denomination to a more adequate distinguishing title we must with his favour use the old though he should think that we used it only ironically If he say that his meaning is That all those who ironically in his judgment are called by others Quakers should go under that distinguishing character title which he assumeth to himself so be discriminated from all other persons of the Christian world by the Name Stile of The Servants of the Lord God Then indeed beside that his latine conjunction et will not well admit of that construction or sense we must of necessity cast away our Bibles as no more to be regairded than the Turks Alcoran which it is like they would gladly have us do before we be induced to owne them as such 7. His Salutation being a wish of sincere repentance unto the acknowledgment of the truth is good in it self but what his perverse meaning is cannot be hid and I shall not here anticipate a clear full manifestation of the perversness of his meaning our following discourse will abundantly discover that Only I adde that I think all true Christians should repay him his Associats with a full measure of the like kinde shaken together pressed downe runing over If it can stand with the unchangable purpose of God 8. Having thus described himself the party for whom he appeareth to prevent our mistake in the next place he bespeaketh those he directeth his Theses unto and first he would perswade them that his following propositions being read viewed in the fear of God will discover simple naked plaine truth But though he both in his Theses in his large Book holdeth forth his meaning more plainely nakedly than heretofore others of his perswasion have doneê° so far as I could observe in which I must needs commend him yet I dar not say that he is in all things so clear distinct as I could have wished as I shall have occasion to note hereafter And whereas he thinketh that such as read view his Theses in the fear of God will observe simple naked plaine truth I must needs judge him to be in a mistake to speak thus through the blindness of prejudice for after all the reading pondering of them that I can make and I hope in the fear of God I cannot come to that light or perswasion for I finde them to be a Farrago of errours old late patch'd up in a bundle sometimes set off with dark enigmatick expressions which can no way suite plaine simple naked truth 9. Secondly he goeth on inveigheth in a subdolous manner against all humane learning that hath been any way made use of in Theology not spareing even usefull Commentaries written upon the Scriptures complaining that the whole of the worthy labours of pious orthodox writers hath but darkned the Truth an hundered fold more than it was in itself I will be loath so far to contradict him as to say that through the corruption of man Satan improving the abilities of some to his own wicked ends there is nothing of this too true for as in all ages so never more than in this present Satan's wicked designes have been are carried on by the writings of men of corrupt mindes darkening the Gospel of our Lord Jesus Christ perverting the Tâ—uth as it is in Jesus Yet I must needs say that though his single sheet of Theses beareth no great bulk it hath in its designe contributed nevertheless no small assistance unto the corrupting darkning of the Saving truth of God yea I may saifly say more than any or many of the volumes at which he carpeth Nay I doubt if more errour pernicious in it self dangerous to souls shall be found amongst the heterodox writers themselves couched up in lesser yea or in so little bounds as is his single sheet of Theses than is to be found here It is usual with this sort of men as it was with their forefathers or fore runners to cry downe learning books Iohn Matthize at Munster after a revelation from heaven as he pretended commanded all books to be brunt except the bible I nothing doubt but that had been commanded to be burnt with the first if he had not seen how odious that would have made him how it had crossed his corrupt designes And they ordinarily cry out against Learning Schools of learning what they intend hereby is so obviously notour that it cannot be hid for if all books were once destroyed all learning once banished away how easily might they prevail with their errours lead captive silly people with their faire flourishes of glorious-like expressions make faire way unto their dreames pretended Revelations to their setting up their Diana the Light within their Scripture all But they know that the learned judicious having read of the Pranks Pretensions of men of their stamp in former ages of the heterodoxies of men corrupt as to the faith of their grounds in all former ages will soon be in case to detect their pernicious errours deceits now againe revived brought up from the bottemless pit discover their abominations which by all meanes possible they would carefully prevent I should judge it superfluous unnecessary upon this occasion to digresse shew the usefulness necessity of learning of books writen for our help to understand the truth the minde of God revealed in his word whether by particular Treatises writen on particular practical subjects or by more general Treatises clearing up the whole body of divinity or by Commentaries on one or moe particular places or books of holy Scripture seing the labours of the worthy painful servants of Christ in this kinde speak sufficiently for themselves 10. He complaineth moreover that the world is overburthened with books wherein I acknowledge he speaks not far amisse But I would faine know why he his party contribute their assistance to the making of this burthen heavier It is sufficiently known how busie they are in scribling troubling the world with their Pamphlets and though his sheet of Theses did not adde much weight unto the oppressing burthen of books under which he said the world was groaning yet his Apology consisting of moe than fiftie sheet in a large quarto addeth some considerable weight 11. He inveigheth also against disputes debates or books written of that nature calling them altercations thus would condemne all the useful works of the faithful vindicators of Truth against hereticks other erroneous persons among the rest all that have been written against Papists Pelagians Arminians others of whose dregs he hath made a mass framed it into fifteen Piles to be swallowed by such as love death that they may the more easily goe over hath painfully laboured to guild them over with his voluminous Apology But I
They deny Magistrats to be lawful who are not of their way 11 45. Of Liberty of Conscience 1. They plead for libery to all errours 501 2. Magistrates say they may not hinder people to meet together to Worshipe God as they judge best 505 3. Otherwayes they sinne against the nature of the Gospel 508 4. And against sound Reason the Law of Nature 511 5. The old Lawes for punishing of Idolaters they say no more binde us then the Jewes killing of the Canaanites or their taking gold c. from the Egyptians 509 510 46. Of Wâ—rs 1. They are against all wars 514. c. 47. Of Lawful Oaths 1. They are against swearing before Magistrates 523. c. 2. Swearing by the Name of God of old was as they say a ceremony 525 526 527 3. Oaths say they did prefiguâ—e God's truth and fidelity 528 4. And had their rise from the Devil 528 5. Christ might swear say they as being under the Law not we who are under the Gospel 529 6. They say we ought not to regard what Paul did as to this even in his Epistles 530 7. Yet they will swear but not upon a book nor by lifting up the hâ—nd 529 530 48. Of Civil Honour 1. They are against the giving of all honour or respect to Superiours or Equals 533. c. 2. Christians say they may not give nor receive titles of honour 537 3. They use no other compellation for all persons but Thou Thee 539 4. They will salute no person nor signify any respect by uncovering the head 540 5. They account this adoration yet their first Father Iames Naylor received Divine Worship at Bristol 541 542 49. Of the Resurrection 1. They deny the Resurrection of the same body 17 552 553 50. Of Heaven and Hell 1. They assert no Heaven or Hell but what is within us 553 554 AN Examination and Confutation of ROBERT BARCLAY The QUAKER his Theses Apologie CHAP. I. Some remarks upon his Preface to his THESES 1. BEfore this Author come to set downe his Theses he premiteth a Preface wherein 1. He giveth us the Title inscription of them 2. He sheweth to whom he doth particularly make his address or to whom he directeth these his Theses to be considered or confuted 3. He is pleased to prevent our mistake to give us a description of himself their Author And 4 We have his prologue or preliminary discourse to those unto whom he addresseth himself 2. I shall not so far preoccupy the judgment of the Reader in the threshold as to shew demonstrate that his Theses which he stileth Theological might more fitly truely be called Ethnical or if you will Diabolical for upon the review of the whole after the ensueing examen this will appeare so manifest as if written with a sun-beame to all not blinded with prejudice who believe the Word of God close with it as our only Rule of Faith Practice 3. His Theses he directeth to all Clerks or clergymen or what he will have us understand by Clericis for thus he loveth to speak whether Ironically as he supposeth we call him others of his way Quakers out of contempt disdain or upon any other account I leave every man to judgâ— But what Clerks are these To Clerks sayeth he of all sorts of the whole Christian world Whereby it is obvious that he acknowledgeth a Christian world in which are Clergy-men of various kindes to which he himself others whom he here Patronizeth do not belong for he speaketh of them all as belonging to another Profession than what he his fraternity hold and while he thus manifestly excludeth himself his party from the Christian world every one may freely judge to what a world he they must needs belong It is ominous to stumble thus in the very threshold But whom doth he meane by these Clericis The following words will not suffer us to think that he meaneth all the people of God nor will the expressions themselves admit that because these Clerici must be but apart of the Christian world And if he understand hereby Church-officers as distinct from Church-members he joyneth herein with Papists against Protestants who account the whole Church not the Officers thereof only as do Papists to be God's Clergy or Heritage as doth the Apostle Peter 1 Pet 5 3. 4. More especially in the next place he directeth them to Doctors Professors Students of Theology and this I cannot but think is spoken indeed ironically for in his esteem it is not true Theologie which is taught by these Doctors Professours learned by these Students and that we may know who these all Doctors c. are he addeth in all the Academies of Europe whether Popish or Protestant what his designe hereby is cannot be hid for who seeth not that he intendeth his Theses as a chartal to provoke them or any of them all to a disput which must needs argue too great an excess of blinde confidence in this Man and withal there is a subdolous Insinuation here manifest for hereby he would make the world believe that his opinions are equally different from repugnant to the Popish Abominations to the Protestant Truth which is a shreud presumption that his ensueing doctrine will not savoure much of Christian candor seing it is so obvious shall be made manifest ere all be done that his opinions homologate more with the Popish than with the Protestant doctrine And if a provocation to dispute were not here intended why would he direct his Theses more especially to Professours Students in Academies not equally unto all Christians in common as charity would require of one who should intend the common good that is the edefication right information of such as he supposeth to be out of the way But I am apt to think and it may be every one shall judge me not far mistaken in this that this confident brag was resolved upon to the end common people might hear that such a Quaker had provoked all the learned men of Europe to a disput none durst enter the lists to fight with this Goliah thence suspect if not conclude that the Quakers are the only maintainers owners of Truth their sayings must be all unquestionable irrefragable Assertions But the judicious learned may at the first see there is little cause to be moved at all this confidence there being so little said hereby him which hath not been examined condemned both from Scripture found Reason by the faithfull asserters of the orthodox truth writting against the Pelagians Arminians Socinians Enthusiasts Anabaptists Papists others to whom alone he is obliged for all that he hath said whether in his Theses or in his large Apologie Vindication that before he was borne So that once to take notice of what he hath here scraped-together out of the writings of the Heterodox
not but it may be what is here wanting is supplied by his Apology But if his meaning be that he leaveth this testimony to convince that light of Christ which illuminateth every mans conscience than it seemeth that light of Christ hath need of his information and that notwithstanding thereof conscience may refuse to receive his doctrine and information so that this light of Christ though it enlighten the conscience cannot captivate the same to a kindly submission to that Gospel which he preacheth till some other thing worke But seing he leaveth this his testimony to be pondered and considered by the light of Christ which enlighteneth every mans conscience and thereby granteth that every man hath this Supream light of Christ within him and thereby may and is allowed by him to judge of what he saith he cannot be offended that I judge by all that light of Christ within enforming my soul and conscience from that light of Christ which is held forth in the Scriptures of truth and determine accordingly against his Assertions CHAP. II. Of the true ground of Knowledge 1. HAving thus considered his Preface with which he ushereth-in his Theses I come now to a particular examination of his doctrine expressed in his Theses and vindicated and explained in his large Apologie His first Thesis which is concerning the true ground of Knowledge is short wherein he tels us that seing our chiefe happiness is placed in the true Knowledge of God for this is life eternal that they might know that true God Ioh. 17 3. the true and genuine understanding of the right original and ground of Knowledge is especially necessary to be known and believed 2. Christ indeed in his prayer Ioh. 17 3. speaketh to his Father thus And this is life eternal that they might know thee the only true God and Iesus Christ whom thou hast sent which last words why this man did leave out and his c. added in his second edition is but a small reliefe who can tell if of designe it must be a bad Omen and giveth small ground of expectation of a full and satisfying discovery of that knowledge of â—od which is through faith in Jesus Christ and is thereby begun felicity here and leadeth forward to the certane fruition of God However Christ hereby giveth us to understand that that knowledge of God which is eternal life begun cannot be had without the saving knowledge of Jesus Christ as the sent Ambassadour of God in whose face and manifestations God who commanded the light to shine out of darkness shineth into the hearts of his owne to give the light of the knowledge of his glory 2 Cor. 4 6. Our Lord doth not meane here a bare speculative knowledge but such a knowledge and beholding of the glory of the Lord as changeth the beholder into the same image from glory to glory even as by the Spirit of the Lord 2 Cor. 3 18. and so is accompanyed with Faith apprehending and closeing with the Son in whom is this eternal life so that he who hath the Son hath life 1 Ioh. 5 11 12. And it is this Son of God who must give us an understanding that we may know him that is true and we are in him that is true in his Son Jesus Christ. This is the true God and eternal life 1 Ioh. 5 20. And another foundation or original of knowledge that is saving and the way to eternal life can no man lay 1 Cor. 3 11. 3. It is good and necessary I confess to have the genuine and true understanding of the right original and ground of this true and saving knowledge But whether this mans doctrine hath a genuine tendency thereunto or not the sequel will evince I am far mistaken if after tryal his doctrine prove not a perverting of the Gospel of Christ Gal. 1 7. and of the right wayes of the Lord Act. 13 10. and contradictory to that Gospel whereby life and immortality is brought to light 2 Tim. 5 10. and which is the Gospel of Salvation Ephes. 1 13. 4. We might readily think that one taking upon him with no small confidence to teach the whole world and to give a new discovery of pure and naked truth which hitherto hath been as he supposeth darkened and obscured and who openly declareth in the beginning of his doctrine that the genuine understanding of the right originâ—l knowledge of that God whom to know is life eternal is necessary to be known and believed should explaine to us some hidden mysteries of God and help us by his new grounds to some more distinct apprehensions of what is revealed to us of God in his word But alas this mans ignis fatuus is no sure guide to us The grounds he layeth down are both defective and destructive Of their destructive nature we will have large occasion to speak hereafter and how defective they are a few Instances may clear 5. And first Seing he would hold forth to us clear and naked truth and acquant us with true divine and saving knowledge how cometh it to passe that in his Theses we heare nothing of the nature and attributes of God Supposeth he that we can attaine to the true and saving knowledge of God and yet not know Him to be a Spirit Pure and Invisible without a Body Parts or Passions nor know that He is the only True and Living God Infinite in Being and in all Perfection Shall we think that it is no part of that knowledge of God wherein consisteth true felicity to know Him to be Immutable Immense Eternal Incomprehensible Almighty Most Holy Most Absolute Most Just Most Righteous Most Wise Most Gracious and Long-suffering c. Is it no part of the genuine knowledge of God that tendeth to life to know that He hath all Life Glory Goodness and Blessedness in of Himself c. and that He is the sole Fountaine of all Life Glory and Goodness which the Creature partaketh or is capable of and the only Author of their being what for a knowledge of God must that be in which all felicity consisteth whereof the knowledge of these particulars mentioned shall make no part And if he thinketh that the knowledge of God doth of necessity comprehend the knowledge of these particulars how cometh it to passe that in his Most comprehensive Theses and his large Apology too which hold forth as he would make us believe that knowledge which leadeth unto life eternal there is such a deep silence of these so many particulars so necessary to be known and beleeved It concerneth him to answere this 6. Next Shall we think that it is no necessary part of this saving knowledge of God to know that there is one God in Essence and Three distinct persons in the Unity of the God head of one Substance Power and Eternity viz God the Father being of none neither Begotten nor Proceeding God the Son eternally begotten of the Father and God the Holy Ghost eternally proceeding
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
of God immediatly so made known unto them for the only formal Object of their Faith But withall I say that all others who believed though still the Word and Authority of God was the formal Object of their Faith and ground of their Obedience had not this formal Object conveyed and made known unto them by Inward and Immediat Revelation and of this beside the manifest and unquestionable evidence of the thing it self we have Instances in that same Chapter dar he say that all who beleeved from the beginning that the Worlds were framed by the Word of God c. had this truth revealed unto them by God Immediatly either by Dreames or Vive Voice or the like where readeth he of Revelations Inward and Immediat made to Abel who yet by Faith offered unto God a more excellent Sacrifice than Cain Where readeth he to passe by others of the Inward Immediat Revelations upon which their faith was founded who through faith subdued Kingdomes wrought righteousness stopped the mouthes of lions Quenched the violence of fire escaped the edge of the sword out of weakness were made strong waxed valient in fight turned to flight the armies of the aliens received their dead raised to life againe were tortured not accepting deliverance that they might obtaine a better resurrection had tryal of cruel mockings and scourgings and moreover of bonds and imprisonments who were stoned sawne asunder were tempted were slaine with the sword who wandered about in sheep skins and goat skins being destitute afflicted tormented who wandered in deserts and in mountains and in dens and caves of the earth Where readeth he I say of such Revelations made to all these persons who yet had faith and by faith were they Encouraged Enabled Supported and Carried thorow 24. Bâ—cause he foresaw that some would Object That hence it would follow that there is no formal Object of faith now because the Lord doth not reveal his minde by Angels Dreames and Visions and the like Therefore he taketh notice of this Pag. 14. 15. but his answere is so confused and indistinct that you can hardly know what he would say He will not limite the power and liberty of God Wherein he doth wisely But will he say that God eiâ—her did or now doth reveal the whole Object of faith to all beleevers in suâ—h a manner He distinguisheth betwixt what is substantial and universal in the object of faith and what is circumstantial and accidental And hereby he either speaketh non-sense or destroyeth his owne cause for if the Immediat Revelation by those wayes mentioned was but accidental it cannot be called the formal Object of the faith of all believers He distinguisheth next betwixt what was obnoxious to doubting and what was not But he leaveth us in the mist while he explaineth Neither Then he tels us That these vive voices and dreames c. were the thing which they did believe and not the formal object or ground upon which they belâ—eved I should rather think that the word of Truth or Command which was made known unto them by vive voice or dreame c. was the Material Object not the Formal Object quod as he ignorantly speaketh or the thing which they were to believe and receive and that these dreames c. were but the manner of conveyance both of the material Object and of the Formal He addeth a serious truth viz. That they were not ignorant that the Devil could have formed sounds of words in the aire and delude the external senses by false apparitions and this dayly experience proveth Whereby he confirmeth what we formerly said and giveth us faire warning to take heed and beware of such Delusions I wish he and the rest of the Quakers would carry the impress of this Truth alwayes with them But how then was the formal Object of faith secured He answereth There was a secret testimony of the Spirit in their hearts perâ—wading thâ—m that these voices and visions were really from God But was this secret testimony distinct from that which came alongs with these Divine Voices and Dreames c If not what will he gaine hereby or against whom would he fight if it was distinct than it seemeth God's Immediat speaking by Voices Dreames Visions c. were not so clear and evident in themselves as to Compel Move and Bow the intellect that was well disposed by it's owne evidence and clearness unto an assent and were not so clear and evident as the common principles of natural Truthes are viz. That the whole is more than a part Two contradictories cannot be both true and false which move and bow the Minde to a natural Assent and thus he contradicteth what he said in his Thesis See above § 2. Moreover if the matter was so he must say that there was no more Objective Evidence and Clearness in Gods speaking by Voices Dreames c. than in the Devils speaking so for without this new testimony the Prophets themselves could put no difference betwixt the One and the Other Againe could not the Devil come with a false toaken aâ—d perswade the false Prophets that the voices and visions they had were really from God And may not the Devil do so now especially in such as are given up of God to strong delusions to believe a lie But what would he make of this falshood He would Inferre that this Inward Testimonâ— was the Principal and original Object of their faith A wilde assertion for thâ—s Inward Testimony should rather be called the Principal and Original Cause or thâ— Efficient Cause of faith than the Object of it for its use was according to his owne doctrine not to Declare immediatly the Object of then Faith but to work up their soul and minde to receive and close with the Object which was proposed in these Divine Dreames and Visions as that power which openeth the eyes of the blinde is not the formal Objâ—ct but the efficient Cause of the mans seeing the sun Then he addeth That these expressions The Lord spoke the word of the Lord came or was to such or such an one and the like will not evince that God spoke by audible voices and that he who asserteth it must prove it But we need neither Assert it nor Prove it for it is enough to us if these expressions signifie that singular way whatever it was which the Lord used in communicating his Minde to the Prophets and so a way distinct from that which he used with every individual private and particular Believer The answere to his formal argument with which the closeth this Paragraph may bâ— taken out of what is said and I need not spend time with repeating the same things 25. He cometh § 9. to the maine business the last Proposition viz. That the Object he should meane the formal Object of the faith of the Saints is alwaâ—es the same And thinketh he that any Christian will deny this which yet he must spend words about the proof of
himself By this accusing of conscience Paul proveth here that the Gentiles had the Law in their heart 10. He would know that there is a twofold writing of the Law in the heart One is whereby the knowledge of the Law is so fixed in their mindes as that it cannot be utterly delet howbeit their wils cannot and will not comply therewith and of this the Apostle is here speaking for the Heathens have this Law of nature so imprinted and fixed in their Mindes as to several things concerning God and their carriage and walk in the world that they cannot but see a difference betwixt Righteousness and Iniquity Honesty and Dishonesty in several particulars and in their judgment preferre the one to the other though their hearts and wills be not reconciled thereunto and made to comply therewith even according to thâ— measure of their Knowledge and Judgment The Other is whereby the whole will of God revealed in Law and Gospel is by the Spirit of God deeply imprinted in the soul of Beleevers so that as their Mindes know it and their Judgments approve it so their Wills imbrace it with love and desire and their native Endeavour is after Full Pure Sincere and Spiritual conformity thereto in the strength of the same Spirit and it is their griefe and matter of unfaigned sorrow when through the workings of a remanent body of death they come short of what is commanded whether as to Matter or Manner or End intended c. If he shall evince that Paul speaketh of this here he shal do more than all the Socinians no persons else ever dreamed of this ever have been able to do to this day But the truth is I apprehend all this is a riddle to this man who understandeth no other writing of the Law in hearts than the first for as he is an enemy so is he a stranger unto the Gospel of the Grace of God as will evidently enough appear ere we have done 25. He addeth a second reason for his Interpretation Pag. 57 saying that if nature here be understood of the proper nature of Man then the Apostle should contradict himself who elsewhere saith that the natural man cannot perceive the things of God but among these things of God the Law is comprehend seing Paul Rom. 7 12 14. itâ—oly â—oly just and good and Spiritual and calleth himself carnal which must be understood as he was unregenerat I answere 1. Paul no way contradicteth himself except in this mans dreaming fancy for these spiritual things whereof the Apostle speaketh 1 Cor. 2 14 are not the things of Nature or of the Law or Light of Nature But the things of the Spirit of God which must be spiritually understood vers 14. which none can know without they have the minde of Christ vers 16. which concerne Christ and Him Crucified vers 2. the same which Paul preached in demonstration of the Spirit and of Power vers 4. which was Wisdom among such only as were perfect vers 6. and which only the Spirit which is of God did reveal and not the Spirit of the world vers 11 12. and which eye had not seen nor eare heard c. vers 9. It was the preaching of the Crosse of Christ which even the Wise and Understanding and such as had not only Natures Light but the Light of the Law could not know It was that which even to the Jewes was a stumbling block and to the wise Grecians was foolishness Chap. 1 16 17 18 19 20 21 22 23. Hence we see the Law which was written in the hearts of the Gentiles is not among those things whereof Paul speaketh 1 Cor. 2. 2. It is truâ— the Law both that which is written in the heart of the Gentiles and that which was more clearly and amply declared and explained by God to the Jewes was Good Holy Just and Spiritual yet was it not the same with the things of God whereof the Apostle spoke 1 Cor. 2. 3 This man must have a strange antipathy at â—ruth and against the Orthodox for he will joyne with any before he take part with them we heard but just now how he joyned with Smalcius the Socinian and here in interpreting Rom. 7 14. c. he deserteth the orâ—hodox and joyneth himself with Pelagians Arminians and Socinians who will have the Apostle there speaking not of himself but as assumeing the person of one in nature not yet regenerated as if such were not wholly â—in and whâ—lâ—y flesh or had an Inward man delighting in the Law of God or â—ad a Law in their minde contrary to the Law in their members or were capable of this captivity when they are willing slaves or could groan under a boâ—y of death and account themselves miserable upon that account or thank God through Jesus Christ because of the begun delivery and certane expectation of the full victory or as if they with their minde could serve the Law of God 4. His sole reason viz. because the Apostle said he was carnal proveth nothing for what the Apostle speaketh in a certane respect must not be understood in an absolute sense He was it is true carnal as all â—egenerat persons are not absolutly nor wholly but in part in so far as the old man remained in which respect the best have a Law in their members warring against the Law of their minde and have the flesh lusting against the Spirit as they have the Spirit lusting against the flesh Gal. 6.17 And the Apostle calleth even such babes in Christ carnal in a certane reâ—pect 1 Cor. 3 1. 26. Thereafter he tels us That when we are urged with this testimony by Pelagians anâ— Socinians and by them so â—hat we see with whom he and his party are birds of one feather we use to answere that there were some remnants of the spiritual image left in Adam But sayes he this is affirmed without probation In which he either speaketâ— aâ—ainst his Light or he â—aâ—â— neâ—er read what hath been said upon this by the orthodox against Socinians and Arminians and such as would defend that there were some speculative Atheisâ—s unto whom this Mans assertion doth no small service as we may shew hereafter But next he saith that hereby we contradict ourselves and destroy our own cause Why so For saith he If by these relicques they could fulfil the law then either Christ's coming was not necessary or men could be saved without him or that these thâ—ugh they keeped the Law were damned because ignorant â—f Christ to come which the Lord had made impossible for them to know Answere 1. We never said that they could fulfil the Law by these relicques nor doth the Apostle say so It is true they did and could do by nature somethings contained in the Law and this was sufficient for the Apostles designe not all Even Paul though many stages above many heathens while in the state of nature did not know till the written Law told him that
Concupiscence was sin Rom 7 7. And when they did the things contained in the Law they did them not perfectly nor doth the Apostle say this but the contrary for he addeth that their consciences did accuse them 2. Though we should suppose that they both could and did fulfil the Law against all Reason Scripture and Experience yet we who do not with this man deny Original sin might assert a necessity of Christ's coming for all their future obedience make it never so perfect being but their duty could make no satisfaction to divine justice for Adams sin whereof they were guilty 3. Hence he may see that we need not say that any can or could be saved without Christ. 4. Nor need we say that such should have been damned for being ignorant of Christ to come but for their transgression But absurdities deduced from an impossible supposition are but absurd probations fit only for Quakers 27. What he saith § 3. to the vindicating of 1 Cor 2 14. from the exception of such as would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaned of a Brutish man an animal not of a Natural man doth not concerne us but therein unawars he contradicteth himself for if man now in his fallen condition can know nothing of God of his Being Nature or Government of the world nor nothing of the Principles of common Honesty Morality nor nothing of the things of the Law as he went about to prove as we heard then let him tell me wherein a man in his Natural state differeth from a Brute And how he can then make use of this answere Againe when he sayeth that the Apostle doth demonstrate through that whole chapter he should have added the first Chapter too how the wisdom of Man is an uncapable judge of the things of God Let him tell me if he thinketh that the wise men such as the Grecians of old were as he granteth here could not judge of any of these particulars held forth in the Law of God If not wherein appeared their Wisdome Or wherein were they to be called Wise If they could judge in some matters of the Law which was written in their heart then let him reconcile this if he can with what he said above But as we have frequently alreaâ—y observed this Man regairdeth so little what he sayeth that may he but have occasion to contradict Truth he cares not how often he contradict himself as is usual with such who are carryed away with a prejudice against Truth and know not well as yet were to settle 28 Thus have we examined what this Quaker saith upon this Head and because he alleiged we spoke without Reaâ—on when we said that there were some reliques of the image of God left in the natural man whereby he may know some things concerning God's Being and Nature and Government of the world his duty towards God his Neghbour and Himself we shall shortly manifest the truth of this to the end that it may the better appeare that this Quakers Theology which he pleadeth for and driveth at is but Paganical borne with every corrupt son of Adam and far different from that which is Saving and is manifest by the Gospel which hath brought life and immortality to light The Socinians deny that there is any inuate knowledge of God in man or that by nature he knoweth any thing of God so Socinus himself praelect cap 11 So Ostorodus Institut P. 1. 10. Smalcius contra Frantzium disp 8. though others as Crellius and Schlichtingius be of another judgment our Divines on the contrare Maintaine that there is some Imperfect and as to Salvation Insufficient though sufficient for Instruction as to several duties and to render the transgressours Unexcusable knowledge of God implanted in corrupt nature so that man even in his natural condition coming to the use and exercise of Reason by a natural instinct sense and force cometh to know that there is a God that is Optimus Maximus Powerfull Good Wise c. Governeth all the world that we ought to Worshipe Serve him that we ought to do Right to all that Punishment abideth evil doers and several things of this nature and what our Divines say they confirme by Scripture and Reason passages of Scripture are these Rom. 1 19. because that which may be knâ—wn of God is manifest in them for God hath shewed it unto them This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not manifested unto some few of them as to their chiefe Philosophers but in all who were ungodly and unrighteous and held the truth in unrighteouâ—ness vers 18. So vers 21. it is said that they knew God even they who did not glorify him as God neither were thankful but became vaine in their imaginations c. So vers 23. They changed the glory of the incorruptible God And therefore had some notions of this incorruptible and glorious majesty And vers 25. they changed the truth of God into a lie So vers 32. They knew the judgment of God that they which commit such things are worthy of death And so could noâ— be ignorant of God of his Law of the Equity thereof of their Obligation to obedience and of God's Righteousnes in Iudging and Punishing transgressours So Rom 2 14 15. of which we spoke above The Gentiles who had not the written law did by nature the things contained in the Law and did shew the work of the law written in their hearts having their consciences bearing them witness and their thoughts accusing or excusing according as they observed or transgressed the said law So that having this law implanted in their hearts they could not be ignorant of God whose law this is and in whose name it calleth for Obedience nor of their own Obligation to obedience and their Consciences did preach forth the same for it judgeth and accuseth as God's Deputy See likewise Act. 14 15 16 17. 17 24 25 26 27. As for Reasons evinceing this They adduce the Workings and Stirrings of the Conscience which natural men have and which they cannot get shaken off which manifestly evince to them That there is a Supream Judge God in whose name Conscience giveth sentence and vexeth and tormenteth evil doers night and day for as Menander said conscience is a God to all mortals And this took vengeance on that monster of men Caligula and so haunteth evil doers that they alwayes think they see their Punishment before their eyes hence some Great persons without the reach of Inferiours have been made to tremble and quake at thunder claps yea and put violent hands in themselves Philosophers Historians and Poets declare this at large yea common sense and experience confirmeth it so that every rational person cannot but assent to the truth of this so soon as he heareth it and knoweth what is said That God is It carryeth alongs with it such rayes of light that without any difficulty it is seen and understood and mans Minde and Judgment of
sinning they actually joyn themselves to it And this seed of sin is frequently in Scripture called dâ—ath and the body of death and that this seed and that which cometh of it is called the old man the old Adam Thus then in â—hort his judgment is that nothing of original sin neither Originans nor Originatum neither the Guilt of Adam's sin nor the Corruption of nature is imputed to or inherent in any man till he commit some actual transgression and so sin cometh not by Propagation or Traduction but by Imitation as said the Pelagians of old and as the Socinians and Anabaptists to day maintaine And the Arminians with their Episcopius deny that any thing that is truely sin is found in any of Adams Posterity before their own proper act 8. Let us now see what he sayeth in defence of this Errour and let us first take notice of what he said of Augustine that much honoured Instrument of the Lord against the errours that Satan was soweing in the Church in his time He would make us beleeve that Augustine wrote of this subject when under the dottage of old age while as it is manifest to such as read his life that what he wrote against Pelagius was written while he was in the prime of his Vigour and Understanding and his works themselvs declare the same But what will this pedantick Quaker think of that singular and self-denying woâ—k of that worthy person called his Retractations wherein he reviewed all his former writings and retracted several thâ—ngs asserted by him in his younger and lesse studied yeers belike this man will look upon that work being written after these he now excepteth against as containing nothing but greater dottages because as he â—upposeth the longer persons live though not yet comeing near the ordinary attendants of stouping or declineing old age they grow the greater fools and consequently that himself must now be a greater fool though I see little dâ—ffâ—rence while become a Quaker than he was in his younger dayes when he was a Papist Next the man is not ashamed to judge of the very Thoughâ—s and Motives of that noble Instrument yea he is so bold as to condemne him of acting upon corrupt motives as if noâ—hing had moved him to write for Oâ—iginal sin but eagerness of Zâ—al against Pelagius no inward conviction of the truth not of the damnableness or danger of the Pelagian heâ—esie in this no conviction of his duty to appear for truth Doth this Qâ—aker consider that hereby he is audaciously arrogating to himself Gods prerogative royal of judging the secrets of the heart Remembeâ—eth he that God is a Jealous God who will not give his glory to another But what grounds can he give of this his bold presumption What evidence is there of that holy Fathers writting against his own conscience I â—ay no more of this but leave this Quaker to his judge and take notice of a Third untruth when he sayeth that Augustine was the first that appeared in this controversie against the Pelagians Had he but consulted Vossius in his Historia Pelagianismi a book that sometime he citeth he should have found that whole Councils appeared against Pelagius himâ—elf to speak nothing of Hierome in this particular before that Augustine wrote of it particularly the first Synod at Carthage and that Synod in Palestine where Pelagius himself was present and hideing his abominations deceived the Fathers with faire words and the Council of Milevy that dealt more roundly with that heresie tels us in plaine tearmes that the Truth which they maintained was owned by the whole Catholick Church all the world over and so it was indeed and never once questioned till that unhappy instrument of Satan to whom this Quaker adjoyneth himself broached his pernicious doctrine It is true the Pelagians called this Orthodox truth a forged device of Augustines as this man doth but Augustine replyed as Vossius tels us Hist. Pelag lib. 2. part 1. Thes. 6. in these words I did not devise original sin which the Caâ—holick faith beleeved of old but thou who denyest this without doubt art a new heretick and lib. 1. contra Iulian. Cap. 2. he citeth no fewer then ten or twelue of the Fathers for him and lib. de Pecc Merit Remis he saies he never heard one that owned the Scriptures speak otherwise If this Quaker had perused Vossius in the place last cited he would have seen how the â—ame truth which Augustine maintained was asserted by ancient Fathers both Greek and Latine before Augustine's dayes such as Ignatius Dionysius Areopagia Iustin Martyr Tatianus Ireneus whom Augustine himself citeth Origen Methodius Macarius Hierosol Macarius Aegyptius Athanasius Cyrillus Nazianzenus Chrysostome and others of the latine Fathers he citeth Tertullian Cyprian Arnobius Reticius Olympius Hilarius Ambrosius whom Augustine citeth Hilarius Diaconus Hieronimus whom he also citeth And moreover he should have found Pag. 179. that Augustine did not assert this truth meerly out of zeâ—l gainst the Pelagians as he ignorantly and boldly affirmeth for he had asserted it in hâ—s books de Libero Arbitrio written before Pelagianisme appeared and how in his 6. book against Iulianus the Pelagian Cap. 4. he sayes expresly that he was in that judgment from the very beginning of his conversion that he had said nothing through heat of disput which was not the ancient doctrine of the whole Church Ego sayeth he per unum hominem in mundum intrasse peccatum per peccatum mortem ita in omnes homines pertransisse in quo peccaverunt omnes ab initio conversionis meae sic tenui semper ut teneo Extant libri quos adhuc laicus reâ—entissimâ neâ conversiâ—ne conscripst et si nondum sicut postea sacris literis eruditus tamen nihil de hâc re jam nunc sentiens ubi disputandi ratio poposcerat dicens nisi quod antiquitus discit and docet omnis Ecclesia Let this Qâ—aker read these words and if he be not above measure effronted let him blush at his shameless boldness Let hiâ— read also August lib 4 ad Boniâ—ac c. 8. contra duaâ— Pelagianorum Eâ—istolas lib. 3. de Pecc Mer. remiss cap. 6. 7. lib. 1. adv jul resp poster Pag 5.8 125. and he will see further cause of repenting of his groundless confidence and audacity if his conscience be not feared 9. We have had one great proof of this Quakers confident boldness now theâ—e followeth another for the only confirmation which he adduceth of his Heâ—esie in his Thesis and that which he first speaketh to in his Apology Pag. 59. is brought from Ephes. 2 1 2 3. a passage out of which the old Fathers proved Orâ—ginal sin against the Pelagians as August lib. 6. c. 12. cont jul Scriptor Hypognost lib. 2. Fulgent and fourteen Bishops with him ad Petrum diaconum c. 26. Theodoret on the place also Primasius and Haimo commenting on the place and others cited by
this for a true declaration of the truth which we maintaine and with this open discovery of his unfaire dealing might we rest satisfied because it is to be presumed his following reasons can conclude only against this he hath laid forth as our judgment but as we have showne This is not our judgment and therefore his Arâ—uments cannot touch us if they lavel at nothing but at this man of straw which he hath made for himself to shoot at Yet lest he boast as if we were not able to look his Reasons in the face we shall view them 14. He tels us that this is a new opinion there being no mention made thereof in the first four hundered yeers after Christ and that Augustin laid the first foundation thereof in his later writings out of zeal against the Pelagians and sowed some sayings which some have unhappily laid hâ—ld on to strengthen this errour whereby they contradict both truth and the sayings of Augustin and others Answ 1. This man would make us bâ—leeve that he had read all the Fathers that wrote before Augustine but we know whence he hath this for it is the old saying of Arminians But 2. This can conclude nothing against the Truth which we have seen asserted in the Scriptures of truth The Fathers in those ages had not to do with such hereticks as were the Pelagians Before that Enemy of the grace of God arose the Church was in pâ—ace as to these controversies and the Fathers had no occâ—sion to debate such questions as Pelagius afterwards gave occasion unto Can he evince that all the Fathers before Augustine were of a contrary opinion to what we maintaine 3. Is this mans Religion grounded upon the authority of men And will he beleeve no more than what the Father 's said in the first foure ages Let him follow what cisterns he pleaseth we will satisfie ourselves with the Word as the ground of our Faith and we do look upon the Apostles as more ancient than these Fathers and take their positive assertions as of more authority than the silence of these 4. Yet Augustine de dono persever Cap. 11. citeth Ambrose Nazianzen and Cyprian as concurring with him in the ground of his doctrine of Predestination 5. as concerning Augustine what this man groundlesly suggesteth of him is the same he said before when speaking of Original sin and there we answered it 6. what contradictions are in our doctrine either unto Truth or unto Augustine he hath not showne Augustine it is true in his later dayes and after more mature deliberation and consideration of the matter occasioned by his disputs with the Pelagians did retract somethings said by himself in his younger yeers But all this is for the further Confirmation of the truth which we owne The Reader who desireth more satisfaction concerning this matter of Antiquity as to this point may consult the learned D. Twisse against Mr Hoord Sect. 1. 15. He next tels us that the Dominicans imbraced this Opinion And so he giveth us to understand that he is more pleased with the doctrine of the Iesuites But all except Pelagian-Arminians confesse that in these points the Dominicans are preferable to the Iesuites who are more downe right Enemies to the grace of God And then with a crocodile tear as it were in his eye he tels us with an Alas that Calvin éspoused this opinion and addeth that he wronged his name much hereby But with none of the orthodox I am confident for as to what this Quaker and his Arminians say in this we value it not He addeth that hereby the Christian and Protestant Religion was defamed And yet the world heard of no such thing but by Papists Iesuites Arminians who is bound to regard their scandal who are blinde leaders of the blinde must truth be foresaken because these Enemies to the grace of God like it not He confesseth that the Synod oâ— Dort did defend our opinion but addeth that notwithstanding it is exploded by the major part of learned and pious men in all the Churches of Protestants We know indeed that too many nowadayes are turning from the truth and imbraceing Pelagian Iesuitical and Arminian errours but that they make up the major part we deny possibly he will take in the Lutherans but we account them not Reformed Protestants 16. But Pag. 66. he tels us he would not much regaird all this if our opinion had any ground in the word And we have shown that it hath good ground there Then he saith that it is most injurious unto God If this be true it must certanly be an Errour but how is this made good It maketh saith he God the Author of sin An heavy charge if true yet this is so clear thiâ—keth he as that two and one make three But a Quakers confidence following a blinde guide is no strong argument to us let us hear his reason If saith he the Lord decreed that these predestinate ones should perish having no respect unto their evil actions but out of his meer good pleasure and if he also decreed long before they did exist or in any capacity did either good or evil that they should be in these sins by which secondarily they were to be led unto that end who is the first Author and cause of this our God who so willed and decreed it then which there cannot be a more necessary consequence Answ. 1. The word Predestinate being usually taken in a good sense as meaned of these Elected to glory the man vents his gall in thus misapplying the word to render the truth Odious 2. Though no consideration of sin was or could be the Meritorious Moving or Procureing cause of God's eternal decree yet when he decreed to puniâ—h everlastingly thâ— Reprobat for their sinnes he cannot be said to have no respect to sin in his decree as he here alleigeth who considereth not well what he sayeth 3. Though he decreed to punish everlastingly for sin such and such persons and none else meerly out of his owne good will and pleasure yet he cannot be said to have had no respect to sin which punishment alwayes presupposeth and answereth unto 4 If God's decrees be not before man exist or do any good or evil they cannot be Eternal but Temporal and so this man is a Socinian and the decree of God concerning every individual person must exist when the man hath done good or evil and so as many men as many decrees nay according to this man the Lord can make no decree concerning the Everlasting state of man so long as he liveth and so not only we cannot but God himself cannot say to or of any man before the point of death that he is a Reprobate or an Elect what Apprehensions these men have of God I tremble to express 5. What he meaneth by these words ut in iniquitatibus illis versarentur I know not unless their meaning be as I have expressed it And what would he then make
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
he is hungry Prov. 6 30. would not this Quaker pity a Minister if he were driven to this straite to take something to satisfie his hunger though it were not formally given him and will he allow no more then that he take what is given for the supply of his necessities which may be very pinching before some ill-willers like our Quakers will let them passe for necessities He tels us therefore that he will not oppugne a necessary aliment Wherein he is wise for it may be the Quakers themselves both get and take more What will he then oppugne an aliment that is limited and compelled and then what is superfluous and sumptuous But what if that which some shall account superfluous and sumptuous be in it self all things considered nothing else then necessary who shall be judge in this case must the Quakers only sit on the bench as judges here If so some might possibly suspect them of partiality and accuse them of cruelty If the Supreme Magistrates of the land be judges herein who can reasonably refuse their umpirage and determination Will it not satisfie him if Ministers rest satisfied with their decision No it will not satisfie him for against this he rageth as thinking it superfluous and sumptuous and I shall not deny but as to soâ—e it may be so and therefore shall plead rather for others who have but whereupon to live honestly as becometh Men of such a function and it may be scarce that But be it what it will be he will not have it limited And yet some way or other it must be limited that it may answere the case of necessity by a geometrical proportion for an arithmetical proportion will not so well answere the necessity which cannot be supposed to be alike in all Who then shall make this limitation Shall the givers only do it But what if their allowance be too scanty must the honest minister perish for want Shall the Magistrates He will not yeeld to this for then that would bring in a compelled maintainance which he will also oppugne But if there be not some legal compulsion I owne no illegal unjust and iniquous compulsion what shall some Ministers do who have to do with such hard hearted persons as would rather suffer the Minister and all his houshold perish with hunger before they would give what is just yea or what is necessary if they were not compelled by law How shall they get their necessities supplied These things we see can not well hang together 3. He tels us that only this that is a necessary aliment and no more is included in these passages of Scripture Gal. 6 6 1 Cor. 9 11 12 13 14. 1 Tim. 5 16. We must then alittle consider these passages that we may come to some clearness herein The first is Gal. 6 6. Let him that is taught in the word communicate unto him that teacheth in all good things But let us read the following verses too where this matter is pressed Be not deceived God is not mâ—cked for whatsoever a man soweth that shall he also reap For he that soweth to his flesh shall of the flesh reap corruption but he that soweth to the Spirit shall of the Spirit reap life everlasting And let us not be weary in well doing for in due season we shall reap if we faint not As we have therefore opportunity let us do good unto all men especially unto them who are of the houshold of faith Gal. 6 7 8 9 10. It is like there were some of our Quakers principles even in these dayes who dealt unworthily with the Ministers of the Gospel And it hath been Satans way in all ages to have men superfluously large in their allowance to superstitious courses and to Idolatry but niggardly spareing in the maintainance of truth But Paul considering what an open door this was to let-in ignorance if the labourers in the word were thus dealt with sets himself against this evil and will have every one whom the Minister catechizeth and instructeth to communicate unto the Minister in all good things this is not to contribute with others to a bare supply of his necessities but it is questionless a larger allowance and that not in this or that particular good thing but in all good things And because many might and possibly did pretend that there was no great necessity the Minister had enough and more and they had little enough for themselves and their owne families as worlds wretches who love the mammon of this world better than durable riches in heaven can devise many such things therefore the Apostle addeth Be not deceived God will not be mocked It was with Him and not with man only they had to do and he knew the truth of all as he knoweth what really prompteth the Quakers to this opposition whatever plausible pretexts they may alledge And further he saith whatsoever a man soweth that shall he also reap To tell us that this communication should not be with a niggardly and spareing hand as we say men must not hunger tâ—e ground they must sow liberally that their harvest may be the richer and they would sow as expâ—cting an harvest upon their sowing and not suppose that all that is given away to Ministers is cast in the winde seing it will have an harvest following it Moreover he tels us that the communicating of their good things after this manner is a sowing to the Spirit which shall be followed with a reaping of life everlasting not that this did exhaust the whole import of the expression which the Apostle doth here thus accommodate nor as if all such as are thus liberal unto Ministers shall have ground to expect life but that the honest and conscientious liberal dealing of such as are thus beneficial upon a good account for maintaining of truth and of the preaching of the Gospel the meanes of propagating the Kingdome of Christ and of the great designe of the Spirit is in it self a sowing to the Spirit and if their hearts be upright in the maine and if they thus sow to the Spirit they shall certainly of the Spirit reap life everlasting But on the other hand what is keeped-up to the defrauding of labourers of what they should have is in God's account a sowing to the flesh and the harvest thereof shall be corruption and thus their very niggardliness shall destroy their substance And lest some might think that too oft giving might tend to poverty He addeth vers 9. and let us not be weary in well doing for in due season we shall reap if we faint not To shew that there should be no sitting up here and that folks fainting and drawing back their hand prejudgeth themselves of the harvest that would follow in due season Upon which consideration he presseth a more universal beneficence not only to dispensers of the word but to all persons especially to the houshold of faith and that when ever opportunity is offered What liberality
qualifications mentioned in both these places And so it saith that such ministers should have gifts and abilities acquired by reading and other meanes whereby they might be fitted for this work of the ministry This is plaine and manifest but nothing of this kinde is requisite in our Quakers speakers in order to their speaking Yet more Paul tels Titus Cap. 1 9. that the preacher must be one that holdeth fast the faithful word as he hath been taught or as in the margine in teaching or which maketh for doctrine that is sitteth and qualifieth him for teaching and edifying See Beza in loc that he may be able by sound doctrine both to exhort and convince the gaine-sayers He must then be a learned man able to teach and acquanted with the controversies of the time that he may be in case by sound doctrine to put gaine-sayers to silence Adde one word more Act. 18 24 25 26. We finde that Aquila and Priscilla took Apollos that was an eloquent man and mighty in the Scriptures and was instructed in the way of the Lord and had taught diligently the things of the Lord and expounded unto him the way of God mâ—re perfectly And all this in order to hâ—s peaching further the way of God for it is said vers 27 28. And when he was disposed to passe into Achaia the brethren wrote exhorting the Disciples to receive him who when he was come helped them much which had beleeved through grace for he mightily convinced the Iewes and that publickly shewing by the Scriptures that Iesus was Christ Here then we have both practice and precept for Ministers studying that they may be able to preach sound doctrine But possibly the thing at which he most carpeth is that Ministers should study their preachings immedialy before they preach them If it be so he must be a silly man for what is the difference betwixt ones studying â— few dayes before and ones studying some yeers before when the one hath a more tenacious memory then the other But this was the errour of the Familists in N. England and of Saltmarsh opposed by worthy Mr Rutherfoord 4. 3. He saitâ— that our Ministers study their Sermons and digest them and commit them to their memory having gathered them together out of their own invention or other folks writtings To which I only saith 1. That as it is already manifested he cannot make it appear to be dissonant to primitive practice or precepts that Ministers be learned especially in the Scriptures and thereby fitted for preaching And if their memory be so happy as to retaine all they have learned and read and their Judgment so solide as to improve it pertinently according to the occasion they will have the less need to study with much paines and labour every Sermon but if both their Judgment Memory be a little blunt is the matter great if they put to a little more strength and be a little more diligent 2. But how shall we be assured that the Quakers use no such leger-de-maine as to make us beleeve they speak all without one previous thought and yet have all to a word well studyed and premeditated Such cheatry hath bin in the world and I know not why one might not doubt of the truth of what they say especially when I finde credible persons saying that they can lie as well as others 3. He speaketh thus of all the Ministers in common making no difference and if he be only acquanted with some and sure I can not tell how he should be so well acquanted with all as to know their way of studying and prepareing themselves for preaching and intend them he dealeth not ingenuously nor candidely to speak thus of all What knoweth he but there may be some that study the most of their Sermons on their knees What knoweth he but there may be some that read very little save the Bible in order to preaching and have such a ready gift as to be in case to preach upon a very short times advertishment What knoweth he but there may be some who study most to get their heart in a right frame to preach and brought under an impression of the weight of the truths they are to deliver What knoweth he but there may be some that write none of their Sermons nor committe them to their memory but having the heads of truths they are to deliverer digested waite upon the Lord for his assistance in uterance and delivery What knoweth he but there may be some that never digest their preachings so as not to lye open to the influences of the Spirit and to welcome his seasonable and useful suggestions and so speak many things which they had not once premeditated What knoweth he but there may be some that being called have gone to preach when they knew not well what to say in particular nor from what text What knoweth he but there may be some who after they have studied and been at paines to prepare themselves yet coming to speak have been so lead of the Lord that they spoke little or nothing of all they had thought to speak What knoweth he but there may be some who upon their way to the Assembly have been constrained to alter text and all which they had purposed to speak upon it If he knew none of these things he sâ—ould have learned better before he spoke thus and he cannot but be blamed for his rashness 5. But all this will not helpe the matter for 4. The Quakers saith he they affect not wisdome nâ— reloquence of words but the demonstration of the Spirit and power And hereby he insinuateth that our Ministers do the contrary But he must know that I will not beleeve all that he saith in this if he hath his eye upon some particular persons or sort of Ministers I will tell him he dealeth not fairly to impute to all what he observeth in some and I think it sufficient to tell him I know some that affecteth only that Wisdome and Eloquence that may contribute to the winning of souls and that thouâ—h they will not boast much as our windy Quakers do of their preaching as being in demonstration of the Spirit and of power yet dar say in some measure of singlâ—ness that they corrupt not the Word of God but as of sincerity but as of God in the sight of God they speak in Christ and that they have renunced the hidden things of dishonesty not walking in craftiness nor handling the Word of God deceitfully but by manifestation of the truth commending themselves to every mans conscience in the sight of God 5. They are the men that exhort rebuke and instruct and speak out experiences And thinks he there are none such with us or that our Ministers preachings have no tendency heâ—eunto If he do he is mistaken fâ—r our Ministers Sermons have all thesâ— uses and some moe as to Comfort Convince Confute c. And though they bring not forth fancies and deluâ—ions instead
10. He proceedeth After the pouring forth of the Spirit Act. 2 4. they are said to speak as the holy Ghost gave utterance and not what they had studied Ans. It is very true The Apostles then gote their divinity and knowledge in the mysteries of the Gospel miraculously taught them by immediat Infusion and withall gote the gift of tongues to speak to all people and languages And such as would expect such teaching now may as well expect the extraordinary gift of tongues which the Apostles gote And who seeth not how absurd this is Beside what was granted to the Apostles was not granted to all the Church Officers in those dayes no not to Evangelists who were extraordinary let be to ordinary Pastours and Doctors Nay none of all the extraordinary officers had all that the Apostles had One thing I would learne of hâ—m Can he tell me when and wherâ— theâ—e Apostles did Introvert to the gift within them in order to the obtaining of these rare qualifications or to the preaching of the word If he cannot do this he will finde no ground for his methode in this that is said of the Apostles They were infallible and acted by an infallible Spirit in their Teachings and Writings thinks he that this is expected or required of all Ministers now Or thinks he that his Quaker-Pratters are such Whatever he may dreame the Christian world may see the contrary What he citeth out of Lambertus I freely assent unto for my part 11. Next he tels us Pag. 250. § 19. That our way of preaching is hurtful and destructive because contrare to the nature of the Christian and Apostolicke Miniâ—trie 1 Cor. 1 17. Wherein It is not by the motion and acting of the Spirit but by mens Invention and eloquence by natural strength and acquired learning the Apostles preaching was not so 1 Cor. 2 3 4 5. Ans. The Spirit helping by ordinary meanes is not contrary to himself helping in an extraoâ—dinary way The Apostles way was peculiar to themselves It is a groundless imagination to think that all that is spoken by dependence upon God in the use of ordinary meanes and not by immediat Inspiration is wisdom of words making the Cross of Christ of none effect or is entiseing words of mans wisdome opposite to the demonstration of the Spirit and of power If any man study painted words and rhetorick to darken the wisdom of Goâ— in this mystery I will not approve of it but to study to finde out acceptable words as the Preacher did Eccles. 12 10. And words to render the Gospel plaine and intelligible to the hearers with a single dependance on God for his assistance herein I shall never think that Paul condemned this But sayes he the Preachers themselves confess that they are strangers to the Spirit of God and to his Operations Ans. Not all I hope though I hope also that none of them will with these bold and blasphemous Quakers pretend to immediat Inspirations This Quaker it seemeth knoweth nothing of the workings of the Spirit of God in and by meanes and will have all by immediat Revelations and Inspirations and before he want these he will go to the Devil to get them as Saul did go to the witch at Endor when the Lord would not answere him by the meanes then usual 12. Againe he sayes Pag. 251. It is contrare to the order and methode of the primitive Church 1 Cor. 14 20. c. Not considering that these were extraordinary Prophets Readeth he that these Prophets did Introvert into the light within them to get these Revelations However we see that Quakers are all Prophets in their owne account But sure I am they are not Prophets of the living God nor are the Revelations which they boast of divine but diabolick His last argum is that by our way the Spirit of God is excluded What way He tels us not and we can not beleeve him But he addeth And the natural wisdom and learning of man is exalted This is his mistake which he could see if the beam were out of his eye All their learning and wisdome is the pure product of Nature if not worse as we have oftentimes manifested for it cometh not from the Spirit of God neither mediatly nor immediatly but riseth out of the dung hill of nature and is extracted thence by the natural strength of man and all its works and effects are like the cause and original except where the Devil getteth in his finger in a more immediat way This is sayes he the chiefe and great cause why preachings are so unfruitful Poor man knoweth he no better Did not Christ and his Apostles preach to many that were not converted thereby Thinks he that the only cause why our preachings are so unfruitful is because we preach not by Inspiration And are their preachments so fruitful It may be too fruitful but that is no proof to me that they preach by the true Revelations and Inspirations of God for I read that when the Lord sends strong delusions men will beleeve a lie I read that all the world wondered after the Beaâ—t I have heard it said too that all the world became Arian All the world is not yet become Quakers see also what is said 2 Pet. 2 1 2 3. Yea sayes he according to this doctrine the Devil himself may and ought to be heard seing he knoweth the notion of truth and excelleth any of them in learning and eloquence we see when the Devil confessed the truth Christ rejected his testimony Ans Why doth the man thus speak untruth Do we say that every one though he were the Devil if he speak truth should be heard What countenance doâ—h our opinion in this matter give to this dreame I should think his judgment speaketh fairer for it for I trow the Devil needs noâ— study nor read books but can give out Revelations and Enthusiasmes as many as you will And be it in whomsoever he speaketh by Revelations or Inspirations or Enthuâ—iasmes Quaker or other Christ and his Apostles will reject his testimony though it should be true upon the matter And therefore after the example of Christ and his Apostle Paul we receive no testimony from Quakers themselves giving such palpable evidences of the Devil speaking in them and by them 13. To an Objection taken from the experience of all ages since the Apostles dayes to wit that God by his Spirit hath concurred with our way of preaching to the conversion and edification of many He answereth § 20. thus That though he will not deny this yet it will not follow that that practice was good more then it was good for Paul to go to Damascus to persecute the Saints because he did meet with Christ in the way Answ. His simile is a dissimilitude and hath no correspondence with the thing in hand Our Argument is That since the Apostles dayes and the ceasing of extraordinary gifts there hath been no other way of preaching but
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
themselves Are not these sufficient to evidence to all the world how the Quakers vilify the Scriptures of truth 5. Do they not disswade all in their writings as the cited passages evidence from reading or studying the Scriptures or from expecting any light or comfort from them Though Christ in express termes commanded to search the Scriptures Yet they perswade to the contrary And is not this a clear proof of their undervalueing of the Scriptures 6. Whereunto else tendeth that expression of Fisher's in his Velata quaedam revelato p. 4. Ye have Moses the Prophets within you but to disparage and vilify the Scriptures See also Parnel p. 11. For the Scripture is within and was read within before it was read without 7. Is it not a manifest vilifying of Scripture to say that there is no light in it Yet so faith The lip of truth opened p. 7. That light is in the Scriptures prove that or tell me what one Scripture hath light in it 8. Do not they say that whaâ— is held forth in the Scriptures is not bindeing to us Naylor love to the lost p. 16. for all the Saints have their commands in the Spirit but yours is in the letter and so another ministration We have mentioned more above Chap. IV. to this purpose and is not this sufficient to declare the Scriptures null in their esteem 9. What else doth that of Iohn Story in his discovery savour of And I. A. further saith let light without be guide to light within Reply if by this exhortation I. A. meanes that light without should try true light within which shines in the hearts of the Saints then I must needs say it is a very absurd and foolish exhortation and being spoken upon a divine account it is full of idolatry and evil 10. Do not the fore cited passages fully clear that in the Quakers judgment we canâ—ot come by the Scriptures to the knowledge of God or of Christ or of ourselves And is not that sufficient to disparage the Scriptures 11. Whâ—n Christ himself made use of the Scriptures to repel the temptations of Satan Mat. 4. Can we think the Quakers haâ—e any high esteem for the Scriptures who declare them utterly useless as to this as Martin Mason doth in his Loving Invitation p. 11 12. Can they value the Scriptures aright who desire the Lord that he would stripe us of all our knowledge of the Scripture and say that they only make us wise to oppose truth and so bring us into a state of condemnation wrath and misery beyond the heathen See Pennington's quaest p. 12. See also W. Pen's Spirit of truth p. 23. 13. Do they not undervalue the Scriptures who still set them in opposition to the Spirit And is not this the common language of the Quakers 14 If the Quakers have an high opinion of the Scriptures what meaneth all these expressions in the Morning watch Pap. 22.23 of them and of the doctrines received from them viz Traditions of men earthly root darkness and confusion Nebuchadnezzars image Putrefaction and corruption rotten and deceitful all out of the liâ—e and power of God Apostacy the whores cup the mark of the Beast Babylon the Mother of harlots Bastards brought forth of flesh and â—lood the birth that persecutes the son and heire Babylons brats and children graven images c. These sure are no expressions of great estimation 15. What shall we think of what the same Author saith p. 45. So amongst the words you finde how the Saints in some things walked and what they practised and then you strive to make something to yourselves and to observe it and do it as near as yoâ— can and here you are found transgressours of the Law of God who saith thou shalt not make to thy self any graven image nor the likeness of any thing Now what difference is there in the ground betwixt you and the Pope Hath this man the same esteem of the Scriptures that Paul had when he said Rom. 15 4. For whatsoever things were wâ—itten afore time were writen for our learning that we through patience and comfort of the Scriptures might have hope 16. Do we not all know how reproachfully the Papists speak of the Scriptures And do not Quakers and they go one way here Let any look Mr Faldo's parallel in the end of Chap. 12. of his book Pag. 131. c. and judge If this be not enough to discover what enemies to and undervaluers of the Scriptures the Quakers are I know not if we can get any more out of hell See what is said above Chap. IV. § 2. 4. 12. 5. What saith he more Hâ—nce moreover because we say that their clatterings and outward faith of an external life passion and death of Christ will no more justify them in the sight of God then the Iewes crying the Temple of the Lord c. but that they must acknowledge a Christ within themselves whom they have crucified to be risen and justifying and redeeming them from all iniquity they say we deny the liâ—e suffering and death of Christ and justification by his blood and remission of sinnes through him Answ. What meaneth he by that ill favoured word clatterings garritiunculae It hath no sound in latâ—ne and no good sound in Engâ—ish in this mater And what meaneth he by an external faith And what meaneâ—h he by an external faith of an external life and death of Christ These expressions are very quakerish that is unsavoury salt of non-sense But when he layeth all the weight of justification and redemption on a thing which they call Christ within every man formerly crucified but now risen is not that as much as if they denied all that Christ did for our Redemption and Justification an Pardon through his righteousness and blood What this man hath said of these things we have seen and examined and because he would fame wipe off this Aspersion from his fraternity let us see what they say in this mater Mr Faldo will help us to some others then we have seen and mentioned formerly 1. What meaneth that expression of Edâ— Burrughs Truâ—peâ— c. â— 17. All that are called Presbyterians and Independents with their seeding upon the report of a thing dead many hundered yeers ago And that of Farnworth what righteousness Christ performed without me was not my justification neither was I saved by it Is not this a plaine denial of justification through Câ—rist and hâ—s righteousness Pennington quaestions p. 2â— is clear enough Can saith he outward blood clause the conscience Can outward water wash the soul clean Parnel's Shield of truth p. 30. And this we witness who through the Lamb our Saviour do reigne above the world death hell and the Devil But none can witness this whose eye is outward looking at a Redeemer a far off Morning watch p. 21. And conclude to themselves a beliefe in Christ and apply his promises what he did for them in the body that
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