visible Church which is also Catholick or Universal under the Gospel not confined to one Nation as before under the Law consists of all these throughout the world that profess the true Religion 1 Cor. 1 2. 12 12 13. Psal. 2 8. Revel 7 9 Rom. 15 9 10 11 12. together with their children 1 Cor. 7 14. Act. 2 39. Ezech. 16 20 21. Rom. 11 16. Gen. 3 15. 17 7. and is the Kingdom of the Lord Iesus Christ Mat. 13 47. Esai 9 7. the house and family of God Ephes 2 19. 3.15 out of which there is no ordinary possibility of Salvation Act. 2 47. Unto this Catholick visible Church Christ hath given the Ministrie Oracles and Ordinances of God for the gathering and perfecting of the Saints in this life to the end of the world And doth by his owne Presence and Spirit according to his promise make them effâ—ctual thereunto 1 Cor. 12 28. Ephes. 4 11 12 13. Mat. 28 19 20. Esai 59 21. Adde hereunto Quaest. 63. of our Larger Catechisme What are the special privileges of the Visible Church Ans. The visible Church hath the privilege of being under God's special care and government Esai 4 5 6. 1 Tim. 4 10. of being protected and preserved in all ages notwithstanding the opposition of all enemies Psal. 115. throughout Esai 31 4 5. Zech. 12 2 3 4 8 9. and of enjoying the Communion of saints the ordinary Meanes of Salvation Act. 2 39 42. Offers of grace by Christ to all the members of it in the ministrie of the Gospel testifying that whosoever believes in him shall be saved Psal. 147 19 20. Rom. 9 4. Ephes. 4 11 12. Mark 16 15 16. and excluding none that will come unto him Ioh. 6 37. 2. Here is our doctrine laid downe in few words What would this man now say He giveth us first the Etymology of the greek word that we render Church and thence tels us that an Ecclâ—sia or Church is nothing else but a company of such as God hath called out of this world Against which I have nothing to say only for clearing the matter I would adde That there is a company called out of the world by the grace of God power of his Spirit to worshipe him in Spirit and in Truth and this is that company which is called the Church invisible because their union with their Head and with one another is by a bond of true and saving Faith and sincere Love which are not obvious to the eyes of men As also there is a greater company of persons called out of the world to profess the Name of Jesus to worshipe Him outwardly according to his word and to owne him for their King by submitting to his Lawes Ordinances Officers by an outward profession And this is that company which is called the visible Church because both their exercise their bond of union with this King with one another is outward obvious to the eye to wit an open Profession of the true Religion outward submission to following of the ordinances institutions of Christ But as to this visible Church in his following words he seemeth to take no notice thereof for he describeth to us the Church Invisible and then tels us that without this Church there is no salvation But this is impertinently spoken for that Church is made up only of the elect And if we should speak of the Invisible Churâ—h as now existing in this world we could not say that any elect belonged to it but such as were effectually called for the rest were not yet called out of the world or out of their state of nature and he told us that a church is a company of persons called out of the world To say thâ—n that there is no salvation out of that company that are already affectually called is neither pertinent nor truth for there are many who are not yet called whom God will in due time call and bring home and these whom he hath elected he doth bring into the visible Church where they may enjoy the ordinances which God hath appointed â—or Conversion And therefore we say that out of this visible Church there is ordinarily no salvation But all this is said by him to make way for his Church that will take in Heathens Pagans Turks and Tartars that never heard nor never shall hear a word of Jesus Christ which Church as he would delineate it to us hath not the least relation to Christ as Head and King nor any advantage of or interest in the Institutions of Jesus Christ. And what a Church this shall be let any sober Christian judge 3. But let us heare himself speak He calleth the Church a company of such as God hath called out of this world that they may walk in his light and Life One might readily suppose that this were good but hear more Vnder this notion saith he of the Church all these are comprehended of what Nation Kinde Tongue or Family they be though far removed from and strangers to these who profess Christ and Christianity in words and enjoy the Scriptures who obey the divine light and testimony of God within them so as by it they become sanctified and washen Ans. That is in short All Heathens and Pagans who have never heard of Christ or of Christianity belong to this Church of persons called out of the world to walk in God's Light and Life if they have obeyed the Light of Nature and of a Natural Conscience teaching to abstean from grosse sinnes This is the Quakers Church and the Church of persons effectually called out of the world which they mean which is nothing else but a Church of moralized Pagans A pagan-Church without the Knowledge of Christ Profession of Christ Faith in Christ Worshipe of Christ Acknowledgment of Christ Union with Christ without the Gospel of Christ and the Spirit of Christ. Anâ— though he call this the Catholick Spirit and the secret life and vertue of Iesus Yet it is in truth nothing but Catholick nature which cannot understand the things of the Gospel This is further confirmed by what he addeth Therefore saith he they may be members of this Catholick Church who are Pagans Turks and Iewes and of every seck among Christians if they be good single hearted men though they be ignorant and superstitious Thus we see the Quakers Church is erected according to the Covenant of works and that now broken founded upon the Law of Nature directed by the Light of Nature and to it belong all civil outwardly moral persons whatever Religion they have and how superstitious soever they be Yea though they worshipe stocks and stones and the Devil for there is no exception here Reader what thinkest thou now of this Church of this Profession and of this Religion It is Catholick I confess alas
this mans doctrine who seemeth to be one of the most sober among them all have we found any thing hithertil but Pelagianisme Secinianisme Arminianisme Enthusiasme Antiscripturisme Yea and Paganisme c have we seen any thing that doth not directly enough tend to overthrow the whole Gospel And what further we are to hear a little patience will help us to see He talks that they teach no new doctrine But doctrine more diametrically opposite yea contradictory to the whole Gospel of the grace of God a man shall finde no where else in such an heape So that albeit they should pretend to Miracles as they do to Immediat Revelations of the Spirit of God should do somethings more then ordinary like wonders I should account them but lying wonders their coming to be after the working of Satan according to 2 Thes. 2 3. Yea though an angel from heaven should come to head them and preach the doctrine which they preach I should remember that word of Paul's Gal. 1 vers 8 9. And therefore must account these Quakers no more Christians but an Antichristian Antievangelick brood of men acted and led by an evil Spirit designing the destruction of the Gospel and the setting up of Paganisme What he saith § 13. about the Independants and their gifted Brethren is not worth the noticeing for as to the matter he referreth us to what he had said before upon the Scriptures and we have eâ—amined Chap. IV. Only I would enquire If as he saith no man can know by the Scriptures that he in particular is called to be a Minister and therefore must recurre to an Inward and Immediat Testimony of the Spirit he must also say that no man can know that another is a Minister but by the Inward and Immediat Testimony of the Spirit and therefore he cannot be offended at us that we do not beleeve that he and the rest of the Quakers are sent of God because we have no Inward and Immediat Testimony of the Spirit concerning this and we are confident never shall have from the Spirit of God And though the Scriptures do not particularly and expresly tell us that Robert Barclay is a false Teacher and ought to be shuned as a false Teacher it saith that which is enough to us concerning him and his complices when it saith that all that bring another Gospel are to be accounted accursed and the whole Scripture that pointeth forth and declareth the Truth and condemneth their Errours as we have seen and shall see is as good to us as an Immediat Testimony saying the Quakers and particularly Robert Barclay are deceivers yea better more sure for some men can take the dreams of their owne head the impressions of Satan upon their phantasie for immediat testimonies of the Spirit of God but enough of this above Chap. III. 15. But he hath something Pag. 190. § 14. that would seem to answere that question we just now proposed for after hee hath againe nakedly told us that this extraordinary call for he nameth it so here is as well necessary when the Church is setled as when it is under a general Apostacy he saith that such as are thus called are made manifest in the mindes of their brethren and their call is verified in them who by the sensation of that life and virtue that floweth out by them are dâ—yly edified in their most holy faith and become the signes of their Apostleshipe according to 2 Cor. 13 v. 3. Ans. 1. But as yet there is no Inward Testimony of the Spirit directly saying that such men are truely called and without this in his judgment they cannot be said to be taught and led of the Spirit nor can they beleeve without this 2. Is this manifestation alwayes at every discourse or sometimes only Is it upon all their hearts or upon some only It may be there lyeth an answere in these words their brethren But the signes of the Apostleshipe of Paul were among strangers whom he converted and brought in to the faith And if this manifestation be alwayes and upon all present he layeth down a ground to question Christs Apostleshipe and Call for his preaching had not alwayes this effect as is notoure Nor Pauls and Barnabas theirs among the Jewes as the book of the Acts sheweth and 2 Thes. 2. Nay let that word be considered 2 Cor. 2 15 16. for we are unto God a sweet savour in Christ in them that are saved and in them that perish to the one the savour of death unto death and to the other the savour of life unto life And that Esai 49 4. Then said I I have laboured in vaine I have spent my strength for nought and in vaine surely my judgment is with the Lord and my work with my God and that Esai 53 Who hath believed our report And to whom is the arme of the Lord revealed if he think it enough that this manifestation be made sometimes upon the the mindes of some Alas Poor man thinks he that there are none of all the servants of Christ who dar not be so bold as he is to pretend a Divine Immediat Call through an Extraordinary and Immediat Revelation that can say the same and that upon a more just account As for his brethren they are under the same delusion with their Teachers and the sensation they have of life and vertue is but the sensation of the workings of delusion and no edification or building up in the holy faith but in opposition to that faith which was once delivered to the saints as is manifest to all that heare them and read their books and as this book which is now under examination hath made more manifest to me than all that ever I heard or read of them before 15. He addeth This is that which giveth the true and substantial call and title unto the Minister whereby he is a real successour of the vertue and power that was in the Apostles Ans. 1. Then the extraordinary call was no true and substantial call or title Then Ezechiel who was sent to a rebellious house that would not heare had no true and substantial call nor Moses when he was sent unto Pharaoh 2. They who are a savour of death unto death to some may yet for all that be successours to the Apostles 3. But I see what this man would be at The Quaker-Preachers though as we have manifested above nothing in truth but Pagan preachers must be the only successours of the Apostles and Possessours of the power and vertue that was in them What more Such Ministers stand not in need of the ceremony of Ordination and Imposition of hands Ans. Why then were hands laid upon Paul Barnabas Act. 13 3. And why had Timothy the laying on of the hands of the Presbytery 1 Tim. 4 14. If such made use of this ceremony shall any Minister now a dayes think it below him to do the like But sayes he Our adversaries
who use it confess that the power of communicating the holy Ghost is ceased among them And is it not ridiculous to imitate the shadow when the substance is away Ans We say not that the holy Ghost was alwayes given by imposition of hands let him look not to mention instances in the Old Testament where it had no such use Mark 10 v. 16. 16 v. 18. Luk. 13 13. And even where it was used toward Church-officers it did not alwayes carry alongs with it the giving of the holy Ghost as we see Act. 13 3. it was used towards Paul who before that had been filled with the holy Ghost Act. 9 17. The same also we read of Barnabas before this time Act. 11 24. So then though this power be not and this use of imposition of hands be ceased yet its use in Ordination and Ordination it self must not be cast away by such as would be followers of Christ and of his Apostles seing its principal use in Ordination remaineth not only to declare who the person is who is to be set apart for the Ministrie but to declare the solemne Dedication and Consecration or setting apart of the person for the work and the conveyance of the Ministerial Power and Office with a charge to go about the work with all care and diligence But it is little wonder that our Quakers trample this Ordinance under foot when there is not one ordinance of Jesus Christ that they value or will regard And what Christians these are let every one judge And whether or not I had not ground to say and againe to repeat it that they are a company of the most desperate Antichristian opposers of Christ and all his Appointments that ever the sun shined on 16. It is observable that in his whole discourse he speaketh nothing of infallibility which other Quakers require in Ministers of the Spirit See Fox mystery p. 72. and some plead for in all as W. Pen in his Spirit of truth p. 32 c. and why he is not so plaine and full as others are he knoweth himself CHAP. XVIII Of Ministerial Qualifications 1. WE proceed now to examine what he saith about the Qualifications of Ministers Pag. 190. c. § 15. Though what he began to say of the Ministerial Call was rather concerning the Qualifications as we observed yet now seing here he beginneth to speak directly and ex professo of these Qualifications we shall follow him And first he tels us That as he placed the true call in the motion of the holy Spirit so also he sayes the power vertue and life of the Spirit and of grace proceeding from him is the principal and most necessary qualification without which he can neither discharge his duty acceptably unto God nor profitably unto men Ans. Wherein he placed the call we have heard and have heard it several wayes expressed And here we have it in a new distinct manner expressed for here nothing is mentioned but a simple motion of the Spirit and every motion of the Spirit is not extraordinary But 2. What he sayes here of a necessary qualification seemeth only to relate to the better and more profitable discharge of the duty as to men and so to respect the bene esse of the Office not the simple esse of it As for what he sayes of God that it cannot be performed acceptably unto him is nothing for an unsanctified Magistrate cannot performe his office acceptably every way unto God unless we meane only that the substance of the work when done according to justice and equity is approven of God though the person be not accepted in it 3. We have here good words Power Vertue and Life of the Spirit and of grace But these must not deceive us for by all these good words according to his principles formerly considered Chap. X. he cannot understand what is imported thereby in the Scriptures but only what an Heathen or Pagan that never heard of Christ nor never shall hear of him is capable of And whether this be fitter to be a necessary qualification of a Pagan-preacher than of a Gospel-Minister let any judge who will 2. He saith next That we affirme three things concurre to the constituting of a Minister to wit Natural parts that is that he be not an idiot acquired parts that he be learned in the tongues in Philosophie and scholastick theology and finally the grace of God The first two belong to the essence of a Minister the last to his bene esse Ans. Who stateth the question thus I know not for my part I cannot well approve it Of the grace of God I spoke my minde in the beginning of the preceeding Chapter As to the knowledge of the languages wherein the Bible was originally written I think that very convenient in some measure at least and he hath let us see here and there in this his Book what use he could make of it but as to the knowledge of the original languages use of commentaries I think it no wonder he should think it utterly useless seing the knowledge of the Scriptures themselves is of so little an account with him That skill in Philosophy is useful in some measure I shall assent but for the knowledge of Scholastick Theology I account it not so necessary And I suppose the knowledge of other Theologie much more necessary though all these be very requisite in a Professour On the contrary as not having said enough before he saith That without grace no man can be a true or lawful Minister And I suppose he meaneth neither before God nor Man This I judge too far said His first Argument for this is the same with the first he brought above for his call and was there answered 3. His 2. Arg. is much like the former being this No man can be a minister of the Church of Christ which is his body but he that is a member thereof But he who wanteth the grace of God cannot be a member of that body Therefore c. Answ. Had he understood the difference betwixt the Church Visible and Invisible and had he known that Officers are set in the Church Visible and not in the Church Invisible which is made up of homogeneal parts he had seen the vanity of this argument Christ is an head to both communicateth by his Spirit suteable nourishment whether of gifts or of grace to the members of both according as he thinketh fit Ephes. 4 7.11 16. 1 Corinth 12. throughout and while he applieth these things wholly and solely unto the Church Invisible he bewryeth his ignorance His 3. Arg. is from 1 Pet. 4 10 11. and he translateth the words thus as every man hath receiveth grace so c. but the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we finde alwayes rendered gift or free gift but it is like that gift and grace are one thing with him with whom the highest grace is a most common gift
any in Courses Opposite unto and Reflecting upon the holy Institutions of Christ because he is the Spirit of Chirst and sent by him from the Father and was to testifie of him Ioh. 15 26 and not to counterwork Him and trample upon his Appointments It is also said that he would glorifie Christ and receive of His and shew it unto the disciples Ioh. 16 14. But the Spirit that leadeth them is wholly set in them to dishonour and cry down Christ and to reject all his Ordinances not one excepted as we have seen already and shall see more Nay this evil Spirit that acteth them destroyeth and casteth away these very Orders and Ordinances which the Scripture tels us the true Spirit of God hath appointed and established and is such an enemy to all Gospel Order that it cryeth up only Paganish and develish Confusion 2. What he saith of the Papal and Prelatical Hierarchy I have nothing to do with but what can he say against that Order which Presbyterians maintaine to be Instituted by Christ by Officers of divine appointment and the Courts Judicatories which they owne Superior Inferior Whatever contention be among these concerning the Order to be observed in the house of God there is no warrand for him his party to cast away all Order bring in the confusion of Babel instead of that beautiful and edifying Order which Christ the Supream Head and King of the Church hath wisely for his owne glory for promoving the good edification of his Subjects Appointed signally Blessed 3. But sayes he Pag. 204. speaking of his party We say the substance is to be enquired after and the Vertue Life and Spirit who is one in all these different names and offices mentioned in the Scriptures 1 Cor. 12 4 Ephes. 4. Answ. We say also the Substance is to be enquired after and the Spirit 's Blessing Power Efficacy and Presence to be sought but so as the Ordinances and holy Appointments of the Spirit be religiously Observed for the Spirit of God hath not taught us to see any repugnancy here whatever that evil Spirit which acteth and leadeth them doth Sure had there been any such Repugnancy or Inconsistency as these Fanaticks dream the Spirit had never appointed these Orders nor instituted these Ordinances and Officers nor prescribed Rules to Regulate these Officers in the right and edifying manner of the discharge of their duty and Administrating the appointed Ordinances Himself cannot but confess that the Spirit did appoint Officers in the house of God the Scriptures by him cited are so cleare and plaine to which others might be added And I would faine know of him why this was done was this to divert the primitive Church from enquireing after the Substance and after the Vertue Life and Spirit of these ordinances He dar not say this The Spirit then that acteth them cannot be the same with that Spirit that ordered matters in the Primitive Church but an enemie thereunto and consequently the Spirit of the Devil directly Opposeing and Counter working the Spirit of God let him think on this for it will be found so 4. He goeth on to tell us That it was never the minde of Christ and his Apostles that Christians should establish the shadow and forme of these Officers without the power efficacy and Spirit of Christ. Answ. The Power Efficacy and Spirit of Christ is not in Christians power to Establish the Spirit bloweth where he listeth I understand not that Spirit which falleth under the establishment of men and of these Quakers It is not the Spirit of God that is so under their power and at their devotion and can be established by them as they please 2. We plead not for Shadowes and Formes but yet we owne the Ordinances and desire religiously to observe such as Christ hath appointed to remaine and continue for the perfecting of the Saints for the work of the ministry for the edifying of the body of Christ till we all come in the unity of the faith and of the knowledge of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ Ephes. 4 vers 11 12 13. even to the end of the world Mat. 28 20. especially seing we have no ground to think that all these Offices and Officers were appointed only for that time and age the work being of the same necessity now as then and no restriction or limitation to that instant being declared It is true there was a special piece of work called for then to wit the founding and setling of Gospel Churches and of Gospel Order Lawes and Ordinances to which extraordinary Officers were called qualified and impowered which is not now necessary the foundation being once laid there is no more required but a continual building upon that foundation to which ordinary Officers and a standing ordinary Ministrie is sufficient and necessary that the Ordinances of perpetual use may be administred according to Christs appointment for the constant edification of the Church And against this these Quakers set themselves with all their might that when the Church is denuded of her Officers and Watchers she may become a fitter prey for these grievous wolves who now enter in not spareing the flock speak perverse things to draw away disciples after them 5. This is saith he the work of Antichrist the mystery of iniquity erected in the dark night of Apostasie Answ. Then Christ and his Apostles wrouâ—ht the work of Antichrist and the Mysterie of iniquity And the dark night of Apostasie was in the very first Primitive dayes of the Church But what blashemy this is and what an Antichristian Spirit this must be that speaketh in these men let sober men judge Let us hear more But sayes he in the true Church of Christ which is gathered by God not only into the doctrine of truth but also into the life power and Spirit of Christ the Spirit of God is Governour and Regulator as in every individual so also in the general And when they meet together to worshipe God then such as God separateth to the ministry by his owne power and influence opening their mâ—uthes and giving unto them to exhort rebuke and instruct in the power and Spirit of the Lord cannot but be heard received and held in honour for their works sake by their brethren seing they are thus ordained and put into the ministrie by God And thus there is no monopoly hereof unto a certaine kinde of men called the clergy who for this cause are educated and taught this art as other carnal trades are that all the rest may be despised and excluded as laicks but the mater is left unto the free gift of God that he may call whom he will poor or rich servants or masters old or young men or women and who are thus called verifie the Gospel 1 Thes. 1 5. and they cannot but be received and heard by Christs sheep 6. Here
acts of worship by Immediat Inspirations and Enthusiastical motions of the Spirit and the unlawfulness of entering upon Worshipe at what time in what place and upon what occasion so ever or continueing in it without these Previous Physical and Immediat Inspirations Impulses and Enthusiastical Motions but we shall see some other things spoken to and more insisted upon by him and but little spoken to this which mainly called for proof 2. However we must see what he says leaving his preamble wherein according to his usual manner he layeth an imputation on the Reformed Churches as keeping still the root of false worshipe when they cut off the branches of Romish worshipe We shall consider what he sayes for clearing of the Quakers way first he tels us Pag. 222. § 2. That he speaketh here of worship now under the Gospel not as requisite under the Law Yet I suppose he is speaking of worshipe as a moral duty or in reference to what is moral or natural which hath place in all ages of the Church and of what is essentially and necessarily requisite to all moral worship for he saith here expresly that the ceremonies under the Law were not essential to true worshipe nor necessary of themselves I suppose also he should speak of Institute Worshipe under the Gospel but all that is by the Quakers rejected and denied as we shall hear He tels us next § 3. That they do not condemne all prescribed times and places for worshipe for they have such But may I not ask whether they assemble at these times and in these places by the Immediat Acting Motion and Impulse of the Spirit or not It seemeth not but when they are assembled they must waite for these motions But is not that a limiteing of the Spirit as if he could not Act Move to publick worshipe at other times in other places And is not the time of their abode together at these several occasiones limited also 3. What do they then condemne They condemne our having a Preacher to preach excludeing others But the lawfulness of this we evinced above Next they are not satisfied that these ministers come not to meet with the Lord. Neither am I. and attend not unto his inward motions and operations Nor am I satisfied with this Nor pray not preach not as the Spirit moveth and breatheth in them and giveth utterance What if I say that I am not satisfied with this either more then they But the mystery of the business is They acknowledge no Motion or inward Breathing of the Spirit but what is Extraordinary and meerly Enthusiastick without all previous study or preparation and abstract from all meanes as if the Lord could not move and operate in and by the meanes and could not help a minister who had studied his sermon by his breathing and inward assistance to preach the Gospel and give utterance and helpe to the carrying on of the work to edification This is to oppose the Spirit of God and his motions to all meanes of his owne appointment condemneth all study and meditation on the Scriptures taketh away all paines and laboure for abilities and putteth men upon a sure way of tempting of God and of inviteing the devil to deceive and delude as was shown above 4. That nothing may be wanting to compleat their Systeme of errour they proclame all dayes alike and so reject the Lords day our Christian Sabbath concerning which if this man have any minde to dispute on that head I will wait his Answer to what I have said on it elsewhere What he saith Pag. 225. § 5. of their charitie towards many living in Popery is no very great business seing he will grant as much to Pagans notwithstanding of their palpable and manifest Idolatry and Heathenisme But why will he not give us charity too 5. He cometh more home to the business Pag. 226. § 6. and tels us that when they assemble every ones work is to attend on God to goe out of their own thoughts and imaginations or rather to thrust these away to feel Gods presence and in his name to acknowledge that assembly where He is in the midst according to his promise And where every one is thus assembled in Spirit as well as in body the secret power and vertue of life is known to refresh the soul and they feel pure motions and breathings of the Spirit of God flowing from which issue words of declaration prayer and praise and thus acceptable worshipe is performed by which the Church is edified and God is pleased yea though not one word be spoken or heard outwardly yet true spiritual â—orship is performed and the Church is edified Answ. This is a short account of their manner of worship which in his following discourse he largely laboureth to explicat and vindicate I shall only propose these few exceptions against it 1. Spiritual worshipe which only is acceptable with God who is a Spirit and will be worshiped in spirit and truth being a matter of no small difficulty for sinners to get performed aright would require some preparation before hand that the heart might be put in some frame for such an high and noble work being made sensible of its distance from and unsuteableness for approching unto such an holy and spiritual God and of the necessity of some impression of that divine Majesty with whom they have to do and of divine help for the right discharge of that duty now I finde no mention made by them of any such thing or of the necessity of wrestling with God in private for a right frame of Spirit in going about that work and for the assistence of his grace and Spirit in the discharge of it and for his blessing upon it It seemeth their heart is alway in a like good frame and they are alwayes in case for this solemne addresse unto God or they come together to get preparation and all from the inward motions without which nothing must de done 2. When the members of the Church are assembled and publick worshipe to beginne Nature it self would teach that there should be a solemne address made unto God by Prayer acknowledging their unworthiness of such an honour and favour their unfitness for such a solemne work their necessity of his divine help and assistance therein and his blessing thereupon that He may be glorified and they edified but here no such thing appeareth no invocating of the great God no supplication made to him no prostrating of themselves in prayer before him at the entry of their work can this then be accounted an assembling for the solemne Adoration Worshiping and Invocation of God 3. No word is there here in all their Assemblies of the Scriptures as the Law of God which should be read interpreted and applyed for the Instruction Reproof Consolation and Edification of the people No as the Scriptures are no rule to them in their walk so nor are they any rule to them in their
worship as their worship is not grounded upon the Scriptures So nor have the Scriptures any place in their worshipe contrare to the practice of Christ and his Apostles Luk 4 vers 16. 21. Act. 17 2 3. 8 vers 4 25 35. 9 vers 22. 10 43. 13 5 15 16. c. 33 34 35 36 37 40 41. 18 28. 4. Though there be no approaching now for sinners unto God but in and through a Mediator and all our service and worshipe must be performed in him through him Col. 3 17. Eph. 2 18. Ioh. 14 6. 1 Tim. 2 5. Ioh. 14 13 14. 1 Pet. 2 5. Yet I hear nothing of Jesus Christ in all their worshipe It can therefore be no Gospel Worshipe which they goe about for as all that must be in the name of Jesus the Mediator as having his warrand so it must be offered to the Lord through him Hence 5 all their Solemne Worshipe is nothing else then may be gone about by Pagans and Heathens that never heard of Christ for there is no Gospel Worshipe no Gospel Duty no Gospel Ordinance to be found in all their most solemne service neither Preaching nor Prayer nor Praise nor Administration of sacraments nor any Duty instituted in the Gospel 6. Nay in this they seem to come short of the orderly devotion that is exercised by some Heathens who have their Priests publick Officers to carry on their worshipe with a piece of order and solemnity But they know no such thing their worshipe we see is carryed on without the orderly leading and foregoing of any Person peculiarly designed thereunto unto 7. They speak of going out from their owne thoughts or of expelling them and it is convenient and neâ—essary I confess that all carnal and worldly thoughts be laid aside when we are to approach unto the great and living God for our minds ought then wholly to be abstracted from all Impediments and taken up alone with God But how comprehensive their own thoughts may be I know not and whether he may not meane a laying aside of all use of Reason and Humanity that so they may be fitter receptacles of the In workings of Satan and of the Impressions of his delusions we may possibly heare something hereafter which may give ground for this supposal 8. He tels us that when tâ—ey are thus conveened they meet with a secret vertue and power of life refreshing their souls c. But is this common and ordinary to them all and is it so at all times Then they are all and that alwayes while about the worshipe of God in a good frame and the Spirit who bloweth where and when he listeth never withdraweth from them but is alwayes present in Love and in Power But what is this Life that hath such Power and Vertue If we call to minde the principles of the Quakers formerly considered and examined we will finde that it is not the true and real Grace of God bestowed upon them through Jesus Christ and wrought in them by his Spirit but the mere Operation and Product of nature and therefore all the refreshing of soul that they feel thereby must be but Natural and Carnal how sensible so ever it may be 9. He talks of Motions Respirations of the Spirit of God which flow forth but whence flow they From their owne Spirits or from that refreshing of soul or from the power and vertue of that life he spoke of But the chiefe thing I would have noticed here is How shall we know or how do they know that these Motions and Breathings are the motions and breathings of the Spirit of God The reason of the enquiry is because they have laid aside the Scripture the only sure teste for tryal of Spirits and of the motions of Spirits and not only so but they are now gone out of themselves and are no more Men having laid aside Humanity all the Cogitations Imaginations of Men How shall they how can they or any other know whether these motions be motions of the Spirit of God or of the Spirit of darkness Cannot Satan play his game in persons thus prepared for and laid open unto his workings and insinuations Hath he not thus wrought in many who thus gave up themselves unto his Power and Delusions 10. when these who are thus acted and moved by a Spirit blake or white utter words of declaration prayer or praise how shall it be known that these words are words of truth and righteousness It seemeth all is good coine that cometh that way and no doubt is to be made thereof no examination or tryal is to be made all is to be received by an implicite faith and sure if these Declarations Prayer Praises be suteable to and corresponding with their Doctrine and Principles we have ground to think that they are such as no Christian can with a good conscience receive or joyn with and though he think that what is so spoken is delivered in the evidence and demonstration of the Spirit and of power yet if we judge by the Scriptures of truth we must say that it is rather in the evidence demonstration of the Devil 11. When one is so moved and speaketh what do the rest Must they attend thereunto and joyn there with But what if they be at that very instant prompted by what is within them to utter words of declaration prayer or praise and this is not impossible must they all speak together where is then order and edification or must they be silent and listen to what the other speaketh till he have done How will he salve this from a limiting of the Spirit But next can the rest hearken and joyne without an inward motion thereunto If so then that part of worshipe is performed by them without the previous inward motion of the Spirit Or must the rest waite for their proper and particular motions then there is no publick worshipe performed by the Assembly 12. But as to that mumry and dumb service when nothing is uttered how can that be callâ—d a Publick Worshipe of God what publick worshipe is there and then performed by the Assembly and where doth he read of any such Publick Worshipe performed unto God in all the Old or New Testam How differeth this from the dumb service of some Heathens performed to their Idols And what mutual edification is there had hereby He tels us it is true that even then their souls are exceedingly satiated But where with or whereby Not by any publick exhortation prayer or praises for there are none that which is not cannot edifie He tels us also that their hearts are wonderfully replenished with the secret sense of the divine power and Spirit But how is this brought about This power sayes he is transmitted without words from vessel to vessel Sure this is no usual way of the Lord 's working and why should he imagine in this case a transmission from vessel to
entered within himself with the rest he is no sooner entered then that power if it be a little raised in the meeting layeth hold upon him and begetteth in him the sense of this vertue to the softning and warming of his heart just as fire will warme a man and burne combustible mater that is neare Answ. Here is a further confirmation of the power of that deluding Spirit that acteth in their meetings But how is it known that that person was not entred within himself Doth this Introversion cause such an alteration on the body that all on lookers may see it Why might not this Power if it were indeed a divine power work this effect howbeit it were not as yet alittle raised in the meeting What are the consequences of this softning and warming of heart Are they only a confirmation of them in their errours and delusions We see no ground then to think that all this is of the Spirit of God And it is known how easy it is for the Devil to play the Ape and transforme himself as to the manner of his operations into an Angel of Light that he may deceive poor souls that foolishly give up themselves to be led and acted by him All which is sufficiently confirmed by what he addeth yea sayes he if it happen that many of these that are assembled wander in their mindes and be turned out from the measure of grace and wander in their imaginations one in whom the life is raised shall feel labour for the rest by co-suffering with the seed that is oppressed in them and if he abide attending upon the Light and persisting in the divine work the Lord oft times heareth that secret labour and the secret breathings of his owne seed by such an one so that the rest may finde themselve secretly pricked albeit there be no words spoken and hereby that one is as a midwife unto the rest to produce life in them by the secret labour of his owne soul Who seeth not hereby the strength and power of Satan working in the souls and imaginations of Men given up to strong delusion Who ever heard of such Operations among men not under the power of the Devil The midwife here must have the child-birth paines Nay more he telleth us Thâ—t if all the meeting be introverted into the life pardon these termes for they are his owne as near as I can translate them an uncouth Religion must be set forth to us in uncouth and unintelligible termes which the Spirit of God never taught us and the life be a little raised though not one word be spoken but all be silent yet a stranger come to gaze it may be or to mock is so terrified that he cannot resist but the power of darkness is depressed by this power and vertue which if his day of visitation be not gone will penetrate into the measure of grace within him and raise it up to the redeeming of his soul. That is maketh him convert after their manner viz. without the Spirit of God infuseing the seed and habite of grace and turning him from darkness to light by a new creation But whence can this wonderful change come It is when and not before the whole meeting is introverted and all of them are now formally under the terrible Power and Movings of the Devil which causeth such a change on their countenances and such shakeings in their bodies as we shall heare that on-lookers cannot but be affrighted and the Lord may in his righteous judgment for a further judicial upgiving of them unto a reprobate minde and for a punishment of such as out of a sinful curiosity and without a call did cast themselves within the reach of a rageing Devil suffer some such curious spectators to be carried away with the same Spirit of delusion whereof this man is a manifest instance as himself relateth in the following words But withal it is remarkable by what he saith that if a person be not thus changed at the first sight of them in this condition his day is gone and it is impossible he can be saved should he be present an hundered times thereafter 10. If we enquire at him whence their quakeing and shakeing of body cometh which is the ground of their being called Quakers He tels us P. 230. § S. That when the minde is introverted and looking for the apparition of the Life this is no other then their waiting for the operation of the devil and the power of darkness is resisting in the soul whereby you may judge of their perfection then the good seed this is either blake nature or worse riseth up and is felt working like medicine and by these contrary workings there is a strugling felt in the soul as really in the mysterie as Rebecca found the striveing of the twines in her womb and such a travail and labour in the soul that the outward man is affected and the body wonderfully agitated many sighs and groanes sent forth yea the very paines of a woman in travail is felt And this cometh not only upon one but sometimes upon many yea upon all Which may further confirme any sober Christian that there is at least much of the work of the Devil here these being the very passions of the old Phythonicks and the Devil dealing with them much after the same manner as he dealth with the Old Pagan Prophets and Priests Where read we of the Lords exerciseing thus his people in all the New Testament who were meeting about his solemne worshipe All this strugling can be nothing but the strugling of contrare humores in the body if it be not more immediatly by Satan who useth to be a merciless Master even to such as formally serve him such a hater is he of mankinde and such delight taketh he to afflict and torment even those who pay him all homage and devotion as hath been demonstrated by many instances in America and other parts of the world And this cannot but be looked upon as a righteous judgment in God giving them so up unto this cruel handling who wearying of the easy yoke of his Ordinances and Institutions shake all off at once and so declare themselves to be no more Christians We need not forget the Story of Gilpin in the Town of Kendal attested by the Magistrats thereof Where read we that the true Prophets of old even in their Trances and Ecstasies wherein their outward senses were bound had such wild anticque and unnatural motions of body as these Quakers sometimes have who will foame swell and froath at the mouth like persons in an Epilepsie Where read we of any such bodily shakeings quakeings tremblings and that from any such cause as is here given in all the primitive Churches or in any orthodox Church since meeting for the solemne worshipe of God I do not say that the deep exercises of the minde will have no influence on the body but such have no resemblance or affinity with the Quakers
unnatural and anticque motions at their set times and solemnities which are here spoken of But I wonder whence this power of darkness cometh unto them to cause this inward battel and occasion this quaking we heard before that he said they were freed from the body of death and it was taken away so that they were made free from the Suggestions and Temptations of Satan and from actual sinning See his Eight Thesis and our Chap. XIV of Perfection or he must say that the immaculate birth he spoke of is not yet produced in them and consequently that they are not yet Justified nor Sanctified and so not yet Church-members according to his former doctrine But seing he will not acknowledge this But rather that they are the purest and only Church of Christ and are Justified and Sanctified yea and Perfected whence I say can this power of darkness come to oppose the workings of life and that when they are most devote turning-in unto themselves to waite upon God and upon the light and never but then when they are about this their solemne worshipe for we hear not much of their quakings at other times or is there alwayes a battel but they feel it not till they be about this Introversion And cometh this trembling alwayes upon their retireing inward or if not whence is it that it cometh more at one time that another Is it from the greatness of the opposition made by the power of darkness or from the greater sense thereof or both And whence doth the one or the other come more at one time than at another These things I would have cleared if he thought fit Againe is there no striveing betwixt light and darkness grace and corruption flesh and the Spirit in any beside them If not then all others must eitheir be all flesh or all Spirit and if this last these must be more perfect then they are If yea how cometh it that that combate in others causeth not such trembling and quaking as in them Is it because corruption in them is more violent then in others then their perfection is less Or is it because they are more sensible and their life is more quick their mindes more agitated and their spirits more stirred Yet I am sure there might be trembling and quaking of limbes and joynts more or less proportionably to the opposition or to the sense of it in others But the truth is whatever he feigne this trembling and quaking hath another cause and may confirme all rational men that their way is more of the Devil than of God let themselves think what they please 11. We have now heard of all the parts of their solemne Worshipe 1. Silence which is alwayes necessary and beginneth the action 2. speaking praying or singing as is immediatly suggested but this is not necessary for it may be wanting yet the whole solemne Worshipe be performed to edification neither is their speaking praying or singing such as is used in the Churches as we will hear afterward 3. Their Trembling Quaking though this it may be is not alwayes necessary yet it is peculiar unto them Let us hear how he explaineth or confirmeth these for it may be no other confutation will be necessary He saith § 9. p. 23. That their worshipe doth not consist in silence as silence Wherein then but in an holy and humble dependance of soul on God from which necessarily floweth silence in the first place Ans. Dependance on God is good and necessary and is a part of inward worshipe but we are here speaking of Outward and solemne worshipe and this silence must make a necessary part thereof for he sayes afterward we judge in the first place that there is a necessity of silence for some time both for speaker and hearer And he told us before that this silence may be continued all the time and not one word spoken and yet the worshipe be solemne and edifying and he saith the same immediatly thereafter Must not this be a fruitless and unedifying silence to others at least present But when he calleth it thus necessary there must be some thing more in it then we can at the first see or he will think fit to acquant us with as yet What more life saith he Pag. 232. might flow in every one and be increased so as words may also well be spoken by the influence of life and yet because it was imposed upon none necessarily they might all for the time rather choose to possesse God in quietness Ans. What this life is and what the flowings and increasings of it are we have seen But as to this Silence we say how cometh it that such in whom this life floweth do not speak Is not this a call sufficient how then dar they sit and disobey this call how dar they follow their owne choise Or is it no call that because a necessity was not imposed why then saith he that words might well be spoken by the influence of life Might words be spoken without an inward impulse and call no certainly according to his principles Where are we then 12. He goeth about to prove this their silence § 10. And for this end he tels us that to attend and waite upon God is a duty incumbent upon all and is a part of Worshipe And who denieth it Yet he citeth a number of Scriptures whereof none speak of such a waiting as he hath before pointed forth unto us accompanied with silence in the publick Worshipe of God for Ps. 27 14. speaketh of a waiting opposite to fainting through unbeleef or doubting to see the goodness and deliverance of God in the land of the living Psal. 37 7 34. speaketh of a waiting opposite to freting because of the prosperity of the wicked and a freting to do evil and so is a waiting for Gods pleading the oppressed mans cause is accompanied with a keeping of Gods way v. 34. not his waiting that layeth aside Gods way and Ordinances Prov. 20 22. speaketh of a waiting opposite to recompensing of evil Esai 30 18. is meant of a waiting for Godâ—s coming with redemption to Zion Hos. 12 6. speaketh of a waiting accompanied with keeping mercy judgment which is more than doing nothing Zach. 3 8. speaketh nothing of waiting These are out of the Old T. whereby I see that O. T. Scriptures will prove N. T. worshipe Now follow passages out of the New Test. Mat 24 42. 25 13. 26 41. Mark 13 33 35 37. Luk. 21 36. 1 Cor. 16 13. 1 Thes. 5 6. 2 Tim. 4 5. 1 Pet. 4 7. which speak of Watching of and such a Watching as is accompanyed with Prayer and all Christian Duties Col. 4 2. speaketh of a watching in Prayer and not of a waiâ—ing that puteth away Prayer Act. 1 4. is a waiting at Ierusalem till the promise of the Father came Act. 20 31. is a watching over the flock that it miâ—ht be keept from wolves The same line
heart and which Christ procured for man that is the measure of grace and life getteth place to arise and becometh an holy birth in man And that divine aireis it with which mans Spirit is fermented and in which waiting he is accepted in the presence of God and is fitted this word I must supply or his words have no sense to stand in his presence to hear his voice and to observe the motions of his holy Spirit Answ. But 1. We have evinced above that there is no seed planted by God in all men or purchased by Christ that is a measure of saving grace and life Nature and its light and power we grant to be in all but this will never become a new birth 2. Then this work being the same with Regeneration and Sanctification as we saw above every man must fall into an ecstasie and become no man as to any operation before he be converted 3. Then and this is the maine thing here considerable Every Quaker at every time he cometh to worshipe God solemnely it is of this he knoweth that we are now speaking must have this change wrought in him for it is to this end that he must retire within him self and be abstracted from all his Operations that he may be in case to worshipe But then observe what will follow Quakers before they come to worshipe are unregenerated without the holy birth and as oft as they come to worshipe they must be regenerated and get this divine aire to ferment their spirits But how agreeth this with the state of Perfection he talked of one degree whereof was they were able not to sin and the other wherein they could not sin I suppose man even a Quaker is in case to sin cannot but sin till he be regenerated Where is this man now I see though persons dreaming see not the inconsistency and repugnancy of their dreames persons awake will see and smile at fancies hanging together like ropes of sand 15. He denieth Pag. 237. § 11. That we can waite upon God in prayer preaching For saith he waiting rather denoteth a passive dependance than any action Answ. I confess his waiting is a very passive thing and inconsistent with any action of Soul or Body but we are waiting for proof of such a waiting as he talks of We know Prayer and Preaching is one thing and waiting on God by Faith Patience and Hope in these duties is another thing And if he think these inconsistent he knoweth neither Religion nor Scripture To pray and preach saith he by the Spirit presupposeth this silent waiting that the motions leading unto these might be felt Answ. This is the thing that is under debate How can the godly pray for the motions leadings of the Spirit if they must first feel them and have them before they pray for them Or must they not pray that prayer at all But the moâ—ions of the Spirit they pray for are not these they have but others fitting them for other duties he will say I answ The saints even pray for the Spirit to teach them to pray But he will say They must have the motion of the Spirit for the first prayer or it will not be accepted Answ. They may have it and yet not feel it and so these motions are not their Rule The Law of God is the Rule and what is not done in obedience to a Command is no Obedience for obedience respecteth a command And thus the Quakers destroy all Obedience If they cannot Pray nor Preach without a previous impulse of the Spirit how can they waite without such a previous motion Waiting sure is a commanded duty as well as Prayer and cannot be performed without the Spirit aright and acceptably more then Prayer And if they cannot waite without the previous motion of the Spirit how shall they waite for that previous motion to wait I see not how this man can loose this knot 16. But he proveth that this silence is a special and principal part of divine worshipe and that necessarly though he told us before Pag. 23â— that worship did not consist in silence as silence because in many places where prayer is commanded as Mat 26 41. Mark 13 33. Luk. 21 26. 1 Pet. 4 7. watching is prescribed as previous and preparatory Answ. But how proveth he that that Watching is the silence and waiting he speaketh of That Watching is not a turning inward but a looking outward also and a looking to all hands from whence temptations can come It is a Watching joyned with Prayer and a Christian Vigilancy and Circumspection taking in the lively exercise of all graces and is accompanied with all Christian duties as was cleared above so far is it from having any affinity with his mute Mumry 17. The more to enforce this Silence he tels us Pag. 238 § 12. that it hath this excellency that nothing else hath to wit It is impossible for the devil to simulate it and therefore no soul in this exercise can be deceived by him This is wonderful if true but how proveth he it I would be afrayed that when a Man hath laid aside not only his Senses outward and inward but his very Rational Judgment Intellect all that he hath as a man or as a Christian the Devil should then most play master and I am not sure but it is so with them Let us therefore heare his reason The devil can only work in and by a natural man I had thought that he could also work in a Spiritual man as in Peter when the Lord said to him get thee behinde me Satan or else he must say that Peter was then but a carnal man And what was the messenger of Satan that buffeted Paul 2 Cor. 12. what more Therefore saith he where the natural man is silent he that is the Devil must stand But why must he stand off when the natural man is silent and how proveth he that there is nothing of a natural man acting in this silence When the soul saith he is come to this silence and as to its owne operations brought as it were to nothing then the devil is excluded How is this confirmed for he cannot endure the pure presence of God then ariseing and the clearness of his light saith he But we doubt if the pure presence of God then arise or such a light as shall quite banish the Devil away This is the maine thing to be confirmed nay the sequel proveth to us that all this presence and light is but of the Devils owne making how that shall banish him away I know not But moreover though it were granted that this were the pure presence of God and a light that the Devil could not stand before but behoved to flee from seven wayes yet he might stay until that light appeared and according to this mans owne doctrine this cannot be until the seed get room to arise and become an holy birth and this is not alwayes at the
beginning of this silence but this silence may continue a while before this birth be and so though the new by th will affright the devil away yet he may stay while it is out a forming and so may worke his work and play his game in the time of that silence Himself granteth Pag. 232 that this may be while there is but a silence as to words but when they once introverte receed from all things then they are in a castle and feel themselves to be without his reach But this is the maine thing to be proved and I am ready to think that then they are most in his power for when the strong man keepeth the house all is in peace Let them see to it then that this their greatest security be not their greatest bondage 18 The next excellency of this silence is That it cannot be hindered nor interrupted by the Devils malice which he laboureth to clear § 13. p 239. for saith he when we are scattered and separated one from another every one as he introverteth to the measure of life within himself keepeth a secret union and communion with the rest which neither the devil nor any of his instruments can hinder Ans. So can all true Christians have union with one another in the Spirit without this wilde introversion and so this is no peculiar excellency of theirs But yet sure their publick worshipe is in so fair impeded and hindered Againe he saith Their worshipe cannot be interrupted when assembled even by outward molestations which interrupt another worshipe And what wonder seing it is no worshipe but a silente mutenesse and a man may be mute in the midst of the greatest confusion But all the publick worshipe that we read of in the N. T. was such as could have been interrupted by wicked men Such as are possessed with a dumb and deafe Devil can hardly be made to speak or be interrupted in their silence is this therefore the excellency of their Condition He addeth Pag. 242. That as Christs kingdome is not of this world neither is his worshipe and so it needeth not the wisdom glory riches and splendor of this world This is true yet his solemne worshipe cannot be performed without visible and audible actions which can also be impeded and interrupted by Satans and mens malice It needeth not a carnal arme to defend protect and establish it Yet the Lord hath promised that Kings should be the Churches nursing Fathers and Queens her nursing mothers And when Saul's persecution was at an end it is said Act. 9 21. Then had the Churches rest-and were edified and were multiplied And Paul exhorteth that supplications prayers and intercessions be made for kings and for all that are in authority that we may lead a quiet and peacable life in all godliness and honesty 1 Tim. 2 1 2. Quakers need not do this for they can enjoy all their publick worshipe who will who will not for no man can hinder their silence yet he compleaneth elsewhere of wrong done them by such hinderances The worshipe of Christ's followers saith he is Spiritual defended by the Spirit but carnal worshipe hath need of a carnal arme to defend it Spritual worshipe doth not stand in need of a carnal arme to promove it but only to hold off injuries of wicked men interruptinâ— its free and publick exercise and as to this all the publick worshipe that ever God appointed whether in the Old or New Test. had this necessity But the Quakers worshipe seemeth to be that wherewith the Devil is well pleased and so cannot interrupt because he will not for a kingdom devided against it self cannot stand 19. He thinketh § 15. to prove this silent worshipe froâ— Ioh. 4 23 24. Let us see how Worshipe now saith he is not to be in outward observations gone about by man in his own will and proper strength at certain times Answ. And what then Doth Gospel worshipe put away all external actions then their Speaking Praying and Praising is no worshipe and so all their worshipe is perfect silence When Christ preached and prayed he performed no Gospel worshipe if this be true Nor the Apostles in any of their outward actions and yet Paul saith Act. 24 â—3 that after the way which his enemies called heresiel so worshiped he the God of his Fathers And we finde that by external actions worship was performed to Christ Mat. 2 11. 8 2. 9 1â— 15 25. 14 33. 28 9 17. Mark 5 6. Luk. 24 52. Ioh. 9 38. We finde in the book of the Revelation the worshiping of God opposed to worshiping of the Beast and the Beast was worshiped by visible works and actions But saith he God hath now instituted a spiritual worshipe opposite to the ceremonial worshipe under the law Very true but hath God discharged now all outward actions in worshipe or cannot God be worshiped in Spirit and in Truth wâ—ere there are any outward actions performed Beside that this argueing supposeth that God gote no spiritual service under the Law which is manifestly false we desire him to prove that spiritual worshipe is inconsistent with any outward action and consisteth only in silence and that Christ meaneth no other Ioh. 4. for all this we deny and this he undertook to prove but instead thereof he confuteth himself For he tels us in the end of Pag. 343. that God now taketh the heart of every Christian to be his temple and there instructeth how he will be worshiped in some N. B. external actions Now external actions are no silent worshipe We leave this self confutation and proceed 20. He tels us Pag. 244. § 16. That this way of worshipe of theirs was of old practised by some who therefore were called Mysticks and he citeth some sayings of papists And though I finde nothing in the words by him cited giving countenance to his opinion yet I am apt to think that his way oweth its original more to the Monkes Cels than to the Apostles and primitive Churches and am ready to fear that as it came from thence so it may lead back thither againe And though these mystick Monkes Friars had some ground to speak against the necessity of the Popish Observances which were but inventions of Men I can see no ground why he and his fraternity should enveigh so much against the appointed Ordinances of Christ And though they call themselves Witnesses for the Truth and for God yet it is manifest that they are real witnesses for Errour and for Satan 21. In the last place § 17. Pag. 246. c. he cometh to answere some Objections The first is That its a very unprofitable thing to do nothing and that it is better to be occupied in meditation good exercises And this is very true What answereth he That is not unprofitable which is absolutely necessary before any duty be done acceptably This is very true too but he hath not yet proved his Silence to be
no more to say both to this and the former Objection then that they were not bound to seek after either Precept or example of their worshipe in the Scriptures and this had been a short cut But instead of this he is runneth thorow the Scriptures to seek for an instance and he pitcheth upon some in the Old Test. forgeting what he said in the beginning of this debate about worshipe to wit That he was only speaking here of divine worshipe now under the Gospel And he knoweth that Instances of worshipe under the Old Testament will not be pertinent to prove this though he should produce multitudes Could he get no one instance in all the N. Test. what if I helpe him to one See Act. 21 40. Paul stood on the staires and beckened with the hand unto the people And when there was made a great silence he speak unto them Here is a Silence and a Great Silence and a Great Silence in an Assembly But I confess this Instance will not helpe him for neither was it worshipe nor was there an Introversion here nor had it on their part any good issue as we see Chap. 22 22 23. And yet I think their silence is hardly so justifiable as this was But let us look upon his Instances out of the Old Test. His first is of Iob's friends siâ—ting seven dayes in silence But was this a meeting for worshipe was Iob's friends all these dayes Introverted How came it that when the seed at length gote room and theâ— were prompted to speak they spoke no more consonantly to truth It would seem that all the light of God that shined to them while thus seven dayes long introverted did not dispel all their darkness nor banish the Devil away wholly But the text it self giveth the reason of their silence to wit for they saw that his griefe was very great He citeth next Ezra 9 4 But most impertinently for this was a silence not for worshipe but arising from astonishment griefe sorrow and heaviness caused by the sin of the people Here was no Introversion to seek after the light within nor Abstraction from all thoughts and conceptions for his heart was filled with sorrow and thoughts of the grievousness of the sin Ezechiel 14 1. speaketh nothing of silence nor Chap. 20 1. But of the peoples coming and sitting before him and if he say that dureing this time they were Introverted he must say â—lso and not speak far amisse I grant that persons may Introvert and yet set up their idols in their heart and put the stumbling block of their iniquity before their faces as Ezech. 14 vers 2. and be such as God will not be enquired of Chap. 20 vers 3. If these be his instances much good may they do him and I wish he may see in them his owne picture and learne from henceforth to abhore himself and his diabolical way 25. Some time after I came this length I called to minde something I had read of the fanaticisme of the Church of Rome in D. Stelling fleet which will helpe to informe us concerning the nature and rise of this doctrine and manner of expression used by our Quakers D. Sâ—â—llingf tels us Pag. 327. of his book of the Idolatry of the Church of Rome that the Papists have their abstractedness of life mental prayer i. e. our Quakers worshipe Passive unions a Deiform fund of the soul a state of Introversion whence we see from whom our Quakers have borrowed this expression divine Inspirations He tels us moreover that as they speak the Perfection of this state lying in an intime union with God whereby the soul is Deified is to be attained only in the way of unknowing and of self annihilation This is the very summe of the Quakers doctrine And Pag. 328. c. Out of Mr Cressy a popish fanatick his Mother Iuliana's Revelations and preface to Sancta Sophia and the book it self he citeth several passages which we may take some notice of such as these The only proper disposition towards the receiving supernatural Irradiations from God's holy Spirit is an abstraction of life a sequestration from all business that concerne others though â—t be their salvation and an attendance to God alone in the depth of the Spirit the lights here desired and prayed for are such as do expel all images of creatures and do calme all manner of passions to the end that the soul being in a vaculty may be more capable of receiving intertaining God in the pure fund of the Spirit But what is this fund He tels us out of Lud. Blosius Inst. Spirit that the Deiform fund of the soul is the simple essence of the soul stamped with a divine impress or that from whence ariseth a superessential life Out of Sancta Sophia we are caught that the way to perfection is a Contemplative state rather then an Active and that because it is more perfect more easie more simple and more secure from all errours and illusions which may be occasioned by an indiscreet use of prayer What is the active State It is the use of reasoning and internal discourse to fix our affections on God and expressing it self in sensible devâ—tion and outward acts of obedience to God's will What is the Contemplative Seeking God in the obscurity of faith with a more prâ—found introversion of Spirit and with less activity and motion in sensitive nature and without the use of grosser images And further it is said that such souls are not of themselves much inclined to external works but they seek rather to purifie themselves and inflame their hearts to the love of God by internal quiet and pure actuations in Spirit by a total abstraction from creatures by solitude both external and especially internal so disposing themselves to receive the influxes and inspirations of God whose guidance chiefly they endeavour to follow in all things Is not this the very frame and mould of our Quakers But wherein lyeth the security of this state above the other In this that a contemplative soul tending to God and working almost only with the heart and blinde affections of the will pouring themselves upon God apprehended only in the obscure noâ—ion of faith transcending all operations of the imagination and all subtilty and curiosity of reasoning and lastly seeking an union with God only by the most pure most intime affections of the Spirit what possibility of illusion or errour can there be to such a soul We see whence our Quakers had that which is touched above § 20. 26. Yet more p. 332. 333. He showeth us how they describe the soul 's passive union with God to be In which God after a wonderful and inconceivable manner affords them interiour illuminations touches yet far more efficacious divine in all which the soul is a meer patient and only suffers God to work his divine pleasure in her being neither able to further nor hinder it The which unions though
God beyond and above words thoughts and understanding and in a suffering-permitting-way go off himself and sinck after an inward and unknown manner into the darkness oâ— pure naked faith So in his second Sermon on that day he hath these words When a man hath given himself wholly over as denuded of himself of all propriety in things and of all â—hings here all that is borne in him is not his but Gods and againe when once a man in an upright and well ordered inwardness is drawn by God to higher things he shall put away all outward works and exercises were it even such as he had bound himself unto by oaths and promises 31. In his Sermon on the first Sunday after the three Kings Day he tels us that in order to this new birth our understanding must rest from all work and be void of all knowledg and â—bide in darkness and ignorance and not seek to return to its former knowledge and that this state of darkness is called a possible reception for there remaineth saith he no more in the soul but a possibility or capacity to receive that which will perfect it and the man must laboure more and more after this possibility till his minde be satisfied and become all things that it can receive And the more empty and unknowing that the soul is it is the nearer unto God So in his Sermon on the first Sunday after the Three Kings Day he saith I dar boldly say that he that introverts not once at least every day and turns not in according to his power into his fund doth not live as a Christian But such as are busie with their fund and empty themselves of all things and lay aside all imaginationâ— that the Sun of righteousness may send out his beames of Light in their inward fund finde the yoke of Christ easie So againe saith he Truely if any man could finde within himself know and see how the eternal God hath founded himself in the inward fund of the soul and how he is there hid and as it were soaked he should be happy 32. In his Sermon on Trinity Day he tels us That God begetteth in the fund of the soul his only begotten Son an hundered thousand times more quickly than in a moment in a now of eternity alwayes new And thereafter That he who would finde this must introvert beyond all the workings of his outward powers and phantasies and must sinck there into the fund and then cometh the power of God the Father and in him calleth upon him through his only begotten Son and as the Son is begotten of the Father and floweth againe into the Father so is this man begotten of the Father and floweth againe with the same Son in the Father and becometh one with him And afterward In this fund a man shall pray for his friends both dead and alive and such prayer is more powerful then to sing or say many Psalmes by mouth and then finde we the witness of the three that bear witness in heaven that is in the inward heaven in the fund of the soul. Moreover in his first Sermon on the third Sunday after Trinity he hath these words The penny must have its weight and its image the weight that the man may fall and sinck againe in Gods fund as he is come out of it his image is that image which is God himself in his own pure divine essence in which God knoweth loveth and enjoyeth himself in which he liveth is and worketh by which the soul is wholly God-dyed or like God and becometh divine and in this union with and sincking into Gâ—d he becometh through grace all things that God is by nature also So that if he could see himself he would think himself to be God and every one that couâ—â— see him in that cloathing dye forme and divine essence would become happy in that sight The man casts away againe unto God who gave all all things becometh so naked and empty as one that is nothing and hath nothing And thus the created Nothing sincketh into the uncreated nothing And thus one abysse calleth unto another the created abysse calleth unto the uncreated abysse and these two abysses become as one a pure divine essence where the Mans Spirit hath lost its self in the Spirit of God being drowned in that bottomless sea the like he hath in his sermon on the eleventh Sunday after the Trinity In his second sermon on that day he tels us that the little shipe mentioned Luk. 5. signifieth the inward conscience or minde the fund of the man where our Lord truely dwelleth and where his rest and joy is in case the man will alwayes carefully observe this inward fund and in the love of God for saking all things will introvert into this fund c. Againe if one while singing or reading be moved to introvert into the inward fund and finde that that exercise should hinder his introversion he must leave that and all other good works and introvert and in this introversion give himself wholly up unto God and follow the divine pull with all his heart So he expoundeth Christs sitting in the shipe and teaching to be Christ's sitting in the inward fund of the obedient man and there teaching him his most acceptable will and saith he such a person is able sufficiently to teach the whole world 33. In his sermon on the third Sunday after Trinity he saith this weakness speaking of Pauls words 2 â—or 12 9. cometh not from outward exercises but from an overflowing of the outpourings of the Godhead that is so poured forth on the man that the poor earthly body cannot endure it For God hath now so brought him in that he is wholly like God and all that is in him is in a hyperphysical manner transformed so that God now worketh all works in the man so that justly he may be called one like God for whosoever should see him aright would see him as God that is by grace for God liveth doth and worketh all in him yea enjoyeâ—h himself in him So on the fourth Sunday after Trinity speaking of prayer he saith the man that would pray must recollect himself and introvert into his inward fund with his mind lifted up and his power streatched forth and with an inward regarding of God's presence and a real desire above all things to do God's will going out from himself and all created things and sincking himself there deeper and deeper in the clarified will of God and this is to pray in the Spirit And againe he tels us the third degree of an inward life is a going over into a God-likness by union of the created Spirit with the essential Spirit of God And this saith he may be called an essential inturning Thereafter speaking of this same mater he saith Then doth God draw the man out of the humane forme into the divine forme and then is he so Godded and so divine that all he is
peopleâ— of God from the wicked that do not call upon him Ier. 10 25. Psal. 10 4. 14 4. and the neglect thereof hath been charged by the Lord upon his owne people Esa. 43 22 Hos. 7 7. and acknowledged by them as their sin Esai 64 7. Dan. 9.13 4. Yet he granteth that prayer is Profitable and necessary a duty commanded of God frequently to be gone about by Christians What would he then be at But sayes he as without Christ we can do nothing so neither can we pray without the help of the Spirit And this is very true But will this say any thing against what we hold Or make any thing for his way Knoweth he no difference betwixt the ordinary and usual Assistance of the Spirit without which we can do nothing aright and that extraordinary Impulse of the Spirit which he would be at and supposeth to be the only lawful call unto this duty and really taketh away all conscience of duty or obligation to it Nay doth he think that that more ordinary assistance of the Spirit Prepareing Disposeing and Frameing the heart for the work by blowing away the ashes from the coal of grace within stirring up the graces of his Spirit enlarging the heart giving a deep sense of unworthiness and necessities setting faith love zeal and fervency a work and so putting the soul in case to sail faire before the winde doth he think I say that this work of the Spirit is the only ground and call to the performance of this duty and that till this be once there is no warrand to set about it or attempt it When we heare his proofs for this we shall consider them At present I shall only say That as there is nothing in all the word giving ground for this conjecture so the frequently reiterated command of God which himself acknowledgeth and which we finde not qualified and restricted as some commands are laying on an obligation taketh all coloure for such a pretence quite away the word of command being our rule the obligation to duty flowing therefrom is not enfringed by the Lords free not-blowings or restrainings of the Influences of his Spirit wherein he acteth according to the good pleasure of his will sometimes out of meer soveraignity because so it seemeth good in his eyes sometimes in way of holy Justice punishing for misimproving his former breathings for not watching over the heart nor guarding against such sinnes as grieve the Spirit These motions of the Spirit are no rule to us being the free and arbitrary actings of the Lord who giveth an account of his matters to none The Law is our fixed rule and by this opinion the Law and Command of God is made of none effect for to all injunctions this shifting returne might be given Let the command be never so peremptour and pressing Yet till the Spirit breath first and act upon me I can do nothing and therefore am under no obligation And thus all conscience of and mourning for sin all godly sorrow for our indisposition for neglect of the duty and all serious and earnest prayer and wrestling with God for his breathing and gracious quickenings are taken away and a plaine path made for Neligence Security Indifferency and Deadness And if this hold as to prayer it will hold also as to all other Christian duties Yea and to all duties enjoyned by the law and light of nature for neither can we performe these acceptably and in a gracious manner without the special Breathings and Communications of divine Influence and Assistance and so until such quickning upstirring breathings gales of the Spirit come we are not to love God nor our neighbour to eate drink and sleep nor may the labouring man plow or sowe nay nor must we abstaine from murther adultery incest and other wickednesses that the very light of a natural conscience condemneth as if all those commands were not given to us as rational creatures under subjection or as Christians under the law and command of the Gospel but only as creatures and Christians so and so spiritually qualified and disposed and as if the Lord 's gracious communications which are acts of soveraigne grace let out freely according to his owne will and pleasure without the least of our deservings were to restrick and limite the obligation of his lawes and as if his free restrainings and withdrawings of these qualifying and disposeing influences did put a check unto and controle his Authority as King Lawgiver Whatever this man may think of this I can put no other construction upon it than that it is a turning of the grace of God unto lasciviousness This same was the opinion of Swenckfeldus H. Nicholas the Father of the Family of love Iohn Waldesse the Antinomians of N. England of Del Saltmarsh 5. He tels us next in order to the clearing of the question Pag. 253. That there is an inward and an outward Prayer Answ. We know there is a speaking to God in the heart when the voice is not heard 1 Sam 1 13. Neh. 2 4. there are ejaculatory Prayers swift postes sent to heaven in thoughts sighes and groanes Rom. 8 26. Psal. 6 6. 12 5. 79 11. And there is a speaking to God with words a glorifying of him with our glory and tongue Psal. 57 8. 108 1. which we are here mainly to consider being speaking of solemne worshipe but this though outwardly as to the expressions differenced from the other yet not rightly separated for in all Prayer the heart must speak to God for Prayer is an offering up of our desires to God Psal 62 8. and in publick and solemne Prayer the heart must so speak as the tongue must speak also and the gift of Prayer be imployed for the solemne and professed glorifying of God and for the edifying of others who must hear and concurre 1 Cor. 14 14 15 16 17. Let us hear how he explaineth these Inward Prayer sayes he is that secret introversion of soul which being secretly done and the Light of Christ being wakened in the conscience and so being humbled in the sense of sin and unworthiness breaths to God and sendeth up constantly secret desires unto Him and to this he applyeth Luk. 18 v. 1. 1 Thes. 5 v. 17. Ephes. 6 18. Luk. 21 v. 36. Answ. That there are secrete groanings and breathings unto God I have showne That to these sense of sin and unworthiness as also sense of want and dependence on God is requisite with Faith Love Zeal Submission and other graces I teadily grant and hence inferre that if the places by him cited command this as I think they do and also a constant habitual frame and disposition for Prayer with a readiness to go about it on all occasions offered without disputing or delay and that with constancy and perseverance we cannot shift this inward Prayer upon pretence of the want either of a gracious frame through the breathing of the
of our formal and common way of singing Answ. The Scripture mentioneth singing and commandeth us to sing but it is true prescribeth not this or that particular mode of singing but leaveth that to our liberty that it may be done according to the general rules of the word that is that it be done with gravity in a way suteable to the worshipe of God without vanity lightness and affectation and such I suppose is our manner Will he sing none till he finde what mode of singing is particularly prescribed in the word I fear he shall then lay it aside altogether or will he waite till the Spirit inspire the notes and manner as the matter where is his warrand for this is there a promise of such a communication 3. He saith next our way hath this peculiar abuse attending it that thereby frequently horride and abominable lies are uttered unto God while every profane wreatch must personate David's condition and others also must sing Psal. 22 15. 6 7. Answ. But he little considereth that the same abuse if it be an abuse did attend their singing of old as well as now for these same Psalmes and particularly Psal. 6. â—2 were put into the hands of the chiefe musician and so were to be sung publickly by others And we conceive the same of the rest that want this express title because of what we read 1 Chron. 16 17. for there the 1â—5 Psalm which in the book of the Psalmes hath not these words To the chiefe musician c. prefixed is expresly said to be delivered by David into the hanâ—s of Asaph and his brethren And why may not we sing with the words of David and of Asaph the Seer as well as they did in Hezekiah's dayes 2 Chron. 29 30 Could the Levites and others that joyned say all that of themselves that David did say of himself Hence then he may see the ground of his mistake for he supposeth we should sing nothing but what is our owne particular case as if the dispensations of Godâ— towards others of his Children did not concerne us but what then meaneth the Psalmist Psal. 66 6. to say He turned the sea into dry land they went thorow the flood on foot there did we rejoyce in him How could he and others say that they rejoyced at the red sea when the Lord brought his peâ—ple thorow it when they were not then in being And how is it that such as had gotten victory over the Beast did sing the song of Moses the servant of God Revel 15 2 3 As the joyful so the sad condition of others being turned into a song may be mater of a song to us as we are members of the same body the favours deliveries bestowed upon others should be looked upon by us as favours conferred upon ourselves 3. What next And sometimes immediatly after singing they will sayes he in their prayers confess themselves guilty of these vices for redemption from which they had been praising God with David The inconsistency here is in owne imagination for he supposeth that the case of others which we sing we sing it as immediatly our owne But may we not blesse and extol that God in praises who hath redeemed others from these sinnes under which we yet groan And may not the singing of this contribute to the strengthening of our faith and hope of the like redemption And may not we in the singing of such experiences of others be raised up to see what an high and rich favoure it is to be blessed with such a redemption And cannot all this be done without hypocrisie 4. But now I would know what sort of praises and songs they would offer unto God These sayes he that proceed from a pure heart that is from the word of life in the heart And cannot we sing from â— pure heart in the words of David as well as they did in the dayes of Hezekiah But what is this word of life in the heart which is made the original and leader of their songs It is that sure that is common to all men Turks Pagans Scythians Barbarians And we look not upon that as grace from whence spiritual songs can arise I would enquire if the Spirit ever moveth them in their Assemblies to sing and what for Psalmes they sing Are they immediatly Inspired by the Spirit or not If not how can they according to their owne principles sing them If they be immediatly Inspired how can others concurre who never heard of them before What if they do not agree with the present condition of every member of the Assembly And how can others sing with them without the same previous motion of the Spirit Or is it enough if one sing alone And if so how can that be an act of publick worshipe performed by the whole Assembly These things if he be for singing at all in the publick worshipe of God he would do well to cleare to us And withal tell us if the Spirit inspireth also the meeter in the song and the tone of the singing 5. He tels us next that there is no warrand in tht New Covenant for Organs which I plead not for nor for any such instrument nor for artificial musick with the voice But if there be warrand for singing as there is himself not denying there must be warrand for some sort of artificial musick for singing is something else than reading or speaking and how is it distinguished but by notes of modulation and that must be either natural or artificial and the first musâ— be helped by the last else in an Assembly where one and the same thing is sung by all there will be a discord instead of a concord And for the artifice I shall not plead that it be very fine if it be modest and grave I am satisfied And he knoweth there is no great ground of exception against our manner of singing upon this account in Scotland This is all he hath to say against our singing of Psalmes and why he doth not declare unto us what their peculiaâ— way is I know not CHAP. XXVI Of Baptisme 1. TO manifest the perfect and compleet hatred which this Paganish Antichristian Spirit which reigneth and rageth in the Quakers hath at all the Instiâ—utions and Appointments of our Lord Jesus Christ we have here a clear demonstration of the hieght thereof and of their designe as acted by the same It will not satisfie them to plead with other Anabaptistâ— against the baptisme of Children and so be Antipaedobaptists but they must be Antibaptists and joyne with the late Ranters H. Nicholas Antinomians as enemies to the whole of the Institution and so not only be against all the Churches of Christ from the very beginning of christianity to this day but also against all the Several Sects of Anabaptists or Catabaptists that we have heard of and joyn with Socinus who at first would have had this Ordinance wholly laid aside And dispising
up and to the Creator againe that is infinite in it self which the hand goes against him that does evil in which hand the soul which is immortal and infinite which hand is infinite which brings it up to God is infinite Though little good sense can be made of this yet blasphemy enough is legible therein And G. Fox saith Is not the soul without beginning come from God It is not horride blasphemy to say the soul is a part of God for it came out of him and that which came out of him is of him Fisher in his Velata quaedam revelata Pag. 13 calleth that whereby man became a living soul and a soul that did partake something of Gods owne life a living principle of the divine nature And P. 17. He calleth the Spirit of man the immortal and incorruptible seed of God even something of the living word which is said to be made flesh Pennington Q. 27. calleth that which is in the saints that which the Lord from heaven begetteth of his owne image and likeness of his own NB. substance of his own Spirit and pure life Declaâ— against Popery queree 2. Whether do you waite and believe to have the same minde which was also in Christ Iesus who thought it no robbery to be equal with God yet he was no Pharisee though of the Pharisees judged a blasphemer and as be is so are we Is not this plaine enough 4. Hence also is it sayes he further that because we say that the inward light and Law and not the outward letter is that which can truely discover to them their state and bring them out of all evil they say that we vilify the Scriptures and honour our own imaginations more then them Answ. We would rather say upon this account that they vilifie the Spirit of God then the Scriptures for hereby these expressions it is manifest that they ascribe that unto the light within which only the Spirit of God and of Christ can do viz. truely and effectually which may be imported by his revera discover the state of a sinner to him and bring him out of all evil This last we do not ascribe unto the Scriptures But as to their vilifying of the Scriptures we have heard enough above from this mans own mouth and some others whose words we cited Mr Faldo in his book against the Quakers part 1. Ch. 3-12 helpeth me to much more Let us cull out of a great heap a few instances 1. Do not all the Quakers deny the Scriptures to be the word of God Do they not say that it is blasphemy to say the letter is the word of God and it is the Devil that contends for the Scriptures to be the word of God And what can more be spoken to the disparagment of the Scriptures than to deny them to be his word or the signification of his minde who spoke them and did indite them by his Spirit immediatly inspiring the Prophets and Apostles and other holy men of God in the writing of them Is not this directly to devest them of all that Authority which they have from God as his Law Is not this to render them contemptible when they are denied to be that which only maketh them have weight with consciences 2. Do not the Quakers deny the Scriptures to be the rule of faith and manners and the judge of Controversies in the maters of Religion We remember what himself aid above Hear Parnel in his shield of the truth p. 10. And he also that saith the letter is the rule and guide of the people of God is without feeding upon the husk and is ignorant of the true light which was before the letter was Hear Smith Prim. p. 10 And if thou lookest upon the Scripture to be for a rule and for trying thou givest that unto them which belongs unto Christ. And is not this enough to disparage the Scriptures to deny that chiefe use and end of them for which they were given If any should say of the Lawes of any Land and of the acts of Parliament that they are not a rule to the Subjects would not that be accounted a disparagment done to the Lawes Were not the Scripturâ—s given as a revelation of the minde of God concerning our faith and concerning our walk How can any thâ—n dâ—ny these ends and not disparage and vilifie the Scriptures 3 Do not the Quakers speak more highly of their owne writings than they do of the Scriptures The Scripâ—ures with them are but the letter which killeth Paper ink and writing the old and dead letter Part of it words of the Devil and of wicked men Precepts and traditions of men they have no light in them they sheir not our faces an earthly root a shadow and dangerous to feed on c. But their oâ—n writings are the voice of the Son of God by which the dead are raised a shield of the truth spoken in the freshness and quick sense of life written from the Lord a Spiritual glass opened light rise out of darkness and by revelation of Iesus Christ and by the Spirit of the living God See for this Mr Faldo ubi supra paâ— 40. c. Can men devise a way more effectual to effronte the Scriptures 4 Do they not preferre the light within them unâ—o the Scriptures See Smithâ—s Catech p. 2. Q. doth God manifest himself within Man Answ. Yes and man cannot know him by any other way but by the manifestation of himself in his light within him See the Scorned Quakers account p. 20. Christ by his light within shewes you in a gâ—ass your owne faces which the Scriptures cannot do Parnel p. 10. And by the same light do we discerne and testify against him to be in darkness and blindness and is a deceiver who putteth the letter for the light and so draweth peoples mindes from the light within them to the light without them seeking the living among the dead Iohn Story in his short discovery p. 2. saith and although the holy Scripture without and the Saints practices are 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 Christ within And Smith Prim. p. 12. tels us that Christ the light within alone searches the heart not the Scriptures Martin Mason in his loving invitation p. 4. 'T is not your flying to the Scriptures that can save you from the fire of his wrath nor overcome the least corruption for you no verily nothing then but a Christ within you come thou then O come with boldness to God's faithful witness within you Fisher where above p. 7. saith such were the Scribes who were ever scraping in the Scriptures to finde God and his life Yet never knew him at any time nor saw his shape because they heard not his voice nor heeded not his word within