QUAKERISME The path-way to PAGANISME Or A Vieu of the Quakers Religion BEING An Examination of the Theses and Apologie of Robert Barclay one of their number published lately in latine to discover to the World what that is which they hold and owne for the only true Christian Religion By JOHN BROWN Minister of the Gospel Printed for Iohn Cairns and other Booksellers in EDINBURGH ANNO MDC LXXVIII An EPISTLE to the READER CHRISTIAN READER Having in the following Discourse given as the Lord was pleased to helpe at some length yet with as much brevitie as the matter would suffer and thy good and edification which I was called to consult would permit my poor Testimony unto those precious Truths which are trode upon by this late Upstart generation of Quakers I shall not detaine thee long in the entrie Only let me say That as this impendent Pestilentious Cloud of Heathenish and Hellish Darkness which the Devil by the ministrie of these Locusts only Masculine in Malice against Christ being the very impure Spawn of perfect Antichristian Enmitie to our Lord Jesus his Person Offices Work Institutions and to the Whole of the blessed Gospel and in consonancy to that Hel-hatched designe breathing forth nothing but that putrid Poison that innate Serpentine Venome of manifest and mad Opposition to all the Mysteries of God concerning our Salvation which as they have implanted in them from their Father the Devil that it may appeare they are his very Children by working his works so they endeavoure to propagate to others hath now exhaled out of the bottomless Pit and by their Activity and Diligence Assisted by his Art and Prompted by his Spirit brought unto this Prevalency of darkening our Horizon and infecting so many even of such of whom sometimes better things were expected should as upon the one hand make all of us look back with griefe and fix our eyes upon our misimproving and abusing the faire day of the Gospel that we enjoyed until our eye affect our heart and we in the conviction of our hainous guilt in this matter the Nature and Aggravations of which are clearly enough seen in this judicial stroke which carrieth a Proportion both as to Kind and Degree with the Sin and is therefore much more dreadful then Famine Sword and Pestilence would be become humbled and sorrowful after a godly manner so upon the other hand the consideration hereof should raise in us a more high esteem for the Precious Interests of Jesus Christ and kindle in us more godly Zeal for his Truths Cause and make us heartily receive not only the Truth but the love of the Truth that we may be saved for the neglect of which Duty it was foretold and threatned 2 Thes. 2 11 12. that for this cause God shall send strong delusion that they to wit who received not the love of the truth should beleeve a lie that they all might be damned who beleeved not the truth but had pleasure in unrighteousness When the Lion is roaring ought not we to tremble When the Jealous and Righteous God is sending on a generation of Undervaluers and Despisers of the great inestimable benefite of the Everlasting Gospel a sader stroke than his three great Plagues would be that should make populous Countreys and Cities waste and without Inhabitants in a very short time what Christian heart will not tremble and be afraied When the Lord sends upon a Land his three great Messengers of wrath which can but destroy the Body that must at length however return to the dust are not all called to consider their wayes and to turn unto the Lord How much more are we now called hereunto when the Lord is saying I will also chuse their delusions and is giving many up unto this Spirit of Delusion and Apostasie whereby some that have been formerly enlightened and have tasted of the heavenly gift c. put themselves under that terrible impossibility whereof the Apostle speaketh Heb. 6 6. Of being renewed againe unto Repentance seing they crucifie to themselves the Son of God afresh and put him to an open shame and under that dreadful sentence Heb. 10 26. For if we sin wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sinnes but a certain fearful looking for of judgment and fiery indignation which shall devoure the Adversaries and under that much sorer punishment ibid. vers 29. which they shall be thought worthy of who have troden under foot the Son of God and have counted the bloud of the Covenant wherewith He was sanctified an unholy thing and have done despite unto the Spirit of grace For I know not if ever there was a Seck of Hereticks and Apostats from the Truth once received since the Apostasie of the Iewes unto whom these passages are more truely and emphatically applicable than to the Apostat Quakers who at length shall know how fearful a thing it is to fall into the hands of the living God though now they be so bold wicked in their way that it is not enough for them to Apostatize from the Truth but they must also with a furious madness persecute the same Truth which their souls do now hate with their blasphemous mouthes and pens and with their railings and Rabshakeh-language reproach the Wayes of God and all who follow the same Sure I am a due pondering of the desperat Designe pernicious Wayes hellish Doctrine wicked Practices which these Emissaries of Satan project and follow-forth with a stupenduous activity should affect us otherwayes than alas we seem to be at present What are we asleep Are we not crying to the Lord night and day that he would arise and vindicate His own Truth when an enraged company of Runagadoes are destroying so far as they can the whole of our Religion and driving us back to Paganisme and betraying the whole of our sacred Interest into the hands of their Master the Devil Can we hear our blessed Lord and Saviour thus blasphemed as he is by this Paganish Antievangelick Seck of Quakers and not be so much moved with Indignation against them as even Turks who blasphemously assert our Lord to be no more than a Prophet inferiour to their deceiver Mahomet would be of whose just severity in punishing a Iew who in his rage striving with a Christian did blaspheme the blessed name of Iesus of Nazareth according to the sentence of one of their Muftees we have heard and found standing on record to the shame of Christians who have not so much Zeal for Him whom they profess to owne for the true and living God and for the only Son of God and Saviour of Man as Turks have for a Prophet of God Thus it ought not to be and a redress is called for at the hands of one and other according to their Place and Station And however it is the duty of all who love our Lord Jesus Christ and hope to see His face one
Infallible Revelation of the Spirit of truth declared in the Scriptures writen by men infallibly acted by the holy Spirit of God and to beleeve and follow the dictats of the Father of lies As for the second Proposition It is unquestionable from history of all such Persons from the Montanists Circumcelliones Donatists Euchites and the like Enthusiasts of old from Mahomet that great Impostor and pretender to Revelations from the many Enthusiasts in the Church of Rome of which read D. Stillingfleet in his book above cited Especially Ignatius Loyola the Father founder of the Jesuites our Quakers great Friends if not Fathers from the Enthusiasts in Germany the Swenckfeldians Weigelians and particularly Iohn of Leyden and his complices in and about Munster c. to the Quakers this very day All which have given undoubted evidences of their delusions by their Errours Heresies sometimes Scandalous Actings Nay it hath been found that these desperat Adventures have pretended to these Revelations of purpose to put off with more cunning their desperat Errours and cheat souls unto the market of their pernicious Wares If this man be of another judgment I challenge him and all the Quakers this day to name to me a Seck of such Pretenders of whom this may not be verified And as for himself and the rest of the Quakers if the Scriptures be the word of truth and given out by Infallible Inspiration whâ—ch he dar not deny they bear as manifest Marks and give out as palpable Evidences of their being led and acted by a Spirit of Errour as any of their Predecessours as this and other of their writings put beyond all question Sure the Spirit which Christ promised to lead all his people by was a Spirit of Truth and a Spirit that leadeth into all Truth Ioh. 16 13. But thâ— Spirit acting them is a Spirit of Errour as the Scriptures of truth evidence The Spirit promised was a Spirit that would glorify Christ and take of his shew it unto his People but the Spirit acting them is a Spirit opposite to all the Institutions of Christ and a Spirit seeking to debase our Lord Jesus in his Person Offices and Work all which our following discourse will evince 33. Having thus proposed and enforced the Objection we need not take notice of hiâ— triffling Answers adapted to the shaâ—ow he made himself It â—s enough to us that he cannot say that such as the Spirit of â—od leadeth in seed are led into Errour seing by this fruite and their sinful carriage Christ hâ—th told us that we may know false Prophets Mat. 7 15 20. And that he himself confesseth that true divine Revelations are not contrare to the Scriptures and therefore having Scriptures and sound Reason on our side we value not his brag in saying that by happy experince they finde hithertil that the Spirit hath never deceived them or led them unto any evil seing all such Pretenders of old should have said the same with as great Confidence they that are given up of God to strong delusions to beleeve a lie know not that it is a lie which they beleeve Wisdome is justified of her children As for Munster business he professeth § 14. his abhorrence thereof but with all addeth that as great evils have been practised by such as owne the Scriptures which doth not touch the Objection framed by me Beside that it is not very probable that God would have left these Miscreants to such acts of villany if the way to which they pretended had been of God considering how they were the first that in that age and at that season of Reformation did appear for it and openly professe it a parallel of such as owned any part of Truth long under contempt and against so much opposition will not I suppose be showne The rest of this paragraph being a meer Rhapsodiâ— and with all an Excreation of much gall and nothing to the purpose in hand I meddle not with It wil satisfie him if I say that I am none of those who will reject the guidance of the Spirit of God though some profane Wreatches say that they are led by him He knoweth our disput is not about the guidance of the Spirit but about the manner of this Guidance and Teachings 34. What he saith § 15. in Vindication of the last part of his Thesis hath been obviated already See above § 18 and 19. only I shall take notice of a word or two which he hath To prove the self evidence of the Spirits working in souls he maketh use of these words of David Taste and see that God is good of Paul saying I am perswaded nothing can separate me from the Love of God and then citeth 1 Ioh 4 13. and as if it were to the same purpose addeth 1 Ioh. 5 6. and hence inferreth that the Revelations which they have being the Revelations of the Spirit who is truth must certanely be true and not contrary to either Scripture or Reason Alas doth not the man know that the Spirit may work grace in the soul and for a time for holy ends keep up the sensation thereof and that others may deny or not observe the work of the Spirit in their souls through Mistakes Prejudice or other Corruption as others may imagine a work of grace without ground Knoweth he noâ— that we are speaking here of Immediate and Objective Revelations which are Extraordinary and which himself in a few lines before said the Patriarchs Prophets and Apostles had not naming any others and not of the Ordinary workings of the Spirit of grace Waving these Impertinencies I would ask only How came it to passe that Others pretending as much to Immediat Revelations as he have been deceived If others have been deceived why may not he It is true The Spirit of God is alwayes a Spirit of Truth but a Spirit of Errour and Delusion which some may take to be the Spirit of God is not the Spirit of Truth Why will he not try by the Scriptures and by sound Reason what sort of Spirit that is which acteth him the rest No that is needless And why so Because their spiritual senses are awake so that at the very first they can perceive their revelations to be of the Spirit no less infallibly than a wise Mathematician can diseerne the truth of the most clear mathematick demonstrations Happy they say I if it be so But hereby he must needs reproach his Predessours the Enthusiasts and Phanaticks of former ages as being asleep at best in the midst of their Revelations and not having their spiritual senses awake for they have been deceived and yet no doubt were as confident of the contrarie as this man is But this man's testimony is of himself and so the less to be valued and it is inward and invisible and so the harder to be confuted Only I would know how he will perswade us of it a Mathematician can demonstrat the grounds of his
the Law What sayes he to this Argument He grants they are not profitable unto God but yet he saith they are profitable unto us he might adde and to others too and he might say that they are useful to set forth the Glory of God and several things more might he say of this kinde but all is to no purpose as to our present question The second Objection is from Rom. 3 20 21 by the righteousness of the Law shall no flesh be justified c. But he might have cited to this end whole Chapters of that Epistle as also of the Epistle to the Galatians where the Apostle in downe right termes is disputing against the interest of works in the matter of Justification But what replyeth he He saith the Apostle excludes the works of the Law that is such as are done by mans strength and will while he studieth conformity unto the outward letter of the Law which therefore are imperfect but not the works of the Gospel done by the Spirit of grace in the heart according to the inward and Spiritual Law which are therefore pure and perfect Answer 1. This explication of Law works and Gospel works is nakedly proposed to us here without any proof and is an arrow out of Bellarmines quiver all works done by mans meer strength and will without the Grace of God and the help of the Spirit are no good works at all because not performed in the right manner nor flowing from a principle of grace 2. That Gospel works even performed by the Spirit are not pure and perfect as he with Papists say shall be seen in due time 3. The Apostle excludeth all such works which are not that Righteousness of God without the Law which was witnessed to by the Law and the Prophets nor the Righteousness of God which is by faith of Jesus Christ unto all and upon all them that beleeve Rom. 3 21 22 And all such as marre justification freely by grace through the redemption that is in Jesus Christ vers 24 As also all such as darken that declaration of the righteousness of God who must be just when he is the justifier of him which beleeveth in Jesus whereof mention is made vers 25 26. And all such works as give ground of boasting which is only excluded by the Law oâ— Faith vers 27. And all such as are opposite to justification by faith vers 28. 4. Nay Abrahams Davids works which were done by the Spirit are excluded Rom. 4 2 3 6 7 8. He goeth about to confirme this distinction from this that Paul to the Galat. speaketh directly against such as would presse the observation of the legal Ceremonies upon the Christian Gentiles Pag. 145 146. Answ. Though that might be the occasion of Pauls disput it be true that Paul speaketh much and particularlâ— against the ceremonial Law yet he doth not insist upon that hypothesis or branch of the question but taketh occasion thereby to discusse the point in Thesiâ— of all works in general even such as are done in conformity to the moral Law therefore he adduceth Chap. 3 10 12. that passage Deut. 27 26. and Levit. 18 5. which cannot be meaned of the ceremonial Law only and speaketh against all Justification by works which is opposite to Justification by faith Chap. 3 11 12. What he saith afterward of the necessity of good works we stand to in the sense maintained by Our against Papists that is as antecedent adjuncts and dispositions unto glory not as any way meritorious either of Justification or Salvation nor do we approve of the Papists second Justification by works He urgeth againe Tit. 3 5. And thence speaketh thus all grant that such as are saved are Iustified True what more Therefore when he saith he hath saved us he saith also he hath Iustified us Ans. True yet it will not follow that all that is antecedent to Salvation is also antecedent to Justification or that all that is requisite in order to final Salvation is also requisite in order to Justification The Apostle vers 5. presupposing Justification is shewing what way the Lord bringeth about their salvation to wit by washing of regeneration and renewing of the Holy Ghost that he may clear up the first step of the work he speaks to Justification vers 7. that being Iustified by his grace c. and this grace excludeth all works for what is of grace it not of works otherwise grace is no more grace and what is of works is not of grace otherwise works are no more works Rom. 11 6 and to him that worketh is the reward not reckoned of grace but of debt Rom. 4 4. What he saith afterward Pag. 147. of the difference betwixt works done by persons unrenewed and persons regenerated is not much to the matter in hand and tendeth clearly to disparage his own doctrine concerning the Sanctification and Salvation of Heathens And withall I see no ground to take in these last into Justification as he would have us for then as no man is sayed until all these works be ended so also shall no man be justified until he be glorified 42. The third Objection is taken from the impurity of our best works And he answereth with Bellarmine That works done by the Spirit and grace of God that is of persons regenerated are perfect Ans. His meaning must be that they do agree to the Law in all points otherwise a curse attendeth them Deut. 27 26. Gal. 3 10. And if so why did David say Psal. 143 2. and enter not into judgment with thy servant for in thy sight shall no flesh be justified And Ps. 130 3. If thou Lord should mark iniquittes O Lord who shall stand and why doth Iob say Chap. 9 15. whom if I were righteous yet would I not answere And why saith the church Esai 64 6. all our righteousneses are as filthy rags which though some cited by this man not regarding the interpretation of Bertius the Arminian think doth not immediatly prove that there is no merite in our works as not being spoken of all mankinde yet doth abundantly evidence that the penitent church considering her best wayes saw much defilement in them that might make the Lord abhorre them as filthy rags and persons in a penitent frame use to get a better sight of sin and of their wayes than others have or themselves formerly had His saying that hereby is not meant these works that Christ worketh in us but the works which we ourselves do in our owne strength Is vaine for such as are done in our owne strength cannot be called Righteousness But then sayes he it would follow that all holiness must be cast away as filthy rags So they must be cast away in the matter of Justification for we must not found our hope of acceptance with God and Justification before him on these but it will not follow that they must be laid aside in our practice and not be studied and endeavoured to God's
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
remembrance that thou stir up the gift of God which is in thee seing gifts were of no use and the stirring up of gifts were in vaine because all without gifts or stirring up of gifts was to be done by the immediat impulses and motions of the Spirit 12. in vaine also should he have said as 2 Tim. 1 13 14. Hold fast the forme of sound words which thou hast heard of me That good thing which was committed unto thee keep by the Holy Ghost For he was to regard no forme of sound words nor take any notice of that gooâ— thing which was committed to him but do and say as he was acted and inspired 13. what roome is left by this opinion to that word 2 Tim 2 14. Of these things put them in remembrance charging them before the Lord that they strive not about words For he could remember them of nothing nor lay any charge upon them if they were to do all as the Spirit moved them 14. The following injunction vers 15. is made also useâ—ess by this way Study to show thyself approved unto God a workman that needeth not be ashamed rightly divideing the word of truth For it taketh away all care and study in this matter and the preacher can make no other division of the word of truth than what is of and by the Spirit and that must alwayes be right 15 All that the Apostle sayeth 2 Tim. 3 14 15. should also be in vaine and to no purpose 16. If this way be the truth why did the Apostle say 2 Tim. 4 1 2. I charge thee therefore before God and the Lord Iesus Christ who shall judge the quick and the dead at his appearing and his kingdom Preach the word be instant in season out of season reprove rebuke exhort with all long suffering and doctrine might not Timothy have replied I have nothing to do with that charge I cannot I may not preach either in season or out of season nor can I Reprove Rebuke nor Exhort nor have I Doctrine wherewith to do it The Spirit doth all must move me and inspire me to every Doctrine Preaching Rebuke and Exhortation and that at every time and season 17. Hâ—reby that should be also rendered useless which is said 2 Tim 4 5. But watch thou in all things endure afflictions do the work of an Evangelist make full proof of thy ministry 18. If this be the way why did Paul say to Titus Chap. 1 17 wherefore rebuke them sharply that they may be sound in the faith seing Titus could have said againe I shall do as the Spirit moveth and more I cannot I may not 19. So it taketh away the force of Paulâ—s injunctions Tit. 2 1 2 3 4 5 6 7 8 9 10 15. For Titus was to have his eye upon no Doctrine but speake what the Spirit moved him to speak nor was he to speak to either one or other age or sex or quality but as the Spirit acted him and what Uncorruptness Gravity Sincerity was requisite in his doctrine he was not to be anxious there about all would be so because dictated and inspired immediatly by the Spirit And what sounâ—ness of speach was requisite the Spirit would see to that and therefore he was not to regard what the Apostle enjoyned vers 15. These things speak and exhort and rebuke with all authority 20. The command Tit. 3 1 2. Put them in minde to be subject to Principalities c. must hereby be laid aside as not obligeing Titus who was purely to follow the Motions of the Spirit 21. How opposite unto this opinion is that word Tit. 3 8. This is a faithful saying and these things I will that thou affirme constantly What was not Titus to waite upon the motions of the Spirit 22. If matters be thus how could the Collossians say to Archippus take heed to the ministrie which thou haâ—t received in the Lord that thou fulfil it seing Archippus was to follow the free and arbitrary motions of the Spirit 2â— This opinion rendereth that injunction of Paul's unto the ministers of Thessalonica 1 Thes. 5 14. useless Now we beseech you brethren warne them that are unruly comfort the feble minded support the weak c. as to preaching 24. It would hence follow that all that such ministers spoke were infallibly true for what the Spirit speaketh through men or by men as his meer organs must of necessity be truth and nothing but truth and that certainly and infallibly and so must be esteemed of and regarded as Scripture 25. If the matter be thus it is all one thing whether the preacher be Young or Old a Childe or a Mâ—n of experience for it is not he that speaketh but the Spirit in him yet Paul requireth that he that is put into the Ministrie be not a novice 1 Tim. 3 6. 26. Thus did the Prophets and Apostles preachâ— and declare their visions as undâ—r moral commands though they were under no such commanâ—s to receive the visions where they had no election Ier. 1 v. 17. 26 15. Esa. 6 8 9. Ier 15 19 20. 1 Cor. 9 16. 9. More might be said upon this head but this may suffice and I have said the more of it because they use to make it one of their common theames while they would in their popular discourses inveigh against the Ministrie seek to make it contemptible with people Let us now come and consider what he saith And first he beginneth to speak against the methode Pag. 249. And what is this methode Ministers are free to follow what method they think most edifying and are not bound to one certain prescribeâ— methoâ—e But sayes he when Christ sent his disciples to preach he told them they should not premeditate what to say nor speak of themselves but the Spirit should in the same houre teach them Mat. 10 20. Mark 13 11. Luk. â—2 vers 12. Ans. Knoweth he not that at that time Christ gave them their preaching with them telling them what they should say saying And as â—e go preach saying the Kingdom of heaven is at hand Mat. 10 7. Knoweth he not that in these places by him cited our Lord is speaking of their appearing before Magistrates and Higher powers where they might through fear and anxiety be so discomposed as not to know well how to speak in their owne defence and that our Lord addeth these words to free them of all anxiety about the matter But sayes he if it was so with them when standing before men much more in preaching when they stand before God Ans. This consequence is weak and contradicted by the Text it self where we see they had their sermon taught them before hand and beside when they were sent out to preach they knew what they were to say but when called before Magistrates they could not know before hand what questions might be proposed unto them and upon that account might be anxious and troubled which to prevent this promise is made
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
that every individual soul before they could savingly beleeve and understand the Truth of God behoved of necessity to have the same as Immediatly Inwardly and Extraordinarily revealed to themselves as it was to the Prophets and thus every man was to be an immediatly inspired Prophet to himself and what need was there then of immediatly Inspired Prophets singularly pitched upon and raised up for the use and benefite of others 4. This being plaine a sure basis whereupon we may stand and such a cleare stateing of the Question betwixt us and the Quakers that none needeth be ignorant of the true difference betwixt us and them we may very shortly dispatch this Man and his Doctrine which for the most part as we shall see runeth upon this Confusion and Mistake for thus he beginneth Pag. 5. to tell us That in all ages this hath been acknowledged viz That there is no saving knowledge of God to be had without the Spirit and to this end citeth some passages out of Augustin Clemens Alexandr Tertul. Hierom Athanasius Gregorius Magnus Cyril Alexandr Bernard Luther and Melanchâ—on None of which speak any other thing than what I have already granted and asserted and no true orthodox Christian or any that I know will deny except Pelagians Arminians the like with whom this Man doth too much conspire as we shall heare But can he produce any of the Fathers or of our Reformers maintaining such Inward and Immediat Revelations of the Spirit as the Quakers with their predecessours the Enthusiasts do assert now to be necessary and do pretend to If he be so well acquanted with the writings of the Fathers as by these his citations he would have us beleeve he hath done wisely for himself but not very honestly in concealing what several of the same Fathers and Others write expresly against such high Pretenders as the Quakers now are and in whose footsteps they in many things now tread Theodoretus in Epit. Haeret. Fab. Cap. 3. giveth us Cerinthus as the first Patriarcâ— of Fanaticks pretending to such Revelations Irenaeus lib. 1. advers Valentinum c. Cap. 9. sheweth how Marcus Valentinianus had a great Impostor a certane Devil for his Assessor by whom he himself seemed to Prophecy and foretel things and how he made some certane women whom he accounted worthy of that honour to prophecy and speak some braine-sick discourses when warmed by that empty Spirit so that they supposed themselves to be Prophetisses Theodoret in the forecited book Lib. 3. Cap. 11. tels us that one Montanus out of an ambition to excel all others alleidged that he had all his Opinions from the instinct of his Spirit the Paracleâ—e and did pretend to Enthusiasmes and Revelations and that he took unto him Priscilla and Maximilla as two Prophetisses calling their writings Prophecies or Prophetick Books and preferring them unto the divine Evangel And from this Montanus borne at Pepuza in Phrygia came the Seck of Cataphrygians and Pepuzians Augustine may also be read concerning this Catal. Haeret. Num. 26. and 27. And these men because they pretended much to the Spirit as our Quakers do now were usually called Spirituales and they called and accounted others Carnal Persons Psychici Animales Eusebius Hist. Eccles. Lib. 5. Cap. 16 and 17 may be read to this purpose relateing some of the pranks and opinions of these Cataphrigians and how one Apollonius wrote against them and their revelations and how Serapion and others gave witnes against them Let him if he please read also Epiphanius contra Haeres Tom. 1. Lib. 2. Haeres 48. 49. Where he will meet with some things not unworthy of his consideration Of this sort also were the Euchites who came of the Messalinians who were also called Enthusiasts concerning whom see Theodoretus Epit. Haeret Fab. Lib. 4. Cap 11 and Phylostr Haeres 49. A wonder it is that he citeth not Tertullian's books written de Ecstasi after he turned a follower of Montanus whom and whose ecstasies he laboured to defend in these books sure such could he have fallen upon them had been more apposite to his purpose then what he here citeth out of his book de volandis Virginibus we could also cite his book de praâ—cript advers Haeres Cap. 52. where he inveigheth much against such Prophets Among others of the predecessours of Quakers may the Circumcelliones and Donatistae be reckoned who did pretend to Visions and such Revelations and we may take in Quintius the Liberâ—ine though much later and others of the like stamp 5. In his § 3. he goeth on ranting at the same rate inveighing against all Doctors learned Persons who are not of his judgmeâ—t as being void of the Spirit and so no more to be called Christians as subserving in their writtings and labours the designe of Satan being only instructed in the external letter of the Scriptures whileas others that had only this inward and immediat revelation were true Christians hence he very profoundly doth inferre That the inward and immediat Revelation is only that sure and undoubted methode of true and saving knowledge I shall not be the man that shall plead for Doctors or Professours that deny or are strangers to the workings of the Spirit of God only I may say that the Quakers have not as yet given such irrefragable demonstrations of their being illuminated and led by the Spirit as may make us secure and confident as to the truth of all which they say I suppose the Spirit of God would teach them to speak more soberly of such as they are yet great strangers unto But to what purpose is all this waste of words if he meane nothing else by his Inward and Immediat Revelation than what we formerly § 3. did owne and explaine against whom doth he fight But if he meane as he must if he speak to the purpose what we said was the opinion of the Quakers all his wit and skill shall never be able to inferre his Conclusion from the Premises I grant that the knowledge of the letter of the Scriptures will never bring a man to heaven if with that there be not some gracious and saving Work of the Spirit working up the man to an Imbraceing Closeing with and rightly Improving of the Truths there contained yet I dar not say that the very letter of the Scriptures in its kinde as a compleet Canon and Rule is not able to make us wise unto salvation seing the Apostle is express for this 2 Tim 3.15 nor will I say that to the end the Truths revealed in the Scriptures may be savingly beleeved there is a necessiâ—y that every one have these same Truths revealed and declared unto them Objectively by new Inward and Immediat Revelations as the Prophets and Apostles had the Truths revealed unto them which they delivered unto others in the name of the Lord. And when he shall be able to inferre this Conclusion from solide Premises we shall think our selves concerned to
here mentioned is not the Scriptures and he learnedly proveth this from other Scriptures As if any sober Christian ever Asserted such a thing But in the bye as if he had no friendship with the Socinians he redargueth their incogitancy that do not acknowledge any Inward Spirit or Vertue but a meer Natural one But in what Socinian doth he read such a thing I think He rather and the Socinians are one denying this Spirit and Paraclete to be a person and a divine person as to Essence one with the Father and the Son but as to subsistance distinct The Socinians do say that the Spirit and Holy Ghost is but the Inward Spiritual Vertue of God and are not so carnal and natural as to say that it is a meer Natural Spirit or Vertue Thus he helpeth us to know what himself meaneth by the Spirit here and elsewhere mentioned viz. Not a distinct person of the Trinity but an Inward Vertue which they call the Light within The second paâ—ticular is That this Spirit is inward and for this he citeh Rom. 8 v. 9 10. 1 Cor. 3 v. 16. and that all noble works are ascribed to this Spirit citeing Ioh. 6 v. 63. Act. 2 v. 4. and 8 ver 10. Rom. 8 ver 2 13 15 16 26. 1 Cor. 2 ver 10. and 12. v. 8 9 10 13. and closeth with a saying of Calvines Institut Libr 3. Cap. 2. By all which what he would say and against whom he would disput I know not do we deny the Spirits work in his children Do we deny his Union with them that he is in them and dwelleth in them or their Union with Him that they are in Him and walk with Him All the question is about the way how this is Conceived and Expressed Will he say That the Spirit so is and dwelleth in and abideth with beleevers that hereby they become personally united with Him and so are one person with Him Some indeed have said little lesse and therupon inferred that beleevers were Godded c. as they loved to speak But if this be his meaning I account him a Blasphemer Supposeth he that the Spirit is in â—elievers as a Vertue or Spiritual power and is the Light within them Then as he contradicteth himself saying that this light and vertue is within every man which here is but promised to believers so he giveth us a shreud presumption that he is a Socinian denying the personality of the Holy Ghost which the texts cited by himselfe and many others of the like import do manifestly evince The third particular is the work of the Spirit to guide into all truth c. which we shall be loath to deny whatever his friends the Arminians and Pelagians do Do we cry up the Traditions and Precepts of Men Do we exalt corrupt and carnal Reason Let himself see to this who cryeth up the Light within which is but Nature under a new name as shall be showne in due time This is his first Argument but what is his Conclusion Ergo The holy Spirit abideth and dwelleth in and leadeth his owne All true Christians have the Spirit of God dwelling in them as in his Temple and Ergo For this Argument must be branched-out into many so fertile is the mans invention The Spirit moveth instructeth and leadeth every true christian into the knowledge of such things as are necessary unto salvation Ans. Concedo totum and what would he have more But poor man knoweth he not what is the point in difference Hath he Concluded that the Spirit communicateth the knowledge of Gods minde to all his saints in the same manner and way as he did of old to the Prophets who were extraordinarily Inspired and that that immediat way of communication of Truths to be beleeved and Duties to be performed which was peculiar to Patriarchs and Prophets or to the Apostles is continued and common to all believers No This point is too hot for his fingers to touch and we must be satisfied to heare him prove that which he can prove though it be the same which we assert and so to no purpose 28. Before he come to this second Argument he tels us § 11. That there are some who do confess that the Spirit doth now breath upon and lead the Saints but this is Subjectively and in a blinde way coeco modo but not objectively that is He illuminats the understanding to beleeve what is revealed in the Scriptures but presents not any verity objectively and this they call medium incognitum assentiendi an unknown medium of assent that is of which the man is not certaine nor sensible Ans Whom he doth particularly here meane I know not and so I cannot judge whether he reporteth their opinion faithfully or not nor how they explaine the termes here expressed I know men may have various conceptions of the same Truth and so may have various and different-like Expressions and yet meane one and the same thing And for my part though I cannot assent to some expressions here used yet I think the substance of the truth which I owne is held forth here The Scriptures are a compleat Rule to us in all things concerning Faith and Manners in reference to Salvation and hold forth the revealed Mind of God here anent as an outward Objective meane or an external Rule And therefore we need now no new Revelation either as to Truths to be beleeved or as to Duties to be obeyed in order to Salvation but we need the Breathing Light and Power of the Spirit both to cause us see the matters already revealed and to close with them as divine Truths and Commands Let us see however what he answereth Though this opinion sayeth he be more tolerable than the former yet it is not true And why First because there are many truthes which as they respect every one ut singulos respiciunt it may be he meaneth and should hâ—ve said Personas singulares are not all found in the Scriptures But what are these Truths Are they Truths concerning salvation if so I deny what he saith and shall waite his proofs in the Next Thesis where he promiseth to shew this Secondly because saith he the Arguments adduced do also prove that he proposeth truths to us Objectively But suppose that several of the Scriptures by him formerly adduced should conclude this as to the Apostles and some others yea and more viz. That they should be filled with the Spirit and Immediatly and Extraordinariâ—y Inspired and acted to pen Scripture and infallibly to hold forth Gospel Truths to set downe immutable Gospel Rules to establish Gospel Ordinances and the like which also was so will he think that the promises in this extent belong to every individual Beleever so that each of them by vertue of these promises are Infallible Dictators writters of Scripture and the like let him assay the proof of this and we shall consider what he sayeth But further though I should grant what he here sayeth
he hath gained nothing for I would say so that the Lord Jesus hath by his Spirit revealed Truths even Objectively unto us and even this way made good these promises but how By Inspireing Apostles and others to pen Scripture wherein all New Testament Truths necessary and sufficient for us to be believed and obeyed in order to Salvation are contained and revealed Is not this a proposeing of Truths Objectively Nay more I say the Spirit to this day is proposeing to us truths Objectively in by the work of the Ministrie and Ordinances which are established and maintained by the Spirit for this end to clear up the word of Reconciliation and to explaine all Gospel Truths which we are to believe and obey Here is also an Objective proposal by the Spirit But you will say it is not an Immediat Objective proposal I grant it and yet it is sufficient to confute his reason which mentioneth not this Immediatness nor will he prove any such thing out of these Scriptures in reference to all beleevers 29 Now followeth his Second Argument taken as he sayes from the new Covenant whereby he would prove that we are to be led by the Spirit not only Immediatly but also Objectively A strange conclusion as full of confusion as the former for any would think that by Objectively here he meaneth Mediatly But I suppose he would have said not only Subjectively but also Objectively For clearing of the matter and to prevent a fighting in the dark we would know That the work of the Spirit in order to the beleeving of Truths is either in and about the Soul of the man whom he is to give a Revelation of the truth unto or is in and about the Truth which is revealed and to be beleeved The First is that which is meaned by the word subjective because the man is the subject in which the Spirit is to work faith The Other is that which is expressed by the word Objective because the truth revealed is the Object which is to be beleeved and received Now the Subjective Operation of the Spirit in this matter is by enlightning the Understanding of the man taking away the vail that was over his eyes and thus enabling him to see the Object as when Christ cured the blinde man he put him in case to see the light which he could not do before so the Spirit openeth the eyes of the minde of the man that he may see the wonders out of his law Psal. 119 18. As to this immediat work of the Spirit though the Lord thinketh good to do this ordinarly in and by the use of meanes which he hath appointed so that the word Immediatly must not be so understood as to exclude these he maketh no debate with us But as to the Objective operation of the Spirit it is by proposeing of the Object or Truth to be beleeved unto the Intellect as true and as spoken by God and this is twofold either External or Internal External is when the Truth is proposed by God to the Intellect by outward meanes such as the Scriptures Preachers and the like and this may be also called Mediat Internal which may be called Immediat is when the Lord's Spirit doth immediatly propose the Truth to be believed as true and as spoken to them as a truth now to be believed because thus spoken by Him immediatly unto their souls unto which is requisite a real secret operation of the Spirit immediatly carrying the truth in upon the Understanding by Supernatural and Immediatly Infused intelligible Species's The former mediat way this man is not Satisfied with and this last immediat way is that whereby Truths were revealed extraordinarily to Prophets and Apostles and otherâ— who were Inspired and is usually called Prophetick Revelation and in this sense is the word Revelation ordinarily taken in Scripture And this is the Revelation Immediat and Objective which this man would plead for and which we deny to be common to all believers whether under â—he Old Testam or under the New And which we also deny to be â—he way by which we are to expect the Teachings and Leadings of the Spirit now seing we are built upon the foundation of the Prophets and Apostles Christ himself being the chiefe corner stone Ephes. 2 20. 30. Now let us see how he proveth his point He adduceth two passages of Scripture Esai 59 21. and Ier. 31 33. with its parallel Heb. 8 10. where the Lord promiseth that the words which he shall put in their mouth shall not depart out of their mouth nor out of the mouth of their seed nor out of the mouth of their seeds seed from hence forth even for ever And that he will put his law in their inward parts and write it in their hearts c And what I pray can all this Evince Cannot the Lord put his words in the mouth and hearts of his People Mediatly Ay but saith he the Lord saith not that he will do this by Scriptures or other Means Nor doth he say say I that he will do it without them when he opened the heart of Lydia and when he caused the Thessalonians receive the word not as the word of Man though preached by Paul but as it is indeed the Word of God did he not put his word into their mouth and write it in their hearts But saith he hereby is the law and the Gospel differenced that the law was writen in tables of stone but the Gospel in the heart Ans. Said not David Psal. 40 8. that the law of God was in his heart And Ps. 119 11 that he hid Gods Word in his heart If it be so why said he before and went about to prove that the Object of faith of beleevers under the Law and under the Gospel was the same and how had all the Saints under the Law Immediat Revelations Other answers might be given here but these are sufficient to shew the mans Ignorance and Inconstancy when he hath reconciled himself to himself we will have less to do What he speaks afterward of Immediat Communion which is not the same with Immediat Revelation in respect whereof the state of beleevers under the Gospel is better than that under the Law is but to confirme further his self contradiction Let him reconcile this with what he said before of beleevers under the Law and of the sameness of the Object formal of the faith of both and we shall think ourselves concerned to notice what he saith But further to multiply his self contradictions he addeth an Untruth viz. That under the Law they had the high Priest immediatly receiving the Word of God in the holy of holies to teach the people and we say now under thâ— Gospel there is nothing but the external letter of the Scripture in the meaning of one verse of which scarce two do agree For neither can he prove that the High Priest had such Revelations alwayes in the Holy of Holies And we
Againe how could Christ and his Apostles confirme their doctrine by the Scriptures Press to a study and search of them Convince persons of errour by them and the like seing still this shift was as ready at hand for them to use as it is for the Quakers today I pray hâ—m to cleare me in these particulars if he can 13. But if the meaning of his Assertion be That we know only by the inward Testimoâ—y of the Spirit that the book of the Scriptures is indeed the word of God what will this helpe his cause Nothing at all for the Testimony of the Spirit is a true Testimony and if the Spirit testifie that that book is the Word of God that book must indeed be the Word of God and it must be the Word of God before that testimony be given to it for the Testimony doth not make it such but witnesseth it to be such and so before that Testimony of the Spirit come the will of God contained in that book must oblige us to Beleeve it and Obey it for what is the revealed will of God cannot but oblige such unto whom it is revealed But if it be said That even the will of God contained in the Scriptures cannot oblige us untill a new Revelation come to perswade us of the certainty that it is the will of God I answere Then 1. The Assertions of the God of truth and the Lawes and Commands of the Supream Lawgiver have no obleiging force upon us to Beleeve and Obey untill we be perswaded these Truths and Lawes are Divine and so the authority of the Lawes dependeth upon and is derived from the minde of the Subject and no more shall be law than he will 2. Then the Revelation of the minde of God doth not carry alongs with it its owne Evidence 3. Then the Second Revelation can as little carry alongs with it its own evidence as the First and we must have a Third to give us the perswasion of its certanety and the Third will stand in need of a Fourth and so in infinitum and hereby we shall never come to any certanty but still fluctuate notwithstanding of Revelations upon Revelations 14. He adduceth Apol. P. 36 37. Calv. Instit. Lib. 1. c. 7. s. 4 5. The French Confession of faith Art 4. The Belgick Confess Art 5. And the Confession framed at Westminster Cap. 1. S. 5. which last he cannot cite without a jibe at these worthy Divines thereby evidenceing what a Spirit acteth him But to the point I say 1. What is spoken here of the Spirit is in Opposition to the Testimony of Men or of the Church which the Romanists alleiged 2. They speak not of an Objective certanty as if before this perswasion wrought by the Spirit there was no ground to beleeve and receive these for the Scriptures of truth or as if indeed before this they had not been the Scriptures of truth but of a Subjective certanty and therefore they call it Perswasion and Assurance now this doth not create an Objective certainty but preâ—upposeth it and only helpeth the soul to see that Objective certainty and rest upon it with full Conviction and Assurance 3. They speak not of any Immediat Revelation or Inspiration but of an ordinary work of the Spirit efficiently effectuating this Perswasion and Assurance 4. They expresly tell us that this work of the Spirit is by and with the word and not an Inspiration distinct and seperated from it anâ— by the gracious effects of the word in and upon the hearts of People which evidently demonstrate the cause to be divine and that Word which hath such Powerful Noble and Divine Effects upon the soul to to be of a divine Original flowing from that Supream Verity or Veracity and from that Supream Authority and so to be purely divine 15. Though this be enough to discover the vanity of this mans Alleigance yet I shall for the Readers satisfaction a little further cleare the matter There are in the Scriptures such innate marks and evidences of divine Majesty Power and Authority whereby as Light and Heat prove and demonstrate themselves so the Scriptures evince themselves to be of God by their Light Life Power Majesty Divine which is also manifested by these particulars mentioned in our Confession of faith to wit The Heavenliness of the matter The Efficacy of the Doctrine The Majestie of the stile The Consent of all the parts The Scope of the whole which is to give all glory to God The full Discovery it maketh of the only Way of Mans salvation The many other Incomparable Excellencies and the Intire Perfection therof These are arguments which it carryeth alongs with it whereby it doth abundantly evince it self to be the word of God as the heavens declare themselves to be of God not by any voice or testimony but by the Characters of Infinite Power so legible upon them that all that run may read The Spirit in working up the soul unto a Conviction and Perswasion that the Scriptures are the word of God doth those things First He cleareth up the characters of divinity that are in the Scriptures formerly dark to the man through prejudice or other causes and so maketh the Object plaine and manifest Next He conveyeth light into the Minde whereby the man is enabled to discerne and perceive these Grounds and Evidences which are the characters of divinity as a man when clouds are removed and his eyes are opened to see the beames of light flowing from the body of the Sun is convinced and perswaded that the Sun is arisen in our horizon Now this work of the Spirit hath its various Measures and Degrees not to mention that which is truely saving whereby the man is not only Enabled to see the forementioned grounds to a conviction but through a gracious Work of the Spirit on the whole soul is made to close with these grounds with joy and delights and to accept of the Scriptures upon these Grounds with full perswasion of soul as having this truth that these Scriptures are the word of God deeply impressed oâ— his spirit and sealed by the Holy Ghost So that he embraceth them as the very word of God and closeth with them with all Reverence and cheerfull Submission of soul receiving with faith the Truths there delivered and submitting to the Commands thereof heartily and cheerfully through grace Not to mention this I say which as it respecteth the matter contained in the word and the sutable improvement thereof is not of our present concernment this work of the Spirit admits of degrees whether we consider the Object or Evidences which lye in the Scripture or the Subject the â—llumination of the minde to see the cleared Evidences and Grounds for to some the Grounds and Evidences may be more clear and unquestionable than to others and some may have a larger Illumination of understanding and so a greater capacity to see the divine Original of the Scriptures than others and
hence the Perswasion or Conviction of this truth may be greater in some as more freed from Prejudices Doubts and Exceptions than in Others in whom it may be weaker through some admixture The impression also may be in some deeper than in others 16. If any enquire wherein this differeth from the Opinion of the Quakers I ans In those particulars 1 This which we speak of is not the Spirits saying by any new Revelation Voice or Whisper or Enthusiastick inspiration that this and not that Book is the Word of God The Quakers speak thus 2 By their way the testimony of the Spirit is an Argumentative Medium or an Inartificial Argument adduced to prove this conclusion to themselves that this or that Book is the Word of God so that they must first Perceive and Feel that the Spirit saith or witnesseth this book to be the Word of God and then they inferre that therefore it is to be received as the Word of God But we make no such use of the Spirits Testimony but Assert that He so illuminateth the Minde to see the characters of divinity as withall to work the Assent or Perswasion and that so as the Faith or Perswasion shall be felt oftentimes before the man reflect upon the Operation of the Spirit 3 The testimony we speak of is that Operation of the Spirit whereby the characters of divine Majesty and Authority which are natively inprinted in and do necessarily attend the Sayings of God are Discovered Received and Acquiesced in But the testimony which they speak of is distinct from and hath no connexion with the Objective evidence which is in the Scriptures themselves 4 The Quakers Revelation is purely Objective and New and Immediat declaring a new Truth The work of the Spirit which we speake of as it cleareth up the Objective Evidence which is in the Scriptures by removing Grounds of Mistake and Prejudice and the like so it worketh by these Evidences a Subjective Conviction in the soul and a Perswasion of the truth which only the man did not see before 5 By their Revelation a person getteth no new discovery of the characters of Divinity which the Scriptures carry along with them unless it may be by accident but the Perswasion which we speak of is rationally deduced from and founded upon these Marks and Evidences which the soul is now made to see clearly through the Operation of the Spirit 6 By our way the Scriptures do not receive their Truth and Authority neither in themselves nor as to us from this work of the Spirit as they do by the way of the Quakers for whether this Operation of the Spirit whereof we speak be or not the Scriptures are what they are the very Word of God as the sun is a shineing sun and light is light whether the blinde see it or not The word of the Lord is cloathed with Divine Light Majesty and Authority whether we see it or not Obligeth us though as yet wanting this perswasion and remaining blinde or blinded with prejudice to Imbrace and Receive the same as the Word of God and to yeeld all due Faith and Obedience thereunto as to the Word Law of the great God Lawgiver it is true without this work of the Spirit we cannot attaine to that heart-quieting Perswasion and soul-satisfying Assurance of the infallible Truth and divine Authority of the Scripture yet there is an infallible Truth divine Authority that inseparably attendeth whatsoever is spoken by God delivered as Assertions Lawes whether we see it and beleeve it or not And our blindness though it prejudge us of the rich advantage of Embraceing the Scriptures as the very Word of God yet it Endammageth not in the least the word of God it self But by the way of the Quakers the Scriptures have no Light nor Authority in themselves or to us until this Second Testimony come And thus it is supposed that either the Scriptures have no Characters of Light Power Life and Majesty divine in themselves or that whatever they may have of this kinde it is of no force to Oblige us to Faith and Obedience which were a contradiction till we receive this adventious and second Testimony and so all who want this are under no Obligation to receive the Bible by Faith and Obedience more then the Turks Alcoran which sure must be a very wilde and uncouth Position Let the Reader consult that satisfying Piece of the learned D. Own of the Divine Original c. of the Scriptures Chap. 5. where this is more satisfyingly and clearly expressed 1â— Now this being the very nature and native result of the judgment of the Quakers who sâ—eth not how absurd it is and who can be ignorant of the dreadful Consequences thereof which are so obvious For if their Opinion hold Then 1 there was no Ground for that Challenge Hos. 8 12. I have written to him the great things of my Law but they were counted as a strange thing 2 Then the jewes wanting this testimony could not be blamed for saying Ier. 43 2 Thou speakest falsly the Lord our God hath not sent thee to say go not unto Egypt to sojourn there 3 This might have been alleiged for an excuse of the Unbeleef that Christ himself did meet with for the Jewes might have said we have not as yet the testimony of the Spirit perswading us that Christs sayings and sermons are truely divine or the very sayings and testimony of God and till we have this we are not bound to beleeve 4 This would annul all that Authority and Truth that is in the Revelation of Iesus Christ which God gave untâ— Him to show unto His Servants and sent and signified by his Angel unto Iohn who bare record of the word of God and of the testimony of Iesus Christ. Revel 1 2. So 5 it maketh null that saying Revel 1 3. Blessed is he that readeth and they that heare the words of this prophecy and keep those sayings which are written therein 6 It confronteth all these places following Deut. 11 18 19. and 18 19. Ier. 29 19. and 35.15 Psal. 50 17. Prov. 4 20. and 7 â— Ier. 6 19. and 1â— 10. and 13 10. Ezech. 3 4.10 with multitudes moe which might be cited 7 By this meanes the people of God of old were no more Obliged to receive the Word of God delivered by true Prophets than the lies and dreams of the false Prophets who were Prophets of the deceits of their owne hearts and there was no difference to be put betwixt the chaff and the wheat until this second Revelation came See Ier. 23 21-32 In a word 8 This rendereth the whole Scriptures of the Old and New Test. void and useless as we shall manifest more when we come to consider what he saith to the contrary 18. What he speaketh of the difference among the Ancients and doubtings concerning some Books of Scripture which are now received can prove nothing but that through Prejudice
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
6. Rev. 22 18. and others of the same import as Gal. 1 8. Mat. 15 6. So that it is hence cleare that the Doctrine contained in the Scriptures is full and Compleet for to it nothing must be added not must any thing be diminished therefrom Now to these this Maâ— replyeth with Bellarmine That Iohn in the Revelation meaneth only that particular book That notwithstanding thereof the Prâ—pheâ—s of old did adde their Prophecies But how vaine these shifts are who seeth not Seing what is spoken of that Book and elsewhere of the Commands of God is consequently to be understood of all and as none might adde to the law delivered by Moses nor to the Word held forth by the Prophets so the Canon being closed and the same prohibition renewed at the close thereof we are assured hence that the Canon is Perfected as for the Prophecies of the Prophets these were properly no Additions to but Explications of the law of God and beside the Lord did not binde up his owne hand when he tyed up mans from adding or diminishing But he tels us further that there were Prophets even after Iohns dayes and at the Reformation and since Which is nothing to the purpose for these who foretold events took not upon them to prescribe thereupon doctrines to others nor did they make any such Revelation the Ground and Rule of Faith and Manners eiâ—her to themselves or others far less did they plead upon this account against the Perfection of the Scriptures as our Quakers do Wherefore it is manifest that the Spirit of Divination which tâ—ey plead for is a corrupt Antichristian Spirit But in end he sayeth that these places are to be understood only of such as adde new doctrine contrary to the old of such as adde humane words to God's but not of them who only bring a new and more copious revelation of ancient doctrine As if additions of new Revelations to the canon did not â—eclare the canon Imperfect This is the same which Bellarmine and other Papists say for their Traditions viz. That they are not Additions but Explications yet both their Traditions our Quakers new Revelations must thereby be as highly valued as the writtings of the prophets and Apostles which were but further Explications and Revelations of the same old foundamental doctrine deliverd by Moses and thus what our Quakers do deliver by such Revelations as they pretend unto must be looked upon as of the same authority with what the holy men of God spoke as they were moved by the Holy Ghost and with the Scriptures which are of divine Inspiration and what they speak thus are not mens words but Gods and must be received as such though they contradict what we have registrate in the Scriptures of truth Here is prodigious and blasphemous Audacity beyond what Papists though audacious enough dar be guilty of for they willingly grant that there is no place now left for adding to the Scriptures or doctrine delivered by the Prophets and Apostles any new Prophecies or Revelations But I would ask him one thing If he speak truth here when shall our Canon be compleated that no more needs be added Sure it must never he Perfected as long as they live or the time will come when they will need no moe Revelations and consequently according to their doctrine will nead no more help of the Spirit or of the Light within or that the Revelations which they shall then have will be useless Let him unriddle this mysterie if the can 31. Before I speak any more of their unreasonableness in this I would first see what Grounds he hath to decry the Perfection of the Scriptures Pag. 40. c. He tels us first That there are innumerable things which in reguard of particular circumstances are of great consequence unto Christians and yet there is no precise rule in the Scriptures concearning them But did ever any Rational man suppose that this was necessary to a Compleet Law and Rule to determine particularly and precisely of all and every particular action considered as to all its particular and individual circumstances Reasonable men will say that it is enough if it determine of aâ—l specifick actions and give general rules by which judgment may be made of all individual actions now this the Scripture doth richly and abundantly But he adduceth an instance to the contrary thus of a Minister called to preach the necessity of which office and ministrie himself denyeth though he make use of this argument ad hominem who can produce no call out of the Scriptures nor will the qualifications required of Minâ—sters evince that this man in particular is called nor can he be certaine that he is endued with these qualifications without the testimony of the Spirit and though he be endued and called no Scripture can tel him when and where he should preâ—ch Generals will not serve here for he may sin when doing this or preaching here when he should be doing that and preaching in another place Answere 1. I might tell him that by his reasoning here he must grant that he and the rest of the Quakers must have a Real New Distinct and Particular Revelation for every action every word or silence every thought or no thought and so for their Eating Drinking Sleeping Wakeing Walking Sitting Standing Looking Hearing c. or their rule shall be as imperfect as ours for in all these and in respect of their circumstances they may sinne and so bring condemnation on themselves and yet as we will hear afterward he dar not say so much His saying that the Instance which he hath adduced is a matter of greater moment will not helpe the matter for if he will I shall prove to him that in the least of these particulars I have hinted he can sinne against God and that is enough by his owne confession here to render the matter momentous 2 To him it is true who denieth the Ministrie it self its Work and Exercise it cannot be that the Scriptures should Regulate particular persons in their taking on of the Office and in the Exercise thereof But to us who owne this as an Institution of Christ and shall in due place vindicate it from his Exceptions there is no Impossibility in the matter For we can prove from Scripture and shall do it in due time and place that there is such a standing Ordinance in the New Testament That there is an established Order whereby persons shall be duely Invested with the Office That there are certaine Qualifications required in the Person who is to be admitted to the Office That there is concurring an inward Work of the Spirit inclineing the man whom the Lord calleth unto this Office upon pure and spiritual grounds and motives and for holy and heavenly ends and this may be cleared also out of Scripture Therâ— are passages of providence and circumstantial Works of the Lord which are great and sought out of all them that have pleasure
therein Psal. 111 2. which speak out God's minde as to circumstantial individual actions There are many General Rules which must be applied by Christian Wisdome Prudence and Discretion according to exemplary instances registrated in Scripture so that a person walking in the Light of the Lord and hanging upon Him singly for Light to understand the Rule and Wisdome to regulate his individual Actions thereunto shall see and be convinced of the Perfection of the Law of God and abhore the thoughts of tempting of God by looking for or asking New and Immediat Revelations yea and if any thing should occurre that by reason of its unusualness should seem to be some what extraordinarie and have some farr-resemblance unto that which some would call a Revelation will not rest till their Obedience be bottomed upon the unerring Rule and look upon such unusual manifestations as Confirmations rather than Grounds for their Faith and Obedience And in this the Lord may think good to consult the weakness of such well meaning persons who cannot see that in the Rule of the Scriptures as particularly applicable to their case which Others more mighty in the Scriptures and of more spiritual sharpnesse would easily discover All which tendeth to the Confirmation of the Fulness and Perfection of the Rule and no way to the crying-up and owneing of Inward and Immediat Revelations to the disparagment of the Law of the Lord which is Perfect Matters than being thus the Scripture-Rule able to regulate as a Rule when studied and wisely improven in all the particulars by him mentioned as might be showne Nay more might by shown that the Scripture can sufficiently Regulat the Christian deportment of every servant maide as to the very sweeping of the house how much more shall it be sufficient to Regulat a Minister the Man of God as to all his Deportment in the house of God What needs more to shame this effronted man than to recommend to his serious thoughts if he will do this upon my Recommendation without a new and distinct Revelation the study of these words of Paul already cited 2 Tim. 3 16 1 All Scripture is given by Inspiration of God and is profitable c. that the man of God may be perfect perfected or thorowly furnished to all good works If this be true and I doubt he hath the forehead yet to say otherwayes he may see Paul here answering all his Instances and telling him that his Allegations are not true And if he will not beleeve Paul immediatly Inspired it were unreasonable in us to expect that our more particular confronting his alleiged Instances out of Scripture should prevaile with him and as for Others who rest satisfied with the Testimony of the Apostle it were needless for us upon this light occasion to digresse further unto a scriptural discovery of these things Thus then we might have dismissed him But for further satisfaction to the Reader we shall goe on and see what he saith more 32. He tels us very honestly that Paul saith 1 Cor. 12. that every member must have its owne place in the Church and consequently their Church must be a monster that hath no distinct members every member must performe its owne function or else cause a schisme in the body and againe That the Lord will have each of his servants do the work which he putteth him to Which who can deny but Quakers who counteract this as is and shall be abundantly showne I know not and againe to the former purpose he citeth Rom 12. And we thank him for it But with all he addeth that no Scripture can tell him whether he should attend exhâ—rtation or Prophecy or ministry or doctrine And this is very true for he is no Church Officer of whom the Apostle there speaketh and having none of those gifts of Office he hath nothing to do with the Work peculiar to these Offices But others whom the Lord according to the Order established in His house whereunto this man is both a stranger and an enemy hath called to Prophecy and Teaching or Exhorting should wait upon it and performe their work according to the proportion of faith and such as are called to Ministry and to Giving should wait upon it and do it with simplicity cheerfulnesse and these who are called to Rule should do it with diligence Could not the man read this in the text But he would say The Scriptures say not that Iohn Iames or Peter should take on this or that Office Nor say I is this required of a Rule as such But how Iames Iohn or Peter shall know by the Scriptures that God calleth them to this or that imployment I have showne above 33 But the weightiest point of all is Pag. 41.42 That the Scriptures cannot give a man any certainty that he is in the faith and an heire of Salvaton And as for me if the Scriptures give not full Certainty in full measure heaped up and running over so farr as is competent to a Rule to do I shall despaire thereof What are there no marks given in Scripture whereby this may be known Yes sayes he But who shall perswade me that I have those marks that I beleeve that I obey c. Is this man in his wits that thinketh this should be done by a Rule Thinks he the Lawes of the land must say that Robert Barclay is a Quaker or that this or that man hath broken this or that Law If Robert Barclay had murthered a man and were impannelled thereupon would he think it a defence good enough in Law to say that in all the Acts of Parliament nay nor in all the Bible too it cannot be read that I Robert Barclay have murthered such a person Therefore tâ—e inference that I must die is founded upon no Law What shall a rational man think of this ridiculous Folly What doth he next He citeth our Confession of faith Chap. 18. Sect. 2. shewing how Assurance is had to which I heartily subscribe for as I shall be loath with this ignorant Man to confound the work proper to the Spirit of God with that which is proper to the Rule of the Scriptures so I shall be loath to decry the Scriptures and rob them of their due as this man doth under a pretext of setting up the Spirit or to deny to the Spirit of God any of his gracious works in the souls of his owne whatever this man think under a pretext of maintainâ—ng the Scriptures Perfection I only here assert and maintaine the Scriptures Perfection as a Rule granting to the Spirit with all cheerfulness and readiness of soul all that work which the Scriptures teach me to do and therefore I grant that the Spirit beareth witness with our Spirits that we are the children of God Rom. 8 16. and what can be rationally deduced from 1 Ioh. 4 13. 5 6. which he citeth I know that it is the Spirit that causeth us know the things that are
terminus without all respect to sin because by it persons are appointed to punishment for their sins and whatever God doth in time execute He râ—solved and determined from eternity to do the same in the self same manner As for the Execution of this decree in time in reference to the denying or not giving of Faith Repentance Regeneration or Gâ—ace to recover out of the state of sin we say this act is Absolute as hâ—s giving of Grace and Regeneration upon the one hand is free as the Scripture richly declareth so thâ— withhoâ—ding of this Mercy Grace is an act of his Absolute Soveraignity and Free Will who hath mercy on whom he will and hardeneth whom he will As concerning the act of inflicting spiritual Iudgments the forerunners of hell this being an act of Iustice is not without respect to sin its procureing cause as the Scriptures lately cited evidence The same we say of adjudging impenitent and wicked persons unto hell for this is an act of justice conforme to the established Law of God 10. Though what we have said might suffice upon our part for clearing of the truth which we owne yet because this Quaker rageth so much against Absolute Reprobation by which he doth not meane the actual Execution of this act but the Act it self we shall in short propose somethings which will serve for confirmation of what we say And 1. There is a certane Analogy betwixt the decree of Election the decree of Reprobation so that the one giveth light unto the other the one cannot be conceived without the other for where there is an Election of some there must be a Rejection of others so the one is opposite to the other from this it is manifest that if Election be Free Absolute so must Reprobation be for the objects of both are supposed to be in the same state condition equally represented in the minde of God or considered when the act passeth upon them none deserving Election more than the rest nor none more meriting Reprobation than the rest If then Election be not upon the account of any good foreseen in the elected more than in others whether it be Faith or Obedience or Perseverance in both to the end or whatever else can be imagined as all our Divines have showne writing against the Arminians it is manifest cleare that Reprobation cannot be upon the account of the Foresight of the contrary Sin foreseen or considered in Iudas could not be a cause moving God to Reprobat him more than Peter because the same was to be seen in Peter And the Apostle cleareth confirmeth this when he saith Rom. 9 11 12 13. for the children being not yet born neither having done any good or evil it was said unto her the Elder shall serve the Younger as it is written Iacob have I loved but Esau have I hated Which place 2. Doth further confirme what we say for here is a Discrimination made one Loved the other Hated that is one Elected the other Reprobated Rejected without any consideration had of good in the one or evil in the other as a procureing cause of these Acts of Gods will for both Iacob Esau are considered as being in a like condition yet unborn neither having done either good or evil 3. The supream wheel moving all is here said to be that the purpose of God according to election might stand not of works but of him that calleth so there can be no procureing cause of this in man The one was preferred to the other that the purpose of God according to Election might stand the other consequently was made to serve that the purpose of God according to Reprobation might stand 4. Works both good evil are here in plaine termes excluded not of works there are no works excepted if Election be without foreseen works Reprobation must be so also or we must say that the Apostle argueth not acuratly that the Spirit of the Lord in the Apostle doth not cleare explaine the point 5 Vers. 17. from the instance of Pharaoh of whom it is said that God even for this same purpose had raised him up that He might shâ—w his power in him c. the Apostle inferreth that God hardneth whom he will as well as from the instance of Iacob preferred to his brother Esau he inferred vers 15. 18. that he hath mercy on whom he will have mercy and that he hath compassion on whom he will have compassion 6. The Objection which the Apostle preoccupieth Vers. 19. Thou wilt say then why doth he yet find fault for who hath resisted his will doth manifestly speak the truth we plead for for if Election Reprobation were not absolute but upon foreseen works what place could this Objection have Why would the Apostle speak to an Objection that were no way pertinent Should there be any colour for any to propose this scruple if the good evil works of man were the ground of all 7. The Apostles reply confirmeth this when he sayeth Nay but O man who art thou that repliest or dispurest or it may be rendered responsats or carps against God Importing that it is high arrogance in the Clay creature to call Jehovah to its barre to judge or quarrel with or disput against God whatever he do according to the purpose of his own will But what ground were there for such a Pride-laying Man-humbling Mouth-stopping Creature-abaseing felling answere if all this matter did run upon the wheels of justice or had its rise from man or were ultimatly founded upon something in him 8. The answere added putteth the matter beyond all further dispute Shall the thing formed say to him that formed it why hast thou made me thus Hath not the potter power over the clay of the same lump to make one vessel unto honour and another unto dishonour Where we see That man is but as a lump of clay in the hands of the great Potter as there is nothing in one part of the same lump of clay calling inviteing or moving the potter to make of it a vessel unto honour or a vessel unto dishonour so is there nothing in man calling or moving God to make this man a vessel unto honour the other a vessel unto dishonour And next we see That all is ultimatly resolved into the pleasure of God as the Potters mere pleasure is the cause of the discrimination of vessels which he frameth out of the same lump 9. These words vers 22. further confirme our point for saith the Apostle what if God willing to shew his wrath and to make his power known endured with much long suffering the vessels of wrath fitted or made up for destruction c. Importing that it is so and that man hath nothing to say against it So we see That as the vessels of mercy are afore prepared unto glory so the vessels of wrath are afore prepared and
Intercession and Prayer is restricted to such Ioh. 17 9. I pray not for the world but for them which thou hast given me for they are thine 6. Christ's end in coming into the world was to save his people Hence he gote that name Iesus but he should not be able to save them Perfectly Compleetly and to the Utermost if he did not joyne his Intercession with his Oblation Yea upon this account he continueth ever a Priest having an unchangable Priesthood Heb. ◠24 25. But this man because he continueth ever hath an unchangable Priesthood wherefore he is able to save them to the uttermost that come unto God by him seing he ever liveth to make intercession for them 7. The Apostle so joyneth them together Rom. 8 34. that they must do manifest violence to the Apostles reasoning who would pull them asunder and separate the one from the other It is sais he Christ that died yea rather that is risen againe who is even at the right hand of God who also maketh intercession for us 8. Yea they are so joyned together here that his death alone considered could not yeeld that ground of triumph and boasting nor security from Accusations Yea rather that is risen againe c. 9. So that the separating and taking of these asunder is greatly prejudicial to the consolation of his people for though they should attaine to some apprehensions of Christ's dying for them as an Advocate with the Father upon new sinnes 1 Ioh. 2 1 2. Though Christ died yet they might be condemned for he must also Interceed and if he do not Intercede for them their Hopes and Comforts are gone And so there should be no force in that who is he that condemneth it is Christ that died Rom. 8 34. And a poor soul might be had saved but not to the uttermost contrare to Heb. 7 25. 10 And that place Rom. 8 33. restricteth both equally unto the Elect who shall lay any thing to the charge of God's elect 11. When Christ laid down his life a Ransome for sinners he could not but know that by that Ransome none should be actually saved without his Intercession it being accorded betwixt Father and Son that the mediator should mediate both by Price and by Prayer And he could not but know for whom he purposed and intended to Interceed how shall we then suppose that he would lay down his life for those for whom he was purposed not to Pray Or that he would do the most for them For whom he would not do the least 12. Christ's intercession is really a presenting unto God the Oblation made Therefore sayes the Apostle Heb. 9 24. that Christ is entered into heaven it self to appear in the presence of God for us And so by appearing he Interceedeth and his appearing is in his owne blood whereby he obtained Eternal Redemption Heb. 5 12. and so his Intercession must be for all for whom the Oblation was and the eternal Redemption was obtained 13. Yea both these are so joyned together by Esaias Chap. 53 12. as that they are made one ground and procureing cause of God's divideing him a portion with the great and of Christs own divideing the spoile with the strong Because he hath poured out his soul unto death and he bare the sin of many and made intercession for the transgressours 14. This is further clear from the reasons we gave to confirme that fast connexion betwixt Christ's Impetration Application in the foregoing paragraph for the Actual Application of the benefite and fruit of his oblation is attributed to his Intercession 15. Nay that whole Chapter Ioh 17. confirmeth this for there Christ is both Offering himself or sanctifying himself thereunto vers 19. and Interceding and these are so lincked together both in themselves and as to the persons for whom that it must argue at least much incogitancy to imagine a divulsion separation of these two acts of his Priesthood 16. If Christ Intercede not for the same persons for whom he died we ask for whom he Intercedeth Is it for actual beleevers Then we ask a Scripture ground for this restriction And then it is manifest hence that Christ Intercedeth not for the working of faith in any And yet Esaias tels us that he maketh Intercession for transgressours And we see Ioh. 17 20. that he prayeth not only for those who were already beleevers but for such also as were not yet beleevers He told us Himself also that he would pray the Father for the Spirit Ioh. 14 vers 16. And among other things this is one work of the Spirit to cause a sinner beleeve 2 Cor. 4 13. Ephes. 1 17 18 19. 33. The point we are upon will be further cleare if we consider 22. That Christ's death was a Redemption and we are said to be Redeemed thereby Gal. 4 5. and 3 13. Rom. 3 24. Ephes. 1 7. Col. 1 14. 1 Pet. 1 8. Revel 5 9. Tit. 2 14. And therefore all such as he laid down this Redemption or Redemption-money for must of necessity be redeemed and saved and consequently he died not for all seing all are not redeemed and saved His Ransome or Price of redemption which he laid down viz. his blood which he shed is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ransome Mat. 20 28. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2 6. That all such for whom this Redemption-money was payed and this Ransome was given must be saved is cleare for 1. Other wayes it were no Redemption a ransome given for Captives doth say that these Captives in law and justice ought to be set at liberty 2. This Redemption is the same with as to the effect or hath attending it forgiveness of sins Col. 1 14. Ephes. 1 7. and forgiveness of sins is with justification hath blessedness attending it Rom. 4 6 7 8. 3. Salvation necessarily followeth upon this Ransome and Redemption as is clear 1 Tim. 2 4. compared with vers 6. 4. This redemption is from a vaine Conversation 1 Pet. 1 18. and consequently is attended with Salvation 5. It is attended with justification Rom. 3 24. being justified freely by his grace through the redemption that is in Iesus Christ 6. Hence it is called the Redemption of the transgressions Heb 9 15. that is either of Transgressours by a metonimy or of us from the evil of transgressions that upon a valuable compensation and satisfaction for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a Redemption from evil by the Interveening of a Price a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ransom 7. This was a Redemption from the law for God sent forth his son made under the law to redeem them who were under the law Gal. 4 4 5. so by this redemption there is a liberation had from the Law and its Curse and Penality 8. And it is a Redemption of such as were under the law for this end that they might receive the adoption of sones Gal. 4 5. But this Adoption of sones
Then he is so perswaded of the truth hereof that he is assured no man that readeth this and dealeth honestly with his own heart in the sight of God will not acquiesce thereunto and in some measure be sensible thereof Closeing with this Epiphonema That this is the pretious day of visitation which who soever resisteth not shall be happy for ever This is the day of the Lord which is as lightning shining from east to west and as the winde or the Spirit breathing into the soul and its sound is heard but we know not whence it cometh and whither it goeth 24. To all which I shall shortly reply beginning at what is last 1. That Spirit whereof Christ speaketh Ioh. 3. that bloweth where it listeth waiteth not for mans not-resisting no more then the winde whereunto Christ there likeneth it And it througheth its effect the new birth for he addeth so is every one that is borne of God will this man dar to say that all Men in the world are partakers of this new birth 2. How impertinet that other expression is which Christ hath Mat. 24 27. unto the purpose which this man is now handling he may read that runneâ—h tâ— But it is usual for these men to play thus boldly with the Scriptures as men that have not the fear of God before their eyes 3. He taketh no notice that his writings are not likely to come into the hands of Heathens Pagans Turks and Barbarians And so his Proclamation of this day of visitation and faire opportunity of Salvation to all is but vaine 4. We are to see afterward if he can prove from Scripture that God hath planted such a Seed in every man 5. He saith here that God hath certain singular times wherein he thus cometh but in the preceding Chapter we observed another account of this day of Visitation as of a day that did not goe and come againe as the Angels moving of the waters of Bethesda Or he must say that this day cometh but once in a mans whole life time so that if men repent not at that very houre or moment they shall never be saved And if this be his doctrine it is neither consonont to his expressions elsewhere not to the Scriptures nor is it comfortable to either one or other 6 It is absolutely false That God offereth remission of sins salvation to every man upon condition of non-refusal for He offereth remission and salvation to none but in Christ and that upon the condition of faith in Jesus as the whole Gospel cleareth And this offer is not made to any to whom the Gospel is not preached for it is the Gospel wherby life and immortality is brought to light and wherein Christ is held forth as the Propitiation it is the power of God unto salvation to every one that beleeveth for therein is the righteousness of God revealed from faith to faith Rom. 1 16 17. So that this mans doctrine destroyeth the whole Gospel and rendreth the whole administration thereof useless yea it taketh away the death of Christ and his merites and blood shed when it taketh away faith that must lay hold upon it 7. What is this not-dissenting not-refusing that he talks of The Arminians spoke at this rate Is this any thing else than the use of Free will at whose devotion Christ and his Salvation is This even this with the Pelagianizing Socinianizing and Arminianizing Quakers is the thing that must weare the crowne and have all the glory of our Salvation and to it must the everlasting songs be sung Glory honour and Praise must be given to our owne noble and well inclined Freewill that did not resist nor refuse in the day of visitation Let never my soul come into these mens secrete 8. That God wonderfully warmeth and mollifieth the heart of every son of Adam at some one time or other is meer Quakerisme that is to say a vaine dream And that God wonderfully mollifieth warmeth the heart of a man in reference to salvation and that yet the man may refuse the call and perish may be true or false according as that mollifying warming is interpreted But if it be taken for the gracious working of the Spirit of God as it may be he will take it he proclameth Armianisme If he take it for some common operation of the Spirit yet say that mans not resisting of this alone without any more will certainly prove saving he preacheth forth Pelagianisme and denieth the necessity of the grace of God 9. In fine we see that this Plaister will not cover the sore Nor free him from the charge of Pelagianisme For Pelagius said as much and more as Vossius Hist. Pelag lib. 3. part 2. Thes. 4. cleareth out of Augustine for he tels us that Pelagius explaining the nature of that grace which he at length came to acknowledge said it did nor consist in the Law only but in the help and adjutorium of God But this Quaker will not admit the grace of the Law or doctrine of Christ for the preaching of the Gospel with him is not necessary unto Salvation Yet hear Pelagius The Lord helpeth us said he by his Doctrine and Revelation while be openeth the eyes of our heart while he illuminateth us with the ineffable gift of his heavenly grace Is not this as much as this Quaker saith when he speaketh of Gods stirring up this light that is within every man Nay it is more for Pelagiuâ— hereby granted a real operation of the Spirit upon the Minde illuminating it by an unspeakable gift of heavenly grace but our Quakers illumination is nothing but God's putting the natural conscience to work And will this Quaker say more then or as much a Pelagius said on these words God worketh in us both to will and to do God doth this said he while he stirreth us up by the greatness of future glory and the promise of reward and while by the revelation of wisdom he stirreth up the lazie will unto the love of God and while he perswadeth to every thing that is good Will this Quaker say that God doth even this much to every one of the Heathens What Knowledge of the greatness of future glory or of the promise of the rich recompence of reward what Revelation of Wisdom What Love to the true and only God is or can be imagined to be among all and every one of the Heathens Pelagius did very carefully distinguish betwixt Posse Velle Agere And he said the first did properly belong to God who bestowed it upon his Creature But the other two were wholly of man Now all that this Quaker ascribeth here to God is but he first possibility for the man is left at liberty to will or nill as he pleaseth and to operate or not operate as he thinketh good This Possibility Pelagius said every man had whether he would or not but the will and the deed was in his own power Hath not our Quake
â—onveyed to beleevers by this Light and it is this light that is given for a witness to the people for a leader and a commander and so this â—ight is our prophet priest and king and then we have nothing to do with that Iesus of Nazareth of whom the Gospel speaketh whom the Apostles preached Thus the whole Gospel is overturned at one blow and all the New Testament is to be looked upon as a cunningly devised fable or must all be understood allegorically as speaking of this Light within which is Gospel Bible Saviour and all to the Quakers and of no other Christ of no other Saviour and Redeemer What a fundamental and antievangelick errour this of the Quakers is no man needeth now to doubt nor fear to call them pagan Preachers 40. Faith cometh by hearing saith he and hearing by the Word of God which is placed in every mans heart to be a witness for God and à medium by which they may be brought unto God through Faith and Repentance And because mans heart is naturally hard as yron God hath put this word in it to be as a fire and as an hammer Ier. 23 29. by whose strength and vertue if it be not resisted the cold and hard heart of man is warmed and made soft and receiveth an heavenly image and impression Ans. Here is a further confirmation of the desperate designe of these Quakers to overturne the foundations of Christian Religion for 1. The word of God by which Faith is wrought in souls is not with them the word of God which is preached or the Gospel which Christ his Apostles preached but a thing in every mans heart Heathen as well as Christian which they nickname blasphemously call the word of God Did Paul preach this word which is in every mans heart Or did any of the Apostles make this their theme text Did they ever say that by this word Faith was wrought in the heart Was this the Christ crucified that Paul spoke so much of Sure faith cometh by the hearing of that word which is outwardly preached by such as are sent and whose feet are bautiful upon the mountains bringing glade tideings Rom. 10 15. Esai 52 7. Nah. 1 15. and by such as was Esaias whose report was not beleeved Rom. 10 16. Esai 53 1. Hear what Peter said Act. 15 7. Men and brethrâ—n Ye know how that a good while agoe God made choise among us that the Gentiles by my mouth should hear the Word of the Gospel and beleeve And what that word of the Gospel was which Peter preached to Cornelius to which passage this relateth see Act. 10 34. to 43. What meaneth Paul by the foolishness of preaching whereby such as beleeve are saved 1 Cor. 1 21. was that the preaching of a Light within Why doth he then call it the crosse vers 18. and Christ crucified vers 23 would the crying up of the light within be a stumbling block to the Jewes and foolishness to the Greeks No certainly But because the Apostles doctrine did lye so crosse hereunto neither Iewes nor Greeks could relish it except those who were the called and they indeed and they only saw Christ the power of God and the wisdome of God vers 24. What need is there that we should insist in disproving of this which overturneth the whole doctrine of the Gospel and rendereth all the administrations thereof useless and ridiculous 2. What Faith I wonder can be produced by this Light within It cannot be the Faith of God's elect for the mighty operation of the Spirit is required thereunto and as an external mean the out ward preaching of the Gospel which is called the word of Faith Rom. 10 8. and the hearing of faith Gal. 3 2. And Paul tels us Rom. 1 5. That he and others received grace and Apostleshipe for obedience to the Faith among all nations The Gospel and the preaching of Iesus Christ according to the revelation of the mystery which was keept secret since the world began but now is made manifest and by the Scriptures of â—he Prophets according to the commandement of the everlasting God made known to all nations for the obedience of faith Rom. 16 25 26. Through the Gospel did the Apostle beget the Corinthians 1 Cor. 4 15. The Thessalonians were called to the beleefe of the truth by the Gospel 2 Thes. 2 14. It must thâ—n be the faith of Heathens or rather the faith of Devils for they beleeve and tremble and Nature can produce no other faith but a natural faith founded upon nature which is of the same kinde with the faith of devils Is not the Quakers Religion a noble Religion which would bring us the length of Devils 3. That which is left in every man to be a witness for God is nothing but a Natural Conscience witnessing according to the Law of Nature and the dim light thereof that is not yet extinct and will this Natural Conscience produce saving faith in a heathen Sure the devil hath a conscience as an intellectual creature witnessing that there is a God and so witnessing for God Shall we call this conscience the word of God the hearing of which will produce faith Then the Quakers Gospel is a Gospel for the Devils giving them ground of hope of Faith and Repentance if they will but obey that Gospel which is preached within them 4. What a bold and manifest perversion of Scripture is it to apply that Word Ier. 23 29. which is express of the word spoken by the true and faithful Prophets of God unto this dumb preacher in every mans bosome 5 We see then that the softening and warming Spirit of God who by his power and efficacy melteth the heart is in every man by nature in every Turk Tartar Barbarian c. And whatever the Scripture speaketh of this work of the mighty Spirit of God must all be understood of this Light within every man O desperat souls O wretched errour Will not the Lords hand be seen against these impudent audacious perverters of the right wayes of the Lord 6. This fire and hammer will do wonders if it be not resisted But when fire worketh upon water and a hammer beateth upon hard yron or stone can it but meet with resistence At length we see all the operation of grace which he talketh of is the sufficient grace that Pelagians Iesuites Arminians plead for which must have no more efficacy anâ— power ascribed to it whatever great names it get than may salve the honour and consist with the glory of Free will which must weare the crowne and have all the praise for this grace must not entrench upon the Lordly liberty of mans will but must stand off and petition Lord Free will to consent and yeeld if it will but if not it can do no more And so it shall be of him that willeth and runneth and not of God that sheweth mercy contrare to Rom. 9 16. And it is not
â—ewes Whileas it is much more probable that he lived before the children of Israel were brought out of Aegypt and that for this one reason That in all this book where so much is spoken by Iob and by his friends of God's power and faithfulness there is not one word of God's delivering his people out of the furnace of Egypt which would not have been omitted it being so apposite to what is there oftentimes handled if so be it had been done before this time His questions then may easily be answered without that inward common grace which he dreameth of to wit that God taught Iob as he did other holy men before the giving of the Law and that without Scripture which was not then written His supposing thereafter Pag. 116. that Iob speaketh of this light Chap. 24 13. is another of his fond imaginations What he saith next of Iob's friends receiveth the same answere that we gave to what he said of Iob seing the ground of the mistake is the same in both and requireth no new consideration 10. Then he tels us how Paul Rom. 2. saith that the Gentiles did those things which are contained in the Law and hence inferreth that they feared God and wrought righteousness Ans. 1. That the Gentiles were not without all knowledge of what was just and unjust honest and dishonest is most certain for so much was remaining ingraven in their hearts that could not be delete and this was evidenced by their commanding and forbidding by their Laws somethings commanded and forbidden by the Law of God as appeareth by their Laws against Theft Adultery Manslaughter and the like which yet was not universal It is in the original only thus they do by nature the things of the Law And as Beza well observeth this differeth from doing what the Law commandeth being a doing of what the Law doth that is commanding or prohibiting what the Law commandeth or prohibiteth And therefore is it added these having not a Law are a Law unto themselves 2. Hence it appeareth that it will not follow that they therefore feared God and wrought righteousness for the same Apostle tels us Chap. 1 21. that when they knew God they glorified him not as God neither were thankful but became vaine in their imaginations and their foolish heart was darkened Is this to fear God and work righteousness And though hereby the Apostle evinceth the Gentiles to be without excuse Yet he tels us Chap. 3 9. that he hath proved both Iewes and Gentiles that they are all under sin And will this Quaker contradict the Apostle and say it is not true that the Gentiles are under sin though the Apostle hath charged it home upon them for they feared God and wrought righteousness This were indeed blasphemous boldness suiteing only a Quaker But he thinks that vers 13. confirmeth all where Paul saith the doers of the Law are justified As if Paul were speaking that of the Gentiles which is spoken of the Jewes who heard the Law which the Gentiles did not And as if Paul did hereby insinuat that any man Jew or Gentile could be justified as a doer of the Law that is by his owne obedience which is diametrically opposite to his whole disput and scope in this part of the Epistle and to his conclusion set down Chap. 3 28. Therefore we conclude that a man is justified by faith without the deeds of the Law Vers. 20. Therefore by the deeds of the Law shall no flesh be justified in his sight What shall we think of this Quaker who thus maketh the Apostle contradict himself and inferreth out of the Apostles words perverted the contrary of what the Apostle himself who knew the force of his owne premises best concludeth And what boldness and blasphemy is comparable to this And withal he will be yet so bold as to tell us that nothing is more clear and that the Apostle vers 9 10.11 doth confirme this doctrine yea and Pag. 117. declare moreover that unless we suppose the Apostle to have spoken otherwayes then he thought we may saifly conclude that those Gentiles were justified and partakers of glory honour and peace and that by their owne works O what miserable miscreants must these men be that dar thus expose the Apostle yea the Spirit of God speaking in him and by him to open laughter as proving and concluding contradictories and that by the same medium and premises which is hardly supposable of a man in his wits and that knoweth what he saith His repetitions Pag. 117. I wave they being formerly confuted and repititions being jejune probations need not be againe examined He doubts whether we can prove that all the Patriarches and holy men before Moses had any distinct knowledge either of Adams fall or of the coming of the Messias for I see not what else he can understand by his vel hujus vel illius these being the only two things spoken of by him immediatly before and his following words confirme this And if he doubt whether we can prove it it is no great matter if he doubt not himself of the thing And if he do doubt of the thing Where is his charity to the Patriarchs and Saints What charity can this be which is so large to Heathens and so straitned to the Saints of God Can this be divine charity No it is a Pagans charity suting him who would have us all turn Pagans But seing the Scripture tels us that they all obtained a good report by faith which is the substance of things hoped for and the evidence of things not seen Heb. 11 1 2. And that they all died in faith not having received the promises but having seen them afar off and were perswaded of them and embraced them vers 13. And Christ himself tels us that Abraham saw his day Ioh. 8 56. what needs us more proof These and the like passages satisfie us concerning their knowing as much as was then requisite in order to salvation And that the Gentiles who never heard of Christ know so much is that which he should prove and doth it not nor never shall 11. He tels us that the Iewes even after David's dayes who prophecied more largely of Christ than did others before could not out of all these prophecies discerne Christ when he came Act. 3 17. 1 Cor. 2 8. Yea Mary herself did not know that her Son was about his Fathers work when disputing with the Doctors and the Apostles that long conversed with him and saw his miracles did not beleeve what belonged to his death and resurrection Ans. Is not this a wonderful proofe that the holy Patriarchs had no saving knowledge of and faith in the Messias who was to come because the wicked Jewes did crucify him when he came Who would not simile at this But David had many clear prophecies of the Messias and yet they did not understand these And what then Ergo they were saved without the understanding of these prophecies
Iustification is an act of Gods free grace unto sinners Rom. 3 23 24 25 and â— 5. in which he pardoneth all their sins accepteth and accounteth their persons righteous in his sight 2 Cor. 5 19 21. Rom. 3 22 24 25 27 28. not for any thing wrought in them or done by them Tit. 3.5 Ephes. 1 7. but only for the perfect obedience and full satisfaction of Christ by God imputed to them Rom. 5 17 18 19. 4 vers 6 7.8 and received by faith alone Act. 10 53. Gal. 2 16. Phil. â— 7. Adde to this Q. 72. What is justifying faith A. justifying faith is a saving grace Heb. 10 39. wrought in the heart of a sinner by the Spirit 2 Cor. 4 13 Ephes. 1 17 18 19. and the word of God Rom. 10 â—4 17 whereby he being convinced of his sin and misery and of the disability in himself and all other creatures to recover him out of his lost condition Act. 2 â—7 and 16 30. Ioh. 16 8 9. Rom. 5 6 Ephes. 2 1. Act. 4 12. not only assenteth to the truth of the promise of the Gospel Ephes. 1 13. but receiveth and resteth upon Christ and his righteousness therein held forth for pardon of sin Iâ—h 1 12. Act. 16 31. 10 53. and for the accepting and accounting of his person righteous in the sight of God for Salvation Phil. 3 9. Act. 15 11 And Q. 73. How doth faith Iustifie a sinner in the sight of God Answ. Faith justifieth a sinner in the sight of God not because of these other graces which do alwayes accompany it or of good works that are the fruits of it Gal. 3 11. Rom. 3 28. Nor as if the grace of faith or any act thereof were imputed to him for his justification Rom. 4 5. with Rom. â—0 10. but only as it is an instrument by which he receiveth and applyeth Christ his righteousness Ioh. 1 1â— Phil. 3 19. Gal 2 16. With all we will be hâ—lped to understand the orthodox truth in this matter by considering two other questions to wit Q 75. What is Sanctification A. Sanctification is a work of Gods grace whereby they whom God hath before the foundation of the world chosen to be holy are in time through the powerful operation of his Spirit Heb. 1 4. 1 Cor. 6.11 2 Thes. 1 13. applying the death and resurrection of Christ unto them Rom. 6 4 5.6 renewed in their whole man after the image of God Ephes. 4 23 24. having the seeds of repentance unto life and of all other saving graces put into their hearts Act. 11 18. 1 Ioh. 3 9 and those graces so stirred up increased and strengthened Iud. vers 20. Heb. 6 11 12. Ephes. 3 16 17 18 19. Col. 1 10 11. as that they more and more die unto sin and rise unto newness of life Rom 6 to 14. Gal. 5 24 with Q. 77. Wherein do Iustification and Sanctification differ Answere Although Sanctification be inseparably joyned with Iustification 1 Cor. 6 11. and 1 30. Yet they differ in that God in Iustification imputeth the righteousness of Christ Rom. 4 6 8. in Sanctification his Spirit infuseth grace and inableth to the exercise thereof Ezech. 36 27. In the former sin is pardoned Rom. 3 23 25. in the other it is subdued Rom. 6 6 14. the one doth equally free all believers from the revenging wrath of God and that perfectly in this life that they never fall into condemnation Rom. 8 33 34. the other is neither equal in all 1 Ioh. 2 v. 12 13 14. Heb. 5 12 13 14. Nor in this life perfect in any 1 Ioh. 1 8 10. but groweth up to perfection 2 Cor. 7 1. Phil. 3 12 13 14. â—hus we have the orthodox doctrine in this point fully cleared and confirmed 3. Let us next see whâ—t is the opinion of the Qâ—akers in this matter And before we examine particularly what this Man with whom we deal saith we shall shortly see what other Quakers have maintained before Mr Clapham in his book against the Quakers Sect. 5. tels us that I. Nayler in his Love to the lost P. 3. joyneth with the Papists and pleads for our being made righteous by Gods putting in righteousness in us and by righteousness wrought in the creature And P. 50. with Papists he confounds Justification Sanctification and Mortification and argueth for it as they do So Mr Stalham in his book against them Part. 1 Sect. 22. sheweth out of their owne words what friends they are unto the man of sin by laying the bottome of a believers justification not upon Christs obedience but upon sanctification And Sect. 25. he tels us that I. Nailer said that the man of sin is discovered in them who say beleevers are pure and spoteless too by reason of imputation and in his Love to the lost p. 51. that men are so justified as they are sanctified and mortified and no further And that F. Howgil in The inheritance of Iacob Pag. 29. hath these words Christ fulfilled the Law and he fulfils it in them who know him and his work and herein man becomes to be justified in Gods sight by Christ who works all our works in us and for us Mr Hicks in his 2 Dialogue Pag. 4. tels us that Isaak Pennington asks this question Can outward blood cleanse And saith Therefore we must enquire whether it was the blood of the vail that is of the humane nature or the blood within the vail viz. of that spiritual man consisting of flesh bloud and bones which took on him the vail or humane nature It is not the bloud of the vail that is but outward and can outward blood cleanse And that Edward Billing most wickedly said that the mystery of iniquity lyes in the bloud of Christ. And that these words frequently drop from their mouthes dost thou look at Christs death afar off What will that bloud avail Didst ever see any of it That carnal bloud cleanse If thou hadst a great deal of it would it do thee any good If such as speak thus of the precious bloud of Christ can have right thoughts of Justification the sober may easily judge And what intimation Edward Burroughs giveth about this may be seen there P. 18 22 c. I love not to transcribe the words only that which he hath Pag. 26. seemeth to be plaine Thou beast who would have another righteousness than that which Christ works in the saints and by them He tels us likewise ib. Pag. 31. that Will Pen Sandy foundation Pag. 29.30 hath these words Obedience to justification ought to be as personally extensive as was mans disobedience to condemnation In which real not imputative sense those various termes of Sanctification Righteousness Resurrection Life Redemption Iustification c. are most infallibly understood for impute or imputing signifies no more in Scriptures but to express men really and personally to be that which is imputed to them whether as guilty or remitted For any to
is I know not are the ground of our Iustification But seing Iustification and Sanctification stand upon the same ground with him he must also say that we are not Sanctified by good works considered by themselves and if good works or works of Sanctification and holiness considered as such will not ground the denomination of Sanctification I would faine know what will 5. But if they neither be Sanctified nor Iustified by these good works by what are they Sanctified or Iustified It is by Christ saith he who is the gift and the giver and the cause produceing the effects in us But this Christ is nothing else but a Creature produced in man by mans industry and goodwill not stubbornly resisting but piously receiving the illumination of the light and that out of this light which is in every Son of Adam for he told us that this Light when thus religiously entertained becometh a holy pure and spiritual birth and this is the Christ formed in us who is the gift and the giver and producer of all the fruits of holiness which are acceptable unto God Are we not then Iustified by our works when Iustified by this Christ or Principle produceing these works in us especially seing this Christ is a Christ formed within and not that Christ who laid downe his life a ransome for sinners and offered up himself a sacrifice to divine justice to satisfie justice and the Law by his Obedience and Death for the Redemption of his people We heard lately that this Christ and his Blood is far off in their account and cannot cleanse or do us any good But further I think that even in this Quakers are far worse then Papists for when Papists will have us Iustified by works they speak of works wrought in the soul by the Spirit real works of grace flowing from an inward principle of grace but our Quakers though they give goodly words yet really their works by which they are Sanctified and Iustified are but works wrought at best by the Power of Nature For that Light within every man as was shewed above is but pure Nature and whatever is borne of or proceedeth from this seed is but Nature for that which is borne of the flesh it flesh Ioh. 3 6. And from nothing that is in man by nature or in all men can that which is heavenly and spiritual spring unless we turne Pelagians this is to be held And that Light within them if its eyes were not blinded with prejudice though it be not sanctified nor of the Spirit might even cauâ—e them understand so much And when all the Efficient cause that we hear of from him produceing this pure and spiritual birth or educeing it out of its matter or causing its change and being some other thing than it was is only man and man doing nothing but receiving the illumination of this light can we suppose this to be any thing else than a pure product of nature which Heathens and Pagans Turks and Tartars who never heard one word of Christ may be partakers of And can this Sanctification and Justification be that mentioned in the Scriptures when it is common to infidels who are without God and without Christ in the world if they will but obey the light of nature Is this which he talketh of to be borne of God No certainly but rather it is to be borne of bloud or of the will of the flesh or of the will of man but so are not any borne that receive Christ and beleeve in his name Ioh. 1 12 13. One thing more Seing this Light which the Quakers say is in every man is in Devils and that in a greater measure than in man may it not also be said of them that if they will receive this light and not resist it it shall become an holy pure and spiritual Birth and Christ formed within And shall not they likewise upon this account be capable of this Sanctification and Justification I must still put Sanctification first that I may speak according to the Quakers Language and shall we have no other Sanctification and Justification preached to us by Quakers than what Devils are capable of and have the real feed of already O poor deluded wreatches Is this the top of all their endeavours and the upshot of all their hopes Sall we get nothing at most but a Paganish Iustification and Sanctification 6. He closeth his Thesis thus who i. e. Christ when he reconciled us while enemies according to his wisdome doth save and justifie us this way as the Apostle saith else where He hath according to his mercy saved us by he lawer of regeneration and renewing of the Holy Ghost Ans. But what way did he reconcile us while enemies was it by his bloud and by his crosse Ephes. 2 16. Or by the bloud of his crosse or in the body of his flesh through death Col. 1 20 22. Or was it by his death Rom. 5 10. If so then sure he died for the ungodly Rom 5 6. And for sinners vers 8. that they might be reconciled to God by his death vers 10. And then the grace of God and the gift by grace must abound unto them vers 15. and that unto justification vers 16 18. Then sure Christ died in their roome and place as their Cautioner and Surety and as their Surety made satisfaction to justice that they should be redeemed and delivered from Law Justice and Wrath for what the law could not do in that it was weak through the flesh God sending his owne son in the likeness of sinful flesh and for sin condemned sin in the flesh That the righteousness of the law might be fulfilled in us Rom. 8 3 4. And if so as the Scriptures do richly witness then that mediatory Righteousness of Christ the Redeemer and Cautioner must legally be made over unto them to the end that they may be legally acquit and freed from the Accusation and Condemnation of the Law And by vertue of that Righteousness of Christ the Cautioner imputed unto them by God they as cloathed therewith by faith and appearing therein must be Iustified before God and not by any thing wrought in them at what hand so ever And thus all that he hath said in his Thâ—sis is overturned 2. It is true that the Lord in wisdom hath ordered things aright and appointed the way how we should be partaker of the benefites which he hath purchased and particularly of Iustification and Sanctification But that the wisdom of God hath appointed that we should be Iustified by any thing done by us whether from a principle of Nature or of Grace wrought in us even by the Spirit of God as the formal objective reason or that upon the account of which we can be accounted Righteous and Absolved from Accusation and have our inquities pardoned is not revealed to us in all his word but the contrare rather as hath been seen 3. Nor doth these words of Paul to Titus Chap.
the righteousness of Christ given and imputed to us because insert in Christ and we put him on The question is unto which of these we ought to lean and account our selves justified before God And I saith he wholly think that it is piously and christianly said that we ought tâ— leane to I say lean to as to a firme thing which may uphold us the righteousness of Christ gifted to us and not to grace and holiness inherent So also Pighius de fide Iustificatione may shame this Quaker 15. In the fourth place Pag. 128. For clearing of his meaning he tels us that by this Iustification they do not understand simply good works nay not as done by the holy Spirit But did ever man in his wits understand it so The question is whether good works be the formal cause or the formal objective reason of Justification And this he granted above and asserted with the worst of Papists But he saith with protestants that these are rather the effects of Iustification then the cause This is better said but way then said he lately that by the Second Redemption whereby we are Purified Liberated and Redeemed from tâ—e power of corruption we become justified formally or that that second Redemption was the formal cause of our justification And what will he now have to be the formal cause of our justification Christ formed within us this inward birth produceing righteousness and holiness in us with which the Father is well pleased Ans. But this is only an inward Principle of grace and the sanctification which is defined in the Larger Catechisme as we saw above and by this himself afterward tels us we are parkers of the divine nature and this as Contarenus said with truth belongeth to an Inherent Righteousness and so still he holds with the Tridentine Papists who will have us justified by a Righteousness inherent in us and that in opposition to a Righteousness imputed And when afterward he saith that Bellarmine and others disput against this and other Papists understood it not he should have named the place 2. That God is well pleased with this will say nothing for he is well pleased also with good works that flow from this Principle betwixt which two this Quaker would distinguish in this question He addeth This is to possess whole Christ who is the Lord our righteousness Ier 23 6. and to put on Christ. Ans. Yet this is not to put on the righteousness of Christ in Justification and to be cloathed with his Righteousness in appearing before Justice This is not to make the Lord our righteousness as Ier. 23 6. nor to say with Paul Phil 3 9. and be found in him not having minâ— own righteousness which is of the law but that which is through the faith of Christ the righteousness which is of God by faith Further he sayes hereby we are made one with him as branches into the vine and we have right to all things which he did and suffered for us so that his obedience righteousness and death is ours Ans. All this is true by faith uniteing us to Christ. But we are not so properly by Christ formed within us for this is a consequent of and in nature though not in time posteriour to our union to Christ by Faith which is brought about in effectual calling and as a consequent of this union followeth also Justification the formal objective reason of which is not either this union or begun sanâ—tification but the Righteousness of Christ or his Obedience and Suffering made over and imputed to the believer by God Seing in these matters he seemeth to be an utter stranger I would advise him to read our Larger Catechisme better if he think not himself too far advanced to turne a catechumene againe What followeth Pag. 128. is but a specimen of the Quakers Spirit in abusing of Scripture with their sensless allegorick glosses and hath no Interest in this queston and therefore I have nothing to do with it 16. He tels us next that though we be not justified for good works yet we are justified in them and they are necessary as causa sine qua non Ans. That good works are called for from Justified persons we acknowledge but what Interest they have in putting us into a state of Justification we see not His giving them an interest of a causa sine qua non contradicteth what he said before for he would have us Justified by Christ formed within and this is antecedent to good works as the tree is unto the fruit And he also said in the preceeding Pag that good works follow Justification as the effects thereof and how then they can come in as a causa sine qua non he must help us by his next to understand and cleare to us how the Effect can be the causa sine qua non of the Cause But this man must have liberty to contradict himself He must also explaine to us what that is to be justified in good works That a man may be in a justified state while doâ—ng good works we understand very well but how otherwayes he can be justified in good works I see not unlesse by Justification he mean not a justification as to state but a justification as to particular actions which is impertinent 17. In the last place he saith that if he and his fraternity held the same opinion about good works that Protestants hold they would easily confess that they were not only not necâ—ssary but that they were noxious Though Protestants assert the necessity of good works in justified persons come to age they assert notwithstanding their noxiousness in Justification that is if they be considered as any part of that Righteousness upon consideration whereof the person is declared just Justified before God or as any part of the formal Objective reason of Justification or as others speak as any part of the formal cause of Justification But what is his ground for they affirme saith he that the best works of saints are corrupted and defiled It is true we say indeed that our best works are not perfect but have ad mixture of dross and of much imperfection but that is not all the cause why we deny such an interest to works in Justification as Papists and he plead for but this Interest we deny to works mainly because it would spoile Christ of the glory of our Justification and of being our Righteousness that is due to him and give man ground of boasting which by Gospel Justification is wholly excluded But do not Quakers say the same of good works we judge saith he the best works done by man intending conformity unto the Law in his owne strength natural power and proper will to be such that is polluted But protestants do not account these properly good works but only materially such as not flowing from a principle of grace and from the Spirit of sanctification What doth he say of these These are pure and
must be when he saith we are not Justified by the Law that we are indeed justified by Inherent Holiness or Conformity to the law What more The meaning of these words we are Iustified by faith sayes he may by we are made just by faith purifieing the heart Ans. Then the Apostles should contradict himself for if we be thus made just by faith we are made just by works and further purifying of the heart cannot otherwise be understood but of renewing the heart but Iustifying signifieth not making just Againe sayes he When we are said to be Iustified by grace by Christ by the Spirit what absurdity to understand this of making just Ans. Of being Justified by the Spirit we read â—ot for these words by the Spirit mentioned 1 Cor. 6 11. are to be referred to washing and sanctification When we are said to be Justified by grace it is by the gracious and free favour of God as our Divines make good against the Papists and that with the circumstances of the places are against such a Justification Nor must we any where so interpret any passage as to make it crosse or contradict other passages When we are said to be Justified by Christ the meaning is clear against his sense 31. He citeth againe 1 Cor. 6 11. not 11 6. and then tels us that Thysius thinketh that Iustification here includeth sanctification as its consequent and that Zanchius in Ephes. 2 4. thinketh it is the same with sanctification And that Bullinger on the place sayes the Apostle in diverse words expresseth the same thing Ans. 1. None of these Divines confound them and make them one as this Quaker doth but distinctly and orthodoxly explaine the nature both of Justiâ—â—cation and Sanctification 2. As I said above though this were granted that the word Iustify should import the same with sanctify in this or that place Yet unlesse he made it manifest that it alwayes so importeth and can never be taken in another sense he could not make good his Assertion and Opinion So that in all this work he is but beating the winde 3. Thysius had no ground to speak so seing sanctiâ—â—cation is as well expressed as Justification but ye are sanctified but ye are justified 4. Bullinger saith no more than what Calvin saith yet Calvin distinguisheth them in his Comment on the place Zanchius saith no such thâ—ng in the place cited 32. In the next place Pag. 138. he citeth with Bellarm. Rom. 8 30. And saith that either Sanctification must be excluded or Iustification must be taken in its proper sense Ans. 1. There is no necessity for either for Sanctification is comprehended under Vocation which is saving and effectual otherwise the linkes of this chaine could be broken for a common and ineffectual call is not attended with Justification and Glorification And effectual Vocation is by infusion of grace and the Spirit of holiness and a real change 2. Sanctification might be comprehended under the word Iustified it being a necessary and inseparable consequent and that without any prejudice to the native usual and constant import of the word Iustified 3. Thereafter vers 33.34 the Apostle cleareth in what sense he took Iuâ—tified when he opposeth it unto condemned a forensical terme and to accused another His citing of some Protestants so saying I passe finding no argument alleiged by them to enforce this acceptation Melanthon's saying that to be Iustified by faith doth not only signify to be pronunced just but to be made just May admit of a saife interpretation for he saith not to be made just by inherent righteousness And it is certain that all that are Justified are first made just not by inherent righteousness but by the Imputed righteousness of Christ. What he citeth out of one Martinus Boraeus I cannot examine having never seen the book Bucer's words cited make nothing for him B. Forbes's words I will not justify but judge that Cardinal Contarenus spoke more orthodoxly then he The Fathers so taking the word sometimes moveth not me more nor it did Calvin Chemnitius and Zanchius cited by himself And further if to justify signifie to make righteous to accuse and to condemne which are opposite terms must signifie to make unrighteous or unjust 33. After this § Pag. 140. he bringeth in his conclusion from what he hath said and it is a bold one Having now sufficiently saith he proved that by Iustification must be understood to be made really just This is concluded like a Quaker with unparalleled falshood impudency and boldness He undertook only to prove that the word might without absurdity be so understood and how weakly he hath done this we have seen But now he wonderfully concludeth a must be from a may be and that too no wayes satisfyingly proved But I have said already that the beleever who is Justified may be said to be really made just but not in his sense nor because of the import of the word as he alleigeth but because the judgment of God is according to truth and God will not justifie an unjust man The Justified person therefore is first made just not by Inherent Holiness and Righteousness but by the Righteousness of Christ Imputed to him and Received by faith What saith he next I do confidently affirme from real and sensible experience but the delusory sensations or impressions of an erroneous Spirit on the mindes of persons given up to strong delusion is no demonstration to us of the verity of what they boldly affirme that the immediat next and formal cause whereby a man is Iustified in the sight of God is the revelation of Christ in the soul who converteth and reneweth the minde and he who is the Author of this work being so formed and revealed we are truely Iustified and accepted in the sight of God Ans. 1. Who seeth not that these things as here expressed are not such as can fall under the inward sensations of the soul Can the soul feel what is the Immediat Nearest or Formal Cause of God's acts What needs more proof of a desperat delusion 2. If the revelation of Jesus Christ be such a cause of Justification Justification cannot be a making just for it is not as he sayes the revelation that converteth and reneweth but Christ revealed and if Christ revealed maketh the change â—ustification doth it not nor can Justification be a declareing of one righteous because of inherent righteousness for here the man is Justified upon the revelation and yet the man is not renewed for he is not renewed by the revelation but by Christ revealed and the Revelation of Christ is before this Operation of Christ. 3. If the man be not justified till Christ be formed in him as his last words seem to say then the revelation of Christ cannot be the Immediat cause of Justification because that is before this forming of Christ in the man for it is before the work of Christ reforming and renewing the minde 4. I see all this
Renovation is but upon the minde and this Formation of Christ is but a Revelation in the minde But where is the work of grace upon the will This would say that the Papists opinion is more tolerable then this for they include graces seated in the will 5. Where doth the Scripture speak of Justification after this manner We are oft said to be justified by faith but never are we said to be justified by such a Revelation 6. Therefore I may as confidently affirme that this his sensation is but a sensible delusion of Satan the grand enemy of the Grace of God and of the Gospel 34. Yet he goeth about to prove this and tels us first that this methode of salvation is set down by Paul Rom. 5 10. for saith he The Apostle doth signify that reconciliation is made by the death of Christ. Ans. This is true of that Reconciliation which is actual and is had by faith in the death of Christ but not of that Reconciliation which he imagineth whereby to wit God is prone to Receive and Redeem man What next He affirmeth Iustification that is Salvation to be in Christs life Ans. And what ground is there for this Interpretation seing the sense is obvious to wit that seing by the propitiatory death of Christ beleevers laying hold upon him by faith are brought into a state of Peace and Reconciliation with God they need not fear but they shall be brought thorow all difficulties and steps to the enjoyment of life eternal and full salvation Christ being now alive to bestow all that he hath purchased What more He saith That this life of Christ is something inward and spiritual in the heart whereby he is renewed and brought out of death where naturally he lay and raised up and revived unto God the same Apostle sheweth Ephes. 2 5. Ans. This is nothing but a palpable perversion of the words of the Apostle for the life can no more be understood here of some inward thing wrought in man than Christ's death can be so interpreted And if he had so expounded the words he had spoke more like himself above as also more like other Quakers who talk of Christs sufferings and death c. as all done within man 2. That the Apostle Ephes. 2 5. is speaking of beleevers being by grace quickened together with Christ and risen together with him c. is true But what saith this for the corrupt glosse of Rom. 5 10. where the life of Christ is only spoken of and that as it by which beleevers may be assured of their salvation 3. What is there in all this for Justification by the Revelation of Christ within reforming the minde c Hath the man forgote his Conclusion already Ay but sayes he the Apostle mentioneth a Revelation of this inward life 2 Cor. 4 10 11. and this inward life is that whereby he said we were justified Ans. The life of Christ is indeed said by Paul 2. Cor. 4 10 11. to be made manifest in and by its effects supporting carrying the persecuted Apostles through so many miseries and deaths But who except a Quaker could say that the Apostle sayes we are justified by this life And what vestige is there of this in the Apostles words 35. In the next place he citeth Tit. 3 5. And hence thus argueth we are justified by that by which we are saved Ans. Yes by the grace of God we are freely justified and saved and that without works of righteousness which we have done Here the Apostle sayes he moreover doth manifestly ascribe the immediat cause of Iustification unto the inward work of regeneration that is to Christ revealed in the soul by which we are formally accepted of God Ans. 1. What immediat cause is this That a soul must be wrought up to faith in Christ before it can be justified we grant and that this faith must be wrought by the operation of the Spirit is also true But that this faith or any other work of the Spirit in the soul is the Formal Objective Cause of Justification the Apostle saith neither here nor elsewhere 2. To say that we are formally accepted of God that is as fully righteous with a righteousness answering the Law in all points and satisfying justice for bâ—gones as he must meane or he speaketh not to the point by this work of Regeneration is but a jejune begging of what is yet in question sure there is no word of this here 36. In the third place he citeth 2 Cor. 13 5. And saith That it appeareth here how earnestly the Apostle would that they should know Christ in them Ans. The Apostle to the end that the Corinthians who at the instigation of false Teachers were beginning to have undervalueing thoughts of him might be convinced that he was an Apostle of Christ and so continue in esteeming of him as such doth here presse them to goe in to their owne hearts and see if there were any fruits and effects of Christ's living among them by his Spirit through his ministrie that if not they might not account themselves Christians but persons rejected And what would this say It appeareth hence 2. sayes he that the cause of reprobation or of non-justification was the want of the inhabitation of Christ revealed And by the rule of contraries where Christ is inwardly known and revealed there the persons are approven and justified And nothing can be more cleare Ans. 1. By what rule law or authority doth he make Reprobation and No-Jusâ—ification equipollent terms This must be licentiâ Quakerorum whereby they have a privilege contrare to Scripture and all Reason to coine words phrases and opinions in divinity at their pleasure 2. The want of the effects and evidences of Christ dwellâ—ng in them by his Spirit is not here given as the cause of their being in an evil state reâ—ected and disapproved of God but as a mark and evidence And marks and evidences are not alwayes taken from the Immediat Nearest and Formal cause 3. It is very true that by the rule of contraries where Christ is indeed revealed and working in the soul that soul is justified but it is most false that therefore Christ revealed in the soul is the Formal Cause or to speak more properly the Formal Objective Reason of Justification for himself said above that good works were properly the effects and fruits of â—ustification and yet he knoweth the fruits and effects may be an evidence of the cause in being 4. And so there is nothing more plaine and evident then that this citation is impertinent and his argueing therefrom a non sequitur and that he is still the old man a Quaker-disputant 37. As a parallel place he citeth Pag. 142 Gal. 4 19. And saith this Christ is the inward hope of glory Col. 1 27 28. And what is the hope of Glory must be that to which we nextly and immediatly lean unto in Iustification Answ. And how is this proven We must beleeve it
glory though we must alwayes lament our shortcoming and run to the bloud of Iesus that the defilement cleaving to our best works may be purged away Nor do we think that this hyperbolick expression of the penitent church will warrant any to caâ—l all the work of the Spirit of God in his people sordide and filthy rags What is of God should be acknowledged good acceptable though the defilements that adhere to the best of God's works in us here because of our continueing corruption and because of the lustings of the flesh in us should be mourned over and keep us humble One thing I would further note here That if our gospel-Gospel-works be such why are we not Justified because of them as well as in them He further answereth pag. 149. § 12 That though it were granted that the best of men are imperfect Yet God can produce perfect works in them by his Spirit Ans. the qustion is not what God can do but what he doth God can make all his perfect Yet the supposition made saith he doth not so He hath thought it fit for his owne glory so to work in his Saints as they may have so long as they are here a body of death to wrestle with and occasion to pray dayly forgive us our sinnes and to run to the fountaine opened to the house of David and to the inhabitants of Ierusalem for sin and for uncleanness that they may be washen He proceedeth The Spirit of God is not capable of a blot and therefore all Christ's works wrought in his children are pure and perfect Ans. The Spirit it is true is not capable of pollution yet his works as received by us and as we are the formal actors of them are obnoxious to pollution And doth not the Scripture tell us that God first beginneth a good work in us and afterward perfecteth it Phil. 1 6. How can then all the works of Christ in us be perfect And if it were so his children here should be as holy as they will be in heaven for what is higher than perfection Thus we see this man will outstripe Bellarm. who confessed that our actual righteousness was imperfect because of the admixtion of venial faults and stood in need of dayly remission And will run the length of bold Vasques who thinketh that such have no need of remission in 1. 2. Disp. 204. c. 2. 3. He further argueth It would then follow that the miracles and works of the Apostles themselves as the conversion of the Gentiles gathering of Churches writting of Scripture and giving of themselves to the death for Christ were defiled with sin Ans. we must distinguish betwixt these works which were extraordinary I meane as to the manner of their performance and so peculiar to such extraordinary persons in which they were not in a manner formal actors but passive organs such as working of miracles and writting of Scripture in these the Apostles moved as they were immediatly Acted Inspired and Led of the Spirit so that these were not properly their formal acts And these which are of a more ordinary nature wherein they were more formal actors through the assistance of the Spirit whether in works belonging to their office as preaching and gathering of Churches or in works of Christianity as giving themselvs to the death and the like As to the first sort we may grant that they were undefiled as being pure acts of the Spirit wherein the Apostles were but organs used by the Spirit as he saw meet But as to others I see no absurdity to say that they needed to use that petition forgive us our sinnes The Apostle Paul had his infirmities and weakneses a body of death that made him cry out wo is me miserableman and was thereby made to do what he would not and hindered from doing what he would Rom. 7 The Apostle Iames saith in many things we offend all Iam. 3 2. and the Apostle Iohn saith 1 Ioh. 1 8. that if we say that we have no sin we deceive ourselves and the truth is not in us 43. Thereafter he giveth unto works an instrumental part in Iustification which is true of faith laying hold on the righteousness of Christ the only Objective Formal cause of Justification but cannot agree to works But he citeth some Protestants assenting to this as Polanus Symphon c. 27. whose words if understood of after pardon that is of sinnes committed after Justification as they may containe nothing but truth and that truth which we question not acknowledging that even iustified persons before remission of after sins must repent confesse and mourne for their sinnes and act faith on Christ. Zanchius in the words he citeth is expresly speaking of salvation not of Justification and to this end he might cite all the Protestants that I know of Amesius is speaking of the same As for Mr Baxter I have told already that his notions about Justification are not acceptable to all As for what he addeth about the word merite I shall not contend only I would say that seing it sounds so ill because of the common and known abuse thereof by Papists the less we use it the better seing Verba valent usu 44. Nor shall I say much against his conclusion of this mater Only while he tels us that such may confidently appear before God who sensible of their owne unworthiness and of the unprofitableness of all their works and endeavours c. did apply themselves unto the light within and suffered that grace to work in them and thereby are renewed quickened and have Christ risen in them and working in them to will to do having thus put on Christ and being clothed with him and made partakers of his righteousness When I say he speaketh thus he but cheateth his Reader giving him faire words and no more for as we have formerly seen in the examination of his Principles This light is but a Pelagian Grace if not worse common to all men Scythian and Barbarian And by vertue of this light without the least help of the grace of God for of grace assisting far lesse regenerating such as are in nature and so beginning every good work there is not in his writings the least mention if the man will but yeeld and of power and full ability to do this he maketh no question he becometh regenerated begotten of God partaker of the divine nature and what not And this is this Mans Sanctification and foundation of Justification whereof Pagans and Barbarians who never did nor never shall hear of Câ—rist are as capable as such who live within the visible Church and that without any new grace communicated by that which is borne with them Let the Reader now Judge what a Regeneration and Sanctification can flow from this which is in every man and what Justification that can be which is founded hereupon And whether or not this be a sure bottom to stand upon and with confidence to rest upon
and to shake off Diligence Watchfulness holy Fear Humility contrare to Iam. 4 10. 1 Pet. 5 6 7 8. Mat. 18 4. 23 12. Micah 6 8. Col. 3 12. 1 Cor. 16 13. 1 Thes. 5 vers 6. 1 Pet. 4 7. Mat. 24 42. 25 13 26 41. Mark 13 33 35 37. 14 38. Luk. 21 36. Act. 20 31. Col. 4 2. 2 Pet. 3 14. 1 5. Heb. 6 11. 12 15. Tit. 3 8. 7. This taketh away the usefulness of the Ordinances of Christ such as Reading the Scriptures Preaching and Sacraments which are instituted for the edification and building up of the Church as also the Ministerie Hence we â—nde these Quakers proud and vaine boasters crying downe all these Ordinances as now useless as we shall hear more afterward 8. This makes all the commands to endeavour after perfection useless as to Christians contrare to Heb. 13 21. 2 Cor. 13 11. Mat. 5 48. 2 Cor. 7 1. Heb. 6 1. All Prayers for it useless contrare to 1 Pet. 5 10. And so cutteth off all Endeavours after it For what a man hath already he doth not earnestly seek 9. See Psal. 130 3. 143 2. Iob 9 2. Psal. 19 13. Iam. 3 ver 2. 1 Ioh. 1 8. as also Prov. 20 9. who can say I have made my heart cleane I am pure from my sin But this Quaker will contradict this Eccles. 7 20 For there is not a just man upon earth that doth good and sinneth not The Quakers will contradict this too and that also which this same wise King saith 1 King 8 46. 2 Chron. 6 36. For there is no man that sinneth not 8. Enough by way of proof of the vanity and falshood of this fonde conceite of these proud Phanaticks which the experience of saints in all ages hath confuted and all tender Christians will abhore and was never owned but by Phanatick hereticks such as of old were the Cathari followers of Novatus who was excommunicated for his errours by a Synod at Rome See Eusebii histor lib. 6. c. 42. Pelagians as we shall shew and Donatists some Anabaptists Antinomians Familists and the like of late with Socinians of whom afterward Arminians and the Papists who owne it to set off the better their other corrupt doctrines lay their ground for works of supererogation though some of them as Stapleton and others must yeeld to the truth which the Orthodox own and maintaine Let us now come and see what this man saith for explication and defence of this untruâ—h He layes downe five Positions for clearing of the Controversie Pag. 153. The first is this we place not saith he this possibility to wit of not sinning in mans owne will and capacity as he is a son of Adam or as in a natural state Ans. But what if his Perfectionist be never translated out of the state of nature And sure according to his doctrine we cannot see how such can be said to be translated from darkness to light For the Scripture tels us that that cannot be without the infusion of new habites and faith in Jesus Christ and also that this cannot be without the powerful operation of God's Spirit on Minde Will and Affections discovering to them their Sin and Misery and the Necessity of Christ and Christ's Fulness Sutableness and Readiness to help As also Perswading Bowing Inclineing and Determineing the Will unto an Acceptance of and Closeing with Christ for union and communion And therefore if such be capable of this Perfection who are strangers to this work it riseth only from the Will of corrupt man is founded on meer Nature But what sayes he next We ascribe it wholly unto man sayes he as he is renewed by Christ whom he knoweth to be reigning in him and leading by his Spirit and revealing within the Law of the Spirit of life whereby power is obtained to be rid of sin Ans. 1. But we have not yet heard that Renovation and Regeneration by Christ explained to us according to the Gospel but rather according to Pelagius as was manifested several times above 2 What is ascribed wholly unto man even as renewed is not ascribed immediatly to God and to his grace 3. If it be ascribed to man as renewed it must be ascribed to all renewed persons and so is not a privilege of some but is common to all Beleevers and consequently none are beleevers but such as are thus perfect and so no man that sinneth or yeeldeth to temptations is a regenerat man and therefore David was not regenerated when he fell with Bathsheba Nor any man that yeeldeth but to a sinful thought or word What shall then be said of Quakers whose books are so full of Railings Lies Slanders Errours and Blasphemies beside their other practices 4. It is not true that every renewed person knoweth alwayes that Christ is reigning in him and ruling him by his Spirit c. 5 Though power be had from Christ living and reigning in the soul whereby sin is resisted and striven against Yet not in such a measure and degree as the sou shall be fully freed from its lustings and oppositions Gal. 5 17. 9. What is his third Position By this perfection saith he we understand not that which cannot receive dayly increase neither that which is as just and perfect as God is but a proportionable perfection answering the measure of every one whereby they are keeped from sinning and strengthened for fulfilling the Law Answ. 1 If he understand not such an absolute perfection he contradicteth other Quakers as we heard above 2. Howbeit every renewed man hath not the same proportionable perfection or perfection of degrees yet every one hath that measure of degrees that maketh him love God with all his Heart Minde Soul and Strength and fulfil the whole Law and do no sin in Thought Word or Deed in this Quakers judgment and this belongeth even to Babes in Christ as an Infant hath all the proportioned members of a man and then it is clear that no regenerated person can sin and no man that sinneth is regenerate And so freedom from sin must be essential or proprium quarto modo unto the Regenerate Give us an instance in all the Scriptures of such a Regenerate person 3. The Arminians speak of a perfection consistent with some small sinnes but this Quaker excepteth not the least sin The Arminians also speak of a perfection that admitteth degrees Apol. Fol. 128. b. 10. What is his fourth Position Albeit saith he some may attaine unto this freedome from sin and all should endeavour after it yet he who once getteth it may afterward loss it through the temptations of Satan unless he diligently attend to the Light within Answ. 1. These some who may attaine to this and should endeavour after it are not among the renewed ones for they all have it already As we heard 2. If he afterward come to loss it he loseth also his state of Regeneration for to sin were
to help his owne to performance of duty in part upon a new score let them mourne for shortcomings and flee to the bloud of Christ conforme to the Gospel that there they may get extracts of pardon and be thankful that the Lord hath so secured the matter that they shall never come into condemnation 21. As to the saints he reasoneth further thus Their imperfection is either from themselves or from God If from themselves then it is because they use not the power they have for that effect and if they have a power it is not impossible if from God as not giving them that measure of grace whereby they may be enabled to do all his will then He should be unrighteous Ans. Thus reasoned the Pelagian Caelestius of old and Crellius the Socinian of late See Hoornb ubisupra Pag. 103. And we say 1. This will at most conclude only for a possibility of Perfection or immunity from sin and so will not serve his point 2. If he mean a culpable cause I say it is from themselves and that not because they have any moral power now for keeping the whole Law perfectly though I grant withall that they have more than they make good use of but because that power which was once given was sinfully cast away 3. It is false that God should be unrighteous if he gave not that measure of grace whereby they should become perfect Nay sayes he God shall be more unjust than are the vilest of men who will not give to their children asking bread a stone nor a serpent to them when asking for fish Ans. The Lord rebuke this blasphemous tongue what ground is there for this They confess sayes he that they must ask of God deliverance from sin Very true And yet such a thing is never to be expected The Lord forbid We expect and hope for growing deliverance and final and full deliverance in end when the saints shall say and sing O grave where is thy victory and O death where is thy sting And they shall come unto the upper mount Zion the city of the living God to the Spirits of just men made perfect when all teares shall be wiped away from off their faces But it seemeth our Quakers expect all their heaven here Where is now the stones that God giveth instead of bread the serpents he giveth instead of fish His following calumnious insinuation hath been spoken to already elsewhere 22. His third argument followeth Pag. 156. § 5. He sayes our opinion is injurious to Christ and his sacrifice Christ was manifested chiefly for this end to take away sin and gather a people to himself zealous of good works Tit. 2 14. and to bring in everlasting righteousness that is Evangelical perfection Answ So hote is this man in his pursuite that to reach us he careth not though he pierce his owne bowels for by this one argument he destroyeth all that he said of Vniversal Redemption as we cleared above Chap. VIII But as to us it reacheth us not for we grant that Christ came to take away sin both as to guilt and this he did by the sacrifice of himself and as to the staine and being of it and this he doth by his Spirit piece and piece till in end he give full victory and so he hath a people redeemed from the guilt and power of iniquity though not fully from its presence and stirrings and a people zealous of good works which is not inconsistent with the stirrings of a crucified body of death That that everlasting righteounsess mentioned by Daniel Chap. 9. is to be understood of Evangelical perfection is said but not proved Againe he sayes It is said 1 Ioh. 3 5 8. that the Son of God appeared for this end to take away our sinnes and to destroy the works of the devil Answ. True and so he hath done by taking away the guilt and by destroying daily the works of the devil in his people mortifying lust and corruption and carrying on the work of grace till at length it be perfected Ay but he sayes it is added he that is borne of God doth not commit sin that is doth not break the Law in thought word or deed Answ. What that is to commit sin we shewed above and also that by this passage thus interpreted he shall prove what is against himself to wit that that highest degree of Perfection which whosoever hath attained cannot sin any more is not peculiar to some but common to all that are borne of God Is not Christ sent saith he further to turne a people from sin unto righteousness and from the Kingdom of Satan unto the Kingdom of his dear Son Answ. Yes Are not these thus converted his servants children brethren friends Ans. They are Are they not as he in the world holy pure and immaculate Answ. The text saith not this Read againe 1 Ioh. 4 27 Doth not Christ watch over them care and pray for them save them by his Spirit walking in them and among them Ans. This is all true and â—hence we inferre that they shall certainly be perfected in end and shall persevere unto the end contrare to what he saith as we shall see in the next Chap. But all this will not prove a sinless Perfection common to all the saints But will not Christ have them perfect or is he not able to make them perfect Ans. Yes But he will do it in his owne time and way He himself will not deny but Christ is able to make them all perfect in the highest degree so as not to be able to sin any more yet for all that he will not say that it is so He citeth also Ephes 5 25 26 27. But nothing to his purpose for we grant that the Lord will present his Bride to himself one day faire and cleane without spot or wrinkle or any such thing and that he is about this work bringing all his forward unto this state of perfection washing them cleansing them in his blond and by his Spirit sanctifying them more and more But saith he if they do sin in thought word and deed dayly there is no difference betwixt the holy and profane the cleane and unclean c. Answ. Notwithstanding of this the difference is great for what the profane doth is nothing but sin and in nothing accepted of God through Christ and is done with full purpose of heart without any contrary lusting of the Spirit all they do as it floweth from an evil principle so it is done for an evil end and in a corrupt sinful manner and so is wholly defiled But it is not so with the child of God He mourneth over and repenteth of his shortcomings and striveth against sin The other not So there are many moe differences too many here to be insisted upon 23. His fourth Argument Pag. 157 § 6. is That our doctrine maketh the work of the ministry preaching prayers c. useless while as Paul sayes Ephes.
4 30. come to be deprived of some measure of their graces comforts Psal. 51 8 10 12 Rev. 2 4. Cant. 5 2 3 4 6 have their hearts hardned Esai 63 17. Mark 6 52 16 14 and their consciences wounded Psal. 37 3 4. 51 8. hurt and scandalize others 1 Sam. 12 14. and bring temporal judgments upon themselves Psal. 89 31 32. 1 Cor. 11 32. 6. Whence we may take notice of these things remarkable 1. That we assert not the Perseverance of any that are not truely Regenerated Sanctified by the Spirit whatever faire profession they may have in the eyes of the world whatever rare and excellent Gifts and Enduements or Common graces of the Spirit that are not saving they may be endued with Heb. 6 4. What ever Inward and Real change they may feel that is not saving and the work of Regeneration such as Illumination of the Minde wordly Sorrow Legal Repentance a temporary Faith and an outward Amendement of life 1 Sam 10 10. 2 Pet. 2 20. 1 King 21 27. 2 Cor. 7 10. Mat. 13 20. 17 3 4 Mark 6 20. 2 Tim. 2 20. 2. We assert not such a stoical inevitable necessity of Perseverance as adversaries suppose as if persons were to persevere though unwilling and lying in sin and carnal security and resolved to continue in sin but such a necessity as joyneth end and meanes together 3. Nor do we assert an Absolute Impossibility of falling away like that Impossibility whereby God cannot lie but Conditional in regard of the decree and firme purpose of God c. 4. We assert not a Perseverance depending upon the will of man Nor 5. do we say that beleevers conâ—idered in themselves can not fall a way finally and totally but upon the account of the Decree of God Purchase of Christ c. 6. We speak not here of a falling away from Duty and work commanded for it is confessed they may fall from that into many and grievous sins but of a falling from State 7. Nor speak we of a falling away from State as to what is not of the essence thereof but belong to it as concomitants or consequences thereof such as Sense of grace and of the Favour of God Inward Assurance and Perswasion of our good state sweet and easy Actings of grace Strong Habites Comfort and Peace of conscience for as to these there may be a remitting as to some a privation as others but of a falling away from a state as to what is essential thereto that is a falling out of the favour of God and state of Reconciliation with him and a falling from a State of Holiness and Sanctification by a total privation of the Spirit and of all his gracious Workings 8. We speak not of a Perseverance for a certain time but unto the end 9. Nor do we acknowledge with some Lutherans a Total Apostasie though not final as if the saints could wholly and totally fall from their state of Reconciliation and grace though not for any long time far less to the end But 10. We maintaine such a Perseverance as is opposite to both a Total Apostasie a Final Apostasie 7. What are the grounds whereupon this truth is built was briefly declared in the Confess of faith formerly cited We shall reduce what might be said in confirmation of this unto a few heads And first If we consider God the Father in this matter we shall see it clear for 1. He is unchangeable in his electing Love his Decrees and Purposes are unalterable his Will is irresistible See Mal. 3 6. Iam. 1 16 17 18. Rom. 11 29. Esa. 40 27 28 29 30 31. 44 1 2 3 4 5 6 7 8. 46 3 4. 50.6 Rom. 8 28 29 30. Ier. 31 3. 2 Tim. 2 19. Rom. 9 11. Esai 46 9 10 11. Psal. 33 9 10 11. Ioh. 6 v. 37 38 39 40. Esa. 42 1. Mat. 24 24. Ephes. 1 3 4 5. 2 Thes. 2 13 14. 2. He is True and Faithfull his Veracity stands engaged having made so many promises hereof Deut. 30 8. Ezek. 36 27. Iosh. 1 5. Heb 13 5. 1 Sam. 12 22. Psal. 23 4 6. 125. throughout 37 28. Esai 54 7 8 9 10. Hos. 2 19 20. Mat. 16 18 Ier. 32 38 40. 1 Cor. 1 8 9. 1 Thes. 5 28. Phil. 1 6. Mat. 12 20. 2 Thes. 3 3. 1 Cor. 10 13. 3. His Omnipotency and Power is engadged to through and perfect his saints and finally save them Ioh. 10 28 29. Rom. 8 35 37 38 39. Iud. vers 24. 1 Pet. 1 5. 2 Tim. 1 12. Ephes. 1 19. 2 Cor. 12.9 13 4. Deut. 33 3. 4. His Oath Heb. 6 17 18. is engadged 8. Secondly If we consider what Christ hath done and doth for them this point will be clear For 1. He hath Redeemed them by his bloud and bought them out of the hand of Justice having made full and compleat satisfaction for what could be required of them so hath taken away sin guilt that caused the alienation feud betwixt God them Heb. 9 12. Ephes. 1 7. Col. 1 14. Dan. 9 24. 2. He hath Redeemed them out of Satans hands Heb. 2 14. Col. 2 15. 1 16. Rom. 16 20. 1 Ioh. 3 8. Mat. 12 19. 3. He hath Redeemed them from sin and the power thereof 2 Pet. 1 18 19. Rom. 6 5 6 7 8. 4. He is absolute Dispensator of all the good things purchased promised for he rose againe for their Justification Rom. 4 25. and all the promises are in him yea and in him amen 2 Cor. 1 20. and all power in heaven earth is given unto him Mat. 28 18. 5. He hath Purchased and will Bestow the Crowne of life Gal. 3 29. 4 7. Rom. 8 17. 6. His Power keepeth them Ioh. 10 28 29. 7. His Love continueth unchangeable towards them Ioh. 13.1 8. He is gone to pepare a place for them Ioh. 14 2 3. 9. He hath taken possession of glory in their name and they are said to sit with him in heavenly places Ephes. 2 6. 10. He Interceedeth for them Heb. 7 25. 1 Ioh. 2 1. Ioh. 11 42. Rom. 8 34. Heb 9 24 25 26. Ioh. 17 11 12 13 14 15 20 21 22 23 24. Luk. 22 32. 11. He standeth in several Relations unto them assuring this He is a Husband and must have a wife He is an Head and must have a body He is a King and must have subjects He is made unto them of God Wisdom Righteousness Sanctification and Redemption 1 Cor. 1 30. 12. He hath Purchased aâ—d Promised the Spirit Ioh. 15 26. 14 16 17. and this Spirit abideth to perfect his work Ioh. 14 16. 2 Cor. 1 22. Esai 59 21. 9. Thirdly If we consider the Spirits work and Interest in carrying those sons unto glory we will see this truth confirmed For 1. He is Promised to his people Ezech. 11 19. 36 27. Esai 59 21. Ioh. 4 14.
too Catholick Hence we see how false it is that he saith afterward Pag. 174. that this Church hath sometimes been Invisible though he after the Quakers manner misapply that Ier. 3 14. 1 King 19 18. For alas it hath alwayes since Adam fell been too visible 4. Next § 3. He speaketh of a particular Church and here seemeth to worde the matter better but he having already given us the Key we shall be the more able to unlock his cabinet We must sâ—ith he consider a Church as it signifies a certain number of faithful persons That is Persons only taught by the Light of nature though as for Religion they may be worshipers of the Devil for this particular Church needeth but be a part of the Catholick Church what more Gathered together saith he by the Spirit of God and the testimony of some of his Ministers That is say I by the Light and Law of nature and the testimony of Quakers or such Ministers as preach nothing of the Gospel nothing of Christ revealed in the Gospel nothing of the mystery of God of Christ therein revealed What more And brought unto saith he the faith of true principles and the doctrine of the Christian faith That is such principles and doctrine of Christian faith as may be among them that never heard of Christ or of Christian Faith that worshipe the work of mens hands and possibly the Devil Whose hearts saith he further united by the same love and their understanding illuminated with the same truth meet together to attend upon God adore him and unanimously give testimony against errour though they suffer therefore But 1. Do not their bodies meet together too 2. Can that love be true Christian love which may be among Pagans 3. What illumination of truth can they have who never had another teacher than a Natural Conscience within or the Law written upon the works of creation and providence 4. What attendance upon God or adoration of him without Christ known and beleeved in 5. What testimony against errour can they give who never heard of the Gospel or of Christ 6. I know that here he is giving us a description of Quakers Conventicles which really are Synagogues of Satan He tels us further that all the members of those meetings teach and instruct one another And so they are all officers all eyes c. and so monsters No organical Church Then he closeth with an untruth saying that such were all the primitive Churches gathered by the Apostles While as the Apostolick Churches consisted of persons who called upon the name of Jesus Christ our Lord 1 Cor. 1 2. They were Churches in God the Father and in the Lord Jesus Christ 1 Thes. 1 1. 2 Thes. 1 1. that is such as acknowledged and worshiped the true God and that in Jesus Christ which neither Pagans nor Jewes as such did 5. Having thus spoken of a catholick of a particular church he cometh § 4 to speak something of the qualifications of the members of both which I judge superfluous seing that was sufficiently done already Yet because his words here are of a finer-like dress let us heare him That one sayes he may be a member of the catholick church it is necessary that there be an inward call of God by his light in the heart and that the heart be fermented by his nature and Spirit so as he leave off unrighteousness and turne to righteousness and that as to the inward part of his soul he be cut off the wild olive of nature and planted in Christ bâ— his word inward Spirit And all this may be in them that are ignorant of the history of Christ as was proved in the 5. and 6. Thesis Ans. These are fine words to deceive the simple had he not sufficiently explained himself above in the place by himself cited and just now also given us a clear view of his Catholick Church and of its members we might readily have been deceived But according to his owne interpretation of himself and a narrow inspection of his words here We finde 1. That one can be a qualified member of the Church Catholick who hath never heard of Christ or of the Covenant of grace in Christ nor learned any more of Christianity or of the Gospel then what nature could teach and how dissonant this is from the whole Gospel let any that ever read it speak 2. All this inward call of God is by the light that is in the heart of every man by nature is this any thing else but natures dim light 3. All this fermentation to speak in the Quakers dialect is effectuate by the power of this light and this is it he meaneth by the Spirit as he hinteth here and leargly told us before 4. All the effect of this work is but an outward turning from unrighteousness which a natural wretch may do upon the information of a natural conscience This is nothing of true Sanctification 5. It is impossible that all the operation of nature can bring a man off nature and plant him in Christ. 6. The Spirit of God worketh in and with the word and this word is the preaching of the Gospel and where the Gospel is there is the history of Christ. So that where there is nothing of the history of Christ there is not the word of the Kingdom there is not the special working of the Spirit of Christ This word therefore and inward Spirit whereof he speaketh is but he word Spirit of Nature that is nature under new names the Paganish-word and Spirit 6. But what is requisite to a member of a particular christian church He answereth Pag. 175. Beside this inward work it is necessary sayes he there be an external profession and faith in Iesus Christ and these sacred truthes delivered in the Scriptures when the inward light and testimony of the Spirit shall naturally incline compel such as are subject and obedient to it to give assent and credite to the truthes delivered in the Scripture Ans. We heard before of a Catholick Church whereof all the members must needs be saved and of a Particular Church much of the same complexion with the Catholick but now we hear of a new Church called a Particular Christian church the complexion of which seemeth to differ from the former But the matter is this Christianity with him is not necessary to salâ—ation thâ—re may be particular Churches were there is nothing of the Christian Religion Pagans that are somewhat Moral Civil belong to the catholick Church shall be saved as well as Christians But because where the word of the Gospel is come there must be some respect had to it to the word of God therefore a little more is necessary in this case though not in it self to be found in such as live in such places where the word of God is for it were a shame to say that no more were required of a man borne and living all his
dayes where the word of God and the Gospel is than of a pagan that never heard of Christ. But now what is required An External profession c. This is good enough to declare that the Quakers Churches are not Christian for they beleeve not the holy truthes set downe in the Scriptures because they oppose and contradict them Nor do they beleeve in or make profession of Jesus Christ revealed in the N. Testament because they oppose him and all his Institutions But how is this faith wrought is it by the Spirit of God No the inward light alone doth it that is it is a faith of Christ of the truth of the Scriptures that nature can sweetly naturally incline yea compel unto But this can reach no further than the truths that corrupt nature can teach and what affinity these have with the Gospel of the grace of God let Christians judge And thus we have run round and are againe where we begane 7. He inferreth from what he hath said That the inward work of holiness and laying aside of iniquity is every way necessary to constitute a member of the Church of Christ. Yet it is but such a work of holiness that nature can produce effectuat We acknowledge true holiness wrought by the Spirit of God subdueing overcoming nature to be necessary in all that are members of the Invisible Church but not necessary to constitute one a member of the visible Church general or particular What more That outward profession is necessary to make one a member of a particular congregated church though not of the catholick church Then the particular Church is not an homogeneal part of the Catholick but of a different complexion Then members of the Catholick church cannot be members of a particular Church without some more be added It seemeth then these particular Churches are Visible Churches but the Catholick is invisible Yet saith he this external profession is every way necessary where God giveth opportunity to know it and the outward testimony is to be beleeved when and where it is revealed Then it is no way necessary otherwise and so without any Knowledge Revelation or Acknowledgement or Profession of the Gospel one may be a member of the Catholick saved Church are these things consonant to Scripture 8. Next § 5. He tels us that the devil working in the mystery of iniquity taught his followers to say That none how holy so ever was a member of the church of Christ without an outward profession and unless he were initiated with some ceremonies Ans. And what can it be else but the devil working in the mystery of iniquity that taught him to say tha◠Pagans Turks Jewes who are enemies to the true Christian Religion can be members of the Catholick church without either Profession or Knowledge of Christ 2. Himself said that this profession was necessary to particular Christian Churches And are not these Churches of Christ 3. for the external ceremonies used in the Church of Rome we owne them not but such as Christ hath instituted in his word if the Spirit within him be not contrary to the Spirit speaking in the Scriptures he also should owne And againe saith he That if one have an outward profession though inwardly ungodly and irregenerate he may be a member of the true Church of Christ Ans. That such an one may be a member of the Church Visible we owne it as the truth of God and when he shall be pleased to forme a disput upon this head shall make it good And at best he is but mistaken when he addeth that this is to put light for darkness as if God did more regard words than works For the Lord calleth for both Rom 10 9 10. He is also mistaken when he sayes that Antichrist did build his structure upon this foundation For he applieth all the privileges of the Invisible Church unto his visible Synagogue of Satan distinguisheth not betwixt the Visible the Invisible Church as neither doth this Quaker non-churcheth all who are not of his combination and how neare this Quaker approacheth to him in this he can judge if he will 9. What he speaketh of the degenerating of the primitive churches is true but when among these corruptions he reckoneth Pag. 176. this as one that men became Christians that is members of the visible church by birth he is far out for if that be a corruption the Apostles first primitive Church were guilty thereof for we owne it from them Peter told the Jews that the promise was to them and to their children Act. 2 39. And Paul told the Corinthians 1 Cor. ◠14. that the children of beleevers were holy and under the Law children by birth enjoyed this privilege this privilege was never taken away from them under the Gospel What he saith of the reformed churches though there be too much truth in it yet it ill becometh him his party to upbraid them seing all their designe as hath been often observed is to make them us all mere pagan churches And instead of true holiness to presse upon us Natural Dead Antievangelick Morality CHAP. XVII Of a Ministerial call 1. OUr Quaker having thus dispatched what he had to say of the Church cometh to speak to what he had mentioned in his Thesis concerning the Ministery where we finde several things spoken unto which we shall examine severally In the beginning of his 10. Thesis he tels us That as by this gift grace and light all the true knowledge of God in spiritual things is received and revealed so by the same as it is manifested and received in the heart by its power and efficacy every true Minister of the Gospel is constituted prepared and furnished for the work of the ministry And by this moving leading and drawing must he be led commanded in his misterial work as to places where the persons to which and times when he is to be imployed That which here we are to take notice of is that which constituteth a Minister and with this Quaker the only thing that maketh one a Minister is Inward Light which he calleth also grace and a gift as it is received in its power in the heart This is all his call unto the weighty work of the Ministrie What this Light Gift and Grace is we discovered above sufficiently and after examination of all that he said of it found it to be nothing else but the dim Light and Law of Nature or the Relicques of that which once was glorious and illustrious while Adam stood because nothing else can be supposed now common to all Adam's sones or all that are Rational Creatures whether borne without or within the Church whether Pagans Barbarians Cannibals Shythians or what you will And this he makes both the Preacher or Revealer of Spiritual things and the Meane by which this Revelation is received for by it all the true knowledge of God in Spiritual
members for then all Church-members must be Officers seing with him all Church members must be thus qualified If the last be his meaning Whether thinks he this qualification essential or not that is so necessary that one that wanteth it cannot be accounted a Pastor neither before God nor before men neither in foro poli nor in foro soli Againe I would enquire what he meaneth by this qualification if we interprete it by his former doctrine why we may not Yea must not do so I know not this will be a good qualification for a Pagan-preacher but no qualification for a Gospel-minister for it is nothing else than the power efficacy of Natures Light of a Natural Conscience informing enlightning concerning duties required by the Law of nature it hath no affinity with the sanctifying Spirit of Christ promised in the New covenant bestowed upon the elect and chosen vessels of mercy and principling the beleever to new obedience Howbeit this might suffice for an answere Yet I shall say more to clear the matter unto the Reader I confess holiness is required of Gospel ministers The Apostle tels us Tit. 1 8. that he must be a lover of good men or of good things as it is in the margine sober just holy temperate And he must be blameless Tit. 1 7. 1 Tim. 3 2. vigilant sober and of good behaviour ibid And therefore all who are to be imployed in the examination tryal of ministers should be careful in the searching after this as well as in the tryal of their gifts and other qualifications and when clear and manifest evidences appear of their hatred of good things and of the godly of their insobriety injustice unholiness intemperance want of vigilancy and of their evil behaviour they ought to be laid aside from that holy function as well as when their want of gifts of other requisite qualifications clearly appeareth Yea if there be not some positive probable evidences of this love and of seriousness in the maters of God giving faire probable ground of concluding them to be faithful men they ought not to commit the word unto them See all this fully cleared and confirmed by worthy and learned Mr Durham in his exposition of the Revelation Pag. 198. c. Yet because grace the saving workings of the Spirit are latent hid in the heart there is no outward signe evidence thereof whereby others can certainly or infallibly discerne and judge of the same in all so hid that the man in whom it is is more privie to his owne spirit heart than others can be will not alwayes be in case to discerne the same I dar not say that the reall being of grace is such a qualification as that the want thereof shall render the man no minister and all his performances null before God or man though the person being a real stranger to grace can expect no acceptance of God through Jesus Christ for what he doth Christ's imploying of Iudas in the ministry will sufficiently verify this and I need say no more See Mr Durham in the place cited 6. What addeth he For saith he seing true knowledge in things spiritual is received by this gift and grace he that is purified and sanctified by the same is at length also called by it and moved to ministrate to others and is made capable of showing to others what by real experience he hath himself found 2 Cor. 5 11. And his words and ministry proceeding from inward power and vertue penetrat into the hearts of the hearers and obtaine their approbation and subjection Ans. 1. This gift and grace being but natural and Pelagian as was shown above can never give true knowledge in things spiritual saving and evangelick 2. Nor can it ever purifie and sanctifie a man according to the Gospel whatever it may do as to outward civility and morality 3. Qualifications are no call 4. Then it seemes there is no Outward call requisite and so this man joyneth with Socinians and Arminians laying aside all outward call by men as not necessary in the Church of God and saying that all who understand the truth of the Gospel and are able to Instruct others may and have a right to teach See Smalcius Pag. 379. though Pag. 377. he confesseth that this outward call is decent and comely in a constitute Church which this man doth no where acknowledge See also Apol. Remonstr Cap. 21. and Episcop disput 26. privat Thes. 4. 5. 5. Every motion to tell others what we know in the things of God is not a call to the Work and Office of the Ministry See Psal. 66 16. privat persons in their private capacities may and ought to seek to promove the edification of others 1 Pet. 4 10 11. 6. Is this telling of what they have found in their owne experience the whole work of the Ministrie Or is this the preaching of the Gospel The divideing of the word of truth 2 Tim. 2 15. Is this speaking exhorting and rebuking with all authority Tit. 2 15 Is this be seaching as Ambassadours in the name of God and in Christ's stead 2 Cor. 5 19 20 Is this that which Paul layeth upon Timothie 2 Tim. 4 1 2. I charge thee before God and the Lord Iesus Christ who shall judge the quick and the dead at his appearing and his Kingdom Preach the word be instant in season out of season reprove rebuke exhort with all long-suffering and doctrine Or that which we â—inde 1 Tim. 4 13 14 15 16. Give attendance to reading to exhortation to doctrine Neglect not the gift that is in thee which was given thee by prophecy with the laying on of the hands of the presbytery Meditate upon these things give thy self wholly to them take heed unto thy self and unto the doctrine continue in them For in doing this thou shalt both save thy self and them that hear thee But I should have remembered that these men are against Preaching 7. Some may think that by this gift and grace which he mentioneth he can mean at most nothing but what the Papists call gratia gratis data and which is different from gratia gratum faciens but I see no ground to judge him so orthodox 7. He goeth about to prove that this qualification is absolutely necessary and his first argument is thus That which is necessary to make a man Christian is much more necessary to make one a Minister of Christianity But this inward call power vertue of the Spirit is necessary to make a man a Christian. Therefore c. Ans. This argument is easily answered by a distinction thus That which is necessary to make a man a Real Upright and Sincere Christian or true member of the Invisible Church is also necessary to make a man a sincere and upright Minister before God and approven of him in what he doth but is not simply and absolutely necessary to make one a Minister before
men who cannot certainly know this nor walk by an infallible rule in judging of this That which is necessary to make a man a member of the Visible Church a professing Christian that I grant is also necessary to make one a Minister both before God and men for men can judge hereof and have a certain and fixed rule whereby to judge of this profession whether it be true or not though not to judge whether it be sincere or not 2. That the inward work of the Spirit of grace is necessary to make one a true and gracious Christian or member of the Invisible Church is true but this is not requisite to make one a member of the visible Church And he would know that Ministers are set in the visible Church and are to covert such as are not yet members of the Invisible Church and this sheweth the inconsequence of his argument 3. The Inward Power and Vertue of the Spirit which he must meane can make a no man a Professour let be a Christian in truth and reality for it may be where there is no knowledg or hearing of Christ of the Gospel of the Covenant of grace or of any such thing even in an Heathen and Pagan who is yet without as such are called 1 Cor. 5 12 13. 1 Tim. 3 7. and is without Christ being an alien from the Commonwealth of Israel and a stranger from the Covenants of promise having no hope and without God in the world Ephes. 2 12. 8. His next argument is this All the Ministers of the N. Test. are Ministers of the Spirit and not of the letter 2 Cor. 3 6. And therefore such must be called by the Spirit and must know that he is led and moved by the Spirit and be sensible of the work of the Spirit and of his inward vocation Ans. 1. It is most true that Ministers of the N. T. are Ministers of the Spirit opposed to such as cryed up the Law and preached it as separated from Christ as the Jewes commonly did as our Quakers Pagan-preachers do must do according to their principles for they know no Gospel but are sworne enemies to it and plaine subverters of it and all the Ordinances thereof and are worse then the allegorical teachers of whom Beza maketh mention on 2 Cor. 3 6. 2. They may be said to be called by the Spirit who are gifted with the gifts of the Spirit fitting for preaching of the Gospel such as the word of Wisdom and the word of Knowledge 1 Cor. 12 vers 4 7 8 11. Whereby they are apt to teach 1 Tim. 3 2. and fit to take care of the Church vers 5. And those gifts in themselves considered are different from true and saving grace and yet come from the Spirit and are given to profite withall and so must be laid out to edification according to the way prescribed in the Gospel 3. What meaneth he by this must be called by the Spirit Is this an inward Inspiration or Enthusiasme saying to the man he must goe preach We reject all such phancies which he and other phanatick persons dream of and lean unto and account them plaine delusions of Satan which the very doctrine they deliver putteth beyond all question Mat. 24 24. 2 Thes. 2 9. Deut. 13 1. Gal. 1 8 9. Let him shew if he can any true ground warranting us to look for such immediat calls Is there a promise for this Or a command to expect it 4. His last words null his former argument and position for there he required only that they have the inward working of the Spirit but here he requireth more to wit that they know that they have it and are led and moved by the Spirit and are sensible of his work in them Or he must say that none can have grace but he must also know and feel that he hath it And consequently that such as feel not this to their owne satisfaction must peremptorily conclude that they have it not a dangerous position and untrue 9. A third argum followeth Pag. 179. If saith he the testimony of the Spirit be not essential and necessary to a Minister the Gospel Ministrie should be postponed to the legal for there the people knew who were officers and beside these ordinary there were extraordinary ones called by the immediat testimony of the Spirit But now we are vncertain and must have Pastors without all certain assent of Gods will Ans. 1. Then the thing he meaneth by a Call is a testimony of the Spirit such as the Prophets of old had or at least such as may be plaine and notoure not only to themselves who have it but to all so as they need no more doubt of it than the Jewes needed to doubt of the Priests and of the Levites or at least of the extraordinary Prophets that God sent among them And thinks he that this is had of his Quaker-Teachers and Pagan-Preachers No sure their speach and their erroneous doctrine publickly declareth that the testimony which they have is the testimony of a lying Spirit and of a Spirit of delusion that can easily deceive the possessors 2. Thinks he that there is no way now to know who are the lawfully called Servants of God He was pleased while speaking of the Scriptures to affirme some such thing that he might thereby implead their Perfection but we manifested his folly in that attempt there See Chap. IV § 31. 3 Will he tell us what that certaine assent of Gods will or this Testimony of the Spirit is whereby every one may know who is truely called of God who not Doth the Spirit when he calleth one to this work speak to the senses of all beholders and witness also to them that such an one is indeed called of the Spirit Is such a Testimony of the Spirit which every one can hear necessary to make a Christian Is this the inward Power and Vertue of the Spirit that he talked of 10. His last Arg. is from Christ's word 's Ioh. 10. They are thieves and robbers that câ—me not in by the door Which is very true But how will he prove that all such as want this testimony and this call which he speaketh of are such as Christ there meaneth They that enter by the way which Christ hath appointed come in by the door which he hath set open for them to enter by and have his warrand and approbation though they want this which he pretendeth to 11. He tels his Reader § 8. That against his doctrine we Object the Succession of the Church as sufficient And upon this his mistake he runneth out in many words to no purpose That Christ sent his Apostles immediatly is certain and undeniable That these Apostles ordained other ordinary ministers is unquestionable Act. 14 23. That they laid injunctions on these whom they had ordained to commit the same to faithful men is clear 2 Tim. 2 2. Tit. 1 5. 1 Tim. 3 1 15. and 5 21
22. And the practice of the Church thereafter evinceth that this course was constantly followed and though through corruption base and unworthy men entered sometimes into the Ministrie yea and though afterward the Ordinance was corrupted through Antichrist by his manifold additions and other corrupt appendices yet the Ordinance of Christ is not to be rejected but rather to be purged from these corruptions annexed without Scripture warrand that the ordinance may be observed and preserved in its primitive Integrity And though by reason of such corruptions there was an interruption of the conveyance of the ministerial power in the order and manner appointed by Christ yet the Ordinance might be taken up againe and some usual circumstances dispensed with in such a case of necessity without the least impeachment of the Ordinance it self We need not then trouble ourselves to enquire after such an uninterrupted succession of Persons so ordained one after another if we finde ministers now setled according to the Ordinance of Christ we are to be satisfied But the thing that troubles him is that we say such as are ordained by Pastors according to the rule of the word are Pastors and to be owned as such Nor will it satisfie him that we say that beside this such as are called must have an inward call also of God inclineing them to that work as we formerly hinted because as he thinks there is no enquiry made after this and yet if he would look our directory for ordination he might finde as much as might satisfie a reasonable man concerning this which is not obvious to mens tryal and examination but is hid in the heart As to what he saith § 9. and 10. because it concerneth them who plead for the necessity of an uninterrupted Succession which I see no necessity for I need not trouble my self to Answere though I see nothing said by him which is of any force and elsewhere I have said something to it See my book against Velthusius Assert 9. towards the end and I shall recommend to this Man the serious perusal of Voetii Desperata Causa Papatus 12. He cometh § 11. Pag. 187. to speak to Others who lay not so much weight upon this Succession as conveyed through Papacy but assert that in extraordinary cases of necessity somethings may be done which ought not to be done in other ordinary cases when the Church is setled and rightly constituted or purged from destroying corruptions And what sayes he here Forsooth to vindicate himself and his fraternity for taking upon them the Ministrie at their owne hand he hath the face to say that he can accuse us of many errours And what will his bold saying so do when we have evinced that Quakerisme is but a Cento an Hotch potch of errours so that they are become the very Kennel in which all the filth of other errours and heresies run are become one standing puddle of abomination And as to their being Ministers what I pray have they to show but what the false Prophets and Apostles did pretend unto He talketh of an Immediat Revelation but who seeth that but themselves who have the false light of an ignis fatuus to enlighten them Shall we think that the Immediat Revelation of the Spirit of God would act men as they are acted and prompt them to at rampling upon all the holy Ordinances of Jesus Christ The Comforter whom Christ promises to send will guide into all truth Ioh. 16 13. and not sure into all errour and will glorify Christ vers 14. while as the evil Spirit in these Quakers cannot do more than he doth to vilify Christ and render him most contemptible in his Person Offices Work Ordinances He tels us that this immediate revelation of the Spirit is as necessary in a Church constituted as in a Church to be constitute But what meaneth he by this Immediat Revelation Meaneth he nothing else than what is necessary to all true Christians and is acknowledged by us that is the inward working of the Spirit sanctifying the soul No sure it is plaine Enthusiasme of which we spoke enough above Chap. III. And who saith or how will he evince it that our first reformers were called to the work of the ministrie by such an Euthusiastick Call as were the Prophets of old or such an immediat outward call with an audible voice from Christ as the Apostles had I deny that any such thing is necessary or to be expected even in extraordinary cases seing the Lord can in a more plaine and obvious manner give intimations of his will then by Enthusiasmes or audible voices such as Paul had which he would not have us now look for having the Canon of the Scriptures now compleat before us to regulate us in all cases Ordinary and Extraordinary and having the constant significations of God's will in his providence to help us to understand his minde in particulars conforme to the general rules in his word And by these we may learne what is to be done or not done in this or that case without Dreames or Vive Voices from heaven or Enthusiasmes which whosoever would expect might fear that God because of their tempting of him might give the great Tempter leave to deceive them as experience hath proven 13. As to that which some say That such as boast of an Immediat Call should confirme the same by Miracles He answereth Pag. 181. That as this was Objected by the Papists unto our first reformers so their answere may suffice to wit That was not necessary for them seing they preached nothing but the doctrine that was already confirmed by miracles And beside Iohn the Baptist and some true Prophets did no miracles Answere Though I do not owne the Objection as it is here simply set downe Yet take it thus and it will prove too hote for his fingers They who have had immediate cals from God were able to give evidence of the same by miracles or some other evident testimony of the Spirit that it was so which to contradict or not to receive and beleeve had been iniquity and utterly unreasonable Now what can these Quakers shew to justifie their Immediat Call to be of God They alleidge an Immediate Call but who can see any grounds to beleeve it Their saying so is not enough for false Prophets said it Their doctrine can not evince it for if their call be to be judged by their doctrine I know no heretick that ever breathed that had not better ground upon this account to pretend to an Immediat Call for I defye any man to name me any Seck of hereticks or erroneous persons since Christianity was heard of that maintained such a bundle of Errours and Heresies as these Quakers do to speak nothing of their blasphemous expressions and practices let any but read the examinations of Iames Nayler and his carriage about Bristol and their dayly expressions in their books and judge But to wave these let us consider but
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
that way 10. That these thus called can say what the Apostle said 1 Thes. 1 5. is but his naked and groundless assertion for their discourses and writtings are plaine demonstrations of the power of errour and delusion 11. It is not the nature of Sheep to follow ravenous Wolves And Christ's sheep know his voice and will not follow a stranger Ioh. 10 4 5. far less theevs that come for to steal and to kill and to destroy 12. The ground of all this we disapprove to wit the laying aside of the word of God our only Rule and betaking themselves to Immediat Inspirations as the only Warrant of all their actions the iniquity of which we have sufficiently discovered above Chap. III. IV. 7. He tels us § 25. Pag 205. That these mentioned 1 Cor 12 28 29. Rom. 12.6 were not distinct officers but only different operations of the same Spirit that could coincede in one and the same person as the rest of the duties mentioned thereafter to wit of love charity c Ans. 1. That the Apostle 1 Cor. 12. is speaking of the Church as an Organical body none that once read the text can deny 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 vers 12. And after a further enlargment upon this similitude he saith vers 27. Now ye are the body of Christ and members in particular Then vers 28. enumerateth diverse kinds of Membeâ—s or Officers and not Operations only saying God hath set some in tâ—e Church first Apostles secondarily Prophets thirdly Teachers and then nameth Helps Governments which not only denote Operations but Officers appointed for these Operations and Administrations Were not Apostles Prophets and Teachers Officers in the house of God or do these names only import Operations Then Christ when he instituted twelue Apostles did institute twelue Operations and Matthias Act. 1. who was numbered among the twelue was nothing but an Operation and Paul was another And when Christ gave some Apostles and some Prophets some Evangelists and some Pastours and Teachers Ehes. 4.11 he gave nothing but Operations common to all the Church members contrare to what the Apostle expresly saith 1 Cor. 12.8 9 10. To one to another to another to another c. vers 29. are all Apostles are all Prophets are all Teachers c. which question is a vehement denial 2. So what the Apostle sayeth Rom. 12 4 5. is clear for us for as we haâ—e many members in one body and all members have not the same office So we being many are one body in Christ. And what these Officers or members of this one body in Christ were he showeth first generally then more particularly pointing to every one their several duty work according to the gift of function laid upon him saying vers 6 7 8. having then gifts differing according to the Proportion of faith or ministry Let us wait on our ministring or he that teacheth on teaching or he that exhorteth on exhortation he that giveth with simplicity he that ruleth with diligence he that sheweth mercy with chearfulness So that here are Officers plainely decyphered Teachers Exhorters Rulers Givers and Shewers of mercy and their peculiar work named and the manner of their discharge of this imployment pointed forth and all this as distinguishing them from others whom they were to Teach Exhort Rule over Shew mercy unto c. 3. The plaine and obvious scope of the Apostle in both places being to suppress that levelling humore that was ariseing in these Churches where proud persons were not satisfied with their owne station but would encroach upon the function of others is more than enough to confute and rebuke the levelling humore of this Quaker who is sick of Corah's disease Numb 16 vers 1 2 3. 4 We say not that none of these Offices could coincide in the same persones for we know the Superiour Officer could do what the Inferiour did though the Inferiour could not do what the Superior did The Apostles could have done the work of Pastours and Teachers though these could not have done the work of the Apostles 5. There is a vaste difference betwixt these Official duties incumbent to Officers and presupposeing special Official gifts and a peculiar call and the common christian duties mentioned Rom. 12.9 10. c. 8. Next he sayes That all grant that Pastours and Doctors are one and the same and so may the rest be Prophecy though it be a distinct gift yet they reckon it not for a distinct office as it importeth a declaration of future things which may be common to others even to laicks And if it be taken as importing to speak from the Spirit of truth it is common to all the saints Ans. 1. It is false that all grant Pastours and Doctors to be the same though one man may performe both these Offices as one may performe both the office of an Elder and of a Deacon 2. The Prophets were extraordinary officers having a special Function and Imployment in the Church at that time And though some now may have a gift of foreteling some future thing that will not constitute them Church-officers or Prophets 3. Though these Offices might coincede in some persons Yet they remained distinct Offices And though we should grant which we cannot that all the Offices were common to all the officers Yet this would plead nothing for his Babel who will have no distinct setled Officers at all but maketh all the Offices and Work common or indifferent to all the Members man and woman young and old without any difference 9. But sayes he Pag. 206. Though to instruct teach and exhort be proper to such as are peculiarly called to the work of the ministey Yet it is not so peculiar unto them as that it may not also be common to such as are moved by the Spirit when the saints are gathered together Ans. 1. Then it seemeth he will grant that there are some peculiarly called to the work of the Ministry and that it is proper to them to Teach Admonish and Exhort And if so how can others take upon them to performe the work peculiar to such an Office who are not impowered thereunto by being called to the Office We speak not here of Private admonishing and exhorting but of that which is Ministerial and is to be with Ministerial Authority as by persons clothed with Official authority His instance of hearing and seeing which are proper to men and yet common to other creatures is of no use here where we are speaking of work peculiar to an Office and ought to be performed by none but such as are clothed with that office 2. God will move none in ordinary cases to violate the Order established in his owne house and because of this Order which Christ hath established we judge that all such persons as suppose themselves moved by the Spirit
to teach publickly in the Assemblies of the Saints are moved by their own spirit and not by the Spirit of God who is a God of order and not the Author of confusion or rather by the Spirit of Satan in contempt of Christs order 10. He citeth 1 Cor. 14 31. Ye may all Prophesy and thinketh that this was meaned of all because Paul saith vers 33. he should say 39. covet to Prophesie But these all were only the Prophets for he had said vers 29. let the Prophets speak two or three and let the other judge but that these two or three may not exclude the rest he saith vers 30. If any thing be revealed to another that sitteth by let the first hold his peace And his reason is vers 31. for ye may all Prophesie one by one and againe vers 32. the Spirits of the Prophets are subject to the Prophets To imagine then that this was common to all the members is to contradict the plaine scope of the place and to do violence to the text yea and to make the Apostle contradict himself for he had told them that all were not Prophets more then Apostles Chap. 12 29. And that which he citeth from vers 39. can enforce nothing but that it was their part to desire earnestly such offices whereby they might most edifie the Church yet sâ— as not to disparage others therefore he addeth and forbid not to speak with tongues and so as not to evert the order of God's House for he addeth vers 40. Let all things be done decently and in order And doth he not expresly prohibite woman to speak in the Churches vers 34 11. He next speaketh of Evangelists and thinketh that all that preached the Gospel were such Answ. It is true these that wrote the History of the Gospel are commonly called in our language Evangelists and in some sense all that preach the Gospel may be so denominated But he knoweth we are here speaking of a certain Officer frequently mentioned and called Evangelists that as distinct from others even from Apostles who being above them might do their work as we hinted above and from ordinary Pastours and Teachers c. He should prove if he could that there was no such Officer and that it was a meer Operation that goeth under that name and such an Operation as was common to all Church members As for the Apostles of whom he speaketh next though the name as to its etymology may denote one sent yet he knoweth that it is in a special manner given unto those whom Christ sent forth who at first were twelve in number and after Judas's death were againe made twelve by the election of Matthias to whom at length Paul was added and some suppose Barnabas also and though he seeth we make no strick limitation as fixed unto the number yet we hold that they were distinct and superiour Officers named with with a first 1 Cor. 12 28. But he most boldly and impudently saith Pag. 207. That they were not distinct officers but only names What did God set Names in the Church did Christ when he ascended give only Names to the Church What names were they Such names as the Scripture diversly useth to express the more eminent emanations and influences of divine grace sayes he But why doth he not give instances of this diverse use of the word Why doth Paul so often stile himself an Apostle Why doth he so carefully vindicate his Apostolick office chiefly in his Epistles to the Corinthians What may not that man dar to do who dar thus play with the Scriptures It is saith he further as if some now should call him an Evangelist who had converted some heathen Nation as the Iesuites call their Emissaries to the Indians and to Iapon Apostles and as Iohn Knox was frequently called the Apostle of Scotland Ans. This is so far from helping that it quite overthroweth his designes not to mention how absurd it is to reason from mens abusive language and usage of words to the affixing of such an Abusive sense to the same words used in Scripture contrare to the whole intendment of the Spirit of God in the places where these words are used for not once to take notice of the Jesuitical perversion such expressions being used by way of allusion because of some resemblance in some one point or other which the work of these of late had or might have with what the Apostles Evangelists did of old do evidently say that there were such Officers in the primitive times to whom these names did most properly appertaine and that these names did point out certain knowne and distinct Officers and not emanations of divine grace as this man saith who speaketh he knoweth not what but cannot speak ill enough against Christ's Ordinances 12. From this he concludeth very learnedly and candidely That Ministers Pastors and Doctors designe only one office and that there is no precedency among them by vertue of any distinct office which is proved by others against the diocesan prelacy Ans. 1. What sayes this to other Superiour and Extraordinary Officers which were in the primiâ—ive times such as Apostles Prophets and Evangelists 2. What saith this to other Ordinary and Inferiour Officers such as Elders and Deacons 3. What doth all this say to the point in hand Be these one or be they diverse yet this is certane they are Officers and Officers clothed with authority and power and have their work committed to them and are distinguished from the flock over which they are set and every one of the flock may not as his owne Spirit movetâ— him encroach upon their office and assume their work to the overturning of all Order established by Christ and to the rendering of Offices appointed by him null and of no effect Which is the designe this man driveth at and the only intendment of his discourse here 13. But § 26. pag. 207. Though he plead for liberty of prophesying by the Spirit unto all when they are moved thereunto yet he sayes the Quakers believe and affirme that there are some more especially called to the work of the Ministrie whose work is constantly and particularly to instruct exhort and watch to whom such obedience and subjection is due as is held forth Heb. 13 vers 17. 1 Thes. 5 vers 12 13. 1 Tim. 15 vers 17. 1 Pet. 5 vers 5. Answ. 1. In this pleading for liberty of prophesying he joyneth with Socinians and Arminians his old friends whom he hath no will to forsake in such an advantagious point but we have showne above that this liberty destroyeth the Office for if the work be common there needeth no Office be appointed for that work and if there be an Office for that work no man must meddle with the work belonging to that Office who is not clothed with the Office What way are these men more peculiarly called than others Others we heard were placed in the ministrie and ordained
of God when moved to the work and were to be obeyed and subjected unto as such according to these places of Scripture now cited Why doth he not show us wherein this peculiarity consisteth Whether is it in some thing inward or in something outward if inward what can it be more than Gods calling and ordaining if outward Is it imposition of hands of the Presbytery or a potestative mission by Church Officers 3. But he sayes They are more fitted and fournished than others True yet this is not before the call but after it and a consequence of the call for he sayes and therefore they are more fitted to wit because peculiarly called and wherein this peculiar call consists I would know 4. He tels us also that their work is more constantly and particularly to instruct c. But can they instruct at any time without a special motion of the Spirit if they can why doth he inveigh against our Officers for doing the same If they cannot how can this be said to be more their work than it is the work of others who do the same upon the like motion or doth their special Call consist in their receiving more frequent motion than others But this speaks only of more work but nothing of a distinct Office So that all this concession of his is just nothing 5. I would know if these specially called persons be wholly separated for that work and that statedly and fixedly so as they are in all time coming looked upon regarded and submitted unto as officers over others and how this work of separating of them is done Beside these he tels us also of Elders who albeit they be not frequently called to declare themselves in words by this I suppose he meaneth their way of preaching yet having had experience of the work of truth on their hearts they watch over and privatly instruct the younger Ans. But yet if the Spirit move them they may they must do this in Publick too 2. we heard before that this experience or something like was all that he gave us for a call to the highest imployment 3. whatever these Elders be they are not the Scripture Elders for these are apponted for Government or Ruleing the Church hence called Governments 1 Cor. 12 29 and said to Rule 1 Tim. 4 17. Rom. 12 8. 4. He confoundeth these Elders with deacons telling us that they care for the poor widowes orphanes Nay more he sayes they take care that peace unity concord and love and health be preserved in the Church But what way is this done And how are they called hereunto And whether doth all this declare them to be distinct Officers or not and over the people or not And whether is this their peculiar work that others of the common people may not meddle with Let him answere these and reconcile himself with himself when he is at leasure 14. But Pag. 208. he tels us that they refuse that distinction of laicks and cleargy And knoweth he not that we disapprove these termes But the thing that they refuse is That none as he speaketh should be admitted to the work of the Ministrie but who are educated in schooles and instructed in logick c. and he who is thus educated must not learne another honest tread for his leaving But why doth it offend them that men take paines to be instructed and qualified for the work and that none be admitted but such as are qualified It seemeth that the work of the Ministrie is a light business with them may be discharged by such as have no learning or qualifications but why then did the Lord qualifie his Apostles by teaching them several yeers and by extraordinary infusion of knowledge It seemeth they would have all waiting for such miracles now but we must first see a warrand and seing experience tels us that the Lord doth not take this way now why are they offended that we use ordinary meanes for attaining to knowledge 2. He may know if he will that we exclude none from the Ministrie if they be qualified though they have not learned their philosophy c. at ordinary schooles 3. As for their learning of an honest trade we finde none of the Apostles doing so after they were called to that work and we look upon the work of the Ministrie as such as will take up the whole man and his whole time if he be faithful and diligent And yet some men have learned physick after they have been Ministers that they might be helpful to the poor and no man condemneth this providing that thereby they take not occasion to neglect the Ministrie which is of greater consequence 15. But hereby sayes he it cometh to passe that Parents seeing what honour and gaine attendeth the Ministrie assigne their children to that office from their Infancy and educat them thereunto of purpose c. That Parents dedicat their children to the service of God cannot be condemned if they do it upon a corrupt designe and as moved by the corrupt ends that is but their owne fault Those sayes he being educated in pleasure and idleness think it below them afterward to work with their hands satisfying themselves to bring out of books what they may Preach Ans. Who ever think serious study an easie work is not acquanted with it And if a Minister think he hath time enough to follow an ordinary calling he knoweth neither the weight nor the worth of the Ministrie He that must bring all his preaching alwayes out of books must either preach seldome or he will finde little time to follow another trade But all these things and what he saith further of corruption in admitting corrupt and carnal men into the Ministrie is nothing to the purpose in hand for no sober man will approve such corruptions And yet we need not run away to the Quakers way of prizing extemporary non sensical discourses after self motions and self impulses as the whole work of the Ministrie But sayes he next Pag. 209. when men are not admitted to the Ministrie that are not so and so licentiat according to their rules the Spirit is exstinguished and prophecies are despised contrare to 1 Thes. 5 19 20. Ans. What Papists do in this I regard not Protestants will I suppose not refuse to admit any man to the Ministrie that is found after tryal really qualified upon any such account howbeit the places by him cited be ill applied but we must not stand upon every punctilio but shall go on CHAP. XX. Of Woman Preachers 1. OUr Quakers that in all things they may be like themselves that is opposite to all the Appointments and Ordinances of Christ in his house plead for Women speaking or preaching in the publick assemblies of the Church as did the Anabaptists of old and Famalists And that notwithstanding Paul hath in two distinct places expresly prohibited the same as first 1 Cor 14 34. Let your women keep silence in the Churches we might
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
vessel Can not the Lord work immediatly upon every vessel But thus it seemeth it must be that it may be called at least a joynt worshipe for other wayes the Lord might worke immedatly upon them all when asunder in their own particular houses 6. But it were good we heard more of this that we may come to know it better And he promiseth to speak to us of it from his own certain experience Let us therefore listen None can sayes he thus waite upon God till he lay aside his owne will and wisdome and be content wholly to be subjected unto God This I should well approve of were I sure that it wâ—re a real waiting upon God not rather a laying themselves open unto the Enthusiasmes of Satan None attaineth to this sayes he or performeth it but he that knoweth that no outward thing no ceremonies no words not the best words nay nor the words of Scripture can satisfie their weary and languishing souls for though these be all present the power life and vertue that maketh them effectual can be away Answ It is like he hath learned this out of the popish books stiled Theologia Germanica and the Bright Star commended to us by Randal a Familist But though those outward things cannot do it alone Yet he is not waiting upon God aright who layeth these outward things appointed of God for this end aside as they do As God will be worshiped so will he be waited upon in the way he hath prescribed and no other They must be sayes he abstracted from all external things and be silent before God and turne within unto the inward principle within them as unto the most excellent doctor Answ. This is plaine And so I see that all their waiting upon God is to renunce all his Appointments and betake themselves wholly unto the blinde guide of Natural Light which is within every man and this is their God and most excellent Doctor And that the Devil may have a fairer opportunity to work upon their phancies and plye the darkened Light within they must become no Christians renuncing all the outward meanes and no Men renuncing the use of Reason and Humanity What will this excellent Doctor of theirs teach He will teach them saith he to attend upon God in the measure of life and grace received and so to cease from their owne words and acts in their natural will and comprehension and to feel this inward seed of life that thereby they might be moved or acted whether to pray preach or sing Ans. That is Nature the most excellent Teacher seconded with Satans Operations teacheth them to attend upon in the strength of Nature and according to the measure of that Light rather Darkness and to feel what this Natural thing or worse working on the fancie will prompt them to do So that this can be nothing else but Heathenish or Pagan-worshipe taught and regulated by silly Nature made alittle active by a strong Phancy together with the concurrence of a Spirit of delusion blinding the very eyes of Nature and stirring up to utter this or that false or true as the rarified braine and tickled phancy is first inclined unto And till this be they sit mute as so many stones and this is the ground of their silent sitting so long as he saith himself What judgment to passe upon this Worshipe so Founded so Regulated so Principled so Carryed-on Issued the Christian Reader needeth not long deliberate 7. When one is thus moved to speak what cometh of the rest who are yet busie entering within themselves and consulting their Demon their Teacher and Bible The life sayes he the riseing whereof some do thus perceive and possesse as it prevaileth in every one so as afloud of refreshment it runneth over the whole Congregation for Gods name is one in all and his glory breaketh out and floweth forth and covereth all and such a reverence and veneration possesseth all that if the natural part should arise in any or mans wisdom or any thing that is not one with this life it would presently be depressed and condemned This is indeed wonderful and strange that the various degrees of Natural Power and Light should be screwed up to such an exact harmony that in all the Congregation there should not be one jarring sound but who would not suspect the hand of some cunning artist tuneing all these strings to his owne advantage We cannot suppose this to be the work of the Spirit of God thus constantly making life break-in overflow the whole Congregation upon the riseings thereof in some one particular person or other for there is no promise of any such thing and we have no example or instance of any such dispensation And beside it is manifest enough that the Natural part predomineth here and that which hath no affinity with but is opposite unto the kindly workings of the Spirit of life Their doctrine and afâ—er practices sufficiently declare it 8. But you may say This cannot be for he addeth Pag. 228. The forme of this Worshipe is so naked and devoide of all external and worldly glory that it cutteth of all occasion whereby mans wisdome should be excercised and superstition and Idolatry have no place Answ. It s being naked as to all external and worldly glory is not my quarrel against it but that it shutteth out all the Ordinances and Institutions of Christ. And though all external pompe be away yet Carnal Wisdome hath a faire occasion to worke when the prime and only rise of all this devotion is Nature and all the conduct thereof is by Nature save where it is spirited and principled by a superiour malignant ghost We know there is Inward Superstition and Idolatry as well as Outward and here I can see nothing but the Superstitious and Idolatrous excercise of the carnal heart doteing and depending upon adoreing and worshiping a natural created thing within which at best is not God but the Light and Power of a Natural Conscience impregnated by the Spirit of errour and delusion the Spirit that worketh in the children of disobedience What else can this â—ntroversion be whereof he speaketh Where are we commanded thus to turne in-to a light within us that we may finde God and worshipe and adore him Is not this at best to make that light or whatever name he will give it our Idol or Image in the worshiping of God He tels us next that they get hereby such washing and nourishment that they have no use for baptisme or the Lords supper Which is a plaine and palpable demonstration that their way of worshipe hath no correspondence with that which was in use in the primitive times and hath been in use in the Church ever since and was instituted by Christ but is meerly Paganish 9. Yet to perswade us that this is all the work of divine power he tels us That if it happen at any time that one enter among them who is not vigilant nor
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
of experiences yet thâ—y can speak from experience and appositely apply themselves to loose the doubts remove the difficulties that trouble weak consciences and in some measure in the strength of the great Master of Assemblies speak a word to such as are weary But he will say it is not so with all and I will not contradict him in this yet what I have said is sufficient to discover his unfaire dealing in stateing the opposition or comparison here And how shall we beleeve that any or all of the Quaker-Preachers do as he sayes His naked word is no very sure ground of faith to me 6. The maine difference now followeth to be spoken to He supposeth that our Ministers do all without the Spirit and their speakers do all in and by the Spirit As concerning Ours he must know that there are among them who depend upon the Lord in their preparation for preaching seeking by prayer from him what to say that he would lead them to and suggest unto them that mater and purpose which may be most for edification who when afâ—er Meditation and Prayer they have gote something to say give it up unto him that he may give it them to deliver or not as he thinketh good who depend upon Him even for Utterance and Expression who look to him and by faith depend upon Him in the delivery of what they had thought upon less or more that they may be helped to preach with that Faiâ—h Fear Awe Reverence Weightedness of heart Love Zeal and Faithfulness that becometh to his glory and to the edification of the Church who depend upon Him for the blessing knowing that all their words of Perswasion Conviction Rebuke Instruction expostulation and Consolation without the power and blessing of his Spirit concurring and carrying the same in upon the heart will prove ineffectual who receive with thankfulness what he offereth and suggesteth in the time of their preaching and with singleness declare it unto their hearers who often times being called to speak without fore-thoughts go in the strength of the Lord not seeking to commend themselves as able or learned â—en but to commend themselves to every mans conscience in the sight of God And who when they have finished their discourse give up all by faith into the hands of God that He may bless it as He thinketh good in Jesus Christ. He will possibly say That it is not thus with all and I shall readily grant it But will he be saâ—isfied with this and account this spiritual preaching or preaching in the Spirit I suppose he will not be satisfied And then it is not to him sufficient though all should study and preach after this manner 7. Let us therefore a little examine his way He first would have all Study all Meditation all Prayer and wrestling with God in prayer for this with us is a maine part of study preparation laid aside Ministers going to the Assembly as naked and void of all knowledg of spiritual matters as if they had never heard of any such thing Then being Tabulae rasae they must introvert unto that Grace or Gift which is in them there receive their Call their Furniture their Preparation both in matter words whether with a text or place of Scripture whereupon to ground their discourse or to explaine and clear up or without any such passage as that inward teacher will Lastly when they are thus called and fitted by this thing within then they speak in the Spirit are acted by the Spirit But now to canvass this not mentioning that which was spoken to before to wit that by their way all are alike preachers and none must speak but such as are thus acted by the Spirit and all thus called and prompted may and must I shall propose these things to the Readers consideration 1. This Gift and Grace within is as we saw above no singular thing it is common to all men and women breathing to Turks and Pagans as well as to Christian Ministers And therefore can have no affinity with the Spiritual gifts which Christ giveth unto his Church and endueth his messengers with all that they may be enabled for the work of the ministry and for building up of his house nor hath it any affinity with the special and saving grace of God which Christ hath purchased for and bestoweth upon his redemed oâ—es For neither of these are common to all the children of men as the whole Scripture declareth far less can it have any affinity with the Spirit of God which Liveth Abideth and Worketh in the Justified Adopted and Sanctified children of God It can therefore be nothing else than the relicques of nature the natural light and natural Conscience which God hath left in every man So that all the qualifications which the Quaker Preachers have and seek for are but what a Pagan may have that hath a Natural Conscience and the Light of Common notions concerning a God-head and equity and right among men This dim darkened and now malignant light is the Magazine and Storehouse of all their Enduements and Qualifications this is the sole fountaine and spring of all their furniture sufficient I am sure for none but for Pagan-Preachers 2. Their Introverting unto this to consult this Goddess as the Pagans did turne-in to the Cels of Apollos to receive the Oracles hath a more diabolick aspect for what can it be that they would thus consult after they have unmanned themselves or laid aside all motions of Soul and Minde which is not natural nor practicable without diabolick assistance if it be as he saith but some Spirit And what Spirit can we suppose to be in Pagans and every Son of Adam before grace come and make a change but the God of this world 2 Cor. 4 4. the Prince of the power of the aire the Spirit that now worketh in the children of disobedience Ephes. 2 3. and that strong man that keepeth the house Is it not then manifest that this introverting must be a real consulting with or giving themselves up unto the instructions and directions of this Prince of darkness If he say that they are Regenerated and so under the power and direction of the Spirit of God I Answere I have seen and considered what he saith upon this and have found that it is nothing but the operation of pure Nature wrought by the strength of corrupt and wicked Nature that is an enemy to the Gospel and to all the wayes of God and if this hath not been sufficiently evidenced above the Reader is free to judge And if nature and this Prince of darkness who hath now a soveraignity over all the unrenewed Sones of Adam can or will destroy the works of Satan and of Nature and embrace the Gospel and the Spirit of Christ according to the Gospel let all who understand and believe the Gospel judge 3. This Spirit then which acteth and moâ—eth them or in them can be
nothing else if it be anything distinct from Nature seconded with and corroborated by fleshly Imaginations strong and proud Fancies raised and raâ—ified Braines deluded Mindes and perturbated Affections together with the cooperations of the Spirit of darkness than the Devil acting moving and carrying them and speaking in them or by them as he seeth good for his owne corrupt ends All which is further confirmed by their stated and fixed Opposition to and irreconcileable Hatred at the Gospel of the grace of God and all the Ordinances of Jesus Christ manifested in their Preachments and scriblings for though corrupt nature and the carnal minde be enmity against God and neither is nor can be subject to his Law and cannot understand the things of God yet their bitter Opposition to all the wayes of Christ and their active indefatigable and industrious labour and paines to destroy so far as they can the whole Gospel and bring their proselytes back to Paganisme and their fury and rage transporting them to the hieght of Blasphemy against the pure doctrine of the Gospel of the grace of God saith to every considering person that there is something stronger then corrupt nature acting and driveing them even that wicked Enemy whose works Christ came to destroy This is plaine and manifest let them see to it And let the Reader now judge what for Preachers these are and whether their Talkers or our Preachers be most acted and led by the Spirit of God 8. Though what is said may be sufficient to obviat all that he can say either for himself or against us yet for further satisfaction let us state the question thus Whether Ministers in their preaching should act as Christians goe about the work with an holy and Christian dependance by faith in the use of lawful and approved meanes upon the Spirit of God for Furniture and Assistance or should waite for and expect immediat Impulses for all they say and do and never goe about this work in whole or in part but when and as they are thus immediatly Excited Prompted Acted Moved Carryed by the Spirit and speak nothing but what is thus immediatly and extraordinarily put into their mouth by the Spirit of God or rather is spoken by the Spirit useing them as meer organs If the question be thus stated though I know the Quakers will arrogat this last way unto themselves and assert this to be the only way now called for yet how far they are from it is manifest from what is said But as to the matter I assert the first and deny this last to be the way which Christ hath appointed My reasons are these 1. This would render all previous Paines Labour Study and Reading even of the Scriptures useless as to the work of preaching contrare to what is already said 2. Paul could not then have said as he doth 2 Tim. 2 vers 2. And the things that thou hast heard of me among many witnesses the same commit thou to faithful men who shall be able to teach others also For to what purpose should there be such care had that sound doctrine be transmitted from one to another and the same committed to faithful and trusty persons who will faithfully preach and deliver the same to people if all must be done and carryed on by the immediat Inspirations and Motions of the Spirit 3. Nor was there any ground why the Apostle should say 1 Tim. 1 3 4. As I besought thee to abide still at Ephesus that thou mightest charge some that they teach no other doctrine neither give heed to fables c. Because such as must act by the immediat impulses of the Spirit can receive no charge from man nor regulate themselves in their teaching accordingly 4. Nor could Paul say to Timothy 1. Tim. 4 6 if thou put the brethren in remembrance of these things thou shalt be a good minister of Iesus Christ nourished up in the words of faith and of good doctrine whereunto thou hast attained For Timothy might have replied I cannot be stinted unto these doctrines which you desire me to put the brethren in remembrance of for I must speak as the Spirit speaketh in me and must receive all that I speak immediatly from the Spirit And he might have said also I cannot put others in remembrance of any thing for they must do as the Spirit acteth them 5. Nor could he give that command vers II. These things command and teach For the same reason as is manifest 6. Nor could he give him in charge as followeth vers 13 14 15 16. give attendance to reading to exhortation to â—octrine neglect not the gift that is in thee meditate upon these things give thy self wholly to them that thy profiteing may appear to all Take heed unto thy self and unto the doctrine continue in them for this one reply I must follow the motions of the Spirit would have made all null for there is no place left for attendance to Reading to exhortation to Doctrine for not Nelecting the gift for Meditation for Heeding the doctrine or continueing in it where all must be done by the immediat Impulses of the Spirit 7. Nor can such preachers as may and must do nothing but as the immediat Impulses of the Spirit acte them be rightly said to laboure in word and doctrine that is as the word importeth to labour painfully till they be wearied with much travail and toyl with strength and earnestness as Rowers with oars See Leigh's Critica sacra on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet this word is used of ministers and of their work 1 Cor. 15 10. 16 16 Gal. 4 11. Phil. 2 16. 2 Thes. 5 12. 1 Tim. 5 17. 2 Tim. 2 6 8. There could be no ground for that heavy charge which is laid on Timothy 1 Tim. 5 21. I charge thee before God and the Lord Iesus Christ and the elect Angels that thou observe these things And againe 1 Tim. 6 13 14. I give thee charge in the sight of Goâ— who quickeneth all things and Christ Iesus who before Pontius Pilate witnessed a good confession that thou keep this commandement without spot unrebukable until the appearing of the Lord Iesus Christ c. if ministers were to do nothing in their ministrie but as they were Acted Inspired Moved and Immediatly Influenced of the Spirit as every one may see 9. Nor was there place for that 1 Tim. 6 17 Charge them that are rich in this world that they be not high minded c. For Timothy might have said I must only speak as moved by the Spirit and am not master of my self 10. Nor for that ibid. vers 20. O Timothy keep that which is committed to thy trust c. For to what purpose might he have said seing I may not use it as I will but must do all as immediatly Acted 11. If matters were thus why did Paul say as he doth 2 Tim. 1 6. Wherefore I put thee in
10. He proceedeth After the pouring forth of the Spirit Act. 2 4. they are said to speak as the holy Ghost gave utterance and not what they had studied Ans. It is very true The Apostles then gote their divinity and knowledge in the mysteries of the Gospel miraculously taught them by immediat Infusion and withall gote the gift of tongues to speak to all people and languages And such as would expect such teaching now may as well expect the extraordinary gift of tongues which the Apostles gote And who seeth not how absurd this is Beside what was granted to the Apostles was not granted to all the Church Officers in those dayes no not to Evangelists who were extraordinary let be to ordinary Pastours and Doctors Nay none of all the extraordinary officers had all that the Apostles had One thing I would learne of hâ—m Can he tell me when and wherâ— theâ—e Apostles did Introvert to the gift within them in order to the obtaining of these rare qualifications or to the preaching of the word If he cannot do this he will finde no ground for his methode in this that is said of the Apostles They were infallible and acted by an infallible Spirit in their Teachings and Writings thinks he that this is expected or required of all Ministers now Or thinks he that his Quaker-Pratters are such Whatever he may dreame the Christian world may see the contrary What he citeth out of Lambertus I freely assent unto for my part 11. Next he tels us Pag. 250. § 19. That our way of preaching is hurtful and destructive because contrare to the nature of the Christian and Apostolicke Miniâ—trie 1 Cor. 1 17. Wherein It is not by the motion and acting of the Spirit but by mens Invention and eloquence by natural strength and acquired learning the Apostles preaching was not so 1 Cor. 2 3 4 5. Ans. The Spirit helping by ordinary meanes is not contrary to himself helping in an extraoâ—dinary way The Apostles way was peculiar to themselves It is a groundless imagination to think that all that is spoken by dependence upon God in the use of ordinary meanes and not by immediat Inspiration is wisdom of words making the Cross of Christ of none effect or is entiseing words of mans wisdome opposite to the demonstration of the Spirit and of power If any man study painted words and rhetorick to darken the wisdom of Goâ— in this mystery I will not approve of it but to study to finde out acceptable words as the Preacher did Eccles. 12 10. And words to render the Gospel plaine and intelligible to the hearers with a single dependance on God for his assistance herein I shall never think that Paul condemned this But sayes he the Preachers themselves confess that they are strangers to the Spirit of God and to his Operations Ans. Not all I hope though I hope also that none of them will with these bold and blasphemous Quakers pretend to immediat Inspirations This Quaker it seemeth knoweth nothing of the workings of the Spirit of God in and by meanes and will have all by immediat Revelations and Inspirations and before he want these he will go to the Devil to get them as Saul did go to the witch at Endor when the Lord would not answere him by the meanes then usual 12. Againe he sayes Pag. 251. It is contrare to the order and methode of the primitive Church 1 Cor. 14 20. c. Not considering that these were extraordinary Prophets Readeth he that these Prophets did Introvert into the light within them to get these Revelations However we see that Quakers are all Prophets in their owne account But sure I am they are not Prophets of the living God nor are the Revelations which they boast of divine but diabolick His last argum is that by our way the Spirit of God is excluded What way He tels us not and we can not beleeve him But he addeth And the natural wisdom and learning of man is exalted This is his mistake which he could see if the beam were out of his eye All their learning and wisdome is the pure product of Nature if not worse as we have oftentimes manifested for it cometh not from the Spirit of God neither mediatly nor immediatly but riseth out of the dung hill of nature and is extracted thence by the natural strength of man and all its works and effects are like the cause and original except where the Devil getteth in his finger in a more immediat way This is sayes he the chiefe and great cause why preachings are so unfruitful Poor man knoweth he no better Did not Christ and his Apostles preach to many that were not converted thereby Thinks he that the only cause why our preachings are so unfruitful is because we preach not by Inspiration And are their preachments so fruitful It may be too fruitful but that is no proof to me that they preach by the true Revelations and Inspirations of God for I read that when the Lord sends strong delusions men will beleeve a lie I read that all the world wondered after the Beaâ—t I have heard it said too that all the world became Arian All the world is not yet become Quakers see also what is said 2 Pet. 2 1 2 3. Yea sayes he according to this doctrine the Devil himself may and ought to be heard seing he knoweth the notion of truth and excelleth any of them in learning and eloquence we see when the Devil confessed the truth Christ rejected his testimony Ans Why doth the man thus speak untruth Do we say that every one though he were the Devil if he speak truth should be heard What countenance doâ—h our opinion in this matter give to this dreame I should think his judgment speaketh fairer for it for I trow the Devil needs noâ— study nor read books but can give out Revelations and Enthusiasmes as many as you will And be it in whomsoever he speaketh by Revelations or Inspirations or Enthuâ—iasmes Quaker or other Christ and his Apostles will reject his testimony though it should be true upon the matter And therefore after the example of Christ and his Apostle Paul we receive no testimony from Quakers themselves giving such palpable evidences of the Devil speaking in them and by them 13. To an Objection taken from the experience of all ages since the Apostles dayes to wit that God by his Spirit hath concurred with our way of preaching to the conversion and edification of many He answereth § 20. thus That though he will not deny this yet it will not follow that that practice was good more then it was good for Paul to go to Damascus to persecute the Saints because he did meet with Christ in the way Answ. His simile is a dissimilitude and hath no correspondence with the thing in hand Our Argument is That since the Apostles dayes and the ceasing of extraordinary gifts there hath been no other way of preaching but
requisite for the right performance of that duty Rom. 8 26 27. Psal. 10 17. Zach. 12 10. And therefore in the very description of prayer Quest. 178. the help of the Spirit is taken in We owne as absolutely necessary unto the right performance of this duty the Influences of the Spirit of God putting the heart in a frame for the work stirring up blowing upon and enlivening his graces in the soul and contributing his assistance in the carrying on and performance of it But the Motions and Inspirations which he pleadeth for as the only ground and call to the action and which we do not owne nor expect are the extraordinary and immediat Impulses of the Spirit carrying the soul forth unto the duty such as the Prophets had when inspired to write Scripture and to declare the minde of the Lord in several cases And as to this I see no ground to assert that even the Apostles who had an extraordinary measure of the Spirit of grace and of supplication and of the ordinary Influences and Assistances of the holy Ghost in this duty were thus alwayes called and carryed forth unto this duty of prayer I meane by these extraordinary Impulses and physical Motions of the Spirit which they could not withstand but yeeld unto or by these immediat Revelations calling them to the discharge of this duty hic nunc What might be and possibly was at some certain times and occasions I determine not but that which I affirme is that I see no ground to assert that to all their acts of Preaching and Prayer they had an immediat and extraordinary Revelation Inspiration and Impulse calling them forth and setting them on to the duty hic nunc so as they never acted therein upon the ground of a moral command or were pressed thereto out of conscience to a command or from the consideration of an ordinary call whether because of the work they were about or the circumstances of time place and accasion inviteing thereunto or the like 3. But why supposeth he that we account all motions of the Spirit unnecessary It is because we have certain and prescribed times viz. before and after sermon morning and evening in private devotion before and after meate Ans. This is the old plea of Familists but though we owne no Canonick houres nor the superstitious observation of fixed times and places for this or any other religious act of worshipe knowing that we are every where to pray lifting up holy hands without wrath and doubting 1 Tim. 2 8. and to continue instant in prayer Rom. 12 vers 12. and to pray without ceasing 1 Thes. 5 17. and that we ought alwayes to pray with all prayer and supplication in the Spirit and to watch thereunto with all perseverance and supplication for all saints Ephes. 6 18. And therefore dar not restrick the exercise of this duty to determinat times and places invented and prescribed by men without warrand from God Yet we say there are special times wherein the Lord calleth for this duty not only times of trouble Psal. 50 15. times of affliction Iam. 5 13. times of mourning Esai 22 12 13. Ioel 2 12 17. Esth. 4 3. Ezra 9. Neh. 9. Dan. 9. Ier. 31 9. and the like but also solemne times as when the Lord is solemnly to be worshiped in the assemblies of his people as 1 Cor. 11 4 5 13. Act. 2 ver 42. and other occasions when either the work we are about or the season calleth for it for Nature it self teacheth and Christian prudence saith that when we are assembled to the solemne worshipe of God prayer ought to be offered up unto God and that to do it before and after sermon is most suteable and corresponding with Christian order and decency which ought carefully to be observed in the whole worshipe of God 1 Cor. 14 40. and the work of preaching and hearing which ought to be gone about with all Reverence Attention Faith Understanding and Seriousness Iam. 1 21 22. Act. 10 33. Mat. 13 19. Heb. 4 2. Esa. 66 2. calleth for prayer to God for his blessing and breathing without which the work will be fruitless and that both before and after when withall there ought to be an Acknowledgement of our unworthiness and of Gods rich mercy and grace following us with such gracious opportunities and a serious begging of pardon for sinnes committed both before and in the work of Preaching and Hearing so that all things plead for the performance of this duty then As also the very law and light of nature would call for a solemne Acknowledgment of God by Prayer and Supplication Morning and Evening and oftner too and that fixedly providing no dispensation of providence occurring did call off for that time and that both by families and by private persons in secreet Ier. 10 25. Deut. 6 6 7 8. Iob 1 5. 2 Sam. 6 18 20. 1 Pet. 3 7. Act. 10.2 Hence we read of praying in the morning Psal. 5 3. 88 13. 119 147. and evening Psal. 141 2. and of morning and evening both Psal. 55 17. and of day time and night Psal. 22 2. Yea we read of prayer performed three times a day Psal. 55 17. Dan. 6 10. 9 4. And the morning and evening sacrifices whâ—ch were offered under the Law do point this forth to speak nothing of that solemne houre of prayer Act. 3 1. And that word in the Paterne of prayer taught by Christ give us this day our daily bread Mat. 6 11. saith that prayer is a duty daily to be performed And as for our acknowledgment of God in the use of his good creatures the very light of nature might instruct us as to this and that petition in the paterne of prayer but now mentioned pointeth forth this duty which is also clearly laid upon us by that word of Paul's 1 Tim. 4 4 5. For every creature of God is good and nothing to be refused if it be received with thanksgiving for it is sanctified by the word of God and prayer and the example of Christ and of Paul is not I suppose to be slighted see Mark. 6 41. Ioh. 6 11. Act. 27 35. By all which we see that the Christian observation of times and occasions for this duty of prayer is well consistent with the ordinary Motions and Inspirations of the Spirit which we owne and are to laboure for in the discharge of this duty but are utterly repugnant to and inconsistent with these extraordinary and immediat Calls and Impulses whâ—ch he looketh upon as the only warrand of performance of the duty And hereby it is also manifest what unfriends they are unto this great and necessary duty of Prayer and what an irreligious Religion that is which they owne and profess and what a tendency their doctrine hath to banish Prayer away which is the native and kindly breathing of the Spirit of Adoption Gal. 4 6. Rom. 8 15. and is the distinguishing Mark of the
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
This is Quakerisme indeed 13. What he addeth Pag. 256. § 23. of some turning superstitious some idolatrous and others formal upon this account if he meane it of all that oppose him and contradict his opinion I look upon it as a groundless calumny if he meane it only of some I have no minde to defend them in it Nor shall I need to retaliat and say that their leaning to these false Inspirations and diabolick Excitations having forsaken the good old way are direct meanes through the judgment of God to confirme them in their Paganisme and Paganish Antichristianisme for the matter is notoure enough though I mention none of their other miscarriages even after their Enthusiasmes wicked Inspirations and Introversions 14 Before he come to answer Objections he speaketh Pag. 25◠§ 24. to the defence of their irreligious profane and contemptuous carriage in our Assemblies for worshipe where they love to come to do open affront both â—o God and men for even in time of prayer or praise they will remaine covered He saith they do this only to keep their conscience unhurt But if there were such hazard of sin in joyning with us in our worshipe why come they to the place of Worshipe Their end can be nothing else but to do open contempt if they beleeve as he saith that our worshipe is an abomination they should keep far aback from it But the truth is their Antichristian Spirit which acteth them to an hight of rage will not suffer them to see Christ worshiped in his way And how knoweth he that our ministers pray alwayes without the Spirit Hath he the gift of discerning Spirits And can he go in to the heart and see how maters stand there We profess that we pray without the Spirit and have therefore our limited times sayes he But he is a liar we say no such thing The gift and the grace of Prayer both is of the Spirit and though it too often falleth out that there is not that faith in dependance on the Spirit that there ought to be both for the gift and for the grace yet it is not our profession that prayer should be without the Spirit and this praying with the Spirit can well consist with praying at such and such times But that Spirit without which we say we pray is your Spirit of delusion or your fantastical Dreames Impulses Drawings and Inspirations which for any thing we can see are diabolical But it seemeth they have a sagacious Spirit of discerning when one prayeth in the Spirit and when not for he sayes though one in our presence should beginne to pray not expecting the Spirit yet if it appeared that the Spirit of the Lord concurred with him we would also joyn And what is that I pray that will make this manifest unto them Is it talking in the Quakers dialect Or the Mimical posture of the body Or what is it I am apt to beleeve it must only be something of that nature As for Alexander Skeins Propositions I meddle not with them because some other hath answered them and the substance of them I have already confuted 15. He cometh after this digression to examine Objections Pag. 260. § 25. And the first is this If such inward motions and impulses be necessary to Outward acts oâ— worshipe why not also to Inward Nay much more they must be necessary for the special motions of the Spirit are more necessary unto the grace of prayer than unto the gift and in the outward exercises of worshipe there is more of a gift required than in inward What answereth he Vnto these general duties the motion and influence of the Spirit dureing the day of visitation is alwayes present striveing with the man so that if he but stand and be abstracted from his evil thoughts God is near to help him But external actions stand in need of greater and more particular influences Ans. Not to insist here on the confutation of the marrow of Pelagianisme which is laid downe for his ground thaâ— being done sufficiently above I only take notice here that with our Pelagian Quakers an Heathen or a Pagan can love God with all his heart adore fear believe in him and performe all inward worshipe of this kinde easily when he will he hath divine influences at his command nay the Spirit is within already for that end so that if he will but sist his course and abstract from his evil thoughts which he may very easily do God is at his hand and the work will go on but as to uttering of words much more is requisite that is if I be not far mistaken Nature can help him to perform â—ll Inward worshipe but he must have the supervenient Influence of an evil Spirit to act him before he performe any publick act of worshipe Such an enemie is this Spirit that acteth the Quakers unto all Publick profession of the name of Jesus and worshiping of him openly that he will never suffer any thing that looketh there away to be done until he have his hand so in it that he shall be sure it shall be more worshipe service to himself than to Christ 16. It is Objected againe That by this principle no man should do a morall duty as honour his parents do justice to his neighbours plow the land until the Spirit move him for no service else can be accepted He answereth There is a difference betwixt those general duties and particular acts of worshipe These are spiritual and are commanded to be done by the Spirit Those some way answere their end as to them whom they immediatly concerne though they proceed from a meer natural principle of self love Ans. Who denieth that there is a difference betwixt them yet each of them must be performed in the right manner else they are not acceptable and the right manner cannot be without the Spirit This he confesseth And therefore must yeeld the argument And we deny that worshipe is to be done in the Spirit according to his sense and no other way that is only by the immediat Inspirations and Imâ—ulses and Drawings of the Spirit we affirme worshipe ought to be performed in the Spirit that is by his gracious Assistance graceing the soul and breathing on his graces that they may act seasonably But sayes he further As a natural Spirit is required to performe natural acts so the Spirit of God is requisite to the performance of Spiritual acts All is granted yet he knoweth that to performe natural acts in a spiritual manner the Spirit of God is requisite and if natural acts be not performed in a spiritual manner they are not accepted of God and therefore according to his principles we must not eat drink sleep walk work plow c. till the Spirit stirre us up immediatly and carry us to the duty because without this previous motion of the Spirit we will but commit abomination in all these actions as well as in worshiping without the Spirit So
is to be continued in his Church untill the end of the world Mat. 28 19 20. We see a necessitie of maintaining it and withall have ground of hope and confidence that Christ who when he had given this in commission to his disciples to teach all nations baptizeing them in the name of the Father and of the Son and of the holy Ghost promised to be with them alway even unto the end of the world will owne this Ordinance by his power and presence and rub shame on these professed enemies to the very name of Christianity and defate all their desperate Counsels and Machinations Amen 4. It is time now we see what this man would say Towards the end of his harrangue which we have nothing to do with with which he ushereth-in his discourse upon this subject he tels us Pag. 165. That there have been moe contests and disputs about the Sacraments than about any other Christian doctrine And good man so tender is he of the peace of Christianity that to prevent any further disput to end all these many controversies he hath found out a medium that is to take them away altogether as if a man would deny all Christianity to the end all controversies in Christianity might cease and we might live all together in peace and beleeve no more of Christianity than Pagans such a short cut hath this man found out to bring us all to an agreement among ourselves by becoming all Pagans And yet this peacable man is a wilde man for Ismael-like his hand is against every man and every mans hand is against him for all those who upon each side maintaine these controversies do owne their being would defend the same against him many of their controversies thereabout speak out their care to maintaine this Ordinance 5. He taketh in the first place exceptions at the name Sacrament as not being a terme found in Scripture So tender would he seem to be of all things But I pray him tell me where in all the Scripture readeth he of his Introversion a very great matter with him Where readeth he of fermentation of the vehicle of God and I know not how many moe He is beholden to the Socinians for this exception and they will tell him also he must except against the Trinity upon the same ground It is a poor thing to move debates about a word especially for him who denieth the thing Knoweth he not what we mean by that word Knoweth he not that we are not masters of words but that use ruleth that But sayes he if this name be laid aside the controversie about the number of Sacraments is at an end for there will be no Scripture terme found that will give occasion to that debate No He is mistaken the same debate will remaine if instead of Sacrament we use signes and seals of the Covenant and these are Scripture termes Gen. 17 7 10. Rom. 4 12. Knoweth he not that in that debate the question is not about the name but about the thing imported by the name This he is not sensible of for sayes he if we define a Sacrament to be an outward signe whereby an inward grace is either conferred or only signified that will agree to many other things No sure if we define a Sacrament to be an outward visible signe whereby inward grace is not only signified but really exhibited and conferred to the worthy partakers far less if we define a Sacrament thus An holy signe and seal of the Covenant of grace representing Christ and his benefites and confirming to the right receivers their interest in him Can this definition thinks he agree to any other thing to Prayer Preaching or any good work But sayes he the Spirit only is called the earnest of our inheritance Ephes. 1 14. 4 30. 2 Cor. 1 22. And profane men may partake of the Sacraments Ans. That the holy Spirit is the earnest of our inheritance and doth seal believers unto the day of redemption inwardly by his grace in the soul and by his abideing there as a sure and real pawn of the future inheritance is most true but yet the Sacraments may be and are outward seals and pledges unto the true believer hence 1 Cor. 10 16. the cup of blessing is called the communion of the bloud of Christ and the bread the communion of the body of Christ as not only representing it but as sealing to the beleever his real interest in the body and blood of Christ. So also it is called the New Testament in Christs blood 1 Cor. 11 25. As Circumcision was a signe and a seal of the righteousness of faith Rom. 4 11. So believers are buried with Christ in Baptisme and risen with him through the faith of the operation of Goâ— Col. 2 12. Rom. 6 4 5. Thouâ—h wicked persons may partake of the outward elements yet they become no seal unto them because the Sacraments seal only unto them who have the righteousness of faith and exhibite the benefites only to the worthy receivers that is to such as beleeve in Christ and are united to him by faith 5. To the end he may quite destroy and abolish this Ordinance of Baptisme he layeth down three Propositions § 3. the proving of which he supposeth will evince that there is no such ordinance as Baptisme The first is That there is only one Baptisme Ephes. 4 5. Ans. But the Scripture no where saith that there is but one Baptisme Yet what would he make of this Not to mention the Baptisme of affliction Mat. 20 22. nor that extraordinary Baptisme whereby the extraordinary gifts of the holy Ghost were conferred Act. 1 5 as not being here understood because the consideration of either or both of these hath no interest in the argument which the Apostle is here adduceing to press an endeavouring to keep the unity of the Spirit in the bond of peace vers 3. The Baptisme here meaned is the Baptisme which we contend for the outward signe and seal of the new Covenant whereby all visible professours are solemnely admitted into the Church and Kingdom of Christ And this Baptisme is one not only because it is not to be reiterated but because it is the same way administred and hath the samâ— ends and uses to all visible Professâ—urs unto whom Paul is here speaking Yet we must not consider hereby the bare outward element abstracted from what is thereby signified or from its ends and uses according to the Institution but the whole Institution including both the outward element and the thing represented and sealed thereby or the Ordinance with its ends and uses But our Quaker thinketh that this will make two Baptismes while as there is but one as there is one faith c. And here lyeth the whole ground of his mistake And upon this same ground he might say there were two circumcisions under the Law because sometimes the inward grace signified and represented by the outward act and really
the name of the Father c. import no forme of words to be used at the celebration of baptisme he saith Pag. 280. that this is not mentioned in the Acts where the Apostles baptizeing is mentioned Answ. And what then will it follow that they never used that manner because it is not in so many words expressed How will he prove this Consequence He addeth It is said of some Act. 8 16. 19 5 that they were baptized in the name of Iesus Answ. He hath this also from Socinus but without any advantage for these that were baptized in the name of the Lord Jesus were virtually baptized in the name of the Father of the Son and of the holy Ghost Luk is not speaking of the manner and forme of their baptisme but only showing that though they had been baptized and received as Christs disciples yet they were not as yet made partakers of the extraordinary gifts of the holy Ghost which by the way destroyeth the ground formerly laid down by our Quaker for we see some baptized in the name of the Lord Jesus and consequently with his baptisme who yet were not baptized with the holy Ghost and with fire as the Apostles were on the day of Pentecost And further our Divines against the Papists Anabaptists Socinians evince that that baptisme mentioned Act. 19 5. was not administered by Paul He saith next that baptisme in the Spirit is here meaned But what doth that import It importeth to reach the hearts and soften them saith he Ans. That was not the work of the Apostles nor of men the Spirit of God alone could do that He saith further That men can do it instrumentally Answ. This is true but nothing to the purpose unless to make Christ tautologize for that was sufficiently expressed in that word Teach or disciple all nations And to what end should Christ have said the same thing over againe Where ever readeth he that the Apostles are said to baptize with the Holy Ghost 16. To the argument taken from the constant practice of the Apostles he answereth Pag. 281. § 9. That the contrary is made out by Paul's example And yet Paul baptized both at Corinth else where that he baptized not moe at Corinth is nothing for what he did not another did seing there were others that went about that work he minded that which was more painfull And by this constant practice of all the Apostles we are confirmed as we said of the meaning of their commission Mat. 28 19. for they did it by vertue of that commission or by vertue of no commission If they had no commission how could they be approven in it They might have done it sayes he by permission for a time seing they were in use of it bâ—fore Christs death because the people being educated in were used with these outward ceremonies as they used circumcision other legal purifications for a time Ans. 1. He thinks that his may be will strongly evince a must be 2. we shewed above that what they did in this before Christs death was not by meer permission though he his Fathers the Socinians think so 3. If this practice had been only among the converted Jewes his supposition would have some colour but it being also among the Gentiles amongst whom the Apostles would bring in no such ceremonies but only desired that they might for a time abstaine from things offered to idols and from blood from strangled Act. 15. which restraint Paul tâ—ok off in his Epistle to the Corinthians his supposal is utterly destitute of reason for we hear not of their circumciseing the Gentiles but much to the contrary He addeth That it is no absurdity to say they did not then understand the meaning of their commission as they did not in respect of teaching the Gentiles Ans But though at the the first they did not fully comply with that meaning of the enlairging of their commission Yet afterward they came to understand it fully But when came they to understand baptisme otherwayes It seemeth neither they nor any of the Churches understood this matter till of late that the Quakers arose for we hear not this sense put upon the words even by Socinus himself which this Quaker mentioneth And as for that word of Peter it giveth no countenance hereunto as we shewed Yet he addeth some probable ground of their mistake The Cheife of them had been Iohns disciples and keeped a venerable esteem of Iohns Baptisme and so took Christs spiritual baptisme for Iohns baptizing with water Answ. Strange confidence Will he tell us who these chiefe were Where is there any coloure or probability for this consequence What Quakers cannot do with reason they must do with confident and bold lies 17. To that of Peters baptizing of Cornelius and his company even after they had received the extraordinary gifts of the holy Ghost Act. 10 47 48. he replyeth That this will only prove that Peter did for that time baptize them Ans. Yes it will also prove that there was a baptisme with water in use beside the baptisme with the holy Ghost it will also prove that Peter had an eye to the commission when he saith can any man forbid water that these should not be baptized which have received the holy Ghost as well as we For thereby he evinced their right to the Ordinance of baptisme because it was manifest they were disciples by receiving of the holy Ghost Next he sayes These words and he commanded them to be baptized pâ—ove only a fact but no right and prove not this to be a permanent institution Ans. How intolerable is this that these Quakers must condemne Peter's fact as being without warrand when all the rest of the Apostles approved of it in the next Chapter And Peter there giveth the reason for what he did saying vers 1â— what was I that I could withstand God Importing that he durst do no other wayes then he did for as much as he saw God had given them the like gift as he did unto the Apostles And when the rest heard these things they held their peace and glorified God saying then hath God also to the Gentiles granted repentance unto life vers 18. But our Quaker will not for all this hold his peace buâ— will condemne Peter and all the Apostles for company because they rested satisfied with what Peter had done We do not from this one single passage prove the permanency of this Institution But when we have the practice of all the Apostles together with the command of Jesus Christ and that with a promise that he will be with his servants in this and the rest of their ministerial work unto the end of world we think they must have an hard forehead who dar call this lasting Institution into question He addeth why should this fact of Peter more prove the permanency of baptisme than his compelling which yet is more than a command the Gentiles
workings of the Prince of darkness tickling their fanciâ—s and complying with their blinded minds and corrupt humores and hereby draw strength and confirmation to their abominable errours and practices and are more deeply rooted and fixed in the same howbeit contrary to the divine light of the Word of God to the very light of Nature and pure Reason and to all the true experiences of the holy and upright walkers with God and are more fortified and animated in their rage and opposition to all the wayes of God And sure I am the Saints of God though they will not with such a pharisaical froathy ostentation talk of their enjoyments as these wicked deceivers do on all occasions to set forward the desperat designes of the Devil in them and by them yet know what rich incomes of Joy unspeakable and full of glory of Strength and Encouragment in the wayes of the Lord of Peace Serenity of soul of Light and Consolation satisfying all their desires and making their souls to run over and all this in compliance and harmony with the word for a verification and accomplisment of the rich promises of the New Covenant ordered in all things and sure and confirmation of the truth and reality of the workings of the grace of God in their soul whereâ—y they were to their owne feeling sealed with that holy Spirit of promise which is the earnest of their inheritance until the redemption of the purchased possession unto the praise of his glory they have had in this Ordinance Melting their hearts with true tenderness and godly sorrow and Kniting their souls more firmly in love to God in Christ and Engaging them to run the wayes of the Lord with all chearfulness enlargedness of heart and delectaâ—ion and to Strive against the enemies of the glory of God and of their salvation whether within or without with more courage alacrity and resolution of soul So that I am perswaded they will upon this very account detest and abominate tâ—ese co-workers with Satan and finde themselves called of God for his glory their owne security to remove far from their tents who drive such a desperate and hellish designe against heaven and against all the Interests of Jesus Christ their Lord and Saviour 4. These desperate Despisers of the goodness and condescensions of love malacious Opposers of all the wayes of God in manifest mockage substitute our ordinary repasts in the room of this soul-feeding Ordinance for thus speaketh that blasphemous wretch Ia. Nayler in his love to the lost Pag 45. as Mr Stalham citeth him in his book for the sake of such who are lost in this thing troubled in mind concerning it what I have received of the Lord that I shall declare unto you which all shall witness to which come to partake thereof as the truth is in Iesus Christ. If you intend to sup with the Lord or shew the Lord's death till he come let your eating and drinking so oft as you do it be in remembrance of him and in his fear that at death you may witness to the lust and excess c. And Pag. 43. he said this was to be done at all seasons when they eat and drank and Pag. â—4 that the Lord commanded his disciples in eating and drinking to shew forth his death till he come to avoide excess and becomeing reprobats in the faith Is not tâ—is a sufficient discovery of the Spirit that acteth them 5 Let us now come to examine what this our Quaker saith in this matter and passing his intrade wherein after his manner he upbraideth all with their ignorance of this mystery as if they only were admitted to the secrets of God and acquanted with the mysteries hid from all the generations of the Christian Châ—rch we come to the answere he giveth to that question what is that body which we eat and that blood which we drink which is this Pag. 288. It is sayes he That celestial seed that divine and spiritual substance of which we spoke Thes. 5. 6. that vehicle or spiritual body of Christ whereby he communicateth life and salvation to all that believe in and receive him by which also man obtaineth communion with God To which we need say nothâ—ng here having fully discovered above Chap. X. what this Seed Substance and Vehicle is in their judgment to wit nothing but what is in every Son of Adam as he comâ—th into the world the dimme light of a natural conscience and of a reasonable soul having some dark notions of a God and of some principles of morality without the least imagination or apprehension of any of the wayes of the grace of God revealed in the Gospel yea which hath a native and inbred enmity at and antipathy against the mysteries of love and grace manifested in the Gospel This this is the Quakers Christ the Food of their souls the Substance whereupon they feed this is all that true bread which they have to eat And while he calleth it a substance he joyneth with the old Heracleonites who said thâ—t man was composed of a Body of a Soul and of a third Substance And the hearkning unto and believing this Natural thing which is in all â—eathens and Pagans receiving its light is all their Feast and all the meanes of Communion which they have or expect to have with God so that it is sufficiently manifest that the hieght of their Religion is moralized Paganisme And yet he dar say that â—his is confirmed Iohn 6. from v. 32. to the end And thereby give us to understand that they acknowledge no other true bread which the Father giveth from heaven but this which all Turks and Pagans have This is their Jesus and their Bread of God that came down from heaven and this is the only thing that giveth them life so that they shall never hunger nor thirst They are given of the Father to this thing and by this will they be raised up at the last day when they hearken to this then they are taught of God and have learned of the Father according to the writings of the Prophets yea if they but believe this they have everlasting life for this is their Bread of life whereof if they eat they shall not die but live forever this is with them the flesh that was given for the life of the world this is all the flesh they eat and all the blood they drink and thus they dwell in Christ and Christ in them O what a desperate delusion is this What a wonder is it that men who believe they have immortal souls and have ever heard of the Gospel dar thus speak and metamorphose the whole Gospel into pure Paganisme This sure must be a more than ordinary judicial stroke of blindness delusion of a reprobat minde and of a perverse Spirit with which these men are manifestly plagued and the Devil must have an extraordinary power in them and over them acting and driveing them
sowing these tares Thirdly We would labour each of us to have our souls deeply impressed with the preciousnesse of Christ and the absolut necessitie of making use of him for salvation for the Devils great and manifest designe is by these his Trustees and Traffickers to dispute men and debauch their spirits into a contempt of the precious Saviour and that great salvation which is purchased by his death and never since he began hath he made use of a mean which hath so cleare and close a connexion with that end Now Christ can be precious to none he can be prized by none who is not vile in his own eyes he who lives not within sight of his own loathsome leprosie and who is a stranger to the plague of his own heart will reject the counsel of God against himself and despise the great salvation And it is cleare beyond debate that the Devil do his best can never proselyt any man into this delusion and damnable haeresie of Naylorisme aliâ—s Quakerisme till as the God of this world he have first perfectly blinded their minds that he may harden their hearts into a final rejection of the true Christ the Saviour as the alone and onely way to be clothed with a sufficâ—ent righteousnesse and cleansed from all that filthinesse of the flesh and Spirit whereby they are defiled and from which they can onely be cleansed by that blood which these blasphemers tred under foot Let every one therefore who would keep himself in the love of God and of Christ keep his finger upon his sore that his eye may be keept â—â—xed upon the remedie for if the Devil get not his finger into a mans eye and blind fold him as to the uptakings of his own miserie and the precious remedie he will never turne him into a Naylorist that he may turne and tumble him into hell with his own câ—nsent Study thy self till what thou seest force thee to say I am the cheife of all sinners and then all that the Devil can say to the contrare will never put thee from thinking it is a saying faithful and worthy of all acceptation that Christ came in the world to save sinners Growing in this grace of the right knowledge of a mans self and of our Lord Jesus Christ is the onely expedient to defeat the designe he drives by these drivers and to be preserved from being led away with the errour of these wicked Fourthly Study to know the great principles of the Oracles of God and to have these impressed upon thy soul that so when assaulted by Satan thou mayest hold fast that truth which can onely make thee free And let the fallings away of others make thee the more closely cleave to that blessed Guid who leadeth in all truth In a word Let each one be busie in studying the word of God and his own heart and be much in holding up his heart to him who writs the Law in it that so his heart may become the Epistle of Christ and then he is guarded against taking on blasphemous and cursed Naylors blake marke Let the sad sight of that swarme of Apostats put thee to studie to know the truth in its power and sweetnesse And then when by the fallings away of others Christ is saying unto thee wilt thou also leave me thou will answer with that man whither shall I go from thee for thou hast the words of eternal life This will blessedly arrest the soul to an aboad with him when others will be carried away and never be seen any more to walk in Christs company Now to make thee give thy self in some seriousnesse to studie the precious Truths of God and to know him whom to know is life eternal thou mayest observe and be provoked to that exercise by thy observation what the Devil who is still going about as a roaring lion seeking whom he may devour is a doing and what he is thereby designing When he had for a long time bawled and blasphemed in not our non-sense lest his trade should decay and the market of these traffickers for the souls of men for the precious souls of men are the commoditie they deal in should misse their marke to the end that he may make merchandise still of such with feigned and fair words he prompts some to polish as well as they can with their parts and pen these blasphemies and give them some colour for which service his Apostle the Author of the Theses and Apologie is shaped and set apart as the sharpest and neatest pen. I shall not here as I intended digresse into observations upon the addresse of this book wherein he Chartals all the learned men in the world since it can escape no mans observation who reads his book with judgement and compares it with the addresse that this novice being lifted up with pride is fallen into the condemnation of the Devil Neither shall I take upon me to hint any thing as to the bulk of the abominations wrapt up in his voluminous fardell of blasphemie that being so excellently handled by what thou hast read in this exquisitly cleare Examen Onely as it seems that as the Devil thought to serve himself by a Barclaij Argenis the scope whereof was to teach how effectually to destroy Protestant Religion and swallow up the Truth in the See and sinck of Romes abominations so we have a second Barclaij Argenis the scope of which is under sceptick and introverted notions and new coined names to destroy Christianity and introduce pure Paganisme and thus with a confidence peculiar to that partie and like him who prompted him to the undertaking he would rant and Romance us into heathenisme But since he hath taken upon him to give us a Confession of a kinde of faith after he and his complices have made shipwracke of precious faith and flout without fear at the faith of Gods elect which is a systeme of Paganisme And since he hath published to the world the Naylorists Alcoran whereby he intends as Mahomet's Mufti to Mustelman the Christian world and Mancipat us to the Turks gallies or worse The Good Lord to prevent the Devil and this desperado's designe hath found out and fitted for the undertaking amongst the men whom of all others he most despiseth and abhorreth the singularly acute solidly learned and truely gracious Author who hath in his Masters cause and strength undertaken the work and taken this Turke to taske and in his convincingly cleare examen so discussed and dissected that carcase and carrion of all abominations as by the light of that Spirit of truth which hath led him in the Examen he hath manifestly discovered Barclay's pretended Revelations to be the horrid illusions and hellish suggestions of a Spirit of a blaker colour then Mahomets pigeon and himself to be the Devil in Samuels mantle perswadeing us by the assistance of his Mephystophilus instead of putting on the Lord Jesus Christ that we may be found clothed upon with that rob