Beza We regard not his repeating againe Pag 328. and saying that our practice justifieth Papists for it is ofâ—en answered already nor yet his saying that we are more Mahomet's then Christs Disciples are not the followers of the Apostles doctrine 1 Thes. 5 21. Phil. 3 15. because it is utterly goundless and he hath forgetten that this taketh away his owne concession as to Church-power for these sayings Phil. 3 15 1 Thes. 5 21. will as much condemne that as our Assertion but in truth neither as one with halfe an eye may see but our Quaker hath put out both his eyes 18. What he talketh afterward § 6. Pag. 328.329 c. of their wonderful patience in endureing wrongs for their profession is but an open declaration of their Pertinacy And no proof of their being Martyres for it is not the suffering but the cause that maketh a Martyr Heathens and Pagans can endure as much for their Idolatry and Devil worshipe Shall we hence inferre that their way is the truth Yet I must confess the carriage of the Quakers in this may shame Christians who rather than suffer lesse then they will undergo will shamefully deny the truth but I know Suffering for the name of Christ is the gift of God as well as Faith and in some respects a gift above it Phil. 1 29. for unto you it is given in the behalf of Christ not only to believe on him but also to suffer for his sake I only take notice of what he saith Pag. 331. to wit That it is now twenty five yeers since they were a distinct and separated people I doubt it be so long since he adjoyned himself unto them And if he speak of the whole generation of Quakers we see by his confession that they are not an old Seck and that if they be only Christians Christianity is but of yesterday and a new upstart opinion never heard of in the world before Yet I â—ear that another Quaker wrote An. 1659. and then said it is now about seven Yeers since the Lord raised us up in the North of England and opened our mouthes in this his Spirit See the mystery of the whore Epist. but if we reckon back from the Yeer 1676. wherein this Quakers Apology cometh forth the Quakers in his account appeared first as a congregated people in the Yeer 1651. that is fifteen Yeers later then the other account But it may be he will say that as that English Quaker speaketh of the first rise of the Quakers in the North of England so he speaketh only of the first rise of the Quakers in the North of Scotland and I shall not contend about this only observing according to the old Proverb all evil cometh out of the North. I see however their seck is not very old and so hath lesse affinity with true Christianity then they suppose for I am sure Christianity is older then the eldest of their seck and their Seck is but New Paganisme or New Paganish Antichristianisme CHAP. XXIX Of Warres 1. WE are now advanced unto his last Thesis in vindication whereof he handleth several distinct things which we must speak to severally and shall beginne with what he speaketh to in the last place because of its affinity with what was last spoke to concerning the power of the Magistrate He as we heard denied power to the Magistrate to punish hereticks and seducers and though there he granted that the Magistrate had power to judge in civil maters and to punish such as wronged their Neighbours in life or goods or did any thing hurtful unto humane society yet here he condemneth all warre joyning with Anabaptists and Socinians of late and with the Marcionites and Tertullianists of old And thus as their doctrine and principles tend to destroy Christianity as hath been abundantly showne so in this they would destroy all Commonwealths and in a manner destroy the very office and use of Magistracy and whether their intent in this may be to obtaine the fuller freedome and liberty to rage over all according to their owne mind I leave to themselvs to judge this however is not oure that though the Anabaptistes cryed out likewise against Magistrates who are Christians their useing the power of the sword as incompatible with Christianity yet no persons did more cruelly and barbarously use the power of the sword then they when they gote it once into their own hands I do not finde this man with Anabaptists denying that Christians may be Magistrates but both with them and with Socinians he would take from them the use of the sword which they are to beare and that not in vaine but to execute wrath upon him that doth evil Rom. 13 4. And though he speak particularly against Warre yet when he addeth no limitations or restrictions but opposeth himself to all kinde of Warr without any difference he taketh away in effect the power of the sword as his arguments will cleare and when the sword is taken from the Magistrate the Magistrate is made no Magistrate and thus Magistracy is destroyed But it may be he meaneth with Socinians that Magistrates may not shed bloud how ever they may punish malefactors See Socin Epist. 6. ad Val. Smalcium and this will be acceptable doctrine to Murtherers Paricides Sodomites c. but I would suppose the Sword importeth bloud 2. I shall willingly grant that in nothing more than in warre is the fruits of mans rebellion against the Lord to be seen men appearing against other as so many ravenous Beasts Wolves Tygers and Lions tearing devouring and destroying one another when they know little wherefore I shall also grant that it were a most desireable sight to see that Prophecie Esai 11 6 7 8 9. fulfilled and all the Professoures at least of the name of Christ living together as brethren But while maters thus stand as they do this day in the world to deny the lawfulness of warre even in self defence so that a travailer may not defend himself from robbers nor Merchants from Pyrates nor a Magistrate defend his land and subjects from the invasion of Turks and Pagans I think is so far from being a medium to prevent the effusion of blood and to procure peace and tranquillity that on the contrary it should prove the strongest encouragment imaginable unto bloudy Enemies to prosecute their bloudy designes and shed the bloud of innocents like water for there is no such encouragement as this is to know and be assured of no resistence for such birds of prey as delight in Rapine and Violence Yet this bloody designe for I can call it no other thing let men cover it over with what pretexts they will seemeth to me suteable enough to the genius and doctrine of these Quakers who so far as I can discerne drive at nothing else then the reduceing of us to Paganisme And by this means of disarming all Christians by perswading them that it is not lawful to defend themselves by
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
unto life because it hath no place in his writings 14. The like 10. may we say of the work of Grace and of Sanctification of which his account is so darke and enigmatical that it is far from an holding forth of pure and naked Truth And how cometh it that he is so silent in explaining to us the nature of Faith in Jesus Christ and of its Actings and of Repentance unto life and of our Communion with the Father and his Son through Faith do not these appertain to that knowledge of God which is Eternal Life What shall we then think of this Gospel which He taketh upon him to be a publisher of 15. In the next place 11. To speak nothing of the law of God in obedience whereunto with a right frame of Spirit consisteth true Sanctification and that Obedience which is a real mark of true Love to God and so must be necessarily known to the end we may come to the possession of Eternal life whereof notwithstanding he not only giveth no plaine or naked account but also with the rest of the Quakers layeth downe grounds destroying all obedience to the law of God as we shall heare How cometh it that in all his explication of the true nature and original of that knowledge which leadeth unto life whether in his Theses or Apologie we have no account given to us of that Eternal life which we are to aime at and intend as our last end nor yet of its opposite Eternal Death and Hell whereby we might come to know some thing of the nature worth and necessity of Glory 16. Yet once more 12. I would aske why it is that in his Theses he giveth us no account of the Resurrection of the Body nor of the last Judgment He cannot say that the knowledge and faith of these particulars are not necessary unless he be of the same opinion with other Quakers who either speak dubiously thereof or do down right deny it Mr. Hicks sheweth us in his Book called The Quakers appeal answered Pag 21. that one Whitehead asserted in the hearing of many witnesses that this body shall not rise againe and that Will. Pen in his Book intituled Reas. against Rail Pag. 133. saith That it is inconsistent with Scripture Reason and the beliefe of all Men right in their wits And Pag. 134. that the absurdity of the Transubstantiation is rather outdone than equalled by this carnal Resurrection And that Pag. 138. he called it a Barbarous conceit Shall I think that this our Apologizer is of the same minde If not it concerneth him to speak more positively thereunto for his silence will go for an approbation of what his party speak expresly and further as concerning the last Judgment we may suppose that such as look on the Resurrection of the dead as a figment will give no place in their creed unto the doctrine of Christs coming againe to judge quick and dead and indeed I finde in the second Dialogue of Mr. Hicks Pag 42 43 that Whitehead in his Christ ascend Pag. 18 20 21 69. denyeth That Christ hath a personal being at the Right-hand of God without all men And Pag. 2â— that he denyeth That he shall come visibly againe saying that they are like to be deceived who are expecting that Christs second comeing will be a personal comeing And I finde G. Keith in his Immediat Revel Pag. 77. applying the second or next comeing againe of Christ mentioned by Iames Cap. 5 7 8. by Paul Heb. 9.28 and by Peter 1 Pet 1 13. to Christs revelation when he shall appeare in us glorified who before was crucified in weakness yet now raised in power and living by the power of God and raising us up together with him setting us in heavenly places in him Whereby he cannot but meane a second coming againe of Christ which is already past and nothing else 17. By these particulars several others which might be added every one may judge what a delineation of that knowledge which leadeth to Salvation this confident man will give us in these his Theses when so many so important and so necessary and essential parts of our Christian faith are not once by him mentioned or asserted let be cleared up or explained but rather tacitely or expresly rejected and condemned We may also judge what that knowledge of God wherein is life eternal is which he shall pointe forth to us in his Theses when so many things so manifestly belonging to true divine and saving knowledge are if not denied yet waved by him as not necessary to be known and believed Hereby also we see ground to suspect that Original and Foundation of knowledge which he followeth and would propose to our understanding faith in the two next following Theses for either that must be a false Original and rotten Ground of saving knowledge or he is yet a stranger to the true and genuine Knowledge thereof otherwise he should be in case to give us a more distinct faithful account of these and such like particulars which are so necessary to be known and believed 18. I Shall readily grant that it is very necessary and usefull to know what is the true ground and original out of which we are to draw that knowledge of God and of his wayes which is necessary for us to know and believe in order to the obtaining of that felicity which consisteth in and is had further by the knowledge of God in Christ not only because many are ready to drink-in false Notions and Principles as he sayeth but very obscurely and indistinctly in his Apology Pag. 1. and 2. of God and of his Truth to hold fast what they have so through Ignorance Misinformation and Prejudice imbibed but especially because so many Pretenders to high and great matters as he and his like are ready to imbrace a Shadow for a Substance and take a suggestion of Satan the Father of lies or a dream of their own braines or a lying Vision of the Prince of the powers of the aire for Revelations and Manifestations of the God of Truth and the Motions of their own corrupt minds enlightned with the wildfire of their owne fancies or the fire flaughts of the God of this World for the Motions of the â—pirit of God That such things have been and may be himself dar not deny and if he should deny it sad experience of the fantastick Enthusiasts and false Teachers which every age hath produced will put it beyond all denyal as also the Idolatry and Superstition of so many Nations and People as himself affirmeth Pag. 2. which were a clear evidence of the false and fictious Opinions and Apprehensions which they had of God and a fruite of the false Divinations and pretended Revelations which they trusted to And therefore with good warrand and with his own approbation I shall say That it is a most dangerous thing to lay a wrong foundation of Knowledge and to draw the same out of
was hinted just now then it must be said that the Devil the Prince of the powers of the aire the God of this World the Prince of darkness and the Spirit that worketh in the Children of disobedience cannot deceive any with his false Lightnings nâ—y not even such as are judicially given up of God to strong delusions to believe a lie which yet the experience of all ages would confuâ—e the Scripture also tels us that Satan can transforme himself into an Angel of light 2 Cor. 11 14. that he hath his depths Rev. 2 24 his devices 2 Cor. 2 11. That he is the Ruler of the darkness of this world spiritual wickedness in celestials Ephes. 6 12. What meaneth I pray the working of Satan with all power and signes and lying wonders and with all deceivablness of unrighâ—ousnes in them that perish because they received not the love of the truth mentioned 2 Thes. 2 9 10 do we not hear Revel 12 9 that the great Dragon that old Serpent called the Devil and Satan deceived the whole world But not to insist on this which the many Energumeni persons obsessed with the devil and phanaticks with Enthusiasts and the like wherewith Histories of all ages abound will not suffer us once to call into question and whiâ—h the late relations of Iohn of Leidenâ— Thomas Muncer Iohn Battenburg Melchior Hophman David Georg Swenckfeldius Wâ—igelius in Germany and of Hacket Coppinger Arthington and the rest of the Grundletonians in England with the instances of Phanaticks among the Papists mentioned by D. Stillingfleet in his Idolatry of the Church of Rome Chap. 4. do put beyond all debate let us but consider how it was with the false Prophets of old in whom Satan was a Lying spirit to perswade Ahab 1 King 22 20 21 22. Were not they and the like deceived with false Impressions supposing they had the Spirit of the Lord when it was but a lying Spirit deceiving them 2 Chron. 18 23. 1 King 22 24 Is there not a Spirit of Error as well as a Spirit of truth 1 Ioh 4 6 22. But that we may put an end to this this Man 's own expression confirmeth what I say for he hath a restriction or qualification spoiling all his purpose while he saith that this divine Revelation moveth an understanding that is well disposed to an assent Whence we see that every Revelation pretending to be Divine is not to be submitted to as such but that Revelation only which proveth it self unto an intellect well disposed and discovereth thereunto its own proper Evidence and Perspicuity And therefore all Revelations even though supposed to be divine ought not to passe without examination But I had thought that all divine Revelations and Inspirations Extraordinary and Immediat for we speak not here of the Lords Mediat and Ordinary Illumination whereof all the children of God are made partakers in one degree or other did either finde or make the intellect well disposed for receiving the Impression of Light and Truth revealed so that a graceless Balaam could say Numb 24 4. Balaam the Son of Beor hath said and the man whose eyes are open hath said He hath said which heard the Words of God which saw the vision of the Almighty falling into a trance but having his eyes open Hence Elisha called for a minstrel that his Spirit might thereby be composed and he in case to receive the Revelations of God 2 King 3 15. So that while the Intellect was out of frame through one passion or other the man was not in case to receive the divine Illapses of Light and Revelations of God's minde Now while this man insinuateth that even divine Revelations may come into an understanding not well disposed it must be much more probable that other Revelations which are not truely Divine may affect a distempered understanding And yet I doubt if this Man can give such clear marks of distinction betwixt an Understanding that is Distempered and an Understanding that is Sound and well Disposed at the receiving of such Revelations whereby the Persons under these receipts of Illumination can certanely know whether their mindes and understanding were Well or ill disposed that thereby they may certanely know what to judge of these Revelations Yea I doubt if he can give instances of persons so immediatly Illuminated even by the Father of lies sensible and convinced of a distempered understanding while receiving these glances of new light So that even because of this and because it is possible that such Meteors of new Light may fall upon a distempered understanding and be received and entertained as Divine when nothing lesse it is certane that these Illuminations should passe under examination and tryal and there must be a Rule and Measure whereby they must be tryed and consequently that the Scriptures must be that Rule seing among Protestants nothing else can pretend to this umpireing Power 23. Having premised these things to facilitate our way in what followeth we return to the Examination of what he saith in his Apologie Upon the fourth and fift Propositions formerly mentioned His fourth Proposition is as we heard That these Revelations were of old the formal Object of the Faith of the Saints And by these Revelations he must meane Inward and Immediat Communications of the minde of God by Dreames Visions Vive Voice or the like such as these were which the Patriarchs and Prophets of old had or as we have shown he shall speak nothing to the purpose he would be at New let us see what way he proveth this He adduceth for this end the definition of faith given by the Apostle Heb. 11 1. saying that faith is the substance of things hoped for the evidence of things not seen But to what purpose I do not see seing it is a most certane Truth that all that have had and now have this faith have not had nor yet have these Inward and Immediat Revelations whereof we are speaking That the Object or ground of this Faith was the saying and promise of Iehovah is unquestionable but the thing that he should prove is this That this saying of God which saith gripped to and laid hold on was immediatly spoken by God to every individual beleever as for example that promise which was immediatly revealed to Adam That the seed of the woman should tread down the head of the Serpent or That immediatly revealed to Abraham That in his seed all the nations of the earth should be blessed c. and the like Doth he think that no man can beleeve a promise but he to whom this promise is immediatly spoken by God Let him prove this for I will not grant it He attempteth a proof from the Instances mentioned in that Chap. and adduceth only two Noah and Abraham And I willingly grant that not only these two but all others who had immediat Revelations from God whether touching matters of Faith or Duty had the Word and Authority
gate it was that he might sanctifie the people with his own bloud 〈◊〉 this is more than a may be Rom. 3 25 26. Why did God set forth Christ to be a propitiation It was to declare his righteousness for the remission of sinnes that are past that he might be just and the justifiâ—r of him that â—eleeveth in Iesus a Certaine Real thing Many moe passages might be added to this purpose but these may suffice to discover the absurd falshood of this Quakers doctrine 17. Adde 6. such passages as mention the Actual Accomplishment and Effect of Christ's death where it will yet more appear that this was no meere May be or Possible thing but that which was to have a certaine Bâ—ing and Reality as to the persons for whom it was designed Such as Heb. 1 3. when he had by himself purged our sinnes Can their sinnes be said to be purged who pine away in hell for ever because of their sinnes could this be true if no man had been saved and yet if it had been a mere possible and may be Redemption it might have come to passe that not one person should have been actually saved So Heb. 9 12. by his owne blood he entered in once into the holy place having obtained eternal redemption Is a meer possible Redemption to be called an Eternal Redemption and was that all that Christ obtained Then Christ's blood was more ineffectual in the truth than the type was in its typicalness for the blood of buls and goats and the ashes of an hiefer sprinkling the unclean did not obtaine a possible and may be-sanctification and purifying of the flesh but did actually and really sanctify to the purifying of the flesh vers 13. Againe vers 14. which also confirmeth what is now said how much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your conscience from dead works to serve the living God So that all such for whom he offeâ—ed himself and shed his blood and none else have their consciences purged from dead works to serve the living God and who dar say that this is common to all or is a meer may be which the Apostle both restricteth and asserteth as a most certaine real thing Againe vers 26. but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself So that he did Actually and Really and not Possibly and Potentially only put away sin the sin viz. of those for whom he was a sacrifice even of them that look for him and to whom he shall appear the second time without sin unto salvation vers 28. and sure no man in his wits will say that this is the whole world Gal. 3 13. Christ hath redeemed us from the curse of the law being made a curse for us 24 That the blessing of Abraham might come on the Gentiles through Iesus Christ that we might receive the promise of the Spirit through faith Here are three Ends and Effects of Christ's Redemption mentioned which no Man will say are common to all viz. Redemption from the curse of the Law this was Really not potentially only done by Christ's being made a curse for us the Communication of the blessing of Abraham and the Promise of the Spirit which are ensured to such as are Redeemed from the curse of the lâ—w and to none else So Ephes. 2 13 14 15 16. But now in Christ Iesus ye who sometimes were afar off are made nigh by the blood of Christ for he is our peace who hath made both one and hath broken down the middle wall of partition between us having abolished in his flesh the enmity the Law of commandements in ordinances for to make to himself of twain one nâ—w man so making peace and that he might reconcile both unto God in one body by the crosse having slaine the enmity thereby To which adde the parallel place Col. 1 21 22. 2 14 15. was all this delivery from Wrath Enmity Law of commandements whatever was against us but a meer Potential thing and a May be common to all in whose power it was to cause it take effect or not as they pleased Esai 53 5. He was wounded for our transgressions he was bruised for our iniquities the chastisement of our peace was upon him and with his stripes we are healed with 1 Cor. 15.3 Christ died for our sinnes 1 Pet. 2 24. who his owne self bear our sinnes in his own body on the tree by whose stripes we are healed How can we then imagine that all this was a meer May be seing he was so bruised for our iniquities so died for our sins so bear our sinnes in his own body as that thereby all in whose room he stood are healed by his stripes The Apostle doth moreover fully clear this matter Rom. 5 6. Christ died for the ungodly was this for all Or was it to have an uncertane End and effect No vers 9. much more then being now justified by his blood we shall be saved from wrath through him The ungodly and the sinners for whom he died are such as become justified by his blood and shall at length be fully saved from wrath And againe vers 10. for if when we were enemies we were reconciled to God by the death of his son much more being reconciled we shall be saved by his life Upon his death followeth Reconciliation with God and then Salvation and his death is for no more than his life is for By him also they receive an atonement vers 11. As the consequences and effects of Adam's sin did Certainly and not by a May be redownd to all that he represented and engadged for so the fruites and effects of Christ's death do as certainly come unto such as are his as the Apostle cleareth in the following verses laying the advantage on the side of Christ and his vers 15. much more the grace of God and the gift by grace by one man Iesus Christ hath abounded unto many vers 16. but the free gift is of many offences unto justification vers 17. much more they which receive abundance of grace and of the gift of righteousness shall reigne in life by one Iesus Christ vers 18. even so by the righteousness of one the free gift came upon all men to justification of life ver 19. so by the obedience of one shall many be made righteous vers 21 so might grace reigne through righteousness unto eternal life by Iesus Christ our Lord. Is all this a Common thing and a meer May be or Possibility Ioh. 10 11. he giveth his life for his sheep vers 15. But may they for all that perish No in no wise vers 28. and I give unto them eternal life and they shall never perish He came that they might have life and might have it more abundantly vers 10. To the same purpose he saith Ioh. 6.33 that he
Essence of God considered some other way whence it appeareth that all men are partakers of the very Essence of God though not as considered precisely in it self but some other way What blasphemy is wraped up here let any juâ—ge that will 5. But why may not this seed and light be meaned of the Nature and Essence of God simply in it self considered Because saith he that can not be divided into parts and measures being most pure and simple free of all composition and division so can neither be exstinguished nor wounded nor crucified nor killed by all the strength of men Ans. Yet it would seem by him that the Essence and Nature of God though not as considered simply in it self yet as considered some other way may be Divided into parts and Compounded and so Exstinguished Wounded Killed yea Crucified and I would only know of him in what respect we can so consider the Essence and Nature of God as that we may say of it it may can be Wounded Killed Crucified or Exstinguished He leaveth us here in the mist. 6. We have heard what he understandeth not by this Seed Light c. He tels us next what he understandeth by it viz. a Spiritual heavenly and invisible principle principium organ in which God as he is the Father the Son the Spirit dwelleth a measure of which divine and glorious life is in all as a seed which of its own nature inviteth and inlineth all to good and this saith he we call the vehicle of God the spiritual body of Christ the flesh and bloud of Christ which came out of heaven and of which all the Saints do eat and are nourished unto eternal life Here we have a mysterious revelation of their mysterious conceptions by which we can understand as little of their meaning as before for 1. What is this Principium this Principle Is it a principle of Natural Actions Or a principle of Gracious and Saving Actions If of Natural actions how doth it differ from the soul and the Faculties thereof If of saving and gracious actions how is it given to and implanted in every man how Atheistical and wicked soever he be The Scripture tels us of a principle of wickedness in every man by nature whereby they are inclined to all evil and only evil and that continually And we hear of the God of this world in them that are lost blinding their mindes 2 Cor. 4 4. and of the Prince of the power of the aire the Spirit that worketh in the children of disobedience Ephes 2 2. And that this is the common condition of all till they be quickened together with Christ and brought out of that state of death by faith in Christ Ephes. 2 3 4 5. and by beleeving the Gospel 2 Cor. 4 3 4. 2. How or what way is this to be called an Organ Of what is it an instrument or Organ Of God or of the Soul Instruments must be instruments of some principal cause Or is this word properly taken or improperly Is it a Suppositum or a Vertue and Principle superadded to the Suppositum siting it for action Or is it to the soul as our members and organs are to the body What he meaneth hereby he would do well to explaine for his expressions are dark and dubious and give no distinct sound 3. In what respect is this Principle and Organ called spiritual Is it spiritual as opposite to Carnal and Bodily as not being Corporeal Or as opposite to Natural Or as opposite to Sinful and Corrupt If he mean the first it may be nothing but the Soul or the Faculties or Natural Qualities thereof and so a meer natural thing But if he take it in the two letter senses how cometh it to passe that every one lying in their natural state are made partakers thereof It must be wrought by the special Operation of the Spirit and this special Operation of the Spirit is not common to all men breathing but is peculiar to the chosen ones and to beleevers as the whole Scripture informeth us 4. We may move the samâ— doubts touching the other two termes Celestial and Invisible The soul may be called Celestial as being immediatly created of God put into the body and it is Invisible as not being the object of our corporeal senses But it may be he taketh these termes in some other more limited sense 5. He saith God dwelleth in this Principle and Organ but how can that be That God is said to dwell among his people in respect of the signes of his Presence and of the effects of his Love Care and Tenderness of them we read Exod. 25 vers 8. 29 45 46. Numb 5 3. 35 34. Deut. 12 11. Ezra 6 12. Deut. 33 12. 1 King 6 13. Ezech. 43 7 9 Zech. 2.10 11. 1 Chron. 23 25. But this was not common to all Nations but was the special privilege of that people So we hear of God's of the Spirits and of Christs dwelling in the souls of his beloved and sanctified ones by more special significations of his Favour and gracious Workings of his Love Rom. 8 9 11. 2 Cor. 6 16. Ephes. 3 17. Revel 21 3. Ioh. 14 17. 1 Cor. 3 16. 2 Tim 1 14. 1 Ioh. 3 24. 4 12 15 16. But that this in dwelling of God or of his Spirit or of Christ is common to all men and not the peculiar privilege of the Saints the places cited do abundantly manifest to be false Of God's dwelling in such a Principle or Organ the Scripture maketh no mention and we must not be wise above what is wriâ—en He would do well to explaine this out of the Scriptures for we value not his dreames and phancies 6. What meaneth that expression That God dwelleth there as the Father as the Son and as the Spirit Doth God Father Son and Spirit dwell in all the ungodly Heathens Barbarians any other wayes than as He is omnipresent or by his Natural and Common works in and about them as in and about all his creatures who proportionably live move and have their being in Him as men and women have for all are his workmanship and get life and breath anâ— all things from him Act. 17 24 25 28. 14 15 But what meaneth that as the Father c. It may be he doth not acknowledge a Trinity of Persons in one Divine Essence as sure Other Quakers do not And then all the Trinity of Persons whereoâ— the Scripture speaketh must be nothing but some different unintelligible wayes of God's manifesting himself and dwelling in all and every one of Adam's posteritâ— and it may be too in all â—he Creatures sensible insensible 7. He calleth this a divine and glorious life whereof all are partakers in some measure It is a divine life indeed and glorious to have God dwelling in the soul in love and power But by vertue of what Covenant cometh He to dwell in every man Not sure
by the Covenant of works for that is broken and all are become heires of hell wrath because of the violation of that Covenant Not by the Covenant of Grace for that requireth faith before persons be interessed in these special favoures privileges And the Scripture tels us that all men have not faith how then come all men to share of these highest privileges or of this divine and glorious life which are promised in the Covenant of grace through Jesus Christ by whom they are purchased Is this divine and glorious life so meane and common a thing that even Heathens and Reprobats share of it Sure the divine and glorious life pointed forth in the Scriptures is a rare thing and is the privilege of very few and even of few of those that are members of the visible Church Will this Quaker tell me if this â—ivine and glorious life whereof all Iaponians Brasilians Cannibals are made partakers be distinguished from the divine and glorious life peculiar to the Saints And if it be distinguished how Or if it be the same in kinde why Regeneration Union with Iesus Christ by faith the Effectual Working of the grace of God and a through Renovation is requisite to the enjoyning of that in some greater measure which all have Naturally in some measure 8. He saith this measure of the divine and glorious life is a seed But whereof Is it the seed of the Eternal weight of glory that the Saints live in the hope of Wherever that seed is it cometh at length to the harvest of glory as the Scripture teacheth us and if this seed be sowne in all all shall at length be saved If it be not the seed of Glory whereof I pray is it the seed Is it the seed of Grace This seed abideth 1 Ioh. 3 9. and is incorruptible and is by the Word of God even that Word of God which is preached by the gospel 1 Pet. 1 23 25. So that this seed is no common thing but peculiar to such as are borne againe who by Christ do believe in God who raised him up from the dead and who have purified their souls in obeying the truth through the Spirit 1 Pet. 1 21 22. 9. He saith this seed inviteth and inclineth all men to good But doth it invite and incline the Iaponians Braâ—ilians Artigovanteans and such Heathens who never heard of Christ nor had any shew of Religion to faith in Christ Or even to all that is enjoyned by the Law of Nature or the Law of the two Tables How cometh it then that Paul who was far better versed in the Law than Heathens are saith he would not have known concupiscence unless the Law had said thou shall not covet And how can this consist with the sinful state of every natural person whose thoughts and imaginations incline and invite to evil Read Rom 3 10 to 20. All are under sin vers 9. all have sinned and come short of the glory of God vers 23. Nay how can this be seing the carnal minde is enmity against God and is not subject to the Law of God neither indeed can be Rom 8 7 Is not the heart of every man by nature deceitful above all things and desperatly wicked Ier. 17 9. is not their very minde and conscience defiled Tit. 1 15. Where then can this good seed lodge It lodgeth neither in Heart Minde nor Conscience And shall it lodge in the Flesh It is true there is left in every Man a bit of a Natural Conscience informing concerning some Natural good requisite for self-preservation and for the preservation of Societies and inclineing thereunto but what is this to that Spiritual good required now by the Gospel and discovered by its Light Alas I see the hieght of the Quakers divinity is what a Natural Conscience can teach a Man-eater and this is their Gospel and this is their divine and glorious life O poor wretches 10. This seed he calleth the Vehicle of God A wonderful expression savouring more of a distracted braine and of an audacious blasphemous spirit than of a sober Christian fearing God 11. He calleth it the Spiritual body of Christ But by what Scripture I know not Christ is called the Saviour of the body Ephes. 1 23. Is Christ the Saviour of this seed The spiritual and mystical body of Christ is the Church Ephes 4 4. 1 Cor. 10.17 12 12 13 20. Rom. 12 4 5. Col. 1 24. Ephes. 2 23. Râ—m 12 27. Ephes. 3 6. 4 12 16. Col. 1 18. 2 19 What are the members of this body the body is not one member but many 1 Cor. 12.14 12. He saith it is the flesh and bloud of Christ that came out of heaven But had Christ no other flesh and blood than this Then the whole Incarnation of Christ is denyed And where is our Christian Religion then where is the Death of Christ where is his Resurrection where is his Ascension where is all the History of his life Is all that but dreames and lies whither will the Quakers lead us Christ gave his flesh for the life of the world Ioh. 6 51. did he give this seed for the life of the world was this seed a sacrifice to satisfie the justice of God what foolries be these Now the man in deed appeareth in his colours a Quaker in graine speaking non-sense at random and hereby evidencing what Spirit acteth him But one word more where readeth he that Christ's flesh and bloud came out of heaven They mean that Christ had the same Spiritual flesh and blood within his carnal flesh and blood which they have and so they are as much the Christ's of God as he was O dreadful blasphemy 13. He saith all the Saints eat of this What do only the saints eat of this while it is in every Man Every man by this mans doctrine is partaker of Christ's Spiritual body and hath Christ's flesh and bloud in him but they do not all eat thereof a strange phancy that persons have food in their belly before they eate it that persons are partakers of Christ's flesh and blood before they eat him by faith what wilde Notions be these Men are partakers of a glorious and divine life by having the spiritual body of Christ in them and the flesh and bloud of Christ that came out of heaven and that before they make any application of him to themselves by faith where read we of such things Christ tels us the contrary that except we eat the flesh of the Son of Man and drink his blood we have no life in us Ioh 6 53. and that with a doubled asseveration verily verily And he tels us moreover that he dwelleth in such as eate his flesh that is in beleevers vers 56. and not in others and vers 57. that he that eateth him even he shall live by him But these Impudent Quakers whose work is as it seemeth to câ—ntradict Christ and all the Gospel tell us that even
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
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.
Body the fulness of him that filleth all in all Ephes. 1 10 22 23. 5 23 27 32. Col. 1 18. The visible Church which is also Catholick or Universal under the Gospel not confined to one Nation as before under the Law consists of all these throughout the world that profess the true Religion 1 Cor. 1 2. 12 12 13. Psal. 2 8. Revel 7 9 Rom. 15 9 10 11 12. together with their children 1 Cor. 7 14. Act. 2 39. Ezech. 16 20 21. Rom. 11 16. Gen. 3 15. 17 7. and is the Kingdom of the Lord Iesus Christ Mat. 13 47. Esai 9 7. the house and family of God Ephes 2 19. 3.15 out of which there is no ordinary possibility of Salvation Act. 2 47. Unto this Catholick visible Church Christ hath given the Ministrie Oracles and Ordinances of God for the gathering and perfecting of the Saints in this life to the end of the world And doth by his owne Presence and Spirit according to his promise make them effâ—ctual thereunto 1 Cor. 12 28. Ephes. 4 11 12 13. Mat. 28 19 20. Esai 59 21. Adde hereunto Quaest. 63. of our Larger Catechisme What are the special privileges of the Visible Church Ans. The visible Church hath the privilege of being under God's special care and government Esai 4 5 6. 1 Tim. 4 10. of being protected and preserved in all ages notwithstanding the opposition of all enemies Psal. 115. throughout Esai 31 4 5. Zech. 12 2 3 4 8 9. and of enjoying the Communion of saints the ordinary Meanes of Salvation Act. 2 39 42. Offers of grace by Christ to all the members of it in the ministrie of the Gospel testifying that whosoever believes in him shall be saved Psal. 147 19 20. Rom. 9 4. Ephes. 4 11 12. Mark 16 15 16. and excluding none that will come unto him Ioh. 6 37. 2. Here is our doctrine laid downe in few words What would this man now say He giveth us first the Etymology of the greek word that we render Church and thence tels us that an Ecclâ—sia or Church is nothing else but a company of such as God hath called out of this world Against which I have nothing to say only for clearing the matter I would adde That there is a company called out of the world by the grace of God power of his Spirit to worshipe him in Spirit and in Truth and this is that company which is called the Church invisible because their union with their Head and with one another is by a bond of true and saving Faith and sincere Love which are not obvious to the eyes of men As also there is a greater company of persons called out of the world to profess the Name of Jesus to worshipe Him outwardly according to his word and to owne him for their King by submitting to his Lawes Ordinances Officers by an outward profession And this is that company which is called the visible Church because both their exercise their bond of union with this King with one another is outward obvious to the eye to wit an open Profession of the true Religion outward submission to following of the ordinances institutions of Christ But as to this visible Church in his following words he seemeth to take no notice thereof for he describeth to us the Church Invisible and then tels us that without this Church there is no salvation But this is impertinently spoken for that Church is made up only of the elect And if we should speak of the Invisible Churâ—h as now existing in this world we could not say that any elect belonged to it but such as were effectually called for the rest were not yet called out of the world or out of their state of nature and he told us that a church is a company of persons called out of the world To say thâ—n that there is no salvation out of that company that are already affectually called is neither pertinent nor truth for there are many who are not yet called whom God will in due time call and bring home and these whom he hath elected he doth bring into the visible Church where they may enjoy the ordinances which God hath appointed â—or Conversion And therefore we say that out of this visible Church there is ordinarily no salvation But all this is said by him to make way for his Church that will take in Heathens Pagans Turks and Tartars that never heard nor never shall hear a word of Jesus Christ which Church as he would delineate it to us hath not the least relation to Christ as Head and King nor any advantage of or interest in the Institutions of Jesus Christ. And what a Church this shall be let any sober Christian judge 3. But let us heare himself speak He calleth the Church a company of such as God hath called out of this world that they may walk in his light and Life One might readily suppose that this were good but hear more Vnder this notion saith he of the Church all these are comprehended of what Nation Kinde Tongue or Family they be though far removed from and strangers to these who profess Christ and Christianity in words and enjoy the Scriptures who obey the divine light and testimony of God within them so as by it they become sanctified and washen Ans. That is in short All Heathens and Pagans who have never heard of Christ or of Christianity belong to this Church of persons called out of the world to walk in God's Light and Life if they have obeyed the Light of Nature and of a Natural Conscience teaching to abstean from grosse sinnes This is the Quakers Church and the Church of persons effectually called out of the world which they mean which is nothing else but a Church of moralized Pagans A pagan-Church without the Knowledge of Christ Profession of Christ Faith in Christ Worshipe of Christ Acknowledgment of Christ Union with Christ without the Gospel of Christ and the Spirit of Christ. Anâ— though he call this the Catholick Spirit and the secret life and vertue of Iesus Yet it is in truth nothing but Catholick nature which cannot understand the things of the Gospel This is further confirmed by what he addeth Therefore saith he they may be members of this Catholick Church who are Pagans Turks and Iewes and of every seck among Christians if they be good single hearted men though they be ignorant and superstitious Thus we see the Quakers Church is erected according to the Covenant of works and that now broken founded upon the Law of Nature directed by the Light of Nature and to it belong all civil outwardly moral persons whatever Religion they have and how superstitious soever they be Yea though they worshipe stocks and stones and the Devil for there is no exception here Reader what thinkest thou now of this Church of this Profession and of this Religion It is Catholick I confess alas
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
taught can teach and opportunely admonish and by certain experience witness for God as did of old the Prophets and the Apostles of late 1 Ioh. 1 1. Ans. By this it seemes that all ministers learning of what soever kinde that is useful must be immediatly taught them they must have all by inward Instructions of the Spirit And it will not be enough to him that the Spirit teach us by ordinary meanes as he did Daniel Chap. 1 17. comp with vers 4 but it must be by Immediat Inspirations Revelations I would faine know if he learned his Latine Greek Hebrew so But who seeth not what a tendency this hath to banish all learning out of the world and to introduce palpable Paganisme Darkness Ignorance whereby people may become a prey unto such seducers as he is If so away with all Academies Schools of learning though even when Immediat Revelations were more ordinary there were schools of the prophets young prophets having others over them 1 Sam. 19.20 we hear of the sones of the prophets 2 King 2 3. of master scholer Mal. 2 12. See also 1 Sam. 10 5 10. 2 King 2 5 22 14. Away then with all Reading Studying or Searching of the Scriptures away with learning so much as to read with all study of arts of sciences that might help in the least to understand the Scriptures contrary to Deut. 17 19. 1 Tim. 4 13. 5 17. 2 Tim. 2 15. Revel 11 3. Ioh. 5 v. 39. for we have no more to do now but to waite for Immediat Revelations of all things which I should judge a manifest tempting of God an exposeing of our selves to delusions which God in his righteous judgment might give us up unto Doth not the Spirit in Paul's making use of the sayings of heathen poets Act. 17 28. Tit. 1 12. teach us that a good use may be made of humane learning even for carrying on a spiritual work Nay this principle followed forth would destroy all Teaching all Interpretation of Scriptures all Meanes of learning all Instruction of parents all Ministrie And what have we then to do with the Quakers teachings writtings This is no new thing it was the doctrine of the old Anabaptists 8. Then § 19. forward he comes to speak in particular to three parts of literature as if there were no moe nor none more excellent useful the first is the Knowledge of tongues Latine Greek Hebrew And he sayes we judge the knowledge of these necessary that we may read the Scriptures in the original languages which Scriptures he sayes we take to be our only rule Thereby declareing that he owneth then not as such and sure seing we owne the Scriptures for our only Rule it is but rational that we study these languages in which they were first written that we may thereby come the better to understand their meaning seing no translation can so fully emphatically express the original in all points as were to be wished But why mentioneth he the Latine for this end Thinks he that any part of our Rule was originally written in Latine Belike he would foist-in some apocryphal books into our Canon or give us the Popish vulgar version for the only authenticque And if so we should not stand in great need of the Knowledge of Hebrew Greek He sayes this study was commendable in the primitive Reformers because darkness before had overwhelmed the whole Christian world Answ. 1. Then it seemeth there was then a Christian world contrary to what he said above 2. If it was needful to dispel darkness it cannot be unnecessary to keep out darkness 3. But why might not the Spirit without their study have taught these things And why did they not waite till the Spirit taught them immediatly 4. How came it that the Spirit gave a blessing to their endeavours Will God bless sinful meanes But he addeth That true reformation was not placed in that knowledge for though Papists out of emulation set up that study yet we see that they are as much obdured in their errours as ever Ans. who saith that true reformation was placed in this It was a mean in it self to help towards the knowledge of the Scriptures And if Jesuites other Papists do not improve the same to a right end shall therefore the meane be condemned altogether This man tels us that Jesuites all men have a light within them which if well improven would prove saving and because they many others do not make a right use hereof will he think that it should be laid aside altogether I suppose not Therefore sayes he further this will not prove the necessity of this science unto ministers Whence doth he conclude this It is a conclusion without premisses for that which he said last would rather inferre the contrary Far lesse will it evince saith he that it is a qualification more necessary then is the grace and Spirit of God seing this can supply the want of that in rusticks and in ignorant persons Answ. I shall be far from saying that it is more necessary Let each have its owne place and I am satisfied things subordinat can well consists but this man will have these two contradictory What the Spirit may help illiterate persons to know by hearing in the things of salvation is nothing to the purpose for we are speaking of Ministers who should be knowing persons and able to teach others And Peter tels us what unlearned Persons are apt to do with the Scripture But says he Pag. 198. all the knowledge that is had by that learning is without the Spirit and so is fallible when as a rustick hearing the Scriptures read can say that it is true by the same Spirit also understand it and if needful interpret it by observing how his owne condition agreeth with the condition of the saints recorded in Scripture Ans. It is not without the Spirits ordinary assistance and we look not for immediat infallible Motions and Inspirations 2. Why may not the rustick if acted by an infallible and immediatly inspireing Spirit tell all this without hearing the Scriptures read And how should he even have heard them read in his owne language If they had not been translated And how had they been translated without this knowledge 3. May not the rustick mistake his owne condition and consequently misinterpret the Scripture or may he not misapply that passage wrest it contrare to its native scope and that through ignorance even of the letter of the Scriptures and so suppose an harmony or similitude where there is no such thing Such a thing I suppose is not impossible And what doth his argueing then evince But he hath a sufficient experience in some of his Quakers particularly in a shoe maker or cobler correcting a Professour in a citation of some passage of Scripture affirming that there was no such passage to be found Ans.
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
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
Spirit or yet of a secret strong and extraordinary impulse But as to that introversion whether he make it inward Prayer or only a preparation to it his words give us no distinct account remembering what was said of it above we can neither look upon it as inward Prayer except it be inward Prayer to corrupt nature or to the Devil and so utterly abominable seing all our prayer is to be unto God only and to none else Mat. 4 10. Rom. 10 14. Deut. 6 13. 10 20. not as any fit preparation to prayer for as he did describe it to us before it did unman and unchristian the man taking away all Sense and Reason all actions of Minde and Understanding yea and all sense of sin and wants And further this Light of Christ is but the Light of Nature and of a natural Conscience which is common to all Men as such and so not that Light of Christ which is purchased by him for all his owne and is conveyed in and by the New Covenant of grace the method wher of is that a soul be first interessed in Christ by true faith and united unto him and then enjoy the benefites and blessings promised So that all this wakened light of the conâ—cience being but what is natural is no gracious preparation unto a serious approaching unto God by prayer through Jesus Christ of whom the man in whom he supposeth this wakening to be after this Introversion is wholly ignorant having never so much as heard of him Nay what he addeth a little thereafter giveth us a more clear discovery of the nauâ—htiness hâ—reof as sayes he this inward prayer is necessary at all times so man so long as the day of his visitation lasteth wanteth not an influence more or less unto its practice for the soul is sooner introverted and considereth it self in the presence of God than it prayeth thus in part For not to enquire of him whether a soul can make this introversion while the man is sleeping and so can pray inwardly or not nor to speak any more of that day of visitation of which we said enough above Chap. IX this is enough to discover of what nature it is that every man Jew Heathen Barbarian c. hath influences fitting for it and so it may be gone about without grace in the heart and without the least rumore of Christ coming to the eare yea it is in part done when the soul but introverts that is when the man goeth in to himself he goeth out to God or rather he goeth in to the God that is within him the God of this world the Prince of the power of the aire the Spirit that worketh in the children of disobedience for in the presence of what God else can the introverted Pagan consider himself who is without Christ an alien from the common wealth of Israel a stranger from the Covenants of promise having no hope and without God in the world Ephes. 2 12. And who walk in the vanity of their minde having the understanding darkened being alienated from the life of God through the ignorance that is in them because of the blindness or hardness of their heart who being past feeling have given themselves over unto lasciviousness to work all uncleanness with greediness Ephes. 4 17 18 19 6. But what meaneth he by Outward Prayer He saith This is when the soul sisting in this exercise of Introversion and feeling the Inspiration of the divine Spirit receiveth the powerfully inflowing power and liberty the motion and influence of the Spirit being superadded either of emitting ejaculations to himself in the heart though not in an audible distinct voice or of speaking by words or groans and that either in publick assemblies or privately or under degustation or tasteing Answ. Not to take notice that speaking by groanes not being by any distinct articular voice which others can understand might rather be referred to inward prayer seing none can thereby particularly understand what the desire of the soul is but God who knoweth the thoughts of the heart Nor to trouble myself to search after the meaning of this Quaker degustation which is made a state of prayer distinct both from publick and private prayer and yet can by no etymology import solitary prayer I take notice 1. That he speaketh of ejaculations without any audible distinct voice as belonging to this outward prayer and as distinct from inward prayer whereby we perceive that the breathings or spirations of the soul unto God in the introversion which formerly he mentioned while speaking of inward prayer were not ejaculations of desires to God but something necessarily previous and what that is he would do well to explaine 2. What meaneth he by ejaculations emitted to mans self 〈◊〉 in corde ejaculationes emittendâ— Are ejaculatory prayers to be darted up to a mans self This looks like a piece of Quaker idolatry for prayer as we heard even ejaculatory is to be performed to God alone And how differeth this from a mans communing with his owne heart Pâ—al 4 4. Eccles. 1 16. Psal. 77 6 But 3. We see that to publick prayer this Introversion is requisite as he more fully affirmeth afterward and that this Introversion was either humanely impracticable or diabolick we cleared above Chap. XXII And beside this simple Introversion there must be a continueing in it and how long I know not He tels us himself that sometimes all the time of their publick worshipe is spent about this Introversion and it issueth in neither Prayer nor Preaching 4 Beside this Introversion he sayes there must be the Inspiration of the Spirit and not only that but a feeling of the same Inspiration But what is this Inspiration Is this a blowing of the Spirit upon his owne saving graces in the soul No that it cannot be for this Inspiration may be where ever this Introversion is and this Introversion may be in those who are yet without the Covenant with promises so that it can be nothing but some perception of the Light of Nature and dictats of a natural Conscience if it be not the breathings of the Spirit of darkness working in the soul. 5. Beside all this there is a superadded motion and influence of the Spirit but for what end he tels us not nor cleareth he to us how it is distinguished from the Inspiration unless by the Inspiration he meaneth the immediate Impulse extraordinarily setting the soul to work and by this Influence a power or work of the Spirit qualifying or fitting the soul for the duty But then 6. What can be the import of that powerfully inflowing efficacy and liberty to speak in words c And how differeth this from what was said before But now when we have heard this unintelligible description of outward prayer we would desire one passage of Scripture or instance to clear and confirme the same to us for the braine-sick non-sensical dictates of Quakers are neither a Rule nor Confirmation to us of
not what others say Parnel in his Shield of truth Pag. 17. said as it is cited by Mr Faldo whose Book is but lately come to my hand 2 Part. Pag. 11. of his book And here is the difference of the Ministers of the world and the Ministers of Christ the one of the letter the other of the Spirit for they are meer deceivers and witches bewitch people from the truth holding forth the shadow for the substance As for the Church so speaketh Isaac Pennington in his Questions P. 49. Q. What is the fold of the sheep Answ. The wisdom life and power of the Father even the same that is the shepherd Obj. Is not the Church the fold A. This in the Church or the Church in this is the fold but not out of this As for prayer or thanksgiving at meat hear Iames Naylor Love to the lost P. 57. But where the pure is not viz. the light all things are defiled when they are not sanctified by the word and prayer and therefore are to be received in fear and therein remembring his death till he come and so this is all their Lord's Supper too who is the word and Prayer And Pag. 13. He casts all Prayer that is not by immediat inspiration saying But as every creature is moved by the Spirit of the living God who is that Spirit who will be served with his owne alone not with any thing in man which is come in since the fall so the imaginations thinkings and conceivings are shut out And Smith Cat. P. 100. So must all come to the Sâ—irit of God by the Spirit to be ordered and cease from their own words and from their own time and learne to be silent till the Spirit give them utterance And P. 107. So the same wisdom may deny the prescribed way as being formal and may invent something instead of it in a higher mystery of iniquity and though they may not speak in such formal words composed yet in the same wisdom their words are formal they can set their own time to begin and end and when they will they can utter words when they will they can be silent and this is the unclean part which offereth to God which he doth not accept Found we not his Mans doctrine abâ—ve consonant hereunto As for Baptisme Parnel Pag. 11. els us They owne the Baptisme which is the Baptisme of Christ with the holy Ghost and with fire but they deny all other And P. 12. and now I see the other that is water Baptisme as they ordinarily call it out of scorne to be formal imitation and the invention â—f Man and so a meer delusion Smith Prim. P. 39. and Higgins warning P. 5 say we have this and the Lords Supper both from the Pope Nay Iames Naylor Love to the lost P. 52. giveth us one word for all for this I say saith he that the Father hath given his Son for a leader and guide to all ages and into and out of all formes at his will and in his way and time in every generation And therefore it is that all who know his will herein cannot endure that any visible thing should be set up to limite his leadings in Spirit And C Atkinson said I deny that God did ever or will ever reveal himself by any of these things thou callest the meanes of grace And G. Fox in his Grâ—at Mystery P. 16. And we say he Christ hath triumphed over Ordinances and blotted them out and they are not to be touched and the saints have Christ in them who is the end of outward formes and thou art deceived who thinks to finde the living among the dead And after all this and much more of the like kinde we must be accounted slanderers for saying that they deny the external part of Christianity Nay not only so but we must be horride liars and the searcher of hearts must be attested hereunto This is but an inconsiderable thing with them who account all that our Preachers say from the word of the Lord nothing but lies and satanical delusions because it is not from the immediat teaching of the Spirit and them but Professours of the Devil upon this account See Fox's Great Mystery P. 5. and 62. 3. Yet more Hence is it saith he that because we exhort people to returne and feel God within themselves saying unto them that if they feel not God neer them the notions which they have of God as he is in the heaven above the cloudes will not much profite them they maliciously endeavour to inferre that we say that God doth not exist without us Answ. Thinks he that we have no other Notion of God but as of one that is up in the heavens above the cloudes Supposeth he that we deny him to be every where present But if they beleeve there is a God in deed and in truth why talk they so much of a measure of God in every man Is the true God such a devisible thing Why do they make the soul of man a part or particle of God What meane they by the Vehicle of God Do these and the like expressions smell of orthodoxy in this matter The true God that is revealed to us in the Scriptures is a God that is one in essence and three distinct persons the Father the Son and the holy Ghost do they believe this Furthermore if they beleeve really a God without them why do they ascribe to something within them that which is peculiar unto God Doth not the morning Watch Pag. 5.6 7. assert the light within every man to be that word which Iohn speaks of Iohn 1 1 See Fox the younger P. 50 53 54. Is that a savoury expression which E. B True faith hath when he saith every man hath that which is one in union and like the Spirit of Christ even as good as the Spirit of Christ according to its measure Was that orthodox which Ed. Burroughs said the morning before he died see F. H. Testimony Now my soul and Spirit is centred in its own being with God and this form of person must returne from whence it was taken Another hath these expressions See Mr Faldo as above P. 124. Againe thou makes a great pudder that any one should witness he is equal with God Answ. A Cathechisme of the Assembly of the Priests in which they have laid down that the holy Ghost and Son is equal in power glory with the Father yet if any come but to witness the Son revealed in him or come to witness the holy Ghost in them as they gave out the Scriptures or witness the minde of Christ and witness that equal with the Father they cry out horrid blasphemy Hear what another saith Now consider what a condition these called Ministers are in They say that which is a Spiritual Substance is not infinite in it self but a creature that which came out from the Creatour and is in the hand of the Creatour which brings it
up and to the Creator againe that is infinite in it self which the hand goes against him that does evil in which hand the soul which is immortal and infinite which hand is infinite which brings it up to God is infinite Though little good sense can be made of this yet blasphemy enough is legible therein And G. Fox saith Is not the soul without beginning come from God It is not horride blasphemy to say the soul is a part of God for it came out of him and that which came out of him is of him Fisher in his Velata quaedam revelata Pag. 13 calleth that whereby man became a living soul and a soul that did partake something of Gods owne life a living principle of the divine nature And P. 17. He calleth the Spirit of man the immortal and incorruptible seed of God even something of the living word which is said to be made flesh Pennington Q. 27. calleth that which is in the saints that which the Lord from heaven begetteth of his owne image and likeness of his own NB. substance of his own Spirit and pure life Declaâ— against Popery queree 2. Whether do you waite and believe to have the same minde which was also in Christ Iesus who thought it no robbery to be equal with God yet he was no Pharisee though of the Pharisees judged a blasphemer and as be is so are we Is not this plaine enough 4. Hence also is it sayes he further that because we say that the inward light and Law and not the outward letter is that which can truely discover to them their state and bring them out of all evil they say that we vilify the Scriptures and honour our own imaginations more then them Answ. We would rather say upon this account that they vilifie the Spirit of God then the Scriptures for hereby these expressions it is manifest that they ascribe that unto the light within which only the Spirit of God and of Christ can do viz. truely and effectually which may be imported by his revera discover the state of a sinner to him and bring him out of all evil This last we do not ascribe unto the Scriptures But as to their vilifying of the Scriptures we have heard enough above from this mans own mouth and some others whose words we cited Mr Faldo in his book against the Quakers part 1. Ch. 3-12 helpeth me to much more Let us cull out of a great heap a few instances 1. Do not all the Quakers deny the Scriptures to be the word of God Do they not say that it is blasphemy to say the letter is the word of God and it is the Devil that contends for the Scriptures to be the word of God And what can more be spoken to the disparagment of the Scriptures than to deny them to be his word or the signification of his minde who spoke them and did indite them by his Spirit immediatly inspiring the Prophets and Apostles and other holy men of God in the writing of them Is not this directly to devest them of all that Authority which they have from God as his Law Is not this to render them contemptible when they are denied to be that which only maketh them have weight with consciences 2. Do not the Quakers deny the Scriptures to be the rule of faith and manners and the judge of Controversies in the maters of Religion We remember what himself aid above Hear Parnel in his shield of the truth p. 10. And he also that saith the letter is the rule and guide of the people of God is without feeding upon the husk and is ignorant of the true light which was before the letter was Hear Smith Prim. p. 10 And if thou lookest upon the Scripture to be for a rule and for trying thou givest that unto them which belongs unto Christ. And is not this enough to disparage the Scriptures to deny that chiefe use and end of them for which they were given If any should say of the Lawes of any Land and of the acts of Parliament that they are not a rule to the Subjects would not that be accounted a disparagment done to the Lawes Were not the Scripturâ—s given as a revelation of the minde of God concerning our faith and concerning our walk How can any thâ—n dâ—ny these ends and not disparage and vilifie the Scriptures 3 Do not the Quakers speak more highly of their owne writings than they do of the Scriptures The Scripâ—ures with them are but the letter which killeth Paper ink and writing the old and dead letter Part of it words of the Devil and of wicked men Precepts and traditions of men they have no light in them they sheir not our faces an earthly root a shadow and dangerous to feed on c. But their oâ—n writings are the voice of the Son of God by which the dead are raised a shield of the truth spoken in the freshness and quick sense of life written from the Lord a Spiritual glass opened light rise out of darkness and by revelation of Iesus Christ and by the Spirit of the living God See for this Mr Faldo ubi supra paâ— 40. c. Can men devise a way more effectual to effronte the Scriptures 4 Do they not preferre the light within them unâ—o the Scriptures See Smithâ—s Catech p. 2. Q. doth God manifest himself within Man Answ. Yes and man cannot know him by any other way but by the manifestation of himself in his light within him See the Scorned Quakers account p. 20. Christ by his light within shewes you in a gâ—ass your owne faces which the Scriptures cannot do Parnel p. 10. And by the same light do we discerne and testify against him to be in darkness and blindness and is a deceiver who putteth the letter for the light and so draweth peoples mindes from the light within them to the light without them seeking the living among the dead Iohn Story in his short discovery p. 2. saith and although the holy Scripture without and the Saints practices are lights in the world Yet far be it from all true Christian men so to idolize them as to set them in esteem above the light which is sufficient to guide or to esteem them equal with the light and Spirit of Christ within And Smith Prim. p. 12. tels us that Christ the light within alone searches the heart not the Scriptures Martin Mason in his loving invitation p. 4. 'T is not your flying to the Scriptures that can save you from the fire of his wrath nor overcome the least corruption for you no verily nothing then but a Christ within you come thou then O come with boldness to God's faithful witness within you Fisher where above p. 7. saith such were the Scribes who were ever scraping in the Scriptures to finde God and his life Yet never knew him at any time nor saw his shape because they heard not his voice nor heeded not his word within
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
of his righteousnesse that so the shame of our nakednesse may not appeare to put on I know not what something common to us with heathens who never heard of Christ a Iapan gown and place ourselves when we have done in the expectation of the Turkes Paradise or of none When Satan in pursueance of his project having gotten possession of this poor vainling and swelled him with the conceit of that felicitie of understanding whereof he boasts in his Vniversal love But more truely a plain discoverie of an Vniversal hatred to the Gospel of the Grace of God he puts him on having puffed him up to publish to the world what he had poisoned the poor creatures spirit with thereby to leaven the spirits of men with this hell-hatched heresie And now this parturient mountain having with a great stridor and Nayloristick noise to the end he may be heard in all Europe peched out this Pagan mouse Reader there is no jest here Alas there is no matter of jest when the Devil is in so nettle earnest to destroy all and makes use of this poor creature for that end I onely make use of a known Proverb commonly made use of in the like case he thinks by the felicitie of his ingine he is able so to pourtrey and paint this Pagan birth as to make poor simple and shallow us short of his searching and soaring wit believe it is an Angel and he endeavours to cloth this brat of his own deluded brain in such a buske as will make every one who sees its face fond of it and fall in love with its beautie But he is mistaken for so long as the light of this glorious Gospel doth shine amongst us every one that is led by that true light will perceive by the face feature and foaming of this brate he hath brought forth that it is hell-borne and that it is a Demon incubus who hath begotten it to which the Pagan Parent hath prostitute his darkened understanding Nay I suppose and not without ground that if the Devil who drave the Author on and was at the dictating of these dreames had his Doctors Dictats againe in his hand he would bury or burne them ere he subjected them to such an Examen whereby the Authors Hell-Craft or to please the Naylorist in speaking in their own dialect witchcraft is so manifestly detected as Satan who set him on missed his marke in driveing his deluded Trustee to belch forth what was so blake as now after the discoverie made by this Examen it passeth the power of his blake art to give it any colour besids his own who is its true Father Moreover I doubt not to say if the Author of these Theses and Apologie be not brought to see and acknowledge the blakenesse and abominablnesse of his Errors by the shineing light and sharpenesse of this Examen it is not because there is not a sufficiency of Scripture light in what is by the judicious Author adduced but because Satan hath engaged the Author of that Apologie in an opposition to the truth beyond a retreat and then what might otherwise prove a remedie must fret the disease and fire him into a heat of hellish indignation to see his desperat designe so far defeat as the light which he intended to darken and extinguish shines more brightlie after the smoake of the pit which came out of his mouth is blown away and the truth in its radiant beautie and brightnesse is the more cleared up that he essayed to overcloud it But that I may not exceed the length and limits of a Postscript let me desire these things of every Professor of the name of Christ shortly First seriously to peruse and ponder this Examen for thy own establishment in the truth But more particularly since the arrogant here answered did addresse himself to Clergiemen as he calls them and students let me beseech and obtest both Ministers and Students of Divinitie to a serious perusal and pondering of this piece not onely as the most full cleare and satisfying confutation of the hell-blake abominations of that prating and perverse gang of enemies to Christ that hath siâ—e the dismal appearance of that prodigious partie come from any pen for though I do not designe to derogat from the due praise of those worthy servants of Christ who have stood up for truth and withstood these blasphemers of Christ for which their name shall be favourie and their praise in the Church yet none of them had a compleat systeme of all their wicked dreames to answer till the Author of these Thesis and Apologie undertook to give it us and now it is answered But also because the partie here dealt with having first swallowed down and then vomit up what ever is mortal to the immortal soul amongst other Adversaries to Christ beside these dottages peculiar to themselves here thou hast a most learned and elaborat refutation of all these now grosse and grassant errors whereby the souls of men are in hazard to be murthered and the truth corrupted by these perverters of the Gospel of Christ such as Arminianisme and Socinianisme c. And I am sure by the diligent perusal of what is here brought to thy hand and the blessing of God upon thy pains thou maiest not onely be singularly edified established and built up in the most holy faith but put in case to speake with all the enemies of the Grace of God in the gate and if this may excite thee I professe that by the reading hereof I have found my self confirmed in the truth and much established in that doctrine which is according to godlinesse And forget not to blesse the Lord for his goodnesse to his Church in preserving beyond expectation the Authors life and for enabling him and holding his hand as in all the several encounters he hath had with the Adversaries to the truth so in a remarkable manner and measure in this rancountre with the Naylorists Goliah he hath been helped to disâ—over these depths of Satan which are in their doctrine so that this Naylorist may well hereafter sprawl spurne but a solid reply is beyond the felicitie of his understanding And every on will judge he hath but little reason to boast of that felicitie if he be so unhappily dull as not to understand this But if he intend a reply he had better cause some bold bawler undertake it and instead of all other refutation tell the learned and judicious Author that he is in the Imagination and Witchcraft and this will be the short cut And if he will take my advice he will finde it the saifest course onely let him remember that this course will be a confession in obliquo that Goliah's head is cut off and now the whole host of these uncircumcised Philistims must flee from the face and force of a little Presbyterian David But to such as are not able to follow fathom the Authors reach or have not so much time as
say as well as he that beleevers now have free accesse to Christ the great Teacher of his people alwayes to get his minde known and writen in their hearts but not to get Prophetick Revelations and even as to the Scriptures of which this man speaketh so basely though they also had the Law and the Testimony Esa. 8 20. and were to search the Scriptures Iob. 5 39. we cannot think they had the advantage of us in respect of the many Immediat Revelations made unto the Prophets because of what the Apostle Peter saith 2 Pâ—t 1 19. Beside that every one may see that the Word of God Writen and delivered by men immediatly Inspired is as sure a ground of faith to others as the Word of God Spoken by a man immediatly Inspired and that the former hath the moe advantages And whereas he talketh of the discrepancy of mens judgments as to the meaning of the Scriptures is he so blinde as not to see that the very words of immediatly Inspired High Priests and Prophets were obnoxious to the same mistakes and more Is a Set Long Continued Discouse more intelligible to judgments of all syzes than the same discourse Writen and put into every mans hand to Read and Meditate upon to Ponder and Consider all its Parts Coherence c What shall we then say of this Man who reasoneth thus against Truth and common Sense 31. His third and last Reason is from 1 Ioh. 2 27. which place together with Ier. 31 34. hath been alwayes perverted by the Phanaticks as also by the Author of Theologia Germanica Cap. 18. thereby turning the grace of God into lasciviousness and turning his goodness into licentiousness for ordinarily these and the like places are adduced to Countenance their Despiseing and Rejecting of the Ordinances of Christ and of Teaching while yet notwithâ—tanding hereof themselves are as busie as possible to pervert with teaching and scriblings as if all this Unction could not take away the necessity of their Teaching albeit it may take away the necessity of all other Teaching whatsomever But is it not strange that if this were the meaning of the words that Iohn should not know it or if he know it that notwithstanding thereof he should write thus unto them and acquant them with what he judged necessary and particularly should decyphre by so many marks the Antichrist's and Seducers Strange it is that this Unction that teacheth all things could not teach them to know the usefulness of it until Iohn did thus signifie it unto them and yet more strange that if matters be thus the Spirit of God should have Inspired and Acted Iohn unto the writing of this Epistle and other holy Men of God to have writen Scripture for by their Interpretation this Unction maketh the whole Scripture useless And indeed this Man is not aâ—hamed to tell us that this Unction is a more sure Rule for finding out and discerning Seducers than Iohn's writings which not only hath no shadow of countenance from the text but doth also render the whole Ministrie of the Apostles in teaching Useless and Unnecessary and so destroyeth at one blow all Gospel Dispensations But were not beleevers under the law made partakers of his Unction if not what do all the Immediat Revelations which they had import where is the Onenesse or sameness of the formal Object of their faith and ours under the New Test And then what is become of all his former reasonings But if even beleevers under the Law were made partakers of this Unction in some measure why did the Lord raise up Prophets Why might not they have examined and tryed all their Prophecies by this Unction What advantage had they by the Immediat Revelations made unto the High Priests Why were they commanded to go to the Law and to the Testimony Why doth Christ send them to the Scriptures and not to this Inward Unction These things cannot well hang together Moreover what understandeth he by this Unction Will he say that by it must be understood Immediat Objective Revelation How can this be more sure and certane than the Immediat Objective Revelations which the Apostles had and are set down in Scriptures Is one Immediat Objective Divine Revelation more sure and certane than Another But it may be that by this Unction he meaneth the Light within Yet neither can this hold for the Light within is common to all men but this Unction he maketh common only to the Saints Enough of this which hath been abundantly answered by others and else where to wit in the book against Velthusius I had occasion to speak to it and shall not here repeat what is there said 32. Having thus proved as well as he could what he thought convenient for his purpose he tels us that he will now answere Objections and the first and only objection which he taketh notice of § 13. is That these Revelations are uncertane And when he hath thus ignorantly or unfairely proposed the Objection he cryeth out of the Ignorance of his Adversaries and very learnedly tels us that he distinguisheth betwixt the Thesis and Hypothesis and that it is one thing to say that the true and undoubted revelations of the Spirit of God are certane and infallible and another thing to say that this or that man hath infallible revelations and that he affirmed the first Which his adversaries will affirme as well as he and that the last may be questioned But with his leave I shall frame the Objection thus If since the Apostles and the extraordinary Officers whom God was pleased to imploy at the laying the foundation of the Gospel Administration fell asleep and after the canon of the Scriptures was compleated all that ever pretended to these Immediat Revelations and Inspirations as a ground of Faith Obedience have borne the signal marks of the displeasure of God and given by their Practices or by their Opinions or Both evident toakens of their being acted and led by a Spirit of Errour and Wickedness and of their being given up of God to strong delusions then we may saifly inferre that this is not the way of Christ now the Gospel is clearly and fully revealed the canon of the Scriptures is perfected whereby He teacheth and leadeth His people nor ought to be owned as such But the former is true Therefore so is the other The connexion or Major Proposition is such I think as no man can except against who regairdeth the Works of the Lord and the Operation of his hands And who can imagine that if such a way of God's manifesting of his minde now were the only way of God's leading of all his owne he should put such Open Manifest and Undoubted Marks of his displeasure upon those men who of all the rest of the world were most giving up themselvs to the only saife and Christian Way of understanding God's minde Or that these should be specially given up to crosse and contradict the Immediat Objective and
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