Quakerism no Christianity Clearly and abundantly proved, out of the writings of their chief leaders. With a key, for the understanding their sense of their many usurped, and unintelligible words and phrases, to most readers. In three parts. By John Faldo.

Quakeriſm no Chriſtianity.

PART. I.

CHAP. I. The Explanation of the Title.

SECT. I.

THat I may inform my Reader of the true§. 1. ſtate of the Controverſie agitated in the enſuing Treatiſe; I hold my ſelf bound as a rational man, and as a Chriſtian, (the Controverſie being of a religious Concern) both to ſtate the main queſtion; to which I ſhall endeavor, that all thoſe which are ſubordinate, or by me pretended to be ſo, may be plainly reducible; and alſo to open the terms, that I may neither write, nor my Reader be led into a thicket of impertinencies: but as it may be clear and conſpicuous, whereof I affirm; ſo alſo, the Reader may be able to judge, how much what is offered is to the purpoſe.

I need not trouble the Reader with any further account§. 2. of the queſtion then the title; wherin I affirm, that Quakeriſm is no Chriſtianity, which if it be not only ſufficiently proved, and clearly, but alſo abundantly;

I ſhall not doubt but all honeſt hearts who ſhall peruſe this diſcourſe, will be irreconcileably alienated from all appearances of ſo horrid an Impoſture; And I am not altogether out of hope, that many of thoſe who have inclined, or adhered to thoſe woful tenets, or perſons here diſcovered, with a deſign to elevate their Chriſtianity to a higher Standard of Purity, will be convinced, that inſtead thereof they have but plunged themſelves into the ditch of the groſſeſt deluſions, and made work for repentance.

SECT. II.

For the term Chriſtianity, we are not to underſtand§. 1. by it all thoſe matters of faith and practice; which Chriſtianity doth oblige us unto, for Chriſtianity is a large and noble thing, which is not only a curious Garden, which hath in it that which common Fields, yea, and common incloſures are not furniſhed withal, but alſo doth take in, (beſide what is peculiar to its ſelf) all that is worthy in thoſe Religions which it hath ſuperleded and outſtript; yea, whatever is good and commendable among the very Heathen, according to that of the Apoſtle, Finally, Brethren, whatſoever things are true, whatſoever things are honeſt, whatſoever things are juſt, whatſoever things are pure, whatſoever things are lovely, whatſoever things are of good report, if there be any vertue, if there be any praiſe, think on theſe things.

Chriſtianity (in a full ſenſe) conſiſts of thoſe principles of faith and life; that Worſhip, Order, and thoſe Ordinances; which have not only a reſpect to Jeſus Chriſt the Mediatour between God and man in his lapſed ſtate: but alſo that frame of them which is proper to the Goſpel or New Teſtament-Adminiſtration; which was conſtituted by Chriſt while he was manifeſt in the fleſh, and after he had actually finiſhed the meritorious part of our Reconciliation and ſalvation, and as God-Man united in one Perſon, was inveſted with all Power both in Heaven and Earth, according to that Scripture, All Power Mat. 28: 18 is given unto me in Heaven and in Earth; and that full Text to this purpoſe, and being found in faſhion Phil. 2. 10, 11. as a man, he humbled himſelf and became obedient unto death, even the death of the Croſs: wherefore God alſo hath highly exalted him; and given him a Name which is above every Name, &c. A Chriſtian in the narroweſt ſenſe, is one that owns the only true God, and Jeſus Chriſt whom he hath ſent to be the Lord and Saviour.

That this account of Chriſtianity may be§. 2. underſtood aright, I ſhall ſpend a few lines (and as few as I can) to inform of the difference, between Chriſtianity as ſuch, and thoſe other things which Chriſtianity obliges to; which yet may be where there is not any the leaſt footſteps of Chriſtianity.

To know and acknowledge (in ſome way) the one§. 3. and only true God, Creator of all things, or dependance on, and ſubjection to him; the love of God, our Neighbour, and our ſelves; Juſtice, temperance, and all other duties, which by the Light and Law of Nature we may be convinced of; theſe a man may be exerciſed in, and yet be nothing of a Chriſtian, and ſo were ſome of the Heathens, who not only were altogether ignorant of Chriſt, but alſo oppoſed him and the Chriſtian name, as Julian Apoſtata.

To come yet nearer, the Church of Iſrael under§. 4 Moſes's Adminiſtration; who had not only the Moral Law, or Law of Nature, given forth by God himſelf, but alſo the Promiſes, Deſcriptions, Types, and Shadows of Chriſt the Redeemer; through the faith of whom all them that were ſaved came by their ſalvation: yet their ſtate was not (in a ſtrict ſenſe) Chriſtian, nor the Law and Adminiſtration under which they lived, and to which they ſubjected Chriſtianity: which I ſhall confirm by ſome eſſential exceptions.

Chriſtianity neceſſarily includes the faith and belief§. 4. of Chriſt already come, a Chriſt crucified that died, roſe again from the dead, is aſcended, &c. Without Controverſie great is the Myſtery of Godlineſs, God was manifeſt in the fleſh, juſtified in the ſpirit, believed on in the World, received up into Glory, 1 Tim. 3. 16. This was Chriſtian Godlineſs, But we preach Chriſt crucified, to the Jewes a ſtambling block; this Chriſt as come and crucified, was the main baſis of the Goſpel and Chriſtianity.

Chriſtianity neceſſarily includes the belief of that§. 5. particular, and numerical man, Chriſt Jeſus: who was born of the Virgin Mary, and was of the ſeed of Abraham according to the fleſh, to be the Chriſt of God, that was promiſed to come in due time. I ſaid therefore unto you that you ſhall die in your ſins, for if ye believe not that I am he, ye ſhall die in your ſins, John 8. 24. Therefore let all the Houſe of Iſrael know aſſuredly, that God hath made the ſame Ieſus whom ye have crucified both Lord and Chriſt. Acts 3. 6.

Theſe were new Articles of their Creed, without • . 6. the belief of which they were ſuch as had nothing to do with Chriſt, as their Mediator.

Again, the whole frame of the Adminiſtration was •… red from Moſes to Chriſt, even the man Chriſt Jeſus as well as God, hath in theſe laſt days ſpoken to us by his Son, Heb. 1. 1 And Moſes verily was faithful in all his Houſe, as a ſervant, for a Teſtimony of thoſe things which were to be ſpoken after; but Chriſt as a Son over his own Houſe, Heb. 3. 5. We have now nothing to do with Moſes Law as ſuch, and alſo the manner of Adminiſtration, which is not in a multitude of carnal obſervances, types and reſemblances, but in that way which is more real and more purely ſpiritual: But the houre cometh, and now is, when the true Worſhippers ſhall worſhip the Father in ſpirit and in truth, John 4. 23. They were to worſhip him in the ſpirit before; for where the heart was not in the ceremonial and typical worſhip they were not accepted; and God never indulged hypocriſie: the meaning muſt therefore be, That ſpirit muſt be taken in oppoſition to thoſe carnal Ordinances, and the material Temple, and Truth, in oppoſition to thoſe Types, which were not a Lie, but were only the ſhadows of good things to come.

I might enlarge to the Officers, Offices, and reſtrained§. 8. Extent of the Moſaical Adminiſtration; and ſhew that in all it is Alien to the Adminiſtration of Chriſt come; and that wherein Chriſtianity conſiſts. For if that [Miniſtration] which is done away was glorious, much more that which remaineth is glorious, 2 Cor. 3. 11.

Now to reſume the intent of what I have ſaid, obſerve,§. 9. that neither the natural light and practices of Heathen, nor the revealed light, law, and practices Judaical were Chriſtian (as ſuch) though the latter, (a great part of them) had a reſpect to Chriſt, and the medicinal and remedying part of Religion.

And the Jewes, who were immediately before, the Church of God; yet when the Adminiſtration was they changed, they were cut off from the Church, though they retained their Morals and thoſe Ceremonial Reſpects to an expected Meſſiah, if they did not admit into their Creed or faith the Articles aforeſaid, viz. a Chriſt come; That Jeſus who was crucified was the Chriſt, and that he was the Supreme Head and Adminiſtrator to the Church of God, and thoſe who did ſo were tranſmitted into the Chriſtian Church, the other being diſſolved.

SECT. II.

Having expreſſed with what brevity I could, what§. 1. Chriſtianity (as ſuch) is: I ſhall in a few lines give an Account what I intend by the term Quakeriſm.

I do not mean thereby, that all that are called and reputed Quakers, are no Chriſtians; for my Charity is large enough to believe, That many of them would abhorr the principles of their Leaders, did they but well underſtand them: for whoſe ſakes in part I have undertaken this Diſcovery.

Quakeriſm is a Heap of Tenets, with the uſurped Names of true Chriſtian Principles, which are yet really no ſuch things, but ſubverting both Foundation and Fabrick of Chriſtianity; and I call him a Quaker that profeſſes the light within every man to be the only Lord and Saviour, and very God. So that when I ſay, Quakeriſm is no Chriſtianity, I do not ſay, that common Civility, Juſtice among men, or whatever of their principles or practices which are morally good; for theſe are generally owned as the principles of thoſe Chriſtians, whom they ſeparate from, and bitterly reproach as Antichriſtian; and it cannot be for want of Inſtructions or Examples in ſuch kind of goodneſs, that they withdraw from the ſerious Profeſſors, that are as far from their opinions as the Eaſt is from the Weſt.

CHAP. II. The Beginning of Quakeriſm different from, and oppoſite to Chriſtianity.

SECT. I.

THE firſt Argument which I ſhall begin my attempt§. 1. with ſhall be from the beginning of Quakeriſm; which I ſhall take notice of under two Conſiderations.

Firſt, the manner of the beginning of Quakeriſm.

Secondly, the time of its beginning.

Both of which I ſhall prove exceedingly to oppoſe, or differ fro • the beginning of Chriſtianity.

The Chriſtian Religion or Chriſtianity was firſt introduced§. 2. by the preaching of the promiſed Meſſias to be come into the world; whoſe humane Perſon was pointed at by John the Baptiſt, and viſible to the bodily eyes of a multitude of beholders. The next day John ſeeth Jeſus coming unto him, and ſaith, Behold the Lamb of God which taketh away the ſin of the World: This is he of whom I ſaid, after me cometh a man which is preferred before me, for he was before me.

But Quakeriſm was introduced by preaching a Chriſt§. 3. within every man, born within every man, which was never ſeen with the bodily eyes of any man; and this Teſtimony of John concerning the true Chriſt perverted, for the maintaining of their feigned Chriſt.

And as you give up to that meaſure of light in your own Conſciences, and wait to be guided by it, and exerciſed Morning Watch •• 41. in it, you will know Chriſt revealed within you: whom you are looking for without you, and put his day far off from you; and ſo you live in want of him, and know not how to come to him, nor the place where to find him; but live in the dreamings, and night-viſions, and have a talk of him, and what he hath done for you, and ſo ſpend your precious time in ſlumbring and dreaming, &c.

This Quakers Text will bear a large Comment, but I will take notice of that only which is to the preſent purpoſe: here is preached a Chriſt within, in oppoſition to, and contempt of a Chriſt without, which John preached, and that faith and hope of the Saints, (which according to the Scripture are the ſubſtance of things not ſeen, and the evidence of things hoped for)Heb. 1. 1. reproached as a ſlumbring fancy, and a nocturnal dream. But if you would infallibly be convinced of the groſs darkneſs wherewith this ſort of men are benighted, or their palpable knavery and impudence in abuſing the Holy Scripture, weigh the following inſtance out of the preceding Author.

Then God ſent him [John] to bear witneſs to the §. 4. Morning Watch. p. 5 light, which in him was made manifeſt, that all in the light might believe: and he called unto others to behold him, and ſaid he was the Lamb of God, and was to take away the ſins of the world; and leaſt you ſhould miſtake him, and gueſs that a man that could but write his name ſhould not have ſo little wit or modeſty, as to expound that text of Scripture after this ſort: he quotes chapter and verſe, John 1. 9. and the next word is (mark) in a parentheſis, leſt his folly ſhould not appear to all men, who ſhould have the hap to read him; and moreover, at the cloſe of the period, after he had made a further blind comment on the text; he glories in his ſhame with a, Weigh this truth all ye Prieſts and Profeſſors, and pouder it in your hearts: no words big enough to expreſs its madneſs.

SECT. II.

Chriſtianity made its way not only by the truth§. 1. and purity of its doctrine; but alſo by ſuch and ſo many ſignes and wonders wrought before multitudes, as were convincing to its moſt malicious and prejudiced adverſaries, and that not only by Chriſt himſelf but alſo by his diſciples and ſervants, both before and after his death.

And all bare him witneſs, and wondred at the gracious words which proceeded out of his mouth, Luke 22. 4. but men may ſpeak many good words, and yet both ſay and do at other times bad enough: but Chriſt appeals to the faces of his worſt Adverſaries; If I have ſpoken evil, bear witneſs of the evil, John 18. 23 But if forcible right words would not make way, Chriſt exhorts them to believe for the very works ſake; and theſe were not ordinary works or wonders, and miracles neither: If I had not done among them the works which none other man did, they had not had ſin. And as himſelf, ſo his ſervants introduced Chriſtianity with the ſame holy pomp and ſtate of the Mighty, and miraculous works of the Power of God, bearing witneſs to the truth of their doctrine.

Long time therefore abode, they ſpeaking boldly in the Lord, which gave Teſtimony unto the word of his grace, and granted ſignes and wonders to be done by their hands, Acts 1. 3.

But Quakeriſm made its way by, and began in blaſphemies§. 2. againſt the Lord Jeſus Chriſt of Nazareth, whom the Apoſtles preached: by gratifying the pride, idleneſs and giddineſs of both Profeſſors and prophane, as will appear abundantly in the following diſcourſe; and by decrying the Scripture of the Old and New Teſtament, as a dead Letter, and altogether uſeleſs, if not miſchievous: Your imagined God beyond the Stars, a day of calamity will come upon them Sword of the Lord drawn p. 5 Fox the younger Gen. epiſt. p 4 who have worſhipped and do worſhip an unknown God at a diſtance, and pretend the worſhip of the true God. And if we will not believe the Quakers for their words ſake, (which ſwell big enough with vanity, folly, nonſenſe and errour) we are like to continue in the truth ſtill for all them. There have been ſome of them who have been ſenſible of this defect, and have attempted to ſupply it, to the cracking of their credit, ſome to the loſs of their lives: George Fox hath found a plaiſter for this ſore, which I ſhall produce: that you may give your judgement whether it ſmell more of the Fox or of the Gooſe.

Which many prayed by the Spirit, and ſpake by the Fox. §. 3. The great Myſtery of the great Whore. p. 3 Spirit; did not ſhew miracles at the Tempters Command; though among Believers there be miracles • n the Spirit, which be ſignes and wonders to the world, as Iſaiah ſaith; When I reade this, I had much ado to keep my ſelf from laughing; but the weightineſs of my thoughts on this impoſture, ſoon helped me to reduce it to a compaſſionate ſmile. Indeed, I think, him crafty like the Fox, not to venture his carcaſs in attempting any miracles but in ſpirit, and yet more a Gooſe to call them ſignes and wonders to the world, which the world never ſaw, nor could have wondred at, if George Fox and ſuch as he had not blabbed of them. But I muſt not let paſs his fathering his abſurdity on the Prophet Iſaiah; the words he intends muſt be in Iſa. 8. 18. Behold I, and the Children whom the Lord hath given me, are for ſignes and for wonders in Iſrael; I find not the word [Signes] any where in that Prophecy he hath a ſtrange ſpirit of diſcerning, that can find in that Scripture any thing of Miracles wrought in the ſpirit; for indeed they themſelves were the wonders, that is, they were wondred at: ſo may the Quakers well be, but in a far worſe ſenſe, or for a worſe cauſe. I may the leſſe wonder at George's blodneſs with Iſaiah, ſeeing a great Rabbie of the Quakers hath ſaid that he is as good a Prophet as Iſaiah. Who would conceive that ſo blockiſh a perſon as this, ſhould be the Fore-man and Chief in account among ſuch a number of ſuch ſingularly diſcerning ſpirits as the Quakers? but as among wiſe men the wiſeſt are moſt highly eſteemed, ſo among others the verieſt.—

SECT. III.

Chriſtianity entred into the world with raviſhing§. 1. Songs, and Hallelujahs of the Angels, and heavenly Hoſt, the Songs and Thankſgivings of Mary, Elizabeth, Zechariah, Simeon and others: with the healing of all ſorts of diſeaſes, caſting out devils out of the poſſeſſed, preaching the glad tidings of the Goſpel of Peace, and what might expreſs the Sun of righteouſneſs to be riſen on the World, with healing in his wings. I need not finde you out the places of Scripture which ſpeak theſe things.

But Quakeriſm entred the world as if Hell were§ 2. broke looſe, and poſſeſſions by Satan were to make way, and fit ſouls for the Quakers ſpirit. Inſtead of that ſerious compunction, that ſeized groſs and black ſinners upon their conviction; and the conſolation that was let into their ſouls by the joyful ſound of remiſſion and ſalvation, through a crucified Jeſus: O the Hell-dark expreſſions of the Quakers Preachers! the frightful and amazing words, both for matter and manner, wherewith they firſt attempted poor ſilly men and women; whom they frighted almoſt out of their wits with their diſmal noiſe, whoſe eccho remained in their ears, when their words were forgotten. What bitter Curſes and Execrations did they poure forth againſt all that made any oppoſition, (though moſt mildly and rationally) againſt their unheard of innovation? what diſturbing of Congregations, and reviling the moſt ſerious and faithful Paſtors? while thoſe whoſe faults they have made uſe of to beſpatter the guiltleſs, might remain quiet enough, as not ſo dangerous and adverſe to Satans intereſt and Kingdom. How generally were their Meetings, either ſilent, or taken up with the ſudden, and violent irruptions of diſmal howling and horrible roarings? perſons ſuddenly taken as with the falling-ſickneſs, ſhaking and foaming at the Mouth, and ſome lying flat on the ground as ſtark dead? ſome ſuch things as theſe I have ſeen and heard; and what there are undeniable Teſtimonies of, are ſo numerous and notorious, that though you have now almoſt, if not altogether left the latter ſort of them, you dare not deny that it was ſo; and if you dare to challenge this with untruth, I may requite you with a good part of a Volume of them, to keep alive their remembrance. I now proceed to my ſecond conſideration, of the beginnings of Quakeriſm with reſpect to time.

SECT. IV.

What I have already ſaid in the opening the term§. 1. Chriſtianity, will ſave me much of the labour of proving (in this place) when it began to take place. I know none that aſſert Heatheniſm, or the ſtate of the Saints before the flood, or of the Patriarchs after the flood, or the Iſraelites under Moſes's Adminiſtration to be (in a proper and ſtrict ſenſe) Chriſtian: except ſome of the Quakers, who date it from the reign of the light within (their only Chriſt) and will needs have not only Jewes, but Heathen, (and eſpecially Adam in innoceney to be) under that diſpenſation: yet I doubt not to prove both from Scripture, and alſo from their own Writings by neceſſary conſequence, that Chriſtianity is not ſo old as the forementioned, nor yet ſo young as Quakeriſm.

Some (though but few) date Chriſtianity from the§. 2. Birth of Chriſt: Others, with much more reaſon, from the Reſurrection of Chriſt, when he had finiſhed his Tranſaction for the merit of our ſalvation in the Perſon of God-Man; and from that Declaration he made of the poſſeſſion of the Power committed to him, Matth. 28. 18. All Power is given unto me in Heaven and in Earth.

But all agree (who make any diſtinction) that it began immediately upon the abrogation and diſſolution of the Moſaical Adminiſtration and Temple-Worſhip; which was above ſixteen hundred years ſince, although (as the Scripture ſpeaks) The Diſciples were called Chriſtians firſt at Antioch, Acts 11. 26. But the thing Chriſtianity might well be before the name Chriſtian ſo ſhort a ſpace. And that the Chriſtian-Name had about that time its Beginning, appears by the reply of Agrippa to Paul, Almoſt thou perſwadeſt me to be a Chriſtian, Acts 28. 8. which then, it ſeems, was the common appellation of Believers and Profeſſors of the Faith of Chriſt; but if all this will not convince, I will adde one Text more to make down-weight.

Yet if any man ſuffer as a Chriſtian, let him not be aſhamed? 1 Pet. 4. 16.

Here Chriſtianity is diſtinguiſhed both from Heatheniſm and Judaiſm. Both the Gentiles and the Jews were bitter enemies to the Chriſtian Name; and that not for the Name but the things ſake; the Gentiles for their denying Idol-worſhip, the Jews for their deſerting the Moſaical Conſtitution; the Gentiles for their only worſhipping the only true God, the Jews for worſhipping the true God, by, and through Jeſus Chriſt the Mediatour. And I, brethren, if I yet preach Circumciſion, why do I yet ſuffer perſecution? then is the offence of the Croſs ceaſed, Gal. 5. 11.

Having adjuſted the entrance of Chriſtianity into§. 3. the world in point of time; let us now compare Notes whether it agree with the Birth of Quakeriſm. I know but of two Arguments (ſuch as they be) upon which they build their Antiquity, and by both of them they date their Chriſtianity, either from Adam or Eternity. The firſt is from Chriſt the Light who was in the Beginning with God. But if they make the being of their Chriſtianity commenſurate with the being of Chriſt as God: I confeſs, 'tis but folly for any other to number days with it. But beſides the notorious abſurdity of this Fancy at firſt view, to thoſe that dream not waking: I have already proved, that Chriſtianity had a beginning, and that long ſince the Creation.

The other Argument is from Inſpirations, and immediate§. 4. teaching; which next to the light within is the main principle of Quakeriſm.

To this I anſwer, by way of grant and conceſſion; that there was immediate teaching and revelation very early in the world: but that wherever and whenever there was immediate teaching, then and there was Chriſtianity: is a thing▪ that men who have better skill in the Scriptures, and more uſe of their reaſon then they, will be aſhamed to attempt the proof of.

But if it were granted, That Inſpirations divine and immediate, did conſtitute Chriſtianity; and that all who are, or were thereby conducted are to be accounted Chriſtians: it will be long enough ere the Quakers prove they are the perſons, and not long before I have proved that they are not; as will appear when you come to that point handled at large in this Treatiſe.

But beſide the notoriouſneſs of the Quakers novelty,§. 5. I ſhall fully prove it from their own Aſſertions; and if they oppoſe one another, let them look to that, and agree among themſelves as well as they can. It is now Myſtery of the great Whore. epiſt. 1659. about ſeven years ſince the Lord raiſed us up in the North of England, and opened our Mouths in this his ſpirit. By the date of the Impreſſion it ſhould be about 51 that Quakeriſm brake forth in this Nation, and England hath this unhappineſs, that it was the firſt Breeder of this Sect, and the North of England the part firſt infected I remember there is an old Proverb, (I ſuppoſe grounded on manifold experiences) All evil comes out of the North. But againſt this it may be objected, that although they were the firſt in England, and of late generations, yet the Religion it ſelf is ancient. Let us therefore follow it to the root by their own direction.

After theſe things in the year 1648. God who had§. 6 compaſſion on his people, did cauſe a branch to ſpring Jo. White head ſmall Treat. p 4. forth of the root of David, which was filled with vertue: for the Covenant of Life and Peace was with him, and he ſpread and ſhot forth many branches; which did partake of the fatneſs of the Root, and the weary came to reſt under his branches: in him alſo was the Word of Reconciliation, which turned the hearts of the Fathers to the Children, and the diſobedient to the Wiſdom of the juſt.

Obſerve the blaſphemy of theſe expreſſions, many§. 5. of which are by the Scripture ſpoken of Chriſt, and agreeing to him only; but applied by this Wretch to the firſt of their Sect brought forth in their Spirit in the year 1648. who it ſhould be except James Naylor; I cannot gueſs, and it follows immediately,

And in the Year 1655. I being a branch of this Tree, ibid. viz. the Branch aforeſaid; the life of its Root cauſed me to bloſſom and bring forth fruit; for the Spirit of the Lord came upon me, &c. So that whatever was the Root, the firſt branch of this degenerate Vine ſprung forth in 48

And if the words immediately foregoing thoſe I§. 8. here quote, ſignifie any thing, it muſt be a new Adminiſtration, for which the Lord was agalnſt them, (the publick Paſtors) and brought night upon them, that their viſion ceaſed. Then thoſe Paſtors had ſometime the Viſion and Preſence of God with them, who never preached the light within to be the only Rule, the only Redeemer, nor pretended to miniſter from immediate Inſpirations: but from the Scriptures, by which they were directed, and which were the Treaſury out of which they brought forth whatever they handed (as from the Lord) to the people: but about the year 48 or 50. that way of miniſtration was cried down, and thoſe principles called Quakeriſm by you inſerted in their room and ſtead.

But let us hear another Witneſs, and he none of the§. 9. Iſaac Penington concerning Unity. p 1, meaneſt, Yea, my heart did truly unite with, and enjoy the Lord in what was then [about the beginning of the late troubles] given forth, and I can never be drawn to deny the truth and worth of that diſpenſation, though I know it was ſwallowed up by a greater deſolation, ſo in following after: and ſince, by the breaking forth of a more lively diſpenſation. And a little after p. 2. and remained, fixing their mind on that [former diſpenſation] which the Lord had departed from.

It is hereby as plain and clear, as the Sun ſhining§. 10.▪ at noon-day, that Quakeriſm is a late diſpenſation, taking its date ſince the beginning of the late troubles; but to put all out of doubt in page 3. he ſaith, Is not this [Quakeriſm] the loweſt of all diſpenſations? Is not this common to all mankind? doth not this fall ſhort (in it ſelf as I may ſay, and as it hath formerly bin diſpenſed) by young Countrey-Lads of no deep underſtanding, or ready expreſſion: but very fit to be deſpiſed every where by the Wiſdom of Man) of the diſpenſation of the Law of Moſes to the Jewes? much more of the diſpenſation by Chriſt and his Apoſtles? who would have looked for the Lord here? And yet this hath the Lord choſen to gather his people by, and to appear to the World in, and hath gathered the life, vertue and ſubſtance of all former diſpenſations into it, &c.

So that this new diſpenſation hath ſwallowed up all§. 11. others, yea, that of Chriſt and his Apoſtles; and if ſo, it is not the diſpenſation of Chriſt and his Apoſtles, but another accounted by the Quakers more excellent and compleat; and therefore is not Chriſtianity, any more then Chriſtianity is Judaiſm by their own account.

To ſhut up the proof of this (as owned by themſelves, according to the moſt plain Conſtruction of their own words, or conſequence not to be diſowned by a rational man) I will give you James Naylor's doctrine: Love to the loſt, p. 16. But yours [Commands] in the Letter, and ſo of another Adminiſtration, for the literal Miniſtration is done away in the ſpiritual.

Well then, if Chriſtianity began in a manner ſo vaſtly differing from, and a time ſo long before Quakeriſm, which is not that but another Adminiſtration, Quakeriſm is no Chriſtianity; but the former hath been proved to be true, therefore the latter.

CHAP. III. The Quakers deny the Scriptures.

SECT. I.

THAT the Quakers pretend to own the Scriptures,§. 1. I do not deny; but I ſhall prove it to be one of the moſt naked and ſelf-contradicted pretences that ever peep'd out into the World, with ſuch a noiſe and confidence, if meer pretences were of ſufficient Authority to command our faith, that portion of Scripture'Tis Satans Maſter-Piece 10 bettray with a •• iſs. might be well ſpared, 1 Theſ 5. 21. Prove all things, &c. if they ſhould deny the Scriptures in ſo many words, they canot but know, it would nip their deſignes in the bud, and in ſtead of promoting their principles, render themſelves odious; but Satan is not ſo ſilly an Impoſtor, as to ſpoil his Market, by appearing ſo unſeaſonably, and at firſt daſh in ſo deformed a ſhape, he is not ignorant of that Text. Surely in vain is the Net is ſpread in the ſight of any Bird.

I ſhall therefore wave pretences on both ſides, and bring my charge to a fair trial, wherein their own Teſtimonies ſhall be their principal Judges.

I deſire them not to accuſe me of wounding their§. 2. reputation, ſeeing the ſtabs are given with their own daggers, and the Murther is no better nor worſe then felo de ſe, (as the Law phraſes it) but in plain Engliſh Self-Murther; this I ſhall prove by ſufficient Argument;

The Quakers deny the Scriptures of the Old and New Teſtament to be the Word of God.

This Charge, none of them that ever I read,§ 3. heard, or heard of will deny; and if you pleaſe to caſt your eye on the inſtances, you may take it on their own words; Blaſphemy for any to ſay, the Letter is the Word of God; It is the Devil To all that would know, p 4. Naylor, • nſwer to the •… s. p. 25 Cuffs Ro • uds, Lace, and ſuch other like things inven • ed by the devil. F. Howgill one • f▪ Anchriſts, &c. p. 2. that contends for the Scriptures to be the Word of God. This errour is by ſome repu • ed meerly verbal, and that in other words they allow the Scripture as much as this comes to: I would it were true of this and all the reſt of their errours, which they trumpet out in the Scripture titles and dialect; upon that condition I would be really content to Ye • and Nay it, and Thee and Thou it; and moreover, forbid Ribands, Lace and Cuffs, (though the moſt modeſt that were ever worn) to pollute my Garments; and offend their unneceſſary ſelfdenial from that time forward▪ But they have another opinion of it, or they would not call it blaſphemy to be otherwiſe minded; and we ſhall finde it ere I have done, to be their forelorn Hope; by which they attempt to make a breach of the Authority and eſteem the Scripture hath juſtly obtained in the hearts of all ſerious Chriſtians; and thereby with more eaſe and ſecurity to enter the whole Army and groſs of their deluſions; and therefore I ſhall encounter it firſt and in good earneſt.

It will be neceſſary before I proceed, to let you§. 4. know what we intend by the phraſe, that the Scriptures are the VVord of God: that you may know know what we hold and contend for, though they know not what they contend againſt: except the vain fictions of their own begetting. Know therefore that we do not aſſert them to be the Son of God, the Chriſt and Saviour, nor the Spirit of God; neither do we ſay, that they are ſo ſelf-ſufficient and all-powerful as to ſanctifie and enlighten ſavingly, without the coagency, efficiency or aſſiſtance of the good Spirit of the Lord, to open our underſtandings, and write them in our hearts. Theſe things are too high for them.

On the other hand, we dare not call them a dead§. 5. letter, (who have felt them ſharper then any two-edged ſword, and taſted them ſweeter then the honey or the honey-comb) nor yet Ink and Paper-Divinity, or meerly the words and works of men: Theſe are too low an opinion of them. But poſitively,

Firſt, we intend the ſenſe and matter by them expreſſed; containing thoſe Hiſtories, Propheſies, Promiſes,§. 6. Threatnings, Doctrines, Exhortations, &c. which God at ſundry times, and in divers manners, revealed to, and ſpake by his Son and ſervants, inſpired by God, or by inſpiration of God.

Secondly, the ſenſe and matter aforeſaid, being§. 7. written or printed, we call the Word of God; ſo far as the print or writing agrees (in its kind) with the Original Copies; which were written by, or by the Direction of God himſelf, his ſon or ſervants inſpired by him, ſo we call it the Word of God, but with this diſtinction, the written Word.

SECT. II.

Now that the Scriptures are the VVord of God in the§. 1. ſenſes aforeſaid, I ſhall vindicate from the violent contradictions of the Quakers. They have theſe three Objections againſt this truth.

1. That it is improper ſo to call them, viz. The VVord of God.

2. That many things or ſayings contained in them were ſpoken by wicked men or the devil.

3 That this Title is peculiar to Jeſus Chriſt the Son of God.

Firſt, they deny them to be the Word of God in the§. 2. ſingular number. I muſt therefore in dealing with this great Criticiſm, reconcile the plural number to the ſingular.

I anſwer, it ſounds methinks very harſhly, that not one word in the Scripture ſhould be the VVord of God, becauſe there are in them more words then one. Surely, if the firſt, 2, 3, 4, and ſo on, be the VVord of God, then every word in it is the VVord of God: and never the leſs, but rather the more for being united; for that there are few ſingle words, which ſtanding alone will ſignifie any thing, whereas divers put together, have a ſenſe and ſignification. And the whole body of the Scripture conſidered together, doth ſignifie the mind of God more compleatly, then if it were diſmembred and conſidered apart.

But I know they aim at more then a meer§. 3. Grammar-nicety, at which kind of failings they uſe not much to quarrel, but are rather affected with them, as if the Spirit of God delighted in real nonſenſe, though I think the cauſes to be three eſpecially; Firſt, that their firſt Authors could ſpeak or write no better; and they take it to be apefection to write falſe Engliſh and nonſenſe after ſuch infallible perſons; Secondly, becauſe they have ſo few of thoſe they call their Miniſtry able to write true ſenſe and Engliſh; that thoſe who can if they liſt will not, leſt they ſhould diſgrace their brethren; and rather then that it ſhould be admitted, it ſhall become the faſhion, and obtain in time to be better Engliſh then ſenſe. A third reaſon may be their taking all, matter and form, to be infallibly from the Spirit, and therefore dare not amend the ſenſe of the Spirit.

But to what is the Queſtion I return, after this ſo§. 4. long (yet not altogether inexcuſable) digreſſion, one of their zealous Miniſters (as they call them) thus exclaims; And what an improper ſpeech were this, to Fr. Howg • l one of Antichriſt, Voluntiers defeated. p. 26. call twenty thouſand Sentences one word! and it is called a Declaration; and what a Declaration would that be which conſiſted but of one word! but where do we ſay the Scriptures is but one word? there is a great deal of difference between but one word, and the Word; and if the Scriptures be a Declaration in the ſingular number, it muſt take many Declarations into one; for it contains what was declared from Moſes time to the Apoſtles; and why not the word in the ſingular, as well as a Declaration in the ſingular, ſeeing the Scripture contains many Declarations? but he gives one kick backward more at what he pleads for; Pray have the patience to reade this man, paſſing the ſentence againſt himſelf, A Rod for the fools back, Prov. 26. 3. And what a fooliſh man is this, to aſſert his own imaginations, and then imagines the Scriptures will prove it! what an improper ſpeech is this, &c! I know not the perſon he brands with folly; but I am ſure the cauſe as laid down by Howgil himſelf deſerves it not; and I muſt give him a little correction more for his abſurdity in this one ſentence; he ſaith, and it is called a Declaration: here is the ſingular number for the plural, which he is pleading againſt, yea, in the ſame inſtance: it, what? it, the Scriptures; it the Relative, the Scriptures the antecedent. If I ſhould ſtop at and examine all ſuch paſſages in point of ſenſe or true Grammar: I muſt not finiſh my intended task this ſeven years: but 'tis pity not to laſh a little, when ſuch idiots will be playing the Criticks. He ſaith, VVhat an improper ſpeech, &c! I am confident he underſtands not what improper means, if he intend by improper that it is figurative; he need not wonder and ſay, what a figurative ſpeech is this? Alas, the Scriptures and all Writings abound with figurative ſpeeches, of which number this is; but if he mean by improper, incongruous or unmeet, he offends greatly; for then the Scriptures are very guilty herein, as will appear by and by; and I know not what elſe he ſhould mean by proper, unleſs not peculiar or a tall ſpeech; as we call a tall man or woman a proper, and byNaylor, Love to the loſt p. 17. improper a ſhort ſpeech. Let a Prophet of their own, and he none of the ſmall Prophets neither, decide this Controverſie. Nay, who never yet came ſo far as Balaam, who had the Word of the Lord from his own Mouth.

But to caſt this Objection out of doors, we are to§. 5. take it in a collective ſenſe, which is very frequent in the Scripture. For inſtance; the Scriptures themſelves are ſometimes expreſſed by a plural, ſometimes by a ſingular word; Ye do erre, not knowing the Scriptures, Mat. 22. 23. Here it is plural, It is contained in the Scripture, 1 Pet. 2. 6. Here it is ſingular. A ſentence is called a word, VVhere the word of a King is there is Power. Eccleſ. 8. 3. They were aſtoniſhed at his doctrine, for his word was with Power. Either of theſe inſtances contain more then one ſingle word. The ten Commandments graven on the Table of Stone, are in the Hebr ten words 〈 in non-Latin alphabet 〉 , which you have ſo rendred in the margin of ſome of your Bibles.It is too frequent with them to call th • holy Scriptures a dead Letter, and a letter is ſomewhat I • ſ; then a word. Deut. 10. 40. Now divide theſe Commandments into ten ſingle ones, and then each will have but one word come to its ſhare to expreſs it by; and ſome one, viz. the fourth, hath at leaſt 60 ſingle words in the Hebr. but many more in the Engliſh, Rom. 2. 9, 10. To the Jew [not Jewes] and alſo to the Gentile [not Gentiles] can you ſuppoſe that one, and but one ſingle Jew or Gentile is hereby intended? reade the ſixth verſe, and you ſhall have it explained; VVho will render to every man according to his deeds: ſo that under the ſingle word Jew, is expreſſed all the Jewes from firſt to laſt, in every generation, and under the word Gentile all the world of mankind beſides.

Take one Text more to conclude with, Iſa 8. 20.§. 6. No Morring. 〈 in non-Latin alphabet 〉 non ei aurora. Mor •• nus▪ To the Law, and to the Teſtimony; if they ſpeak not according to this VVord, it is becauſe there is no light in them; not ſo much as the dawning of the day. Both Law and Teſtimony are here rendred by VVord in the ſingular number; in this one Text there is enough, (not only to ſilence this petty cavil, but) to pluck up both root and branch; all the principles of Quakeriſm; if they who profeſs them had any regard to the Authority and verity of the eternal and Almighty God, and a few grains of underſtanding at liberty to conſult it.

SECT. III.

2. Object. Many Paſſages in the Seriptures contain §. 1. the ſayings of wicked me • Yea, ſome have been ſo irreverent and irrational, as to ſay, ſome part of it is the words of the devil; this expreſſion hath been frequent with them, and uttered in contempt of the Scripture.

I anſwer, although the Scripture make frequent§. 2. mention of ſuch Paſſages, it is to a good and holy end, and hereby Satans malice is diſcovered, whereby in a good meaſure we are not ignorant of his devices; and hereby we underſtand his ſnares, in which our firſt Parents were taken, and others both good and bad in after-Ages; and Satan is alſo rendred the moſt wicked and hateful of all that God created. But to ſpeak cloſe to the Objection. Thoſe ſpeeches of wicked perſons, ſuch as Jobs wife, the Phariſees, Jewes, and Rabſhakeh, and the ſpeeches of the Devil are not the Word of God, or any part of holy Writ, (as they were uttered by them) but far from it. We are to conſider the Scripture, as partly Hiſtorical; and all thoſe paſſages being reported hiſtorically; there is not the leaſt ſtain upon the Scriptures thereby. What if I make a true report of the Powder-Plot, the Maſſacres in France, Ireland, &c. And that to good ends and purpoſes • yea, if I report the blaſphemous ſpeeches by them uttered againſt God, his Saints, and the holy Scriptures, am I therefore blameable, as if I my ſelf had been their Author? I know what hath been ſaid is convincing. Now by the Inſpiration and Guidance of the Holy Spirit theſe things were written; and there is not only a truth, but alſo a divine truth of Hiſtory in them.

Object. 3. That this title, the Word of God, is§. 3. peculiar to the Son of God, the Lord Jeſus Chriſt, whom they call the light within, the Scriptures within: and here it is indeed that the ſhooe pinches, and they would fain put off the honour, and put out the light of the Scriptures, becauſe they ſtand in the light of their fancy. (Pardon me the expreſſion, for it is a truth) I ſhall prove by the Lords aſſiſtance ere I have done. But what have they to ſay that the Scriptures ſhould not be the Word of God, notwithſtanding the Son of God is ſo called? I will give you the beſt that ever I met with.

The firſt is, the Authority of their Leaders, who§. 4. ſay, It is ſo, and it muſt be ſo, James Parnel, Chriſt exalted, p. 4. He [Chriſt] is the VVord, the Scripture is not. VVhy ſhould it be doubted after ſuch an evidence? it is unreaſonable and ſuperfluous to expect, that infallible perſons, (for ſo the Quakers believe all their Miniſtry to be) ſhould give a reaſon for what they affirm; eſpecially conſidering they are conſtrained to be infallible for want of reaſon. And now ſeeing be can carry it ſo eaſily, he goes on like an empty Cloud carried with the winde, He [Chriſt] is the light, the Scripture is not; he is the R • l • r, Guide, Teacher and Judge, and the Scripture is not. VVhat may not a man prove in one infallible breath? did he not prudently to make haſte, before that gale was ſpent? VVell, but who can ſtand before a whirl-wind? one blaſt hath torn from the Scripture no leſs then ſix of thoſe glorious Garments wherewith God hath cloathed it.

Let us hear G. F. if he do not amend the matter§. 5. by a thing like an Argument, He did not ſay John 1. 1. the Declaration was the VVord, but ſaid in his Declaration the VVord was God: and he who ſaith the Latter is the VVord, is a Deceiver, and erres,—for the Scripture ſaith, That in the beginning was the VVord. Difference of Miniſters p. 1.

If you could have found where John ſaid in his§ 6. Declaration (as you call it) that the Scriptures are not the VVord of God, a thouſand to one but ſome or other of the Lords people would have found it out long before Quakeriſm was in being, and have ceaſed to take that name in vain.

For the ſecond Argument, he ſaid the VVord was God, what then? VVhy then the Scriptures cannot be the VVord unleſs they be God alſo. I am ſure I have hit on your Concluſion, and the beſt you can make of it: but let me tell you that the Scripture may be the VVord, and Chriſt the VVord alſo, and yet though Chriſt be the VVord of God, the Scriptures the VVord may be quite another thing.

Let me give you juſt ſuch another place of Scripture,§. 7▪ 1 Cor. 10. 4. They drank of that ſpiritual Rock that followed them, and that Rock was Chriſt. VVill you conclude from hence that there is no other Rock, but every Rock in the VVorld muſt needs be Chriſt? or, that it is ſinful, yea, Blaſphemy, to call any thing a Rock but Chriſt? but it may be you will ſay, 'tis a ſpiritual Rock in that place; And I ſay it was ſpiritual, only as it was myſtical or typical of Chriſt, but in other reſpects it was a Rock as others are, hard and ſtony. So I ſay, of the Word that was God, it was the Word that was in the beginning, that created all things: ſhew me any ſuch Word and I will call it God too: yea, I will ſay it is blaſphemy to deny it to be ſo: but the Scriptures which we call the Word of God, were not in the beginning, nor did they create any thing, much leſs all things.

Pray let me ask you that are ſo ſtiffe in this point;§. 9. do you not take the light in John 1. 9. to be Chriſt and God? ſay nay, if you dare. Yea, and will you not ſay, that John ſaith ſo in his Declaration? I know you will, and I will ſay ſo too; what then? Is there nothing called light, or that is truly ſo, but Chriſt or God? the Sun, Moon, Day, are called Light alſo, Gen 1. 5, 16. yea, the diſciples are called by Chriſt himſelf, The Light of the World, Mat. 5. 14.

And muſt they be God too? or Chriſt be too blame for calling them the light of the VVorld; a phraſe ſo very near, that in Joh. 1. 9. Chriſt is called the VVay, the Truth and the Life; but if you ſhould make every ſuch expreſſion to be meant of Chriſt and God; I am ſure we ſhould have Lords many, and Gods many, in a far lower ſenſe then the Magiſtrates, and great men of the world; and Chriſt would be little beholden to us. I beſeech you therefore, who are not ſtark blind, and ſteel-hard; either to abandon ſuch principles, or at leaſt do not pretend to Scripture for them, and abuſe it after this manner; for the Scriptures are no friend to your crooked, unholy principles, and that your Leaders know well enough.

SECT. II.

That I may blow the duſt out of your eyes, I ſhall§. 1. take a little pains to ſhew you your miſtake, and alſo how to amend it in more and weightier points (in themſelves) then this under-preſent conſideration. You do not honeſtly diſtinguiſh betwixt proper and figurative words and phraſes in reading the Scriptures, but have gotten an Art to conſtrue them backward, quite croſs to their true intent and meaning; you will take proper ſpeeches for figurative, and figurative for proper, not careing for the true ſenſe, but as they will ſerve your turn; and thereby you can prove quodlibet ex quolibet, what you will, and any how; and ſo you ſeem in the eyes of ſilly and credulous ſouls, to make your rope of ſand to hang finely together; and you are no more happy here, for Chriſt the VVord is the VVord, but in a leſs proper ſenſe, whereas the Scriptures are the VVord of God in a much more proper ſenſe; which I ſhall plainly demonſtrate: Only take one direction in the meanwhile.

That where any phraſe or word may be taken in a§, 2. proper ſenſe, it ought ſo to be taken: unleſs there be a neceſſity to do otherwiſe, from the conſideration of the Context. As in the point in hand, 'tis ſaid, The VVord was God, in the beginning; here it cannot be underſtood of the VVord in a proper and ordinary acceptation; becauſe ſuch words or word cannot be God, neither were in the beginning. Beſides, what is afterwards ſpoken of the VVord there, is plainly and only to be underſtood of Chriſt the Son of God; but if you conſider the VVord expreſſed, Mark 4. 19 And the cares of this World, and the deceitfulneſs of riches, and the luſts of other things entring in, choak the VVord, and it becometh unfruitful. Here you muſt take it for the doctrinal VVord, or VVord of Inſtruction, which is a proper ſenſe of the Word; and if you ſhould take it for Chriſt the VVord, which is figurative: you muſt read it Choak Chriſt: which how untrue and uncomely a phraſe it is, I leave your ſelves to judge.

Now I ſhall ſhew you what is a word in a proper§. 3. ſ • nſe: and that the Scriptures are ſuch, and what in a figurative ſenſe: and that Chriſt or the Son of God (as the Word in ordinary acceptation) is ſuch.

A word in a proper ſenſe, is either an articulate ſyllabical ſound, which the eare is receptive of, and by which ſomewhat may underſtood as its ſignification, in a commonly received acceptation.

Or elſe, a writing, impreſſion or graving, which is ſuch a diſpoſing of letters in their Order, as doth expreſs and ſignifie to the eye, what the other doth to the ear.

Now Chriſt is not, cannot be the Word, in neither§. 4. of theſe ſenſes; for he is not a ſound thus diſpoſed, nor yet an engraved, printed or written thing: but the Scriptures are ſuch, or conſiſt of ſuch words. How the Scriptures are the word in the ſingular number, I have already ſhewed, and muſt refer you thither

A figurative word, or word in a figurative conſtruction,§. 5. is ſomewhat ſo expreſſed, but is ſo only by Analogy, as having ſome proportion with, and ſimilitude or likeneſs to a word: but will by no means bear the definition of a word, taking in all that is eſſential to its being a word.

For inſtance, God is called a Husbandman▪ John §. 6. 10. 1. but he is not ſo in a proper fenſe, for he neither goes to plow, nor ſowe, nor cart, and managing grounds and cattel as a Husbandman doth; nay, he is not a man (of any occupation whatſoever) but there is ſome analogy, and ſimilitude betwixt the Almighty and a Husbandman, in his dealings with his people: for he takes care of them, he waters them, purges, prunes, plows, digs, fences, feeds them in a ſpiritual ſenſe.

Chriſt is called the Lion of the tribe of Judah, the§. 7. Vine, the door: yet he is none of theſe, but with reſpect to his relation, and uſefulneſs to his people, there is ſome ſimilitude betwixt Chriſt, and theſe Figures and Emblems of him: he is ſtrong and courageous, fears none, overcomes all he encounters with, he conveys ſap, life and fruitfulneſs to his living branches; he is the mean by which we may be reconciled to, and enjoy God; but enough of this.

And Chriſt who is God, is the Word, but by Analogy,§. 8. not properly in ordinary acceptation.

1. He is a great part of the ſubſtance and ſcope of the Scriptures the Word of God, they teſtifie of him, and direct to him in their doctrine, types, &c. To him give all the Prophets witneſs, Acts 10 12.

2. He doth alſo manifeſt and ſignifie to us all the glorious attributes of God in a ſplendid manner, but more eſpecially his love, mercy and pity: and that not only as a Prophet and Teacher; by the Word of his mouth; but alſo in all his concerns as Mediatour.

3. As he is the Executioner of the good promiſed,§. 7. and evils threatned in the Scriptures. So Rev. 19. 13. he was employed in bloody work, executing the vengeance of God againſt his Adverſaries, threatned in the Word; and he poſſeſſes his faithful ones of the happineſs prepared for, and promiſed to them. Thus I hope I have cleared my way hitherto. One thing only remains to prove their errour, which I have reſerved as the laſt blow; and that is to ſhew that the Scriptures do callthe Threatnings, Promiſes, &c. therein contained, the Word of God, and the written Word; and if I prove, that in any place of Scripture the phraſe cannot be taken in the ſenſe the Quakers would have it, that is, for Chriſt or God; and alſo, that it can be taken in no other ſenſe then for the matter contained in the Scripture; I have done enough, whether they will be convinced or no; and they muſt dedeny the Scriptures to be true, or own their doctrine to be falſe.

Verſe 20. He that regarded not the VVord of the §. 10. Exod. 9. 19 20, Lord, left his ſervants and cattel in the field, verſe 19. He that feared the Word of the Lord, made his eattel and ſervants to flee into houſes. What colour is here to expound the Word of the Lord in theſe Texts of God or Chriſt? what more plain, then that they feared the threatning, or regarded not the threatning, or gracious Advice given from God for avoiding the blow, Luke 22. 61. And Peter remembred the VVord of the Lord: what word? How he ſaid unto him, before the Cock crow, &c. and that it was the ſaying of Chriſt which Peter remembred; you have Marks word for it, or rather Gods, Mark 14. 72. And Peter called to mind the VVord that Jeſus ſaid to him, Jer. 23. 30. I am againſt the Prophets that ſteal my VVord, every one from his Neighbour. Can Chriſt be ſtoln? or would God be ſo much offended with them for obtaining Chriſt, as to put the black brand of theft upon it, while he charges it as the higheſt crime to reject Chriſt?

I Sam 9. 27. Stand thou ſtill a while, that I may §. 11. ſhew thee the VVord of God. This Word was, that God had choſen him King, and the Prophecy of what ſhould befal him in his return: if you will needs have the VVord of God in this place to be underſtood of Chriſt, you muſt read it with the Expoſition thus, Stand thou ſtill a while, and I will ſhew thee the Chriſt.

There are two words in the Greek which are Tranſlated,§. 12. and ſignifie the word, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the firſt is ſometimes uſed for Chriſt, the perſonal Word, but the other never: Heb. 6. 5. And have taſted of the good Word of God.

And alſo Eph. 6. 17. And the Sword of the Spirit, 〈 in non-Latin alphabet 〉 Beza renders it. Gladium ſpiritualem, the ſpiritual ſword. which is the VVord of God.

A little skill in the Original would free you from this and many more miſtakes. What I have done here, will be to ſuch as are willing to underſtand, good meaſure, preſſed down, ſhaken together, and running over. As for thoſe who are of a perverſe mind, until the Lord give them a better frame, I ſhall not wonder if they wink out the Sun at noon-day.

I ſhall next and briefly ſay ſomewhat of the written Word, which we are greatly concerned to be ſatisfied§. 13. in, to be the Word of God, for that we have no other ſtanding Word as our Teſtimony of Gods revealed Will, but what is written or printed, which is all to a like purpoſe; the one being by an impreſſion of the Pen, the other of Stamps: This the Quakers deny, with the addition of many abſurdities, ariſing from ſo calling and owning it.

Where, ſaith one of them, (and a Chief) Readeſt Ja Naylor Sauls Errnd 10 Damaſcus p. 33. thou in the Scriptures of a written VVord? it will be no hard matter to find an Anſwer to this queſtion, I have written to him the great things of my Law, but they were accounted as a ſtrange thing, a ſharp rebuke to the Objectors, Exod. 31. 18. The Ten Commands (or words according to the Hebr. as I have already ſhewed) were written by the Finger of God himſelf: and afterward by Moſes, the Law of Moſes is called his Writings, John 5. 47. If ye believe not his Writings; and if the matter and ſenſe be the WordThou haſt printed m • words. ••• • r. of God before, ſurely when it is written (which any word that ever I heard may be) it is a word written, or a written word, which you will.

SECT. V.

Some there are who have written againſt the Quakers §. 1. who judge, that although the Quakers will not admit of this Appellation of the Scriptures, yet in other terms they allow them ſuch titles as amount to as much: and that the difference is rather verbal then real; but let me tell ſuch, that beſides the imprudence and danger of removing the ancient Land-Marks and not holding faſt the forme of ſound words, there is a wide difference and great ſhortneſs in the beſt titles they will afford them, (yea, take them altogether) from this Appellation; and therefore I ſhall examine them and diſcover their defects herein.

Firſt, they will allow them to be of God.

So they affirm their own Writings and Sayings to be alſo of God; (And let not this ſeem ſmall in your Morning-Watch. 52. eyes,—yet ſhall you all one day know that the Lord hath ſpoken it) not only in ſome ſenſe, but in a higher then the Scriptures, at leaſt with reſpect to them, and the times wherein we live. But this phraſe to be of God, is of ſo large an import, that the ſillieſt VVorm, and the baſeſt clod of Clay we tread on, may claim a ſhare in the Priviledge: yea, nothing in the whole Creation but will bear this expreſſion (ſin only excepted in its obliquiry) for of him are all things, Rom. 11. 36.

Secondly, thé Scriptures of truth. §. 2.

This is ground enough for us to deal with them by the Authority of the Scriptures; but there are many other Writings that are true; and if you take the Scriptures to be underſtood by way of Eminency, the Scriptures of truth; ſo as no other Writings extant, are ſo abſolutely and divinely true, they will utterly diſclaim ſuch a ſenſe.

Thirdly, They are the Experiences of the Saints, §. 3. and what they witneſſed.

This is with them a very common phraſe, thoughA true Teſtimony of what the Saints were made witneſſes of. Smith Prim. p. 10. this be true of ſome part of the Scriptures, (eſpecially the Book of Pſalmes) it is too narrow a title by far for the whole Body of the Scriptures; and for that part of the Scriptures, which expreſſes the Experiences of the Saints, it hath ſomewhat more as its end then a meer witneſſing, or expreſſing how it was with them. But I do not wonder that they ſo much delight in this phraſe, when I conſider that they themſelves reſtrain almoſt all the Concerns of Religion to their Experiences; yea, things Hiſtorically related, that were done without them long ago, and are never again to be acted on the ſtage of this world: and things Prophetically related in the Scriptures, which ſhall not have a being until the end of the world. They experience the Birth, Righteouſneſs, Sufferings, Death, Burial, Reſurrection, Afcenſion and Exaltation of Chriſt. They experience the downfall of Babylon, the Day of Judgement, Heaven, Hell, and all within them: and not with reſpect to ſome effects, impreſſions and ſimilitudes of theſe things: but really, and almoſt (if not altogether) excluſively, of any other meaning: all of which you will finde proved in the following Diſcourſe; but this is far ſhort and wide of owning the Scriptures to be the Word of God. There are no Saints but have their Experiences, both good and bad; but he that ſhould write them, and affirm them to be the Word of God, as they are the Experiences of the Saints, will fall with a witneſs under that ſevere cenſure of that true and legitimate Word of God, Rev 22 18, 19. and Deut. 4. 2.

Fifthly, they call them a Declaration of the Mind §. 5. of God. This (all things conſidered) is the higheſt expreſſion of their eſteem of the Holy Scriptures and Word of God; (for ſo I will call them whether they will or no) but ſo were ſome part of the Writings of the Heathen-Idolaters, who knew not the true God. Yea, many things which they ſpake of as the Duty of Man, and againſt many immoral Vices: The Apoſtle ſays no leſs, when he quotes ſuch Paſſages out of ſuch Heathen-Authors, Evil communication corrupt good manners, 1 Cor. 15. 33. This is found in the Comedy of Menander called Thadia, Act. 17. 28. For we are alſo his off-ſpring, is a Declaration of God, Jovis omnia plena. Virg. And ſome ſuch things they have not only dictated for the matter, but have alſo preſſed them as the minde of God, according to thoſe notions they had of him.

And much more may the large and precious Sermons and VVritings of the Servants and Miniſters of Chriſt, (whoſe Diſcourſes are grounded on the Holy Scriptures;) yet he that ſhould call them the VVord of God in a ſtrict ſenſe, deſerves correction.

A man may declare his mind, (yea, or ſome things of the minde of God,) by geſtures, nods, becks, ſrowns, ſmiles; yet they are not to be equalled by the expreſſion of his minde by his VVord, they being much more imperfect and unintelligible then words; the holy converſations of the ſound and godly do eminently and effectually declare the minde of God; yet had we them in its ſtead we ſhould be great loſers.

Not only the VVritings and Sayings of intelligent creatures, but alſo the inanimate part of the Creation is a Declaration of God, and of his minde alſo in many things, Pſal. 19 1, 2. And thoſe Pſalmes wherein they are called upon, and are ſaid to praiſe the Lord, Rom. 1. 19, 20. Acts 14. 17. the Heathen were blamed for not learning the Leſſon taught by them (after their kind) no better: yet who will ſay, that the Declaration made by them is of equal value with the VVord of God, either for matter, ſtile, manner or perſpicuity?

Fourthly, they are a Declaration of the Word of God.

By the VVord of God they mean Jeſus Chriſt This is a true Character of a conſiderable part of the Scriptures, but not of all; and they often reſtrain them to this, as if it were all the uſe were to be made of them. So much of them [the Scriptures] as was given forth by the Holy Men of God, through the Inſpiration of the Almighty, they teſtifie of Chriſt, and that is only their ſervice in their place. Smith Cat. p. 14. You may obſerve what a skeleton they make of the Scriptures, ſo much of them, as if all of them were not of the ſame divine Abſtract: They ſay, the Morning-Watch Fanwo • th Light out darkneſs. Letter is it [the VVord] which doth but declare of it; They do but teſtifie of me. They teſtifie of him, and it is with a [but] leſt you ſhould take them to have any more hand in conveying Chriſt and his benefits to the ſouls, then a meer witneſs of who is, or what is the Chriſt.

SECT. VII.

To clench the Nail I have been driving hitherto, I§. 1. muſt demonſtrate that to deny the Scriptures to be the VVord of God, is to deny the Scriptures, which I ſhall do three ways in few words.

Firſt, to deny the Scriptures to be the VVord of God, is to deny them that title by which they are commonly known, and diſtinguiſhed from, and lifted up above all other VVritings whatſoever.

I will ask any man who underſtands ſenſe, and hath but one grain of reaſon; if to deny the Supream Magiſtrate of Great Britain to be the King of England, were notto deny the King? though he that doth ſo ſhould allow him to be entituled a Man, a Gentleman, yea, a Nobleman or Duke, which are titles common to him, with others, or below him? ſure I am, we Chriſtians are elſe under an old muſty miſtake, and guilty of great ſlander, for affirming the Turks to deny Chriſt, becauſe they will not own him to be greater then their Prophet Mahomet, or to be the Saviour of mens ſouls, while they own him to be not only a man, but alſo a great Prophet, and next to Mahomet himſelf; I ſuppoſe, a Quaker, whoſe Child ſhould own him to be a Man, and a good man too, and one that provides well for him, and yet ſay, He is not his father, and ſtand to it in earneſt, would ſay that ſon denies him, and is a naughty wicked Child, Acts 13. 13. 'Tis laid of the Jewes, they denied him in the Preſence of Pilate, v. 14 they denied the Holy One and the juſt. Did they denie him to be a man, or ſome common thing? No, they denied him to be Chriſt the Saviour, and loaded him with reproaches in ſtead of his glorious and peculiar titles: and this the Holy Ghoſt calls denying him.

To deny the Scriptures to be the Word of God,§. 2. is to deny that Appellation on which their Authority is grounded, and which puts an awe upon the Conſciences of men. Though all truths as ſuch (ſo far as they are apprehended, carry with them the countenance of Authority; yet how much more, when a Command, Promiſe, Doctrine, &c. comes with this written on its forehead, the VVord of God, the VVord of the Lord! tis ſaid, VVhere the VVord of a King is there is Power, and who ſhall ſay unto him, VVhat doeſt thou? 'tis natural to men to deſpiſe the beſt, and moſt excellent things under common and contemptible titles.

It is all one in a plain and true conſtruction, as to§. 3. deny that the matter and ſenſe expreſſed by them was over ſpoken by God. Experience hath ſufficiently taught this, that no ſooner this principle is taken in, but the Scriptures become with ſuch as weak as a burnt thread; and whatever you may pretend to, we know and ſhall prove, that after this title is put off, they become like Sampſon when God was departed from him. The Papiſts, who are the more ſubtil, will tell us, that in their Image-worſhip they terminate their worſhip in God alone, but alas, the common people are for downright language; and they, poor ſouls, being exhorted to worſhip the Images, do it devoutly, and think not on God all the while; it is no otherwiſe in the preſent caſe, people will underſtand after the common ſenſe and aceeptation of words.

I have ſometimes been amazed, and not without good Company and conſideration, that men of ſuch§. 4. dexterity in matters that concern not Religion, ſhould be ſo prodigiouſly blind and beſotted, as to deny this truth hitherto vindicated; But ſince I have been better acquainted with their principles, I find it to be the moſt neceſſary to maintain and ſupport their Great deluſion, viz. The light within.

For that they do hereby rob the Scriptures of abundance§. 5. of places, wherein that phraſe, The VVord, and, The VVord of the Lord is found, and deck their idol with them; and indeed ſo many are the excellent Characters given to the Scriptures under that notion, that if they wear them and ſhine in their luſtre, the Quakers Glow-worm muſt ſparkle no where but in the dark, and may ſtill keep its Court and Confines in the Heathen-world.

CHAP. I. The Quakers equal their own VVritings and Sayings with the Scriptures, and prefer them before the Scriptures.

I Need not ſpend time with thoſe who are yet in their§. 1. wits, to prove that they who fall under the Charge expreſſed above, deny the Scriptures. To take all rubs out of the way, I ſhall furniſh you with a few Demonſtrations.

Firſt, this is tounhallow them, aud make them common things, (or worſe) with the conceits of any who ſhall be ſo preſumptuous, as to pretend to Inſpirations and Revelations; and of this ſort there are a crowd among the Men and Women alſo of the Quakers. If they declare, if they write, yea, whatever religious Action they move in, they pretend all to be from the immediate Guidance and Impulſe of the Spirit of God, and that in as ample a manner as ever the Apoſtles and Prophets could pretend unto; ſo that this principle being as univerſally entertained as the name of Chriſt, it might be ſaid without an Hyperbole, that the whole World could not contain the Pamphlets that would be written, and called, The VVord, or VVords of the Lord; and of what value the Holy Scriptures would be in ſuch a crowd of its pretended betters, it is not hard to conclude.

Hear what James Naylor ſaith, The things following Naylor, Love to the loſt. Pref W. D. printed in the year 16 • 3. which I have declared of, are not the things of man nor by man did I receive them, but by the Revelation of Jeſus Chriſt. The VVord of the Lord to his beloved City, &c. This is the title; He concludes, Through your Brother and Companion in the Tribulation and Kingdom of Patience in the Lord Jeſus, imitating the words of John, in Rev. 1. 9. This I ſay in the Preſence of the living God, and by the Spirit of the living God. Parnel, Shield of the Truth, p. 41.

Give a moſt undeniable Expoſition of a Scripture againſt their way, the Anſwer is, thy carnal minde diſcerns not the things of God; Thou putteſt thy meanings to the Scriptures; the Scriptures muſt be judged of by the light, or the Spirit from whence they came, but thou art in neither. If we bring a plain text in ſo many words againſt their Tenets and Practices; the Anſwer then is, Thou art in the Letter.

And therefore Pennington prays ſeriouſly, My upright deſire to the Lord for you is,—That he would Penington • u. p 12. ſtrip you of your knowledge of the Scriptures according to the fleſh; By Fleſh their ſenſe is, the uſe of our underſtandings (though ſanctified) as will appear in the KEY at the end of this Book, to which I muſt Parnel, C •• iſt exalted. p. 3. referre you for conſtruing all ſuch ambiguous and hard words.

Sixthly, Doting on the Scriptures with your dark minds.

SECT. II.

That the Quakers do thus equal their Writings and Sayings, &c. with the Scripture, ſhall appear by four§ 2. undeniable things.

Firſt, they pretend to Infallibility.

This they aſſert to be neceſſary in all their Miniſters, who ordinarily declare or write, and that without it, it were impoſſible to be fitted for that work. Hear what the chiefeſt of their Apoſtles ſaith, How can ye be Miniſters of the Spirit, and not of the Letter, G. Fox great myſt▪ &c p. 12. if ye be not infallible? and how can they but delude people who are not infallible; and George Whitehead in a Letter to me writes thus. Queſt. Whether Infallibility be attainable by any in theſe days? which we affirm is to true believers: which if thou denieſt, we queſtion thy Call to the Miniſtry.

They pretend to ſpeak and write by the immediate §. 2. Inſpiration of God; and this is another part whereby they aſpire to equality.

The Apoſtle Paul gives this Character of the Scripture, 2 Tim. 3 16. All Scripture is given by Inſpiration of God, &c. And the Apoſtle Peter, 2 Pet. 1 • 21. For the Prophecy came not in old time by the VVill of Man, but holy Men of God ſpake as they were moved by the Holy Ghoſt. Let us now compare Notes, and ſee how far in theſe reſpects the Quakers will give the Scriptures the upper hand of their ſayings or Writings; And how ſhould he do otherwiſe, F H one of Antichriſts▪ Voluntiers •• feated. p. 18. ſeeing he hath denied the infallible ſpirit, from which all the Miniſters miniſtred, and all the Prophets prophecied, and ſpoke as they were moved by the Holy Ghoſt. He was here pleading for their Mens and Womens propheſying: and concludes, that to deny the Infaliible ſpirit to be, and ſpeak in the Quakers, was to deny the infallible ſpirit by which all the Prophets prophecicd, &c.

Therefore may I ſay, much more it is not in the Power of that little Book, either to throw down ſelf-will in Jo. Story more D •… y in Anſw to Chriſtian Queries. any in whom it is not yet ſubd • ed, or to exalt the truth in general: becauſe its only. Queries gathered by the Author from the Letter • f the Scriptures without, and no Meſſage of heavenly Prophecie, Doctrine or Exhortation received by the Author from the Lord, through the divine Inſpiration of his light and ſpirit within; therefore I ſay it is a very vain and idolatrous Exhortation. The Writings of the Quakers are full to this purpoſe; but my buſineſs in theſe inſtances being to prove matter of Fact, only this may ſuffice.

Thirdly, they pretend the Spirit of God to be in§. 3. them in an eſſential conſideration, and in all his divine Prophecies, and that it is Gods indwelling in them thus conſidered, from which their ſayings and writings proceed.

In this they arrogate to themſelves and their expreſſions more then any of the Prophets and Apoſtles durſt once imagine; all they believe and declare, they ſay is from the light within; yea, it is the light within that reveals it, and not they; and therefore they will not call them their ſayings (ordinarily) but ſuch as paſs through them; as if God ſpake through them as one may ſpeak through a Trunk, which is only a paſſage for the voice, but no proper Organ of ſpeech, Through your Brother and Companion, &e. W. D. Concluſion. The Voice of the Son of God was uttered Life of Ed. Burrough. forth through him, by which the dead was raiſed. And indeed this light within they pretend to be both Father, Son and Spirit, for they make no diſtinction: but this being matter of fact I ſhall prove it out of their writings; but you muſt not ſuppoſe that I ſhall find any ſuch words as eſſential, or properties in their Authors, for ſuch words are too proper for them, and expreſſive of the truth to ſuch who underſtand them: but I ſhall finde the things, as very God cloathed with thoſe Attributes which are peculiar to him, and whoever reads what immediately follows, and conſiders the Evidences to be but the Quakers own Confeſſions, and ſhall not be touched with horror and indignation againſt their principles: let that man or woman know, that a Conſcience ſeared with a hot iron is too ſoft for their inſenſibleneſs

Every man hath that which is one in union, and like G B. 〈◊〉 faith of the Goſpel of Peace. p • the Spirit of Chriſt, even as good as the Spirit of Chriſt according to its meaſure.

Child. I am ſenſible that there is ſomething in my S • ith •… m. • . 14. Conſcience that lets me ſee my ſecret Thoughts, and the Intents of my heart, &c.

Father. That is the true light of Chriſt within, that lets thee ſee the thoughts and the intents of the heart; and God hath freely given it unto thee, and requires thy obedience to it.

Ch. But if I ſhould turn unto it, and obey it when it reproves me for ſin, is there Power in it to ſave me from my ſin?

Anſw. All Power in Heaven and Earth is in it.

To ſhut up this particular, hear one of their prime§. 4. Miniſters, who ſpeaks plainly his minde, and not in Parables, I will make you know, that I the light which G Fox. jun P 53, P. 54 P. 55. lighteth every man that cometh into the VVorld, (that all through me ſhould believe) am the true eternal God, which created all things; that by me the light all things are uph • ld, and that there is not another beſides me can ſave. And I will purge out all your iniquities, and forgive all your treſpaſſes, and I will change your Natures, and I will make you new Creatures, if you will hearken to me, and obey me the light in you. VVhat I have here written is the words which the Father, who is one with Chriſt the Son, gave me to write, in which words the true Chriſt is renewed, and a Teſtimony given of him and no other. But enough and too much of this Blaſphemy. I need not take pains to ravel into it, for its ſo plain, that none but thoſe who ſhut their eyes, and are wilfully blind, but may ſee it in an unexpreſſible deformity.

SECT. III.

I now proceed to the fourth proof of their equalling§. 1. their ſayings, writings, and light within, and preferring them before the Scriptures. I place them in this Order, that you may behold them at one view in their not only diſproportion, but oppoſition.

The CHARACTERS of the Scriptures given by the Quakers. CHARACTERS of their own Teachers Writings and Sayings given by them. Feeding Death with Death. The Letter which killeth. [Declaration from the Miniſters of the VVord, p. 7. The Voice of the Son of God was uttered forth by him, by which the dead was raiſed [F. H. Life of E B. p. 20. Paper, Ink, and VVriting. [Declar from the Miniſters of the VVord, p. 2. A Shield of the Truth [Title of James Parnels Book. A dead letter. The old letter. Seeking the living among the dead. [Parnel, Shield to the truth. Naylor, love to the loſt] His words miniſtred grace to the Hearers. [Fox jun. life of E B Forcible and very pleaſant, as apples of gold in pictures of ſilver. This in the freſhneſs and quick ſenſe of life. [Penington queſt. &c. 41. Leave men in the dark and confuſion. [Frequent Paſſage. A clear Diſcovery. (Title of Smiths Prim. O how certain a ſound did his Trumpet give. Life of E. B p. 2. Part of it the words of the Devil and wicked men. Wiſdom of words. Nayl. Love to the loſt, &c. 21. VVritten from the Spirit of the Lord. (title page. Parnel. ſhield of truth) The Voice of the Son of God. [Life of E. B. 20. My upright deſire to the Lord for you is, that he would ſtrip you if all your knowledge of the Scriptures according to the fleſh. Pennington queſt. p 12. And now Childe hear▪ Inſtruction and be wiſe,—Treaſure it up in thy heart, that thou mayeſt lay up for thy ſelf a good foundation. Smith Prim. p 56. Shews you in a Glaſs your own fa • es, which the Scriptures cannot do. Scorned Quakers Account. p. 20. A ſpiritual Glaſs opened. Title of Smiths Cat. and part of the Title of his Morn-watch. Precept, and Traditions of men. Morning-Watch p. 18. Truths Principles. Title of Crooks Book. That light is in the • criptures, prove that, or tell me what one Scripture hath light in it. Lip of truth, &c. p 7. Light riſen out of darkneſs. Title of Farnworths Book. Natural. Lawſon Carnal Letter. Shield of the truth. 10. God is at liberty to ſpeak by them [the Scriptures] if he pleaſe, and where they are given by Inſpiration, he d • th ſo and ſo, he is at liberty to ſpeak by any other created thing as to Balaam by his Aſs. James Naylor light of Chriſt &c. p 19. Earthly Root. Morn. Watch. 22 Worſhip and obedience as to its direction, The Harlots Child. Morn. watch p. 23 Hagar and Iſmael, Mother and Child after the Letter. Penington Myſteries of the Kingdom, Preface. He proclaimed liberty to the Captives in the Power and Authority of God. F. H. of E. B. p. 15. Letter without. Swine feeding on the husk The ſhadow. Parnel ſhield of Truth. p 10. Let this be ſent to be read in the fear of the Lord, in the Holy Aſſemblies of the Church of the firſt-born, where ſhe is ſcattered to the ends of the Earth. W. D. Doting on the Scriptures Parnel Chriſt exalted p 4. Betrayed into the words. Smith prim. p. 30. Dangerous to feed on them. Sm Cat. 36.

SECT. IV.

I having ſufficiently proved, that they equal their§. 1. writings and ſayings with, and prefer them before the Scriptures; it is not fit I ſhould let them paſs without contradiction, I ſhall therefore review their Grounds for ſo doing, and diſcover them to be but ſwelling words of vanity.

And I ſhall begin with their Infallibility; I am confident that G. Fox the Ring-leader of the Sect underſtands not what he ſaith, nor whereof he affirms, It is one thing not to fail, another to be infallible; for that is to be without all poſſibility of failing or erring; Again, it is one thing to be infallible, with a reſtriction to ſomething, another to be univerſally infallible, and without limitation.

If G. Fox underſtands ſo much, he is a non-ſuch for§. 2. confidence, and being void of reaſon, that affirmeth as he doth, let us examine but that one paſſage before-cited, How can ye be Miniſters of the Spirit and not of the Letter, if ye be not infallible? Here he puts Miniſtry of the Spirit, and of the letter in oppoſition, which Chriſt and his Apoſtles joyned hand in hand as loving companions and meet helps each to other, And there was delivered unto him the Book of the Prophet Iſaiah, and when he had opened the Book, he found the place Luk. 4. 17 where it was written, the Spirit of the Lord is upon me, &c. verſe 21. And he began to ſay unto them, this day is this Scripture fulfilled in your ears, and all bare him witneſs, and wondred at the gracious words, &c. was not Chriſt then a Miniſter of the Spirit? it is by him ſaid, this day this Scripture is fulfilled in your ears, viz. the Spirit of the Lord is upon me; And was he not alſo a Miniſter of the Letter? why he opened the Book, and found where it was written; and no doubt read it out of the Book to his Auditors; or elſe it would have been very impertinent to tell them, This Scripture is fulfilled; for they muſt have divined, or not known what Scripture he intended: And I ſuppoſe none will doubt whether that which is written in a Book be written in Letters. Well then, either George Fox is fallible, yea, and hath groſſely failed, or Jeſus Chriſt was not a Miniſter of the Spirit; and which of theſe you who call your ſelves infallible Miniſters of the Spirit will admit of, I know not: but I am ſure every true Chriſtian will abhor a Competition between Jeſus Chriſt and G. Fox; and what the Lord and Maſter did in this caſe, ſo did his ſervants the Apoſtles, as I might inſtance abundantly. I will direct you only to Peters Sermons, Acts 2. I need not inſtance in any more. He that hath read the Scriptures may eaſily furniſh himſelf. And who can doubt but they who made uſe of the Letter of the Scriptures, for evidence of what in their Miniſtry they preached or writ; were Miniſters of the Letter as well as of the Spirit.

And moreover, if we conſider the letter of the§. 3. Scripture to be the letter of the Spirit, written by its direction; and to expreſs (in its kind) the minde of the Spirit, This Querie of George Fox may be turned upon himſelf thus; and how can ye be Miniſters of the Spirit, if ye be not Miniſters of the Letter alſo.

The latter part of his Sentence is a higher Demonſtration§. 4. of the fallibility of his Chair. And how can they but delude people who are not infallible? True indeed, if they did perſwade people, that they could not in any thing be miſtaken, or be ignorant: but ſeeing only the Quakers pretended Miniſtry, and the Pope of Rome do aſſume this to themſelves; they only are in a neceſſity of deluding the people; for our parts, who live in all manner of pride, (as the Quakers by their ſpirit of Infallibility do charge us) we are not yet come up to their Perfection, for we freely acknowledge, that we may erre in doctrine, and do erre in practice, which we bewail before God and men; and alſo that the people may not be deluded by us, we deſire them, and charge them not to pin their faith on our ſleeves; but repair to the Law and to the Teſtimony, and ſearch the Scriptures, try whether the things we affirm be ſo or no: And if we ſpeak contrary to the Minde of God there expreſſed, to reject our doctrine; and alſo that they follow our Example no further then we follow Chriſt, even that Man Chriſt Jeſus who was for a time on Earth, but is now in Heaven.

But what do you think of the Holy Apoſtles? were§. 5. they univerſally infallible? could not they erre? if you ſay ſo, Paul will convict you of errour, in his charging Peter, (none of the leaſt of the Apoſtles) with erring, and in ſomething deluding the people, Gal. 2. 12, 13, 14. Peter diſſembled the truth in practiſing the Moſaical diſtinction of Jewes and Gentiles, and ſeparating from the believing Gentiles as unclean: And the other Jewes, yea, (and Barnabas alſo) was carried away with his diſſimulation.

But then you will ſay, how can we be ſure that what they wrote and taught was truth?

I anſwer, that although they might in ſome thing • be carried away by temptation (as Peter was in tha • caſe) yet their doctrine which they profeſſed to b • from the Lord, and by the Inſpiration of God could not admit of erring or fallibility: and that not becauſe they had an habitual infallibility in all things; bu • becauſe of the love of God to his people, the regard of his honour, and the firmneſs of his Promiſes which he made to them: thoſe eſpecially John 14. 26. But the Comforter which is the Holy Ghoſt, whom the Father will ſend in my Name, he ſhall teach you all things, and bring all things to your remembrance, whatſoever I have ſaid unto you, John 16. 13. Howbeit, when he the Spirit of Truth is come, he will guide you into all truth; for he ſhall not ſpeak of himſelf, but whatſoever he ſhall hear that ſhall he ſpeak; and he will ſhew you things to come. Now theſe Promiſes being made to the Apoſtles for furniſhing them with ability for their work as Apoſtles, they may be concluded to be infallibly guided by the Spirit; but in other things, though by their eminent habitual grace they were not likely • o fall as others, who were not cloathed with ſuch a meaſure and degree as they: yet it was more then poſſible that they ſhould fail, but according to G. Fox's infallibility, and without limitation; the Apoſtles themſelves could not but delude the people.

But to conclude this particular of Infallibility,§. 8. take beſide what hath been ſaid, one conſiderable proof of their non-attainment of Infallibility, and that is the moſt groſſely abſurd Expoſition they give of the Scriptures. See what follows with the eyes of Chriſtian-men

We are accuſed that we judge people; It is written, the Saints ſhall judge the world; an infallible proof, as if it were a Command or Prophecy of the Saints, (i. e. the Quakers) calling men all • o nought, how ſerious ſoever: who are not profeſſedly conducted and ſaved by the light within; but he goes on more and more infallibly. And for Judgement am I come into the World, ſaith Chriſt. As if ChriſtsP • nel ſhield of the truth. p. 33. coming into the World ſixteen hundred years ago, were to the end that they might paſs their raſh Cenſures freely. But he grows ſtill. And where Chriſt ruleth in his Saints, he judgeth the World, as Paul witneſſed, It is no more I but Chriſt in me. Where Paul witneſſed this, ſuch a Spirit of diſcerning as they tell us of muſt finde out for the Scripture hath nothing like it; only in two places, Rom. 7. 17. It is no more I that do it, but ſin that dwelleth in me. But I am ſure, Sin and Chriſt are two things, Gal. 2. 20. Yet not I, but Chriſt liveth in me. But that was not to cenſure others, but to comfort Paul under the hard cenſures and uſages of others. But the paſſage of coming into the World for Judgement, brings intoH • mphrey Smith, th •… true and everlaſting ol • , • c. P. 29 p. 2 my minde one remarkable Expoſitor—It is a right and ſound doctrine to preach him, as he is the light of the World, and lighteth every man that cometh into the world. But what world is this?—This is the great Prophet who is come into the World, which is ſet in the heart, Eccleſ. 3. 11. which is in the midſt, out of which Moſes ſaith, the Lord world raiſe up a Prophet, Lev. 8. 15. which Prophet being come, he ſaith, I am come a Light into the World, John 1. 12. and 12. 35, 36, 46 The World being ſet in the heart, there is the light of him, who ſaith, I am the light. So that (with him) the World is the heart; Chriſts coming into the World is his comeing into the heart; and as he came into the world [the heart] ſo he is alſo raiſed up out of the world [the heart] but how like ſuch a Prophet is to Moſes I ſhould too much ſuſpect your underſtandings if I ſhould trouble you with my ſenſe; he that is declined as far as dotage may perceive it without a Guide, as alſo the groſs darkneſs of this Expoſitor in the reſt.

Let us ſee what ſound Expoſition the great Lanthorn§. 9. of the Quakers gives; for I muſt not call him their Great Light, for that is in the Lanthorn, 1 Cor. 14 34, 35. Let your women keep ſilence in the Churches, for it is not permitted unto them to ſpeak, but they are commanded to be under obedience, as alſo ſaith the Law: And if they will learn any thing, let them ask their husbands at home, for it is a ſhame for Women to ſpeak in the Church.

I have known ſome of them to break the Bonds of this inhibition; by expounding the Woman to be weakneſs, ſhe being called the weaker veſſel; and ſo weakneſs muſt not ſpeak. But let us hear G. F's Expoſition, it may be that may not be ſo weak.

Now the woman here hath a husband to ask at home: Myſtery of 〈…〉 Great Whore. p. 3 • 6. this Note hath ſome wit in it; but he proceeds, and not uſurp authority over the man; but Chriſt in the male as in the female, who redeems from under the Law, and makes free from the Law, that man may ſpeak. Now the knot is united, and the womans tongue looſed beyond all queſtion. But would any man in his Wits expound this after this faſhion? the Woman may not ſpeak, but the Man Chriſt in the Woman may, and what muſt their home be then? that muſt be their Conſciences within, where they ſay the light Chriſt is. And they are directed to ask their Husbands in the plural number, then according to this Expoſition there muſt be as many Chriſts as there are women in the world (at leaſt) for every one hath a husband at home. Alſo this home the Conſcience muſt needs be (when the women were there) in the Church.

Take but one more though I could fill a Volume§. 10 Fiſhe • . velata quaedam revelata. with them, Ye have Moſes and the Prophets within, viz. This written, ſpoken, manifeſted in you, Quod tibi nervis fieri, alteri ne feceris, and (retro)—Whatever you would that men ſhould do unto you, do ye even ſo to them This (ſaith Chriſt) is the Law, or Moſes and the Prophets; but if ye will not be admoniſhed nor perſwaded by Moſes and the Prophets, neither will ye be perſwaded by ſuch of us who were once dead in ſin with you, but are now riſen to life by the Power of God, which is his light; and in the ſame, ſent to ſpeak unto you from the dead.

SECT. VI.

I will conclude this Chapter with ſome Inferences and Concluſions that naturally flow from this errour (for one errour never goes alone) viz. That their writings and ſayings are equal with the Scriptures, and to be preferred before them.

Firſt, it would follow that the Scriptures both are§. 1. and ever were ſuperfluous; for the light within (as they pretend) was alway fitted to inſpire every man and woman in the ſame manner, and to all intents and purpoſes, as they were inſpired and written.

Secondly, upon the ſame ground the tenets and aſſertions§. 2. of all the Heathen, are to be received as of equal Authority with the Scriptures; for although they did not pretend them for divine Inſpirations or revelations yet they reſulted from their light within, improved much more orderly and to purpoſe then the Quakers do theirs, (whoſe ungrounded Pretenſions to Inſpirations weigh nothing in the caſe) yea, the bitter ſcoffs of Lucian and Julian the Apoſtate muſt be admitted into the ſame Orders; for, if it be admitted they did not vilifie and ſcorn, and deride Chriſt, the Scripture, and Chriſtianity, according to the dictates of their Conſciences; it cannot be denied, that they therein acted from the power within, which whether it were the power of darkneſs or not, the Quakers having no rule to judge it by but their own ſentiments, it is left by them undetermined: And I know not hardly any worſe they ſaid of Jeſus of Nazareth, the Scripture and Chriſtianity; then the Quakers have done under other Names.

The Quakers reduce their ſentiments and motions§. 3 to the power within (of which I will give you one taſte from a chief Author • ) but ſink down from theſe [the reaſonings about things] and wait to feel that Penington concerning unity. p. • . which lies beneath in the free nature, vertue, life, power and motions, whereof alone is your ſouls ſalvation) power and motion from within is all with them; and if this be truly divine, and of equal Authority with the Scriptures, or accounted ſo; the ſcornful and virulent invectives of ſome of late againſt many worthy Miniſters of Chriſt, and multitudes of ſerious Chriſtians, are not only not to be rebuked, but to be reverenced as divine emanations and verities: for it could be nothing but a power within with a witness that had ſuch Productions.

It will abſolve many of thoſe from ſin, whom the Scripture ſpeaks of as groſs and heinous offenders

The Apoſtle Paul, when a perſecuting Saul dealt§. 4. ſo hardly with the Cauſe and precious Saints of the Lord, from the Conduct of what he took to be light, or the light in his Conſcience.

Chriſt doth alſo foretel us of ſuch, who ſhould think they did God good ſervice in killing his ſervants; and if meer think ſo • , perſwaſions, impreſſions; motions, without a demonſtrable ground, may be taken for divine dictates on the one part, why not on the other? and by conſequence the Holy Spirit muſt be Entituled. Dux omnium malorum, and every evil, which is the fruit of ignorance and conceit fathered on it.

It will warrantize a great part of the Popiſh inventions§. 5. and orders, which had their erection on the pretended inſpirations and revelations of ſome among them; who were Monkiſh and cloyſtered Votaries, whoſe humorous abſtinence, moroſeneſs and uncommanded ſanctity, gained credit with the people for any thing they would affirm, and the Politick Clergy made their advantage of it.

I remember a paſſage of a Romaniſt, who comeing§. 6. into England, and obſerving the multitude of Sects here: he being asked which of them came neareſt to the Roman Church, he replied, The Quakers. And if the fundamental principles of Sects (as ſuch) agreeing together, do moſt exactly expreſs their agreement and likeneſſe each to other; the Quakers and Papiſts may claim Kindred upon more demonſtrable terms then any other Sects whatever.

SECT. VII.

The three main principles and pillars of the Roman §. 1. Abſurdities are, 1. A Contempt of the Scriptures, as inſufficient to determine in all Religious Concerns.

2. And therefore, a neceſſity of ſome other infallible Judge, which may ſupply that defect.

3. Immediate Revelations, and divine Inſpirations.

The firſt of theſe is ſo apparently and abundantly proved of both Papiſts and Quakers, in the Parallel, in the cloſe of the 12th. chapter of this Book, and other places here and there, that I need not agitate it in this place. See chap 5.

The ſecond, that the Romaniſts build their faith§. 2. on the pretence of Infallibility, is not doubted by any who are in any degree acquainted with their Writings; yet I ſhall furniſh you with a few proofs.

In doubtful Controverſies (if they were not doubtful (at leaſt to ſome) they would be no Controverſies Pighius. Controverſia tertia. at all) we muſt not go to the Scriptures for ſatisfaction, but to a lively Judge, which (ſaith he) as was Moſes among the Iſraelites, the Roman Biſhop is among Chriſtians. And Moſes, whatever he determined and commanded, they ought exactly to obey without further Enquiry. From whence he argues, that the Pope is the Infallible and right Determiner of Controverſies. Charranza is a little beyond him: ſaith he, the High Prieſt under the Law was a certain Rule in things pertaining to God, but the Evangelical High-Prieſt muſt much rather be certain in ſuch things; By the Evangelical High-Prieſt he means the Roman-Biſhop.

Bellarmin (de verbo Dei lib 4) argues at large§. 3. for the Popes Infallibility; only reſtrains it a little with an ex Cathedra docens to what he ſaith out of the Chair, or as Pope, which doth more then a little ſuit with the Quakers, who if thoſe perſons among them, accounted by them infallible, be manifeſtly proved to erre in faith or practice, ſo as they dare not deny it: their refuge then is, that they did not follow the light; but if they had acted or believed according to the teachings and motions of the light within, they had not erred. But, as tis a very hard matter, if the Pope were allowed to be infallible (in what he determines ex Cathedra) to know what he doth as Pope, and what as a fallible man; ſo, it is no leſs difficult if the Quakers light were ſuch as they pretend, to know what comes from the light, and what from the fooliſh, ignorant, dark, corrupt, and fancy-full man.

Iſaac Peningtons ſalve will cure the ſore, no more then the Papiſts; who ſay, the Pope is infallible, notwithſtanding the contradictions of one Pope to another, and one and the ſame Pope to himſelf; the doing the ſame thing, the thinking ehe ſame thing, the Penington concerning. unity. P. 13. speaking the ſame thing, this doth not unite here in this ſtate, in this nature: but the doing, or thinking, or ſpeaking of it in the ſame life; yea, though the doings, or thoughts, or words be divers; yet if they proceed from the ſame principle and nature, there is a true unity felt therein, where the life alone is Judge; a ſtrange reconciliation of certain and manifeſt contradictions▪ and an aſcribing that to the light within, which is impoſſible to an Omnipotent God, who cannot deny or contradict himſelf, and yet be the true God.

Carranza ſpeaks boldly in the behalf of Papal Infallibility, The general Ordinary and lawful Judge of In diſputation R • t s •… . all Controverſies whatſoever, which may ariſe in the buſineſſe of Religion, is the Romane Biſhop, (whether he define any thing alone, or with a General Council; he is alway an infallible Judge when he doth it (ex Cathedra (or as pope) as the chief Biſhop liable to no errour.

The Quakers out-go the Papiſts far, in this Fundamental§. 4. of Infallibility.

Now he that is not infallible in his counſel andFox great my •… . c. 34 judgement and advice, is not he in errour? And are not the Miniſters of Chriſt the Miniſters of the Sp • rit?—

And are they Miniſters of Chriſt that are fallible?

The Papiſts are herein more modeſt then the Quakers; for they acknowledge only the Pope, or Pope with his Council, or the Church Catholick to be infallible; but the Quakers affirm it of every one of their Miniſtry, both men and women; yet he ſtops not here, but extends it to every Quaker.

And you that have not that which is infallible to p 5. judge in you, know not the Spirit of Chriſt; neither can you judge of perſons or things, that have not the infallible judgement; nor have the ſpiritual man, neither have you the Word of God in your hearts, nor Chriſt which is eternal and infallible; all which the Quakers have to judge perſons and things.

Thus I have ſhewed you; that the Papiſts and Quakers have pretended Infallibility for their Foundation. But if the Quakers ſhall object, that they differ, in that the Roman Biſhop ſubjects all others to his ſole Infallibility, but the Quakers are each one infallible for themſelves

I anſwer, the ground is the ſame, only every Quaker hath a Pope in him, or her ſelf; and ſo there are among them more Pope John's and Pope Jean's then ever were at Rome. And it is apparent, that G. Fox hath arrived by this pretence, to a more abſolute power over the Quakers in twenty odd years, then the Biſhops of Rome in ſome hundreds over profeſſed Chriſtians.

SECT. VIII.

For the third Fundamental common to the Papiſts §. 1. and Quakers, viz. immediate revelations and divine Inſpirations; Dr. Stillingſteet in his Fanaticiſm of the Roman Church hath abundance of inſtances, to whom I am beholden for the moſt of what follows on this Head.

Revelations have been pleaded by them (the Papiſts)p. 210. in matters of doctrine; ſuch I mean, which depend upon immediate impulſes and inſpirations, ſince the Canon of Scripture and Apoſtolical Traditions.—

Anſelm mentions a divine Apparition to an Abbot Luc, Wadding. in a ſtorm, whereby he was admoniſhed to keep the Feaſt of the Conception of the bleſſed Virgin.—Which Revelation Wadding tells us, is publickly recited in the Office for the day.

Another Revelation was made to Norbertus the Founder of the Praemonſtratenſes; in whichp 211 the Virgin Mary appear'd, and commended her veneration to him, and gave him a white Garment in token of her original innocency. Which Revelation is believed by all of that Order, and taken as the reaſon of their habit.

S Brigit had not one or two, but many to this purpoſe, and the lateſt were of Joanna a Cruce

But S. Katherine of Siena had it reveal'd to her, as212 Antonius and Cajetan ſay, that ſhe was conceived with original ſin. How often have viſions and apparitions of ſouls been made uſe of to prove the218 Bellar d • Purg. doctrine of Purgatory? witneſs the famous teſtimonies to this purpoſe out of S Gregories Dialogues and Bede s Hiſt. which latter is recited in the late great Legend of Mr Creſſy, (a Popiſh Confeſſor) under the name of a Church-Hiſtory, &c.

We need not go ſo far back as Gabriel Riel, top 219 Riel in Canon. ſhew that the doctrine of Tranſubſtantiation hath been proved by the appearance of a child in the Hoſt.

Bellarmin very doughtily proves auricular Confeſſion, by a certain viſion of a tall and terrible man, with Bell de Poe his Book in his hand; which blotted out preſently all the ſins the humble Thief confeſſed vpon his knees to the Prieſt.

Upon this ground of Revelations and Inſpirations§ 2. moſt of their Popiſh Feſtivals which we call Holydays were erected.

The Religious Orders were inſtituted among227. them by Enthuſiaſtick perſons, upon the credit of their viſions and revelations; the moſt celebratedBellar. de Po •• . Rom. • . 3. c. 18. Orders at this day in the Roman Church, are the Benedictines, Carthuſians, Dominicans, Franciſcans and Jeſuits.

It is a very fair way towards the proof of it, that Bellarmin confeſſeth concerning the four firſt, and that of Romoaldus, that they were at firſt inſtituted by St. Benedict, St. Romoaldus, S. Bruno, S. Dominick, S Francis, by the Inſpiration of the Holy Ghoſt; and for Ignatius Loyola, if he do not appear as great a Fanatick (i e. Enthuſiaſt) as ever hath been in the World, we ſhall be contented to be upbraided with the Charge of Fanaticiſm among us.

You may finde the Doctor as good as his word in the following Pages. St. Francis is ſaid by Bonavent • re (ap 23 • . •• •… n rita Fran. • . 2. canoniz • d Saint) to be an illiterate man, had no Teacher but Chriſt, and learned all by Inſpiration [for a long time, wherein he got his credit among the Papiſts] once caſting away his very breeches, and being ſtark naked before them all, he ſaid thus to his father, Hitherto I called thee Father on Earth, but hence forward I can ſecurely ſay, Our Father which is in Heaven. I know not but the Quakers learned their going naked, and denying to call any father (which was their practice at firſt, but the light grows wiſer and wiſer) from St. Francis rather then the Prophet Iſa.

Let us cite a little of the doctrine and phraſes, ſome§. 3. of which are pretended from Inſpiration by the Popiſh Votaries, and firſt of Mother Juliana.

That the ſoul is ſo deep-grounded in God, and ſo224 endleſſely treaſured, that we may not come to the knowing thereof, till we have firſt knowing of God, which is the Maker to whom it is oned

Our kindly ſubſtance is beelo • ed in Jeſu, with the bleſſed ſoul of Chriſt reſting in the Godhead—for into the time that it [the ſoul] is in the full • ights, we may not be all holy

The only proper diſpoſition towards the receiving ſupernatural §. 4. a. •• 〈…〉 •• • anct. S •… ia. Irradiations from Gods Holy Spirit, is an Abſtraction of life, a ſequeſtration from all buſineſſe that concerns others, and an attendance on God alone in the depth of the Spirit: And a little after, the lights here prayed for and deſired, are ſuch as do expel all images of Creatures, and do calm all manner of paſſions, to the end that the ſoul being in a vacuity, may be more capable of receiving and entertaining God in the pure fund of the ſpirit.—but they ſeek rather to purifie themſelves, and inflame their hearts to the love of God, by internal quiet, and pure actuations in ſpirit.—ſo diſpoſing themſelves to receive the influxes and inſpirations of God, whoſe Guidance chiefly they deſire to follow-in all things.

Rejecting and ſtriving to forget all images and repreſentations of him [God] or any thing elſe; yea, §. 5. 8 • anct. 〈…〉 . tranſcending all Operations of the imagination, and all ſubtilty and curioſity of reaſoning. And laſtly, ſeeking an union with God, only by the moſt pure and intime affections of the Spirit, what poſſibility of illuſion or errour can there be to ſuch a ſoul?

In which [paſſive unions] God after a wonderful •• 9 T •… Approbations. 1 and unconceivable manner affords them interior illuminations and touches; yet far more efficacious and divine [then active Exerciſes] in all which the ſoul is a meer Patient, and only ſuffers God to work his divine pleaſure in her.—The which unions though they laſt but even as it were a moment, yet do more illuminate and pacifie the ſoul, then many years ſpent in active exerciſes of ſpiritual Prayer and Mortification could do.

Yea, ſo far is the ſoul from re • ecting on her own Exiſtence, §. 7. T ••• . • . ſ • ct. •• . c. 1. that it ſeems to her God and ſhe are not diſtinct, but only one thing.

That God only, by his holy Inſpirations, is the Gride and Director of an internal and contemplative 27 • 215 life.

R • ynaldus tells of Norius the father of the Oratorians, out of Baci • s, the Writer of his life, that he was ſo offended with the ſmell of filthy ſouls; that he would deſire the perſons to empty the Jakes of their ſouls. Such a divine Noſe had this Saint among them! a degree of Enthuſiaſm above the Quakers, who can but diſcern, not ſmell ſouls.

Some of you, called Quakers, pretend a great advantage from 1 John 2. 27. But the anointing which ye have received of him abideth in you, and ye need not that a y man teach you, but as the ſame anointing teacheth you of all things, and is truth and is no lie, and even as it hath taught you, ye ſhall abide in him.

The Anointing here cannot be underſtood of Chriſt, neither do we find the Anointing any where to be underſtood of Father, Son, or Spirit, eſſentially conſidered, and indeed the phraſe is not fit to be applied to God, who is the Anointer, or Chriſt who is the Anointed.

The teaching of the Anointing being underſtood of the Graces, and the habitual and ſpecial Enlightnings of the Spirit; theſe devote and addict the ſoul under the power of them, to adhere to the true Chriſt. For the all things, it is to be conſidered as reſtrained to the matter agitated in the Chapter, which is their adhering to the true Chriſt; and this is plain in he 26. ver. Theſe things have I written to you con • erning them that ſeduce you.

The ſumme then is this, they knowing certainly the true Chriſt from any Antichriſt, that which they were mainly to look after, was a heart cleaving to and improving him, which the Graces of God in their ſouls, actuated by the Spirit of God, was ſufficient in this matter, to make their knowledge of Chriſt ſanctifying and ſaving; As for the words in him, which render it Maj • . in the Gr. it may be rendred in any Gender.

Theſe Conſiderations duely weighed (if there were no more) are ſufficient to any who have reſpect to the pure truths of the Goſpel, to render the principles here detected and oppoſed, not only ſuſpicious but hateful. It is no little abſurdity in the Quakers to make an out-cry againſt Popery, Babylon, falſe worſhip, formes that are not only unſcriptural but alſo idolatrous; while in the mean time they plant and •… ug the root in their own boſomes: from which all thoſe evils, and more and worſe naturally ſpring

It were no hard matter to prove a ſymbolizing and agreement in a multitude of particulars, between the Papiſts and Quakers, in thoſe things wherein they are contrary to the Proteſtant Profeſſion of Chriſtianity, and the Scripture-Rule; but more eſpecially in the ſpiritual part of their errors, which in the ſight of God are of all other the moſt ſinful, and to men a ſnare moſt dangerous.

The Apoſtle ſpeaks of more Antichriſts then one, though of one as the Chief; of whoſe Characters Quakerism hath the blackeſt: I ſhall mention only two: the firſt expreſſed in 1. ep. of John, chap 2. ver. 22. Who is a liar, but he that denieth that Jeſus is the Chriſt; he is Antichriſt that denieth the Father and the Son. That you who are called Quakers deny Jeſus to be the Chriſt, I prove at large in a Chapter by its ſelf: that you deny the Father and the Son, is no leſs true of you, who will admit no diſtinction between the Father and the Son: ſo that the Father is (with you) as much the Son of the Father, as the Son is the Son of the Father: and the Son is as much the Father (with you) of the Son, as the Father is the Father of the Son, that by deſtroying theſe diſtinctions you deſtroy the relation of Father and Son in the Godhead, which the Scripture ſpeaks of ſo plainly: and it is hereby apparent, that your quarrel is not ſo much with the word Trinity, as with the thing thereby expreſſed. The next black mark of Antichriſt which is upon you is, that in 2 Theſſ. 2. 4 who oppoſeth and exalteth himſelf above all that is called God, or that is worſhipped: ſo that he as God ſitteth in the Temple of God, ſhewing himſelf that he is God. Do not you advance your light within above the Man Chriſt Jeſus, whom we worſhip as God, and who is ſo called in the Scriptures: even that man, whoſe being is above the viſible Heavens? Do not you call your light within you God eternal, Omnipotent, &c? Yea, you ſay it is the light in the Conſcience (which is the Temple of God, and there it doth (as if it were God) rule, govern, judge, execute, in contempt of the written and true Laws of the divine being. I beſeech you conſider theſe things, and lay them to your hearts.

CHAP. V. The Quakers deny the Scriptures to be a Rule of Faith and Life, or a Judge and Determiner of Religious Controverſies.

SECT. I.

THat this is to deny the Scripture, is obvious and plain to all who have not the beam in their eyes. I have before proved them to deny its proper and moſt frequent appellation; but if that be not ſufficient to prove they deny the Scripture, methinks denying their main uſe and employment, ſhould render them guilty of the full meaſure of that iniquity.

To little purpoſe will it be to call them the Scripture, the Holy Scripture, &c. if after all, a conformity to their guidance and conduct, will render our belief and practice never the leſs prophane.

I ſhall not further perſwade my Reader, that to deny the Scripture to be a rule of Faith and Life, &c. is to deny the Scripture; for if this ſuffice not, I know nothing will carry the Queſtion; unleſs the Scripture ſhould be brought in begging ſome boon at the Quakers hands, and they proved ſo hard hearted as not to to grant it. If this were neceſſary I ſhould not fail in the proof notwithſtanding.

For the proof of the Charge, I ſhall firſt call ſorth James Parnel, an early and forward Quaker, Parnel's Shield of the truth. p. 10. and much eſteemed for his works ſake. And he alſo that ſaith the Letter is the rule and guide of the people of God, is without, feeding upon the husk, and is ignorant of the true Light, which was before the Letter was. By this mans Verdict the Scripture is caſt and condemned for husks, a falſe light, or but a ſhadow; and its Obſervers charged with ignorance of Chriſt the true light for ſo doing: But it were well if they could come off ſo. Behold in the next Accuſation, a Charge of no leſs than the higheſt robbery and ſacriledge.

And if thou lookeſt upon the Scripture to be for a Smiths prim. p. 10. rule and for trying; thou giveſt that unto them which belongs unto Chriſt: for he is the rule, and leads his people; and he alone ſearches the hearts and trys the reins, and not the Scripture.

But if you will ſee a mouth full of blaſphemy againſt the authority of the Scripture, read with horrour and amazement the following words. God is at liberty to ſpeak to his people by them [the Naylors light of Chriſt, &c. 1. 19. Scripture] if he pleaſe, and where they are given by inſpiration he doth ſo: but the ſting is behind, in the tail of this non-ſuch ſentence, and ſo he is at liberty to ſpeak by any other created thing, as to Balaam by his Aſs.

Then ſuch a thing as Balaams Aſs may call up our expectations of Gods teachings, guidance, and rebukes, as well as the Scriptures: for God is at liberty to teach us by an Aſs, and he hath put no more authority into the Scripture, unleſs he ſhall pleaſe to hand them to us by renewed and immediate inſpiration. But I ſhall not rake into this Dunghill further, which of its ſelf gives forth ſo offenſive a ſavour.

I intended to have given you upon this head the§. 3. aſſertions of ſome of the Romiſh Writers, who trample on the neck of the Scripture with the ſame foot; only the difference betwixt them and the Quakers lies in the aim and deſign: the Jeſuits ſpurn at them to advance the dictates of the Pope, and the Romiſh pretended Church above the Scriptures; but the Quakers to advance the conceit within above them all. Yet I care not if I give you one inſtance at large.

Omnis Judex, praeſertim ſupremus & generalis, ita debet dicere ſententiam, ut altera pars litigantium evidenter ſciat ſe viciſſe: altera pars evidenter ſciat ſe cauſam amiſiſſe, quantum eſt ex parte hujus judicis. At hoc neque Scriptura Sacra, ne que Spiritus Sanctus loquens per Scripturam poteſt facere.

Ergo neque Sacra Scriptura, nec Spiritus SanctusArgumentum Jaoobi Gerrani, item Gretferi Jeſuitae, in Colloquio Ratisbon, loquens per Scripturam eſt talis judex. Et minorem illuſtrabat his totidem verbis, Stamus ego & Collegae, & Domini adverſarii, in conſpectu hujus judicis [Bibliorum] en contendimus, an ſit judex Controverſiarum. Jam ille judex debet pronunciare ſententiam, ut nobis conſtet evidenter. Sumus hîc in conſpectu Sacrae Scripturae, & Spiritus Sancti; pronunciet ſententiam, & ſic dicat, tu Jacobe Gretſere male ſentis, cecidiſti cauſa tua. Tu Jacobe Hailbrunnere viciſti. Tunc ego ſtatim tranſibo ad veſtrum ſcamnum. Et paulo poſt, Adſit jam Spiritus Sanctus, jam judicet, jam me condemnet. In Engliſh thus,

Every Judge, eſpecially who is ſupream and general, ought ſo to give ſentence, that the one part of the contenders may plainly know they have overcome: and the other that they have loſt their cauſe, ſo far as it is in the Judge: But this neither the holy Scriptures nor the holy Spirit by the Scripture can do.

Therefore neither the holy Scripture, nor the holy Spirit ſpeaking by the Scripture, is ſuch a Judge. The minor he illuſtrates in theſe very words. I and my Collegues and the Lords Adverſaries ſtand before this Judge [the Scriptures] behold we diſpute whether it be a Judge of Controverſies. Now this Judge ought to give ſentence, ſo as it may be evidently manifeſt to us. We are here before the holy Scripture and the Holy Spirit, let him pronounce ſentence and ſay thus; thou Jacob Gretferus believeſt not aright, thy cauſe is overthrown; thou Jacob Hailbrunnerus haſt overcome: then I will quickly go over to you. And a little after, Now let the Holy Ghoſt come, now let him judge me, now let him condemn me. If he had not had the metaphorical word to have played with, the world had not been troubled with ſo impertinent an Argument, and language ſo ludicrous, abuſive, and daring to the Holy Spirit. By this you may ſee, that if the Quakers and Jeſuits agreement in the ſame falſe Witneſs againſt the Scripture will carry it, our cauſe is gone, and the Scripture muſt not determine religious matters. But 'tis a ſign 'tis a bad ſtep, that ſo well fits the Popes Foot to mount his uſurped and infallible Chair by, and which both Papiſts and Quakers tug for as for life.

I remember when I was a ſmall Lad I heard our§. 4. Proteſtant Divines uſually affirm, that every man was born with a Pope in his belly; which to my then childiſh genius ſeemed a very pretty phraſe; but ſuch an one (as I thought) as was not only improbable but alſo impoſſible: but the Generation I am contending againſt tug for the truth of it (though under other terms) tooth and nail. And I have ceaſed wondring that ſo many ſo eaſily turn Quakers, when I conſider how natural it is to ſhake off the Doctrine and Diſcipline even of God himſelf, that we alone may rule (if not over the great world of all others, at leaſt) over the little world, our ſelves, without controul.

SECT. II.

For convicting the Quakers of groſs errour, and§. 4. eſtabliſhing others in the truth; I ſhall prove from the Divine Authority of the Scripture theſe four things.

Firſt, That whatſoever is by the Lord affirmed in the Holy Scripture, it is our duty to believe.

Secondly, That whatſoever is thereby or therein commanded of the Lord (not being repealed by the coming of Chriſt) it is our duty to obey.

Thirdly, That the Holy Scriptures do (in their kind) determine or diſcover to us; whether we believe and walk or practiſe aright or not.

For the firſt of theſe I ſhall prove from our Saviours§. 5. own words, O fools! and ſlow of heart to believe all that the Prophets have ſpoken, &c. If it had not been their duty to believe according to the ſayings of the Lord by the Prophets (which were not immediate to the Diſciples) it had been neither their fault nor their folly not to believe, or to have been ſo ſlow and unready to believe, even thoſe Prophecies which foretold the death and ill handling of the Meſſias; which was ſo much above their underſtandings, and ſo thwart to their affections. Yea the innocent and compaſſionate Jeſus would have been not a little faulty, for ſo ſeverely rebuking them for what was no crime at all.

But leſt you ſhould ſay, theſe Prophecies were within them; (as ſome of you have ſaid) know firſt, that they were ignorant of them, for as yet Joh. 20. 9. they knew not the Scriptures. And 'tis ſaid Luke 4. 27. Beginning at Moſes and all the Prophets, he expounded to them in all the Scriptures the things concerning himſelf. Thus much may ſuffice to prove it our duty, to believe what the Scriptures ſpeak, and that all and univerſally.

Secondly, What is therein commanded we ought§. 6. to obey, &c.

Ye ſhall obſerve to do therefore, as the Lord your Deut. 5. 32. God hath commanded you; you ſhall not turn aſide to the right hand or to the left,

If it be objected, this was obliging to them, not to us; who are not under Moſes's Adminiſtration. I anſwer, firſt, that the commands here chiefly intended, were ſuch as oblige all men in all Ages, for the matter of them which is alway juſt and righteous. Secondly, the ground of their authority being the Lord commanding, reaches to whatever he commands in his written Word in all Ages of the World. Thirdly, the Iſraelites had them not immediately by inſpiration, but by the hand of Moſes; either from his mouth to that Generation, or by Writing and Tradition to the Generations following.

Who gave Jacob for a ſpoil, and Iſrael to the • oſ. 12. 8. Robbers? did not the Lord? he againſt whom we have ſinned? for they would not walk in his ways, neither were they obedient to his Law.

Thirdly, The holy Scriptures determine according§. 7. to their kind, or as much as a Writing can do, whether we believe and practiſe aright or not. I hope you are not yet reſolved (with the Jeſuits and William Pen) that becauſe they do not expreſs the ſenſe contained in them, viva voce, or direct it to thy conſcience without any other help; and ſay, thou A. art in the right, thou B. art amiſs: therefore thou wilt not take them to be meet to determine good and evil, right and wrong. We may as certainly determine by words written as by words ſpoken; and they are altogether as worthy of credit. Thoſe who come under the executive determination of Laws, do find that Proceſs in writing doth not loſe its force, for the decrees and ſentence being put into that form.

All Scripture is given by inſpiration of God, and is §. 8. 2 Tim. 3. 16, 17. profitable for doctrine, for reproof, for correction, for inſtruction in righteouſnes; that the man of God may be perfect, throughly furniſhed unto all good works: the words for correction here are 〈 in non-Latin alphabet 〉 , for conviction.

And herein [all things which are written in the §. 9. Acts 24. 16. Law and the Prophets] do I exerciſe my ſelf, to have a conſcience void of offence towards God and towards men. What can be more plain? the judgment whether he did righteouſly with reſpect to God and men, was paſſed in his conſcience by the Scripture; and that not by immediate inſpiration only, though he were an Apoſtle, but by the written Law, attained by ſtudy and ſerious meditation. Herein I exerciſe my ſelf, he laboured by 〈 in non-Latin alphabet 〉 . ſtudy and meditation therein (as the Greek imports) he was not an idle Quaker, that muſt have knowledge dropt in his mouth, for dig he cannot, and to ask of others he ſcorns it. But for all that I had rather be laborious, rich, and humble with Paul; than ſlothful, poor, proud, and meerly in conceit rich with them.

To the Law and to the Teſtimony, if they ſpeak Iſa 8 20. not according to this word; it is becauſe there is no light in them.

G. Fox, the grand Quaker, will needs have Chriſt to be the Law and the Teſtimony: if ſo, I am as ſure as can be, that they that are ſaved by Chriſt are ſaved by the Law; and then farewel the Goſpel, and the righteouſneſs of Faith, which the Apoſtle makes ſo much ado to bring people to embrace, and diſclaim juſtifying righteouſneſs by the Law.

SECT. III.

The teachings, motions, and determinations of the Spirit of God by the Scripture, are more ſutable to the nature, and preſent ſtate and condition of man; and more certain to his knowledge, than any immediate teachings, which any enjoy in our days.

More ſutable to the preſent condition of man.

I prove it firſt from its being that diſpenſation of God, which he hath put an eminent Character of mercy upon. He ſheweth his Word unto Jacob, and Pſal. 147. 19, 20. his judgments unto Iſrael: he hath not dealt ſo with any Nation; and as for his Judgments they have not known them. Praiſe ye the Lord. If it were not more ſutable to man in his fallen ſtate, and tending to his good, it would hardly by the Spirit of God been expreſſed as a mercy ſo ſingular, ſo excelling his dealings with any other people; and ſuch flouriſhing matter for the praiſes of the Lord. Never did any of the Saints of old call it a carnal letter, husks, and by ſuch like ſcornful names.

Secondly, The diſpenſations of the revealed and§. 2. written Word, render God nigher to a people, than to thoſe who are without it.

For what Nation is there ſo great, who hath God Deut. 4. 6, 7, 8. ſo nigh unto them, &c.

Read the Context, and you will find that, the means of God being ſo nigh was (chiefly) his written Laws. And it is notorious, that the Gentile Nations who were without the Scripture, had loſt ſight of the true God ſo far, that they worſhipped the moſt deſpicable things in his ſtead: and as the Apoſtle ſaith, were without God in the world; forEph. 2. 12. all their light within, which the Quakers ſay all men ever had.

The diſpenſations of God in and to his Church,§. 3. riſe higher and higher in excellency and glory. And this is a third Argument.

His firſt after the fall, were ſome few revelations to ſome few perſons; and by them handed to others: which might be then much more eaſie than now, for that men lived ſo long, that the days of Methuſelah and Noah took hold of the days of Adam and Abraham: But men increaſing in number, and no leſs in impiety, they quickly loſt that little was committed to them.

And before the Law and Covenants, and Scripture (in part) were written (notwithſtanding Creation, Providence, and ſome revelation) the knowledge of God was very thin and ſcant in the world among good and holy men. And if you will not believe me, believe Holy Job. By his ſpirit Job. 26. 13, 14. he hath garniſhed the Heavens, his hand hath formed the crooked Serpent: lo, theſe are part of his ways, but how little a portion is heard of him. He is ſpeaking before of his works of Creation, yet they were but a part of the ways, whereby God conveyed the knowledge of himſelf; but take all together, even that of revelation with it; it was but a little of him that was known: whereas, when his word was written, the Iſrael of God who enjoyed it, 'tisPſal. 76. 1. ſaid of them: In Judah is God known, his name is great in Iſrael. But the 2 Cor. 3. 11. ſpeaks cloſe and home to my argument: For if that which is done away was glorious, much more that which remains is glorious.

A fourth proof may be, from the ſlipperineſs of§. 4. our memories.

Who among the ſons and daughters of men, is able to retain in the memory ſuch a multitude of particulars as concern faith and life? that if it ſhould be granted, that every man at ſome time or other ſhould have the whole mind of God contained in the Scripture, immediately, and by revelation imparted to him: the memory would prove a very leaky Veſſel, and bad Steward; and let ſlip a great part, both matter and form; without a miracle to raiſe our faculty (not only above the common courſe, or which is ordinary, but) above the faculty of any man that breaths: whereas the word imparted by the Scripture abides, to which as to an everlaſting Record we may have recourſe, and ſupply that defect.

More certain to the knowledge of man.

Since man was corrupted, and ſo long as there§. 5. remains either corruption or defect in him; the inward motions, and notions of the ſoul will be affected therewith: the firſt riſings and bubling up of thoughts, and imaginations, which preſent themſelves to the underſtanding, judgment, and conſcience; will abundantly vary from, and be oppoſite each to other: and the ſentiments or apprehenſions of them, be warring, and contending like pleaders at the bar of judgment, and conſcience and thoſe who know and are concerned in the affairs (and their management) on the ſecret ſtage of the Soul, muſt acknowledge (if they will ſpeak their conſciences) that whatever be the queſtion agitated in the mind, there will not want the appearances of truth, and goodneſs; offering themſelves on both the affirmative and negative part: and in matters of religious concern, all pretend to the ſanction, and allowance of God himſelf. And as their pleas, ſo their importunities ſhall be impetuouſly violent, that many times the poor creature is on the rack, and which way ſoever its judgment and reſolution inclines; the adverſe thoughts will attend it with their Checks, and clamours. In the multitude of my thoughts within me. Pſal. 94. 19. 〈 in non-Latin alphabet 〉 my anxious, perplexed, careful, troubled, thoughts; beating againſt one another like the boughs of a tree agitated with a fierce wind.

This was not only David's caſe, but the Saints which are now upon the earth. And if it were David's, ſo good a man, and a man ſo frequently under the power of ſpecial divine inſpirations; much more may it be ours. Well, in ſuch caſes what courſe ſhould we take? if we expect, and depend upon immediate teachings from the ſpirit, how ſhall we know they are ſuch? and not the deluſions of Satan, or a viſion of our own fancifull brains? we can give teſtimonies enough to convince a Heathen or Atheiſt (if he will not abandon the uſe of reaſon) that the Scriptures are the word and mind of the ſpirit of God: and therefore what that ſpeaks, is the voice of the Spirit, but it will be long enough e're the Quakers, and thoſe that plead for a ſole dependance on the ſpirits immediate teachings, will be able to give ſuch proofs of theirs.

Moreover, the Quakers who pretend to theſe§. 6. teachings, and guidances; reſolve againſt the exerciſe of a humane, (though ſanctified underſtanding) and reſolve all into motions, impulſes, and the ſenſation of them: thereby depriving men of the direction of enlightned faculties, leaving the moſt violent motions, and appetites; to carry away the undoubted evidence, and character of the Spirits leadings.

But how far this is from a ſpiritual underſtanding, or a right diſcerning, I leave thoſe to judge, who are acquainted in themſelves, or others, with violent temptations from Satan, and the unbridled luſts of men; and this pure ſenſation of ſtirrings, and motions, becomes better by far the ſtark blind, than thoſe who have eyes in their heads.

We grope for the wall like the blind, and we grope Iſa. 59. 10. as if we had no eyes; we ſtumble at noon day as in the night. One of the ſevereſt curſes for diſobedience, threatned againſt Iſrael was, and thou ſhalt grope Deut. 28. 29. at noon day as the blind gropeth in darkneſs, and thou ſhalt not proſper in thy ways. And what is this principle of the Quakers, but to turn us again into the darkneſs, and Chaos of Gentiliſm; inſtead of beholding as in a Glaſs with open face the glory of the Lord, to be feeling after him, by the corrupt and half ſenſeleſs touches of a natural conſcience, acting on the narrow, and uncertain indications of Creation, and providence: which though they may teach ſomething concerning God, and our original duty to him: will be as far from acquainting us with Goſpel truths, or ſuch as concern Chriſt, and our redemption by him; as a ſtone or tree is from diſcerning, and expreſſing the ſecret, and boſom counſels of God, or man.

I would not yet have you think, that we deny,§. 7. or diſown a ſenſation, and feeling of the holy and bleſſed mind of God; for we look on nothing of greater moment, than to have a heart and conſcience delivered from ſearedneſs, and being paſt feeling. But our feeling, and ſenſe of the truths of God, is by the faith of them, revealed to us in and by his word: into which we deſire abſolutely to reſolve our belief, and which is the objective rule to the underſtanding by the ſenſes.

CHAP. VI. The Quakers take men off from reading the Scripture, and looking into them for inſtruction and comfort.

SECT. I.

IT is no matter of wonder at all, that they who are ſo far entred in the denial and contempt of the Scripture, ſhould advance this ſtep further; it being but the natural off-ſpring of what I have already proved to be their Tenets. And whatever elſe is the round of their writings and declarings▪ all centres in putting people upon looking to the light within, as the only Counſellour and Comforter. And this is the meaning of our Doctrine, to bring people to the everlaſting Word of God in themſelves, Smith Catech. p. 95.

Whereby they ſteal away their eſteem and uſe of§. 2. the Scriptures inſenſibly: and they are ſhut up and loſt in another Book [viz. The light within] before they are aware: whereas if they ſhould in ſo many words forbid them to read the Scriptures, it would make their hearts recoil: Alas, that men are ſuch Children, who ſuſpect not a deſign to rob them of their Gold; when a Counter, a trifle i • commended to them, and impoſed upon them, that they may not think of, or mind that which is a Treaſure! and by this means the Scriptures are forgotten, 'till the love and eſteem of them be loſt by doting on the new and gay fancy of a divine and perfect light within. But to the proof, further.

But turn your ears inward to the meaſure of light §. 3. Morning watch Epiſt. in you, which is without guile. So to that of God in thee—I direct thee. Their Pamphlets are ſtuffed ſo full with expreſſions of this nature, that I ſhould but ſhew you their great road in citing their words: neither will any of them deny what they are brought to prove.

But if they intended the judgment and conſcience enlightned, and that this ought to be minded in its place, we ſhould not condemn for ſuch directions: but when it is made a God of, and by conſequence an Idol; and thoſe beams of divine light ſhining in the Scripture excluded, as if they had the body of the Sun within themſelves: it is the higheſt inſtance of folly, and proof of taking men off from reading the Scriptures for inſtruction and comfort.

Yet take their minds in expreſs words, And by §. 4. Parnel's Shield of the truth. p. 10. the ſame light do we diſcern, and teſtifie againſt him to be in darkneſs and blindneſs, and is a deceiver; who putteth the letter for the light, and ſo draw peoples minds from the light within them to the light without them: ſeeking the living among the dead. You may here diſcern the confidence they have in their light within, that they dare oppoſe it to the Scripture, yea and take its falſe witneſs which it bears againſt the Scripture: and with what a black coal he marks thoſe who put the letter [i. e. the Scriptures] for the light? and this he conſtrues to be a drawing peoples minds from the light within them, to the light without them: ſo that by his own way of reaſoning I have authority to ſay, that putting the light within them for the Scripture the light without them, they draw peoples minds from the Scripture. But the cloſe of this ſentence is no leſs than a murtherer of the holy Scripture (ſeeking the living among the dead) yea aLuke. 24. 5. ſtrangling the Scripture with one of its own ſilver Cords: Why ſeek ye the living among the dead! as if the Scripture were a very Grave and Charnel houſe, from which the living Jeſus is for ever departed, or which is more congruous to their ſenſe, they are no more able to miniſter inſtruction and comfort than a dead Car • aſe rotting in the Grave.

Hear one more of their Trumpets ſounding to§. 5. the ſame purpoſe: And although the holy Scripture without, and the Saints practices are as lights in John Storys ſhort diſcovery, &c. p. 2. the world; yet far be it from all true Chriſtian men ſo to idolize them, as to ſet them in eſteem above the light which is ſufficient to guide: or to eſteem them equal with the light and Spirit of Chriſt within. The Scriptures are as lights, but they will not right them ſo far as to call the Scripture a light: and the commendations of that Idol the light, within are ſuch, as if they were true he were a ſtark fool who would direct his eyes to the Scripture, having ſuch an excelling light in his own boſom. But leſt after all theſe allurings they ſhould not be underſtood, and people ſhould be ſo ſilly as to attempt to light their Candle at the Scripture Taper, they will tell you in plain Engliſh the vanity of ſuch an undertaking. For he [Chriſt the light within] alone ſearches the hearts—and not the Scripture. Smith prim. p. 12. So that to draw people from attending to the Scripture, they do not only commend the light within (being ſilent concerning the Scripture in the mean while) but tell you in plain words, the Scriptures are in this matter of no ſervice at all; as Parnel before cited, he is the light and guide, &c. the Scriptures are not.

SECT. II.

A ſecond Argument, they aſſert the light within to be ſufficient, yea allſufficient. This where it takes hold of the credulity, will draw as hard from attending to the Scripture as the ſtouteſt Team in England. Alas it muſt then (if this be true) be but a piece of wantonneſs and the itching diſeaſe to read the Scriptures, to which we muſt take a few ſteps, though they lye open in the next room; while we have enough in our own boſoms; yea, which we can be no farther from than from our ſelves; to the uſe of which we may paſs as quick as thought: 'tis but look inward, (not outward nor upward) turn the ear inward, and the turn is ſerved. But that this Argument may be heard, John Story and ſome other ſuch Chapmen vouch for its truth. The light which is ſufficient to guide. Before cited. And if thou waiteſt in the meaſure of the light of Chriſt [within] thou wilt be able to try all things, Smith's prim. p. 10.

Queſt. But if I ſhould turn to it and obey it when §. 2. it reproves me for ſin, is there power in it to ſave me from ſin? &c.

Anſw. Yes Child, all power in Heaven and Earth is in it. Smith's prim. p. 14.

Reader, canſt thou withſtand the aſtoniſhment wherewith a tender conſcience of the true God is wont to be ſurpriſed by ſuch an open mouth of blaſphemy? if thou canſt I muſt conclude thou art acquainted with this ſort of people, and ſo cuſtom hath made it no ſurpriſe; or thou art above half dead and benummed with the Opium of Quakeriſm. Yet this is as agreeable to their main principle, as the ſame thing is to its ſelf.

I wonder we hear it not more frequently from§. 3. them, that all power in Heaven and Earth is in every one of them; yea in each of them, yea in each drunken Sot, and the ſillieſt prophane perſon. This is as certainly their Tenet, as that God, Chriſt, Spirit are within them, and all other perſons, in the ſenſe they hold. But if they ſhould ſay that openly which they believe and ſpeak among themſelves, they would be the moſt ridiculous, to ſay no worſe, people that breathe above ground.

SECT. III.

Thirdly, They affirm the Scriptures to be within. If ſo it is a great vanity to read them out of a Book, and when I am perſwaded to be herein of their mind, I aſſure them ſo long as that ſhall laſt I will not be at the fruitleſs pains of looking into a Bible as my Monitor. Fiſher, the beſt Scholar that ever profeſſed Quakeriſm, aſſerted this, Ye have Moſes and the Prophets within you. Not in LatineVelataquaedam revelata, p. 4. I dare be confident, neither had his Book (mentioned in the margin) been ſo beſprinkled with that Language of the Beaſt, for all his inſpirations, if it had not been firſt knockt and whipt into him, it may be by ſome wicked tyrannical Pedagogue.

Yet here by the way obſerve, that ſuch a wicked§. 2. thing may furniſh with the gift of Tongues, while the Quakers divine Spirit muſt be confined to ſpeak in plain Engliſh, or be dumb. Another of the ſame mind is Parnel (of whom I muſt give this commendation, that he ſpeaks his opinions openly, and not in parables as the moſt of them; who are afraid or aſhamed that their opinions ſhould behold the light, any further than the intereſt they have obtained may ſecure their Authors; but of all men Hypocrites are the moſt odious and dangerous) Parnel's Shield of the truth. p. 11. for the Scripture is within, and was read within before it was read without.

I would not wrong the Quakers as bad as they§. 3. are, and it is pity they ſhould be wronged, who wrong themſelves more than enough: if they mean by the Scripture, the ſenſe by them expreſſed, I wiſh they ſaid true; and if within be in the heart, i. e. not only known and readily produced out of the heart, and men as a good man brings forth from thence good things, but alſo eſteemed loved with underſtanding; I am ſure they would be no Quakers. It is a bleſſed thing to have this Word hid in the heart as David practiſed, and as God commands: but if by the Scripture they mean the dead Letter, Ink, and Paper as they call them when they liſt; they would be but a bad and troubleſom Inmate.

I do acknowledge with all my ſoul, that to§. 4. have the Scripture within in the ſenſe of them, yea and the words too, is an ineſtimable bleſſing; ſuch a one as young Timothy, and eloquent Apollos were crowned with: and few of the Saints there are who have not the Scripture within in ſome good meaſure, but alas memory is ſo weak and frall it will not hold all: and ſo confuſed ever and anon, that it is neceſſary to go to the Scripture without not only to get in more, but alſo to repair decayed and broken notions of them, and to be ſure that our crazy imaginations by brooding upon the frame of them within, have not hatched ſomething of its own, and adopted it Scripture: which the Quakers are not a little guilty in.

But while I am commending the firſt part of§. 5. their Tenet, viz. that the Scripture is within; ſuppoſing it taken in as good a ſenſe as it may be, I muſt not forget the latter part which hath the dregs and poiſon, viz. and was read within before it was read without.

If by reading it within before without they intended it only of the Penmen of the Scriptures, I would join with them, and ſay ſo too: but they intend nothing leſs, but, that, in the light which every man hath within him, there is the Scripture all and every part, at leaſt that may be of uſe, if it had never been without. I would willingly be reſolved of a few things by thoſe that are of this mind. Wherefore did the gracious God expoſe the Prophets and Apoſtles to ſo many difficulties, dangers, and deaths for declaring the matters contained in the Scriptures, if they were read, and might be read by all men within?

Why did God with his own finger write the Ten§. 6. Words or Commands, and cauſe other of his Servants to write both them and the other parts of the Scripture? Why doth he command to read the Scriptures, and by reading and ſtudying them to get them into the heart, memory, underſtanding▪ Deut. 17. 19. And it ſhall be with him, and he ſhall read therein all the days of his life, that he may learn to fear the Lord his God; to keep all the words of this law, and theſe ſtatutes to do them. It was not to be with him as you commonly phraſe it [in him] there is no ſuch it in the Text, but the Relative it, hath for its Antecedent in the Verſe next before, he ſhall write him a Copy of this Law in a Book out of that which is before the Prieſts, the Levites: it ſhall be with him, &c.

Why did Chriſt himſelf read out of the Book if it§. 7. were within them? Why did not God chide Joſiah for not doing according to the Law (as being guilty of wilful neglect) before he found it in the Book? why did God commend and reward his tenderneſs of heart in fearing, when the Law was read out of the Book, if he were ſo hard hearted as not to hear the Law within?

Why did Jeſus Chriſt never rebuke the Jews for not heeding the Scripture within, while he oft rebuked them for not heeding and believing the Scripture without? theſe are enough and to ſpare, to diſcover the vanity of this conceit.

The truth is, the Scriptures were written (with§. 8. reſpect to us) firſt without, then within.

I would gladly hear any of the Quakers make a§. 9. report of any of the Goſpel truths contained in the Scriptures, which you could aſſure me you never heard or read without: or that you could all agree without conferring together in a Narrative of thoſe Traditions which the Theſſalonians were taught by word, 2 Theſſ. 2. 15. and of thoſe many other things which Jeſus did (or ſome of them) ſpoken of John 21. 25. which were not written: this would be ſomewhat of conviction to us. But you are unworthy beyond all men of the holy Scriptures, who by ſuch means as theſe not only take off others from reading them for their inſtruction, but alſo deny the mediate and viſible inſtruments and means of thoſe notions you make ſuch a noiſe and jingling with in the ears of men, as if they were but home-born things.

SECT. IV.

Fourthly, They affirm that there is no light in them.

That light is in the Scriptures, prove that, or tell Lip of truth opened, p. 7. me what one Scripture hath light in it? If the Scriptures gives us a true deſcription of light, Epheſ. 5. 8. for whatſoever doth make manifeſt is light: this is not only an errour of the firſt magnitude, but alſo one of the greateſt diſcouragements imaginable of looking into the Scriptures for inſtruction and comfort: for if they manifeſt or ſignifie nothing to us it will be but loſt labour.

I am apt to believe they may hold it for very Orthodox Doctrine, intending thereby that there is no light in the Scriptures more than they have or may have without them; and that the Scriptures can add no more to them than the boaſting Galatians who were falſe Brethren (though they ſeemedGal. 2. 6. to be ſomewhat) added to Paul; or that there is no Scripture hath Chriſt the light in it, he being (in their opinion) no where but within as a light.

I ſhall only prove that the Scripture is a light, or hath light in it, and ſo diſmiſs this argument.

O ſend out thy light and thy truth: let them lead Pſal. 43. 3. me, let them bring me to thy holy bill. By which we are to underſtand the promiſes made to David: he knew the way to Gods holy hill, as well as moſt, but his Adverſaries had barred it up, and therefore he prays that God would perform his promiſes, which were not only the light of comfort to him, but a guide to his faith and hope, as they were truth and good: and ſuch light the Scriptures are repleniſhed with and adorned, as the Firmament with Stars and Conſtellations. But leſt they ſhould ſay this is but my meaning put to the Scriptures, take one Text that telleth its own meaning in ſo many words: For the Commandment is a lamp, and Prov. 6. 23. the Law is light.

A fifth Argument may be raiſed out of thoſe dirty and diſparaging Titles and Characters which they give of the Scriptures. Of this you have enough before.

CHAP. VII. The Quakers affirm the Doctrines, Commands, Promiſes, holy Examples, expreſſed in the Scriptures as ſuch, not at all to be binding to us.

SECT. I.

THis is a denying of the Scriptures, and the authority of the God of the Scriptures at once, and with a witneſs. If any ſhall be furniſhed. 〈1 page duplicate〉〈1 page duplicate〉 with ſo ſmall a meaſure of reaſon, as not to be able to apprehend that ſuch an affirmation is a denying of the Scriptures, I have little hope to convince them. Yet I ſhall not leave them altogether without ſome Scripture evidence of the ſtrength of this Argument.

Leſt I be full and deny thee; and ſay who is the §. 2. Prov. 30. 9. Lord? To ſay who is the Lord? or what hath the Lord to do with us, to command or bear rule over us? is to deny the Lord: and to ſay of the Scriptures what are they to us? is as plainly to deny them. What is ſelf-denial but rejecting and denying what it would oblige us to, and impoſe upon us? to relinquiſh and abandon its authority? To deal ſo by the Scriptures muſt needs then be a denying of them. But why do I burn daylight? the Argument ſhines bright enough in its own light and evidence,

The greateſt expectation will be of the proving§. 3. matter of Fact, or that they do thus affirm: and I do verily believe that few who have ſome tolerable opinion of the Quakers and their principles (except the rank Quakers themſelves) have had a ſuſpicion that they are ſo groſly wicked: but I ſhall blow the duſt out of their eyes, by as ſtrong a proof as their own confeſſion.

And it was the r • le unto them that gave forth the Scriptures—and they ſpake the words as the Spirit moved; ſo that the Spirit was before the words, Smith prim p. 10. and was their rule that ſpake the words, and it changes not, but is the ſame for ever.

This he writes to prove that the Scriptures are not a rule, and doth hereby affirm that they had been no rule to the Penmen of the Scriptures themſelves, had they not been moved ſo to take them by the Spirit: and that this way of obligation is unchangeable and abides for ever. He that ſhall read the foregoing and following words in the Piece quoted, will no more doubt what I have ſaid, than that two and two make four.

For all the Saints have their commands in Spirit, §. 6. Naylors love to the loſt, p. 16. but yours is in the Letter; and ſo of another miniſtration. By the phraſe [in Spirit] they intend not that which reaches the heart only, but that which hath its original immediately from the Spirit of God in them. That Naylor intends no other in this place, than its being from the Spirit immediately, he telleth you plainly: for that it is a different miniſtration from that of the Letter, by which words [the Letter] they alway intend the Scripture.

But more plain yet, if more plain may be: that §. 7. Burroughs anſwer to choice experiences, p. 6, 7. is no command of God to me, what he commanded to another.

Neither did any of the Saints which we read of in Scripture act by that command which was to another, not having the command to themſelves: I challenge • o find an example to it, E. D. A bold Challenger, who ſhall be anſwered in good time: but let us hear a few more firſt.

—Becauſe its only queries gathered by the Author from the letter of the Scriptures without, and no meſſage of heavenly prophecy, doctrine, or exhortation received by the Author from the Lord, through John Story Short diſcovery, p. 1. the divine inſpiration of his light and Spirit within: therefore may I ſay it's a very vain and Idolatrous exhortation which J. A. hath given to J. B. his little Book: But further,

And J. A. further ſaith, let light without be guide §. 8. to light within.

Reply, If by this exhortation J. A. means that light without ſhould guide the true light within, which ſhines in the hearts of the Saints: then I muſt needs ſay 'tis a very abſurd and fooliſh exhortation; and being ſpoken upon a divine account, it is full of Idolatry and evil, and greatly contrary to the Goſpel, and exhortation of Gods Ambaſſadours to the Saints on earth, which was, that they ſhould abide in the light or anointing that was in them, 1 John 2. 27. I ſhall ſay ſomewhat to this in its order; hear one more and I have done.

And this is your work who at this day ſet up an James Naylor. p. 16. imitation from the letter, of what other men have done; but have not received your command and power in Spirit from the Lord; and to you it will be ſaid, who hath required theſe things at your hands? for all the Saints have their commands in ſpirit, but yours is in the letter.

But in your vain imaginations are judging you §. 9. Pag. 31. know not what, and limiting the ſpiritual Covenant of God to the literal.

Not in ſpirit, but in the old letter, or tradition Pag. 40. from men.

I ſuppoſe that by this time my Reader is paſt doubting whether they are guilty or no of this charge: it muſt not be expected that I ſhould take up all theſe citations, and deal with them in all their parts; if I ſhould, I ſhould often actum agere, and give you one thing more than twice: but what they produce as confirming their Tenet, I ſhall anſwer to, the falſhood of this Doctrine I ſhall prove by Scripture, and rational evidence, and anſwering what they pretend for the grounds of it.

SECT. II.

The Laws that were given by Moſes, and the doctrines and promiſes alſo were binding to the Congregation of Iſrael, Exod. 34. 32. And afterward all the Children of Iſrael came nigh, and he gave them in commandment all that the Lord had ſpoken with him in Mount Sinai. Who will ſay theſe commands were not binding to them? Exod. 35. 1.—Theſe are the words which the Lord hath commanded that ye ſhould do them. Will any one in his wits ſay, that in receiving the command from God by Moſes, they had it by immediate inſpiration from God? to ſay ſo is a contradiction in its ſelf. Moſes indeed had it immediately from God, but the Iſraelites of that Generation mediately from Moſes, John 1. 17. For the Law was given by Moſes. And the Scriptures were given firſt immediately from God, and that is their authority with us, though they are handed to us through many Generations, as the Books of the Law and the Prophets were to the Jews.

And moreover it were a very ſuperfluous thing§. 2. for God to ſend his commands to them by Moſes, if they had them all at as nigh and as good a hand as he▪ The like may be ſaid of the New Teſtament Commands and Doctrines, &c. 2 Theſ. 2. 15. Therefore Brethren ſtand faſt, and hold the traditions which ye have been taught, whether by word or Epiſtle. Did you ever hear of an Epiſtle come immediately from God? and all the Doctrines of the Goſpel were conveyed to others, except the Penmen or Prophets, Evangeliſts and Apoſtles by Epiſtles; or what is of the ſame import in this matter.

But let us ſay a little about the obligation of examples§. 2. Morning Watch. of the Saints. That I may not run you out of one errour into another, I am willing to take ſome pains in this, as in the other parts of this Tract.

To imitate all the Examples of the beſt of Saints would lead us into ſin, and therefore cannot be our duty. This I will not plead for, for then we ought to murmur, murther, diſſemble, and be proud, which at ſome time or other, ſome or other of the eminenteſt Saints recorded in Scripture have been guilty of.

To imitate and take example by them from the§. 4. meer authority of their Example, is not a little faulty, though the thing be good in its ſelf: But to take them for our examples, and follow their ſteps wherein they act according to the written Word, or are commended and rewarded by God for ſo doing, yea not any where reproved for ſo doing: their examples in the like caſes and circumſtances, it is not only reaſon to follow, but a ſin not to follow: yet we are to follow their examples as they are ſome diſcovery of the will of God to us, which we knew not ſo well and clearly without them: or as they are a farther incouragement to our faith and obedience.

Neither are we notwithſtanding to follow their§. 5. examples which were according to the mind of God when they lived, but ſince thoſe Laws are abrogated and repealed by a demonſtrative act, and law of God. As in the caſe of the Moſaical Rites and Ceremonies; with all thoſe things which were Typical ſhadows, the ſubſtance, and intendment of which is performed and compleated.

Theſe things promiſed, I ſhall prove that their examples are binding to us, yea are a ſuperadded engagement to duty; and render a ſin againſt a command ſo backed with examples, to be more ſinful and more deeply aggravated.

It is lawful, and a duty to imitate, and follow§. 3. the examples of eminent Saints.

Beloved, follow not that which is evil, but that 3 Ep. of Jo. 11. which is good. This is ſpoken of evil and good actions, and examples as appears by the the 10th. verſe.

Leaving us an example, that we ſhould follow his 1 Pet. 2. 21. ſteps.

Whoſe faith follow, conſidering the end of their converſation. Heb. 13. 7.

For your ſelves know how ye ought to follow us. 2 Theſ. 3. 7. and 9. But to make our ſelves an enſample unto you to follow us.

For after this manner in the old time, the holy 1 Pet. 3 5. women alſo who truſted in God adorned themſelves.

Brethren be ye followers together of me, and mark 3 Phil. •• them which walk ſo, as ye have us for an enſample.

Theſe Scriptures are ſo plain to the purpoſe, that they need not a comment.

And his ſons walked not in his ways, it was an1 Sam. 8. 3. aggravation that they did not only ſin againſt the Laws of God, but the example alſo of their Father.

Yea in doubtful and difficult caſes; wherein we§. 6. cannot reach the knowledge of our duty, and the way God would have us walk in, by the evidence of his Laws: it is our duty to follow the examples of the greater number of the Saints, eſpecially when the moſt ſerious, and underſtanding are of the company. If thou know not (O thou faireſt among Sol. Song. 1. 8. women) go thy way forth by the footſteps of the flock, and feed thy Kids beſide the Shepherd • Tents.

It were well if young beginners in Chriſtianity§. 7. would practiſe this advice; until by diligence, and the bleſſing of the Lord thereon, they came to an underſtanding more ripe, and capable of diſcerning the mind of God in its more proper evidence: ſuch a practice would evidence humility, and aknowledge of themſelves, and ſave them many a ſin and trouble, and the Churches peace in a great meaſure: and ſecure them from the ſnares and deluſions of Satan and his Agents; who have the greateſt advantage on thoſe whoſe hearts are in their aims honeſt in the main, and whoſe underſtandings are weak, and indigeſted; yet daring and preſumptuous.

SECT. III.

I conclude this Chapter with ſome conſequences of the denying the doctrines, commands, holy examples in the Scripture contained, to be binding to us, unleſs they come to us by immediate inſpiration or motion of the Spirit.

Friſt then all miniſtry by men is ſuperfluous and vain; and that not only our miniſtry, but that alſo which you call yours, who affirm this dangerous untruth.

Can you ſay your Miniſters are the Spirit? if the§. 2. Spirit teach by, or through them it teaches mediately; but I ſay not this as if I took it to be of bad conſequence that your Miniſtry ſhould ceaſe: but to ſhew you how greatly contradictory you are to your own principle. You ſay the light and the anointing within you, is a ſufficient, and only Teacher; and no other can oblige, or move you: and yet none make a greater noiſe in that you call teaching, or declaring, or are ſo troubleſom and importunate therein, as your ſelves.

2. The conſequence will be, that however the§. 3. Scriptures are a Monitor from which we may ſtore our ſelves with Gods counſel, and commands, &c. yet in the intervals, and mean whiles between inſpirations, and motions from the Spirit within: we have no obligation to any duty, nor can we commit any ſin. For where there is no Law, there is no tranſgreſſion; take away the Scripture Precepts, and to you there is none, but as inſpirations drop in: and then I aſſure you (for all your pretences) you may live lawleſly enough: inſpirations being now ſo rare; and when they were more plentiful, but one Balaam among the wicked was ſo viſited, as we read of.

3. Then the Scriptures ſignifie juſt nothing, but§. 4. a Romance to read, to exerciſe the fancy; or at moſt but as a prophane or common Hiſtory, from which we learn nothing but what others did and ſaid; and how it was with them. If you read the Scripture commands, they are nothing to you; if you have a command in Spirit (as you call it) it is enough: though it never were in the Scriptures; yea, though it be contrary to the Scripture, reaſon, and all modeſty.

CHAP. VIII. They deny the Scriptures to be any means, by which we may come to know God, Chriſt, and our ſelves.

SECT. I.

THis is a bold and ſtrange aſſertion from thoſe who call the Scriptures the Scriptures of truth, and would be thought not to deny but own them with ſome reſpect. But ſeeing it is within them, I love they ſhould ſpeak out.

If the Scriptures are thus impotent, I know no uſe they are of in things of a religious concern; all Religions aiming at and depending upon the knowledge of God and ourſelves: and the Chriſtian Religion as ſuch, on the knowledge of Chriſt. They may notwithſtanding this affirmation call them Scriptures, i. e. Writings ſtill; but ſure they do but mock them in calling them holy Scriptures, or they are greatly ignorant what the word holy imports.

If the Scriptures then were burned, it would§. 2. not be a half-penny loſs, and the world would be rid of a burden or a ſnare, or both.

I proceed to the proof of this Charge, and as I have done hitherto draw my Arrows out of their own Quiver.

Queſt. Is there not another way by which we may §. 3. come to know God?

Anſw. Nay child there is not another way, for Smith prim. p. 24. Chriſt is the way.

The Scriptures (which are Chriſts own words) which ſay Chriſt is the way, John 14. 6. is far from countenancing what this Author ſhelters under its wing. Chriſt ſaith I am the way—no man can come to the Father but by me. But he doth not ſay (nor is it in the leaſt implyed in the words as their ſenſe or conſequence,) that there is no coming to the knowledge of God but by Chriſt; for ſome knowledge of God may be attained not only without Chriſt as the means but without the Scripture alſo.

As the Apoſtle Paul affirms (who we have reaſon§. 4. to believe before all the Quakers in the world) Rom. 1. 20. For the inviſible things of him from thhe creation of the World are cleerly ſeen, being underſtood by the things that are made: even his Eternal Power and Godhead. Either they never read this Scripture, or the beam is in their eyes, who ſhall ſay there is no other way to know God but Chriſt; if he had ſaid no other way to know God ſavingly without Chriſt, he had ſaved his credit here, and hit the mark: but what will not men ſay that have a mind the Scripture ſhould be ſilent. The reaſon he grounds this upon is of like ſtrength to moſt which they produce under that name, or form: For Chriſt is the way, now this Scripture doth not ſpeak of the knowledge of God, but of coming to God; which is ſomewhat more than a bare knowledge of God; which muſt have a being in us before we can come, or move towards him. But ſuppoſe he had ſaid there is no other way to come to God but Chriſt only, he had ſpoken falſly. For,

Though there is no other way to come to God§. 5. without Chriſt, yet there are many other ways to come to God by, in conjunction with and ſubordination to Chriſt. So our reading the Scripture, knowledge of our alienation from God, our ſin, guilt, and danger, ſanctification, &c. theſe are all ways and means by which we come to God. Add to theſe faith, love; yet who will ſay that any of theſe are Chriſt? (except James Naylor, who ſaith Chriſt is the Word and Prayer) but though we make theſe to be ſome ways and means of coming to God, we make not any of them the way, as the moſt excellent and only way: nor do we make them our Saviours, and Mediators, and Interceſſors with God for us: nor that they by ſhedding their blood ſatisfied Gods Juſtice and appeaſed his anger, and made reconciliation between God and man: and yet without theſe any one of them (at leaſt ſuch as are within their reach) no perſon can be ſaved or be re-united to God. I will give you a demonſtration as eaſie as ſenſe it ſelf.

Suppoſe that over a great and deep River there§. 6. were but one Bridge; and he that would go to the other ſide muſt go by this Bridge; and it ſhould be ſaid (and truly) no man can get to the other ſide of the River, but by this Bridge: would this conclude that you muſt not enquire where this Bridge is? how you may paſs over by it? that you muſt not take thoſe paſſages, and ſteps that lead to the Bridge? that you muſt not have and uſe your legs, and your eyes? and all becauſe you cannot get over but by thy Bridge. At no wiſer a rate do the Quakers plead for Chriſt being the only way, excluding all other as ſubſervient. But enough of this paſſage: only obſerve, that the Author quoted will not have the Scriptures, nor any thing elſe (Chriſt excepted) to be any means of knowing God. Let us hear him explain himſelf a little more.

Queſt. Doth God manifeſt himſelf within man? §. 7. Smith's Catech. p. 2.

Anſw. Yes, and man cannot know him by any other way but by the manifeſtation of himſelf in his light within him.

Here he ſaith much more than in his former ſentence; there he ſaith there is no other way to know God but by Chriſt, here but by his light [Chriſt] and that within him too: l • ſt we ſhould miſtake and ſuppoſe that the light of Chriſt alſo is to be found in the Scripture,

Hear him ſpeak plainer, and yet more to the purpoſe.

Then he [John] declared him as he knew him; Morning watch p 6. § 8. not from any tradition or writing before him: though then there was much written which did truly teſtifie of him. This he brings in to prove, that Chriſt is to be known and made known to others, not by the Scripture but his own light, or he himſelf the light within: and that though the Scriptures were then in being, he made no uſe of them to declare Chriſt by, to the knowledge of thoſe he preached to.

They are ſuch people as tell the world that Matthew,Paper ſent out into the world. p 2. §. 9. Mark, Luke, and John are the Goſpel; they are but the Letter.

The Goſpel is as much as to ſay a good meſſage, or glad tidings, 〈 in non-Latin alphabet 〉 Strange! that they ſhould not be glad tidings, becauſe they are the Letter • as if a good meſſage or glad tidings were never written in this world: And the Scripture brings no tidings of Chriſt, becauſe they are tidings in the moſt ample form, viz. in writing or printing; which will abide much longer than a breath or ſound; and may be better conſidered.

Take another to couple with him, as very a Wiſeaker as he.

And the knowledge of the Languages of Hebrew, John Higgins warning, &c. P. 7. Greek, and Latine (which they call the Orignal) is nothing worth, as pertaining to the knowledge of God. This Author did certainly loſe the light, or the light loſe him, when he wrote this: I never heard the Latine called the Original of the Scripture Tranſlations before. Sure he believed that the Scriptures peept firſt out of Rome, in that their Original Copy ſhould be in the Roman Language; as others of them, that the Lords Supper and Baptiſm were from Rome and the Pope.

But however we have been hitherto of this mind, the Quakers infallible monitor, the Light within (by which I am perſwaded he wrote this) will have it otherwiſe: and I dare aſſure this learned perſon if he be alive, and can but prove the Latine to be the Original, the Pope of Rome will willingly give him a Cardinals Hat for his pains.

But this is not his original errour, though an errour concerning the Original. He ſaith the Original is nothing worth pertaining to the knowledge of God. • f ſo our Tranſlations which we had from thence are leſs worth than nothing: for they muſt give the upper hand to the Original.

I have ſufficiently proved their denial of the Scriptures being any means by which we may come to the knowledge of God or Chriſt: one Witneſs of the third, viz. of our ſelves, and I ſhall call in no more of them for the proof of this Charge.

Chriſt by his light within ſhews you in a glaſs §. 10. Scorned Quakers account. P. 20. your own faces, which the Scriptures cannot do.

Here I find them in love, yea ſo in love with a little Rhetorick, that rather than go on plain ground, they will kick their own ſhins, and trip up their own heels. Truly friends you have here gone on Glaſs or Ice, which you will. You teach or declare in almoſt all your Writings, which concern teachings in a religious ſenſe, that you are taught immediately by the light within. Was ever any thing in this world ſhewn in a Glaſs immediately? that Glaſs may more congruouſly be called a Mirrour (the ancient name of a Looking-Glaſs) than any I ever ſaw or heard of: however let whatever be the Glaſs or means by which, or in which we may ſee our faces, the Scriptures (by your leave) muſt not be it.

But whether you will or no the Scriptures are a Glaſs, or as a Glaſs, wherein if you or I will pleaſe to look with an honeſt mind, God will by it in a good meaſure ſhew us what we are: and they have one property above all the Looking Glaſſes in the world, viz. that we can ſee your faces in and by them, though you ſhould not look into them, nor ſuffer the Book wherein they are contained to be in the ſame houſe where you are.

SECT. II.

For the help of the unready in the Scriptures, I ſhall quote a few of its teſtimonies to confute this Doctrine: although the conſciences of the greater number of themſelves (if they will but turn over their records placed in their memories) will give verdict againſt them. And for all thoſe who have been at the pains to learn what the Scriptures are capable of teaching, and have not engaged themſelves right or wrong to the ſervice of the light within; I doubt not but they will ſubſcribe themſelves experimenters of the truth here by you oppoſed.

That all the people of the earth might know the Joſh 4. 24. §. 2. hand of the Lord that it is mighty, that ye might fear the Lord your God for ever.

As the heathen Nations, ſo the Generations and Poſterity of Iſrael, who had not ſeen thoſe works with their own eyes, were helped to the knowledge of them, and of the Lord who wrought them, by the means of the Scripture Hiſtory.

And it ſhall be when he ſitteth on the throne of Deut 17. 18, 19. his Kingdom, that he ſhall write him a Copy of this Law in a Book; out of that which is before the Prieſts the Levites: and it ſhall be with him, and he ſhall read therein all the days of his life, that he may learn to fear the Lord his God. Here the Scriptures are not only a means to know God, but alſo to fear God; which cannot be without knowledge of him, and is more than a meer notion of God.

And for the knowledge of Chriſt, it is not poſſible§. 3. that the Scriptures ſhould be a prophetical, hiſtorical, and doctrinal account of the natures, perſon, and offices, &c. of Jeſus Chriſt; and yet no means for the knowledge of him. And according to your own common phrase, a teſtimony, declaration, and witneſs of Chriſt, and that they are ſome means, though not the only means, that Text is enough to prove, 2 Tim. 3. 15. And that from a Child thou haſt known the holy Scriptures, which are able to make the wiſe unto ſalvation; through faith which is in Chriſt Jeſus.

And who will doubt but that which is a means to ſave is a means to know God and Chriſt? I have met with ſuch a ſilly cavil as this in ſome of your Writings, viz. that they are no ſuch means to them who have not faith, i. e. that obey not the light, and believe not in the light. True, if you underſtood Chriſt aright; but yet they are a means of ſome kind, or it is not true that they are able to make wiſe to ſalvation, whatever elſe be in conjunction with them: we never yet ſaid that they alone can do it, if we ſhould ſay ſo, we ſhould be like unto you, who deny they can contribute any thing towards it.

Concerning the knowledge it gives of our ſelves§. 4. (whether we are believers or unbelievers) take two or three teſtimonies.

Theſe things have I written unto you that believe 1 John 5. 13. on the name of the Son of God; that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God. Surely if they are a means to know if we have eternal life, they thereby ſhew us our faces; that we have the faces of Children, not Swine; or Swine and not Children; and thoſe characters and marks by which one Saint may know it ſelf, may be a means by which another Saint may know it ſelf, and ſo on the contrary. Paul knew himſelf by the Law to be ſuchRom. 7. a ſinner, as he knew not before. But I ſhall give you one Scripture which anſwers the caſe in the Metaphor [a Glaſs] uſed by our Adverſary.

For if any man be a hearer of the word and not a 1 Jam. 23. 24. doer, he is like unto a man beholding his natural face in a Glaſs; for he beholdeth himſelf, &c.

I know you who are called Quakers will ſay I pervert this Text, which is to be underſtood of the light within, not of the Scriptures without; and that it maketh directly againſt me. I hint this to let people know what need we have to preſerve that appellation of the Scriptures the Word of God; which will preſerve the due reputation and uſe of thoſe holy and bleſſed Writings. But I would ask any Quaker, if it be not abſurd and woful lame language, to exhort a man to be a doer of Chriſt? I muſt not diſpute the ſame thing over and over, but affirm this Text from what hath preceded, and the particular Argument given juſt now, to be a full and plain aſſerting the Doctrinal word to be a means by which we may know our ſelves.

SECT. III.

I ſhall expreſs in the cloſe of this Chapter thoſe abſurdities, falſities, and impieties, that are the Baſtards this Errour is travelling withall.

The Scriptures have leſs in them of demonſtration,§. 1. with reſpect to God, than the dumb Creation, or the moſt deſpicable particle of it; a Worm, a Stone, are ſome means to know God by.

A ſecond conſequence is, that no Writing whatſoever§. 2. can be any ſuch means; for the holy Scriptures deſerve a preference in religious caſes; and that (which will lye very heavy upon you who are called Quakers) all your ſcribling neither hath been, neither can be to any ſuch good purpoſe, as the knowledge of God, Chriſt, &c.

Experience and ſenſe it ſelf, and that not of§. 3. one but many millions, are not all together worth a ſtraw in point of evidence: for ſo many have experienced as plainly as ſenſe it ſelf can demonſtrate, that by the means of the Scriptures they have come by the knowledge of God, Chriſt, and themſelves.

The incomparably greater number of thoſe§. 4. whom you confeſs were Saints, and had peace with God, knocked and entered at the wrong door; and ſo by your own Expoſition of Scripture, are Thieves and Robbers.

Then God, Chriſt, Prophets, Apoſtles, are all to§. 5. be charged with folly, who taught the knowledge of God, Chriſt, and man by the matter expreſſed by the Scriptures; which was not to them immediately expreſſed by God, but by Prophets, and humane Teachers.

You caſt thoſe Worthies who both diſputed and§. 6. died to maintain not only ſome Truths concerning God, Chriſt, and man, (the knowledge of which they came to by the Scriptures) but alſo for continuing in the poſſeſſion, and to the uſe of ſouls for ſuch ends, the Books of the written Word. Yea you condemn them as a company of Fools, who caſt away and ſold themſelves to all the miſeries they ſuffered for a thing of nought.

Then neither is Reading, Preaching nor Inſtruction§. 7. of any ſuch uſe. This I fear hath gotten too much credit with you, who ſuffer your Families and Children to take their own courſes, except in the concerns of this world, wherein few out-do you: and I ſhould blame you the leſs if you would ſo far keep to this principle, as to keep your light within, and your thundring too; into which (though a ſelf contradiction) it breaks forth with a noiſe without ſenſe or truth: to the amuſing of the ignorant, who take them who ſhew the greateſt zeal or heat to be the moſt ſincere and intelligent.

CHAP. IX. The Quakers affirm the Scriptures to be no means whereby to reſiſt temptation; and that they are dangerous to be read.

SECT. I.

I Join theſe into one Argument, the latter being a high inſtance for the proof of the former; and both together engage againſt the life of the Scriptures with a ſtrong hand. What ſhall we ſay of thoſe mens owning the Scripture, who turn this ſtanding Table of the Lord into a ſnare, and render them not only no Weapons to reſiſt Satan and Luſt our grand Enemies: but to be as Gunpowder to blow up our ſelves: yea, as if God himſelf who is the Father of mercies, and who in his abundant goodneſs hath afforded us this Armour of light, did thereby rather ſet a trap for our ſouls, than a means to deliver us from the ſnare of the Devil; who leads the blind and unarmed captive at his will.

I ſhall not go about to give demonſtrations, that§. 2. ſo to affirm is to deny the Scriptures, when I have proved that they are criminal according to this Charge; I know not what impartial perſon will judge them guiltleſs of denying the Scriptures. And therefore I ſhall attend to it, as carrying the queſtion.

'Tis not your flying to the Scripture that can ſave Martin Maſon loving invitation. p. 4. you from the fire of his wrath—nor overcome the leaſt corruption for you; no verily, nothing then but a Chriſt within you, &c. and the next ſentence is, come thou then, O come with boldneſs to Gods faithful Witneſs within you! If he had ſaid the Scriptures without the knowledge of them, or the notion of them without the power, or without the Spirits concurrence; he had ſpoken truth.

But, to beat theſe Weapons out of their hands, to cry out with a vehemency to throw down thoſe Arms as uſeleſs, and run away to that ſecond Antichriſt the light within; this is horrid. The true Chriſt is not ſo far from the Scriptures, nor ſo diſagreeing with them, but he can dwell in one heart with them; and arms all his Souldiers with the Weapons of the truths therein contained: but Chriſt Jeſus the Chriſt of God, and Redeemer of his people; and the Quakers Chriſt are nothing of kin.

But one would think this ſhould be but a ſlip of§. 3. his Pen, let us ſee if he ſpeak not more favourably of the holy Scriptures in his following diſcourſe: but alas! the darkneſs within hath ſo bewitched him, that nothing but the Quakers Idol is good for any thing.

The Scriptures nor any other outward things are Pag. 11. able to graple with him [the Devil] you muſt put on the armour of light [light within] and with that reſiſt him, or be taken captive by him.

What a rapture of zeal is here for the thing within! though the Scriptures alone can do little, yet ſure if God Almighty undertake the combat, either with or without the Scriptures, he will be too hard for all the Devils, or he had not kept his Throne from being uſurped by him: and if God be not without the Quakers, or any other perſon, as well as within them; he is not infinite as we have taken him to be by the light of Reaſon, and more by the light of Scripture. But what blaſphemy will not men run into, who have changed their God for that which is no God, and have turned their backs on the Lord Jeſus, and taken ſo groſs a deluſion in the room of him.

Again he goes on to the ſame purpoſe, leſt you ſhould not underſtand him. If you uſe any other Pag. 11. Weapons [than the light within] in this ſpiritual war, you cannot proſper nor prevail againſt him. I have lighted on a proof of the latter part of my Charge before I was aware, viz. for then it is dangerous to read the Scriptures, leſt you ſhould be tempted to try ſome of thoſe inviting Arms, which that Magazine is ſtored with, and ſo ſpoil all your proſperity and prevalence in your ſpiritual Warfare.

SECT. II.

However this ſhall not prevent the producing my intended proofs of the danger (as the Quakers ſay) that attend reading the Scriptures.

But ſeeing (as the Quakers ſay) we muſt try§. 2. the Spirits by the Spirit; let us try William Smith's ſpirit by Iſaac Pennington's; who ſpeaking ofPennington's queſt. &c. p. 12. knowledge gained by the Letter of the Scriptures, ſpeaks thus; Making him wiſe and able there [in his head] to oppoſe truth, and ſo bringing him into a ſtate of condemnation, wrath, and miſery, beyond the Heathen: and making him harder to be wrought upon by the light and power of truth than the very Heathen.

By oppoſing truth, we muſt needs underſtand it of the Quakers truth; and if reading the Scriptures, and getting knowledge from or by them; puts us into a bad condition (both as rendring converſion difficult, and our miſery and condemnation great) beyond the Heathen; I ſcarce know what is more dangerous than reading the Scriptures. But the comfort is, it doth but render us harder to be wrought on to entertain the pernicious Guide and Saviour, the Quakers light within; and therefore is exceeding ſafe and neceſſary.

It follows in the ſame Author, My upright deſire to the Lord for you is, that he would ſtrip you of all your knowledge [or wiſdom] of the Scriptures after the fleſh. Their meaning of [after the fleſh] is, that which comes not by immediate inſpiration.

For thoſe only are the Children of God, who are §. 3. Naylors love to the loſt, p. 53. led by the Spirit of God; to whom they who were led by the Letter, were ever enemies.

So Naylor doth as certainly ſay, 'tis dangerous to read the Scriptures to be led by them; as it is truly dangerous and evil to be Enemies to the Children of God.

SECT. III.

That this abominable Tenet is the Quakers, I know it ſufficiently: and that they look upon our adhering to Scripture light, as the greateſt adverſary in the world to their adored light within. But I love not the Quakers way of demonſtration, viz. we witneſs this and that, but if you would know how they witneſs it, it is only their own experience, which is a dumb kind of witneſs: while they can make no proof or teſtimony of it to another, nor will ordinarily attempt it; and ſo their witneſs is to themſelves alone. But my witneſſing of what I here charge them with, ſhall have more light in it, that all that read it may be convinced of its truth. Therefore take one inſtance more out of their famous Author W. P. or William Pen.

But I will aſſure them, they ſhall yet grope in the §. 2. W. Pen Spirit of truth, &c. p. 23. dark, till they come into the daily obedience of the light, and there reſt contented to know only as they experience; and not from a ravening comprehending brain, that would in its unregenerated ſtate graſp at the clear myſteries of the Kingdom: into which fleſhly comprehenſions and notions can never enter: but all muſt be as unlearned from their firſt birth, education, and traditional read knowledge; as he is unmanned, that is again become a little Child, before the ſecrets of Gods Work come to be made known.

That W. P. (of all others) ſhould talk at this rate is moſt ridiculous. What! know only as they experience, know what God is no farther than they experience. Can we experience his Omnipotency? his infiniteneſs, which is not within the experience of all finite beings put together? What! know the death (by Spear and Nails of Iron or Steel, and Croſs of Wood) of the man Chriſt Jeſus, which he ſuffered above 1600 years ſince, only by experience? What! know the life to come, the judging of all men (that are, ever were, or ſhall be) by the Lord Jeſus; only by experience: where is faith all the while? what credit hath God with W. P? that he will know him, nor any thing he ſaith, no further than he ſees, feels in his experience.

If none but Believers be Saints, ſuch as W. P. are profeſſedly none: if he know not that objects of faith and experience are contradiſtinct things; he is very unfit to aſſure who they are that grope in the dark, and is very unlikely to mend his confuſed ſcribling.

I ſhall not comment on his ravening comprehending brain (a moſt affected phraſe amongſt the Quakers) nor his clear myſteries, as clear a contradiction as it is; nor fleſhly comprehenſions, as much untruth and nonſenſe as (according to their meaning of it) it comprehends; for I have not room to ſpread all his rubbiſh.

What is to my preſent purpoſe is in the laſt part§. 3. of his ſaying, all muſt be as unlearned from their—traditional read knowledge, as he is unmanned, &c. Sure the Scripture knowledge being read knowledge, or knowledge that comes by reading (as one means) is a moſt hateful thing to God, that he will impart none of his ſecrets to thoſe, that will underſtand any thing by his written Word. How came God to fall out (at ſuch an irreconcileable rate) with his own off-ſpring, his expreſſions of his mind contained in the holy Scriptures? how can you have the face to call them holy Scriptures, and yet make knowledge attained by reading them ſo nauſeous to God, that they ſhall be none of his Children, that learn any knowledge by that Book, or forgo it not all? Did God write, and cauſe it to be written; and yet never intend we ſhould read it? or that reading it we ſhould not believe a word on't, nor underſtand, nor be the wiſer for it? Shall they be judged by the Law who lived under it, and yet the knowledge of God thereby be a ſin and hindrance to their ſalvation? To what a height of wickedneſs and folly do they quickly grow, who are poiſoned with that abomination of holding the light in every mans conſcience to be God, Father, Son, Spirit, Chriſt, Scripture, all?

But Mr. Pen what means your Latine and Greek,§. 4. your foreign Authors, your attempted (though miſhapen) Logick; your quotations of ſo many Scriptures, though ſome of them in a pitiful manner, all to a bad end?

Did you learn all thoſe things by immediate inſpiration? Had you them not by reading and tradition? Could you tell that 〈 in non-Latin alphabet 〉 ſignifies light, rather than 〈 in non-Latin alphabet 〉 which ſignifies thick darkneſs, but by tradition and reading? But I ſmell your deſign, you would have us throw away all the knowledge we have by reading or tradition; 'till we come to be regenerate, that is Quakers; and then you are out of its danger. But in the mean time you would have us without the Armour of light (for whatſoever makes manifeſt is light) that we may not be able to defend our ſelves againſt the moſt ignorant nonſenſe, that the meaneſt of your votaries can attempt us with.

But the God above and the Scripture without hath taught us better things.

I am not unwilling (though I hope few need it)§. 5. to quote a few Scriptures, that people may have them in a readineſs againſt theſe untruths of the Quakers. Put on the Armour of light, &c. theRom. 13. 12. Scripture makes it day in the World (but eſpecially in and with the Saints) for it makes manifeſt abundantly. There is your defenſive Arms.

The Word of God is quick and powerful, ſharper Heb. 4 12. than any two edged Sword, &c. There is an offenſive Weapon.

Above all taking the ſhield of faith, wherewith Eph 6. 16, 17. ye ſhall be able to quench, &c. 17.—and the Sword of the Spirit, which is the Word of God. A Sword of the Spirits making, and is effectual when of the Spirits managing. Obſerve faith in the 16. ver. is preferred above the Word of God in the 17. verſe, therefore it is not Chriſt the Word, but the Scripture the Word: for Faith is not above Chriſt.

Jeſus Chriſt who had leſs need of the ScripturesMat 4. than any of us all, reſiſted Satans temptations by the Scriptures, it is written, it is written; and what was written, being oppoſed to Satans temptations, ſilenced and confounded him. But it ſeems ſince then he hath gotten more confidence. Conſider that the Quakers will allow the man Chriſt to leave us a perfect example.

CHAP. X. The Quakers deny the Scriptures to be read to any profit, any further than they are before hand experienced by thoſe that read. And they put the Spirit of God and the Scripture in oppoſition.

SECT. I.

THey may as well ſay that hearing the word preached, is to no profit neither; any farther than it is experienced before hand: for there is the ſame reaſon of the one as of the other. But this is a ſtrange Doctrine, that at one blow cuts off both hearing, and reading the matter contained in the Scriptures, by men unregenerate. For what I pray you have they experienced, who are according to your notions ſtark blind, and utterly without ſenſe of the things of God?

Queſt. But if there be not another way to God, &c.

Anſw. Why Child, all that are faithful to God §. 2. Smiths prim. p. 29. 30. in what he makes known unto them, they are not judged. This is pretty charitable, but hear farther, the reaſon he gives why they that read the Scriptures profit not in the knowledge of God, &c. is, but they read in that book notionally, before they have paſſed the judgment experimentally. Again p. 30. For people wanting the life and power of Chriſt in themſelves, they are betrayed into the words, &c.

And ſuch were the Scribes, who were ever ſcraping Fiſher. Velata quaedam revelata. p. 7. in the Scriptures to find God, and his life; yet never knew him at any time, nor ſaw his ſhape, becauſe they heard not his voice, nor heeded not his word within themſelves. John 5. 37.

What a vile inſinuation is here of the Scriptures, and the ſtudy of them? as if the Scriptures were but a dunghil, and every unregenerate perſon (at leaſt) which all are with them who adore not the Light within as Chriſt) did but the part of a Brute (which ſcraping implies) in ſearching the Scriptures to know the things of God. For his blaſphemous inſinuation that God hath a ſhape, and that they who heed his voice within themſelves ſee it; I am too ſenſible of the inviſible Majeſty of God, to work my thoughts on ſuch a horrid ſubject: yet, he dares quote John 5. 37. to countenance it, which ſo far as it reaches it, doth deny any ſuch thing to be ſeen.

To reprove this evil Spirit of (worſe than) errour,§. 3. John 5. 39, 40. read and underſtand theſe Scriptures, wherein there is not any great difficulty.

Search the Scriptures, (for in them ye think ye have eternal life) and they are they which teſtifie of me: and ye will not come to me, that ye might have life.

I have known more than a good many of the men of this controverſie expound this Scripture, as if Chriſt rebuked them for ſearching the Scripture, and having ſuch a fallacy in their opinion, as to think eternal life were to be had by ſearching of them: and inſtead of and (which gives the abſurdity of their ſearching the Scriptures to find the true Chriſt, by their teſtimony; and its teſtimony being ſo plain and clear, that Jeſus of Nazareth, he that then talked with them was he) they have read it but you will not &c. as if the one was exceeding oppoſite to the other; viz. ſearching the Scripture, whereas the true ſenſe is, it condemns you as irrational men, that you ſhould think to have eternal life in the Scriptures, and will not believe their teſtimony. I muſt remember to tell you, that I do not take the Scriptures to be able to give eternal life to all that have them in their houſes or heads, or that do barely ſearch them, and not ſet their hearts (according to its direction) to find eternal life. It were ten to one if I had not ſaid ſo much, ſome or other of them would have had a fling at me, as making a Chriſt of the Scripture.

By what hath been produced, you may be ſure§. 4. there is the beſt profit, by Gods bleſſing on an honeſt reading of the Scriptures.

Young Timothy was bred up from a Child in the Holy Scripture; and it was the commendation of his Mother, and Grand-Mother for ſo educating him: but can you think he experienced all he read before he read it? ſome of them are prophetical of things to come. Can any of you alll experience things that never yet had an exiſtence or being.

And ſhould the Gentiles and Jews have been reproved; for hearing Paul, and Peter, and Chriſt himſelf preach the Goſpel, and the Mediatour of it? becauſe they did not experience it in themſelves.

But why ſhould I uſe many words about ſuch a cauſe? the willing to underſtand may ſee its groſſneſs, and for thoſe that will be ignorant, means ſignifie little to their cure.

CHAP. XI. The Quakers put, or render the Scriptures, and the Spirit of God in oppoſition to each other.

SECT. I.

I Could produce a thouſand inſtances of this crime againſt the life and being of the Scriptures, committed by the Quakers as their principle and duty. This wickedneſs, is their open highway, and beaten road.

If the Scripture had not been the word of the Spirit of God, the revelation of his mind and will; whoſe holineſs and authority had its being from God its author; the frame of it agreeing to the nature and will of God: we would not think it worthy the name of Scripture, in that peculiar ſenſe which it hath obtained among Chriſtians.

But if once we knew it oppoſite, and an adverſary§. 2. to the Spirit (ſo far at leaſt) that it muſt come to a parting: and they that cleave to the teachings of the Spirit, muſt forſake being taught, comforted, &c. by the Scriptures: and they that cleave to the Scripture teaching by the Spirit, have forſaken the Spirit of God and his teachings: we would owne our ſuch profeſſion to be a denying the Scriptures; yea, ſhould take our ſelves bound in ſo many words to deny it; and ſend it as far out of the way as may be, as dangerous to the juſt prerogative of the Spirit of God.

And if thoſe who profeſs what I ſhall inſtance (and produce for proof) to be truth, had any honeſty in them; they would tell the world they utterly deny the Scriptures to be, what the Chriſtian world hath accounted them: and in plain and open words and teſtimonies as far as they can produce; exhort and move them to lay them aſide, and have no more to do with them: nor give them one good word, leſt the adverſary to the Spirit ſhould in the hearts and lives of men be exalted againſt him.

For the proving of the Charge at the head of§. 3. this Chapter, take the words of James Naylor the Quakers proto-Confeſſor.

For all the Saints have their commands in Spirit, Naylor's love to loſt. p. 8. but yours is in the Letter; and ſo of another miniſtration; for the literal miniſtration is done away in the ſpiritual.

Here you have the commands in Spirit, or by the Spirit put in oppoſition to the Letter, which is the written Word or the Scripture: and ſo far in oppoſition, that as heat being oppoſite to coldneſs, and light to darkneſs; the one (ſo far as it prevails) expelleth the other, by its contrariety and oppoſite qualities: ſo the ſpiritual miniſtration, or miniſtration of the Spirit baniſhes and expelleth that of the Letter, as its enemy and contrary.

But if you will have a prodigious inſtance, a nonſuch for Blaſpheming the Spirit of God in the Scriptures; read what follows, out of a great Writer of theirs William Smith.

And reading in the Scriptures, that there were Morning Watch. p. 22, 23. ſome who met together and exhorted one another, and were edified and comforted one in another; they obſerve and do as near (as they can) what they read of the Saints practice; and ſo conceives a birth in the ſame Womb [the Scriptures] and brings it forth in the ſame ſtrength as others do—and they make haſte thither, and open their eyes to look at the things which are ſeen [the Scriptures] and this is pleaſing to the carnal mind, &c. They [Worſhip, Order, Ordinances, Faith, Practice, underſtood by the written Word] muſt all come under the ſeverity of his judgment, becauſe they are Baſtards and not Sons: for theſe adulterous births have provoked the Lord and grieved his Spirit.

It would amaze a Chriſtian and ſound mind, to read what is contained in the two pages in the Margin quoted, of vilifying and reproach to the Scriptures, and the Doctrines from thence received: Traditions of men, earthly root, darkneſs and Ib. 22, 23. confuſion, Nebuchadnezzars Image, putrefaction and corruption, rotten and deceitful, all out of the life and power of God, Apoſtacy, the Whores Cup, the mark of the Beaſt, Babylon the Mother of Harlots, Baſtards brought forth of fleſh and blood, the birth that perſecutes the Son and Heir, viz. [the Spirit of God or light within] Babylons Brats and Children, Graven Images, contrary to him [the everlaſting powerful God] &c. If this be not oppoſing the Spirit of God to the Scripture, and rendring them adverſe to each other; the Devil himſelf muſt deſpair of inventing words to expreſs it by.

I conclude the proof of this Charge with the§. 4. words of Naylor.

And of this ſort are they who have their preaching Naylors love to the loſt, p. 30. to ſtudy and to ſeek at other mens mouths, or from the Letter; and have it not from the mouth of the Lord. Then with him, and the Quakers who are of his mind, what we have from the Scriptures, we have not from the mouth of the Lord. I would know of the Quakers, what they will make of the mouth of the Lord? Do they take it to be ſome part of his body, which is like our mouths, the Organs of ſpeech? We have thought hitherto that God being a Spirit hath no mouth at all; only to expreſs things to our underſtandings, he ſpeaks by ſimilitudes taken from ſuch things we are acquainted withall: and ſo whatſoever God reveals his mind by, may be called his mouth.

And it will follow that the Scriptures are his mouth, as eminently as any thing, yea all things in the world, and more. For God ſpeaks by them to us, more than by all other things: he ſaith to Jeremy, Jer. 15. 19. Thou ſhalt be as my mouth. As thou ſpakeſt by the hand of Moſes. 1 Kings 8. 53. 2 Sam. 23. 2.

The Spirit of the Lord ſpake by me, and his word was in my tongue. Hear the rod, &c. Is it not a frequent phraſe in the Scripture? As ſaith the Scripture. They believed the Scripture. And what is that? but God ſpeaking by the Scripture, and believing what God ſpake by the Scripture.

But now is made manifeſt, and by the Scriptures Rom. 16. 26. of the Prophets, according to the command of the everlaſting God, made known unto all Nations for the obedience of faith. What more plain that the Scriptures are the mouth of the Lord, or thoſe means by which the Lord doth manifeſt his mind to men.

But the Quakers will not have it ſo, and therefore it muſt not be ſo. But they who enquire of or at the Scriptures for the mind of the Spirit, run another way than that the Spirit walks and is to be found in; and ſin againſt the Spirit of God. And that you may ſee how they ſet the Spirit and Scripture together by the ears, Naylor ſaith further,

For thoſe only are the Children of God, who are Love to loſt &c. p. 52. led by the Spirit of God; ſo far is true as truth it ſelf; but as the old Serpent, he never heads a ſaying with the Scripture, but he brings in a lye at the end and tail of it, to whom they who are led by the Letter were ever enemies.

Here you have two great Commanders or Leaders§. 5. brought into the field, as the moſt hoſtile implacable Enemies; whoſe followers from the time there were any, were foes each to other. And what can render the Spirit and the Scripture more oppoſite, than that whoſoever follows the Letter, is a foe to him that follows or is led by the Spirit? And the Leaders are the formal cauſes of it too; and therefore it was ever ſo, and is as inſeparable as natural cauſe and effect.

If this be all true, well might W. P. ſay, We W. P. livingly witneſs, againſt all the dry cavelling Lettermongers in the world.

SECT. II.

Having frequently met with that Scripture, 1 Cor. 3, 6. by them produced to prove the Scriptures to have a contrary tendency to the Spirit; I ſhall here open it, and ſhew their miſtake. The1 Cor. 3. 6. opened. words are, Who alſo hath made us able Miniſters of the new Teſtament; not of the Letter but of the Spirit: for the Letter killeth, but the Spirit giveth life.

Whereas they would have us by the Letter, to§. 2. underſtand the whole written Word as written; that is the body of the Scriptures both of the Old and New Teſtament, Law and Goſpel without diſtinction: and by the Spirit, the inward immediate teachings of the Spirit of God, they are in both miſtaken. For, it is as certain as that the following words are truth, that by the Letter here is meant the Law, as given forth by God from Mount Sinai; and by the Spirit, the Covenant of Grace; eſpecially as expreſſed in the New Teſtament, under the adminiſtration of the Redeemer.

But if the miniſtration of death, written and engraven Ver. 7. on ſtones was glorious, &c. for if the miniſtration Ver. 9. of condemnation be glory, &c.

All theſe paſſages expreſs and explain the ſame§. 3. thing called the Letter in the 6. Verſe; and that it was the Law given forth by God, before it was written; (not only as written) the matter and manner of which was glorious (but in terribleneſs) inſomuch that Moſes ſaid, I exceedingly fear Heb. 12. 21. and quake, and it was death for any to touch the Mountain; yea the Iſraelites were ready to dye with fear at the appearances of God on that MountExod. 20. 19. Sinai, at the giving forth of the Law.

And as the manner of giving it forth by God, ſo§. 4. the matter of it was mortal; nothing but death was written in the forehead of it, going alone. The Law worketh wrath. That is the Law of meerRom 4. 15. Commandments. And the Commandment which was Rom. 7. 11, 12. ordained to life, I found to be unto death: for ſin taking occaſion by the Commandment, deceived me, and by it ſlew me. Thus it is plain what is meant by the Letter; the Law of meer Commandments as given forth on Mount Sinai.

That by the Spirit is to be underſtood the Covenant§. 5. of promiſe in the hand of the Mediator, is as certain: and not of the Scripture, or written Word in general: for in the 6. Verſe it is oppoſed to the Letter, of the New Teſtament, not of the Letter; that is, the Goſpel, not the Law: and it is called the Spirit in three reſpects;

Firſt, As the New Teſtament or Covenant of promiſe (eſpecially in the hand of Chriſt) promiſeth and conveyeth ſoul-quickning grace in a good meaſure to ſanctifie and enable, and diſpoſe the ſoul to keep the Laws of God.

Secondly, As by the New Teſtament or Covenant, life and ſpirit, comfort and refreſhment is put into the hearts of poor drooping ſinners under the ſenſe of the ſeverity of the Law, and their liableneſs to the puniſhment of it.

Thirdly, And chiefly, the intent and mind of§. 6. the Spirit in the terrible diſpenſation of the Law of Works, was by diſcovering mans woful eſtate; to make the promiſes of the Goſpel, or the new Covenant ſweet and welcome; and to put ſouls on embracing the redemption through Chriſt. So that the matter of the pure New Teſtament or Covenant in the hand of the Mediator; was that which God eſpecially aimed at to promote by the Letter, or the meer Law of Commandments; in which alone there was not the leaſt appearance of mercy or mans welfare implied.

CHAP. XII. The Quakers hold it is a ſin, and the ſin of Idolatry, to believe and live according to the inſtructions and holy examples expreſſed in and by the Scriptures; except we have them by immediate inſpiration, and at firſt hand as the Apoſtles received them.

SECT. I.

I Am now come to the higheſt round of their Ladder, and I know not what one ſtep of ſin beyond it (except the unpardonable one) they could charge thoſe with who walk by the light of Scripture day. Samuel, whoſe rebuke to Saul for his ſin in the matter of the Amalekites, was expreſſed in the keeneſt and higheſt terms; compared his ſin but to Witchcraft, Iniquity, and Idolatry. And if this charge againſtus were as true, as it is that they ſo charge us; it is high time to ſerve the Scriptures as Hezekiah ſerved the Brazen Serpent, And brake in pieces the Brazen Serpent that Moſes had made; 2 Kings 18. 4. for unto thoſe days the Children of Iſrael did burn Incenſe to it, and he called it Nehuſhtan, [that is Braſs] nothing of a Deity in it but a little piece of Braſs. So it were fit the Scriptures ſhould be demoliſhed, as having nothing of divine authority ſtamped upon them. When I have eſtabliſhed this Charge by the mouths of two or three Witneſſes, it will be time to leave off pouring in more, where the meaſure is already running over.

All people may ſearch the Scriptures, and ſee how §. 2. W. D. diſcovery of mans return. p. 21. you have been deceived by your Teachers; who have cauſed you to ſeek your loſt God in carnal and dead obſervations: which they have not any Scripture for.

Who this loſt God ſhould be (except Jeſus Chriſt who is aſcended above the viſible Heavens) is not to be imagined by thoſe who are acquainted with the Quakers Tenets and Phraſes: as will appear more plainly where I treat on their Idolatry: and if ſo, as there is reaſon to believe; there are two grand parts of Idolatry we are charged with, in complying with the Scripture Precepts and Inſtitutions; as in Preaching, Prayer, Church-order, Baptiſm, Lords-ſupper.

The firſt is a falſe object of worſhip; which all§. 3. of them that ever I met with in print or otherwiſe will not deny that to be, which is given to the man Chriſt Jeſus, who was crucified between two Thieves at Jeruſalem.

The ſecond is falſe worſhip for the matter, which is Idolatry, although it were intended to the true God as the object; the ſacrificing of Children was intended ultimately to the true God, yet it was groſs Idolatry. And they have built the high places Jer. 7. 31. of Tophet, which is in the Valley of the ſon of Hinnom, to burn their Sons and Daughters in the fire; which I commanded them not, neither came it into my heart.

But you will ſay, how is this charge for walking§. 4. according to Scripture inſtructions and examples, ſeeing he doth expreſsly exhort to trying by the Scriptures, whether they do not thus? I anſwer, that they take not any thing in the Scripture to be obliging, but what comes by immediate inſpiration; as the Scriptures were given to the Prophets and Apoſtles; and whatever we do however conſonant to the precepts there expreſſed, is all contrary to the Scriptures with them, as I have proved already, if not by immediate inſpiration and motion of the Spirit. If this be not clear, we ſhall pump clear by and by.

And this is Babylon the mother of Harlots, viz.§. 5. Morning Watch. • . •• . [to read and practice as the Saints did and the Apoſtles in the Scripture of the New Teſtament] and the abomination of all uncleanneſs;—That many Children have been brought forth of fleſh and blood, and of the will of man (that is our choice and not paſſive obedience to the motions of the thing within) which is the birth that perſecutes the ſon and heir.—And not one of them muſt ſtand (though ever ſo ſeemingly glorious) for the day is come, and the true birth is born (the light within) whoſe right it is to reign; and his glory he will not give to another, nor his praiſe to Graven Images.

If erecting and worſhipping God by Graven§. 6. Images be Idolatry, then the Quakers do charge us with Idolatry for walking according to Scripture inſtructions and examples. He who will take the pains to read this inſpired Author (thou by an evil ſpirit) pag. 18, 19, 20, 21, 22, 23. will find it his ſcope to prove all Idolaters that ground their worſhip and order on the Scripture examples: and in page 17. he likens all profeſſions among Chriſtians this day to Nebuchadnezzar's Image, and though ſome are more ſhining and glorious in appearance, as the head of Gold was beyond his legs of Iron; yet he calls all, parts of the Image, and the Scriptures the Feet of Clay they had their ſtanding on. And in pag. 16. hath theſe words, Then ſearches the Scripture for words to prove their Image a lawful Son, and this is the bottom and foundation of all Religions this day.

I am e'en tired with ſearching theſe ſulphureous§. 7. Veins of the Pit and Mine of Quakeriſm, the root of all which is the deified light within: If you have not enough of this ſmoak to ſatisfie you it is the bottomleſs Pit it riſes out of, I will give you two ebullitions more, and then leave you ſatisfied, or to get better ſenſes.

So amongſt the words you find how the Saints in Morning watch p. 45. ſome things walked, and what they practiſed, and then you ſtrive to make that thing to your ſelves, and to obſerve it and do it as near as you can; and here you are found tranſgreſſors of the juſt Law of God; who ſaith, thou ſhalt not make to thy ſelf any graven Exod. 20. 4. Image, nor the likeneſs of any thing. And it follows, now what difference is there in the ground betwixt you and the Pope? though in the appearance there ſeem to be ſuch a great ſpace.

SECT. II.

The Quakers having thus ſtript the holy Scriptures of their divine beauty and authority; both name and thing; plucked out their very heart and ſtrength: let us reſume the particular Arguments, produced to prove that they deny the Scriptures; and look on them at one view, ſo ſhall we better diſcern their united teſtimonies and ſtrength.

They who Deny the Scripture to be the word§. 2. of God. Equal their own writings and ſayings with the Scriptures, and prefer them before the Scriptures. They who Deny the Scripture to be the word of God. Deny the Scriptures to be a rule of faith and life, or a Judge and determiner in religious controverſies. They who Deny the Scripture to be the word of God. Take men off from reading the Scriptures, and looking into them for inſtruction and comfort. They who Deny the Scripture to be the word of God. Deny the Scriptures to be any means, by which we may come to know God, Chriſt, or our ſelves. They who Deny the Scripture to be the word of God. Affirm the Scriptures to be no means, whereby to reſiſt temptation, and that they are dangerous to be read. They who Deny the Scripture to be the word of God. Deny the Scriptures to be read to any profit, any farther than they are beforehand experienced by them that read them. They who Deny the Scripture to be the word of God. Put or render the Scriptures, and the Spirit of God in oppoſition to each other. They who Deny the Scripture to be the word of God. Affirm the doctrines, commands, promiſes, holy examples expreſſed in the Scripture (as ſuch) to be not at all binding to us. They who Deny the Scripture to be the word of God. Hold it is a ſin, & the ſin of Idolatry; to believe and live according to the inſtructions and holy examples expreſſed in, and by the Scriptures: except we have them by immediate revelation as the Apoſtles.

They who do all theſe things mentioned in the foregoing particulars, deny the Scriptures. But the Quakers do all theſe things mentioned in the foregoing particulars; therefore, the Quakers deny the Scriptures.

If any one, or all theſe arguments together will prove what they are brought to confirm; it is proved: if it be not I ſhall for ever diſpair to prove any thing.

For as much as the holy Scriptures being our§. 3. compaſs on earth, and our evidence for Heaven; are moſtly ſtruck at by the Prince of Darkneſs, and grand enemies of Souls: eſpecially the two great Antichriſts, the Roman Biſhop, and Church; and the new Upſtarts, who hold the Light within every man to be the Saviour, Light, Righteouſneſs, all: who do not only as other erroneous, or heretical perſons; a little eclipſe, or pervert the light of the Scriptures: but attempt to pull it down out of the Firmament, or render it a dark and uſeleſs body; but as it receives Light from their Idol: the one party to ſet up the Pope at Rome, as abſolute in matters of Religion.

The other to ſet up the Pope within, as abſolute, and more than he; in the little world of every individual man.

I ſhall within theſe following parallel lines, give§. 4. you a view (though but in part) how both theſe adverſaries do openly ſpit their venom, and diſcharge their ſhot againſt the holy Scriptures. And conſidering how they in moſt things jump together, in the contempt of, and detracting from the Scriptures, you may conclude, that although the Jeſuite was not the firſt contriver of the Quakers grand notion of the Light within to be Chriſt▪ (which I am verily perſwaded of to be true) yet that he was a promoter of the building erected on that foundation, we may eaſily gueſs. by his mark on ſo many parcels of it; yet I muſt ſay that the Romaniſts were much more ſound in their opinions of the Scriptures until about Luther's time, wherein the Proteſtants were too hard for them at thoſe weapons.

I give you the mind of the Spirit of God expreſſed§. 5. in the middle colume, the Quakers Tenets on the left, and the Jeſuites and Papiſts on the right hand. I do not give the Quakers books, names, and pages: becauſe it would not be contained in any order, and in the body of the Book they are exactly proved, I give you the Jeſuites names and quotations of moſt or all, becauſe they are not mentioned in the body of the Book.

The Quakers Opinions and ſayings of the Scriptures, and thoſe that adhere to them. The Spirit of God ſpeaking by the Scriptures. The Jeſuites and Papiſts Tenets and ſayings of the Scriptures, and thoſe that adhere to them. The Scriptures are not the rule of Faith and life. Thou ſhalt not turn aſide to the right hand or to the left, viz. Gods Statutes and Judgments, Deut. 5. 31, 32. The Scripture is not the rule of Faith. Greg. de Valentia Jeſuita libro quarto analyſeos. Carranza in prima controver. The Scriptures are not the judg and determiner of Controverſies in religious matters. He mightily convinced the Jews, and that publickly ſhewing by the Scriptures that Jeſus was Chriſt. Acts 18. 28.—He had put the Sadduces to ſilence. Mat. 22. 3. viz. by Scripture. Neither the holy Scripture nor the holy Spirit ſpeaking by the Scripture, is the ſupream and general judge of matters of Faith. Beccanus item Gretſerus Jeſuitae in Colloquio Ratisbon. It is impoſſible for the Scripture to be judge of doubts concerning Faith and the Chriſtian Religion. Lorichius Jeſuita in fortalitio. Matthew, Mark, Luke, and John is not the Goſpel. The beginning of the Goſpel of Chriſt the Son of God, Mark 1. 1. The Goſpel is not Scripture, it was commanded. to be preached, but not to be written. Carranza Jeſuita in colloquio. The light within every man is the rule and guide and not the Scriptures, and this light is infallible and will teach you all things. If the light that is in thee be darkneſs, how great is that darkneſs, Mat. 6. 23. The Tradition of the Church (i. e. Roman) is the firſt chief, certain, and infallible rule from which any thing, may be known to be true and certain to be held in matters of ſaith and Chriſtian Religion. Vain man would be wiſe, though man be born like a wild Aſſes Colt. Job 11. 12. Carranza Jeſuita in prima controverſia. The Tradition of the Church is the very rule of faith and piety. Pighius. The Spirit was before the Scripture, therefore we muſt be led by the Spirit, not by the Scripture; the Spirit with the Quaker is the light within. All Scripture is given by inſpiration of God and is profitable for doctrine, for reproof, for correction, for inſtruction in righteouſneſs. 2 Tim. 3. 16. We ſay that the Church is a rule before the Scripture and more known than the Scripture. Carranza in ſecunda Controverſia. The Scriptures are the Traditions of men. Holy men of God ſpake [the Scriptures] as they were moved by the Holy Ghoſt. 2 Pet. 1. 21. Traditions of the Church to be preferred before the Scriptures. Frequent among the Papiſts. Light without muſt be guided by light within. Ye do err not knowing the Scriptures. Mat. 22. 29. The Scripture is to be ruled by the Church, & not the Church by the Scriptures. I have hid thy word in my heart, that I might not ſin againſt thee. Pſal. 119. 11. Carranza in ſecunda Controverſia. The Scripture is a dead Letter, carnal Letter, Ink and Paper. The words that I ſpeak unto you are ſpirit and life. Joh. 6. 63. The Scripture hath no voice, it cannot paſs judgment viva voce. For the Word of God is quick and powerful. Heb. 4. 12. Beccanus & Gretſerus in Colloquio Ratisbon. The Scriptures are but dumb judges. Pighius controverſia tertia. The Scriptures may be burnt. The Scriptures cannot be broken. John 10. 35. All the Scriptures in the common and native tongues are to be burnt by a Law. Write this for a memorial in a Book, &c. Exod. 17. 14. The light within was the rule from the beginning, and not the Scriptures. The Scriptures were a rule ſo ſoon as they had a beginning. The Fathers of the Church were expert in the Traditions of the Church from the beginning as being more effectual than the Scriptures. Pighius Jeſuita in Colloquio. Dry cavelling Letter-mongers. Scraping in the Scriptures. An eloquent man and mighty in the Scriptures. Acts 18. 24. Theſe Lutherans and Hugonots are all for the Letter. And Paul as his manner was went in unto them, and three Sabbath days reaſoned with them out of the Scriptures. Acts 17. 2. He that prefers the Scriptures before the light within is blind in darkneſs▪ To the Law and to the Teſtimony, if they ſpeak not according to this Word, it is becauſe they have no light in them, Iſa. 8. 20. He that ſhall ſay the Scripture is to be believed rather than the Church, is to be condemned as a Heathen and a Publican and a Stranger to Gods people. Noguera lihro ſecundo de Eccleſia. They are Idolaters that act by Scripture examples, not having their rule by inſpiration immediate from God. Whatever things were written were written for our examples. They are Hereticks and to be condemned who take the Scripture for their rule without the authority of the Church. Be ye followers of us, and mark them which walk ſo as ye have us for an example. The Scriptures do not give light nor are they binding any further, than they come by inſpiration, and are received in Spirit. Let us break his bands aſunder, and caſt his cords from us, Pſal▪ 2. The Scripture not being underſtood is no Scripture. Lorinus Jeſuita in Pſalmum 119. 105. They that are under the Law, ſhall be judged by the Law. The Scripture without the authority of the Church not binding. The Goſpel of Matthew, no more than the Hiſtory of Titus Livius. Surdiſius Cardinalis in Chatechiſmo. No more to be valued than an Aeſops Fable. Papiſts, Prelats, Presbyterians, Independents, Anabaptiſts, all fly to the Scriptures. To the Law and to the Teſtimony. Iſa. 8. 20. Moſt of the Hereticks, if not all take refuge in the Scriptures. Gretſerus Jeſuita. All that are unconverted (that is not Quakers) muſt be ſhut out of the Scriptures. I have written to him the great things of my Law, but they accounted them a ſtrange thing. The Scriptures are neither neceſſary, fit, nor profitable for the common people to read. Harding Jeſuita. Petrus Lizetus. Scriptures prophaned by their reading. All the falſe Religions this day take their riſe from the Scriptures. The words of the Lord are pure words, Pſal. 12. 6. Every word of God is pure, Prov. 30. 5. All the Hereticks pretend to the Scriptures, and will ſeem from thence to fetch the venom of their Hereſies. Hardingus Jeſuita. Bellarminus.

PART II.

CHAP. XIII. The Quakers deny, and ſubvert all the Ordinances of the Goſpel.

SECT. I.

THe Ordinances of God are thoſe means, in which God and his creature Man, do hold and maintain a profeſſed and mutual converſe and communion; wherein all men are (as their duty) to draw nigh to God in their expreſs worſhip, and acknowledgements of the divine Being: and therein to expect from God, his gracious preſence with them, and his bleſſing them both with ſpiritual, temporal, and eternal bleſſings. And although God be not tied to this or that way, wherein to ſhine upon his poor creatures by his manifold goodneſs; yet he is far from being bound to the looſe and wanton humours of men. And having commanded ſome things to be done by us, as means in order to our being ſo bleſſed, and thereto annexed many greatIſa. 64. 5. and gracious promises of being ſo found of us: it is an affront of no mean nature to the divine Majeſty, and contempt of our own welfare; yea anDeus non ſuperstitione coli vult ſed pietate. implicite denial of our dependance on him, to neglect, much more to deny, moſt of all to diſdain thoſe his Ordinances, and to caſt reproach, and ſcorn upon them. The eternal God who gives beingGod will not take ſuperſtition but piety for his worſhip. Cicero. to all things that are, and to whoſe being and bleſſedneſs it is beyond the reach of any, or all together, to make the leaſt Iota or title of addition, owes us nothing; and whatever of his free bounty he ſhall pleaſe to reach us with, it is not only ſuitable to Scripture revelation, but right reaſon alſo, that in order thereunto he ſhould chooſe his own wayes.

And although many enjoy plenty, and proſperity§ 2. 〈 in non-Latin alphabet 〉 In the way which pleaſeth his own mind. Socrat. in Plato. Viz. God will be worſhiped. in the outward good things of this life, in all whoſe thoughts God is not, and who are utter ſtrangers to his worſhip; yet God will make them know one day, that they not coming into the poſſeſſion of thoſe good things by the right door of his holy and religious Ordinances, they are but thieves and robbers.

But for men to attempt, or expect ſpiritual bleſſings from God out of his own wayes, (ſo far as they are capable of underſtanding what they are, and how to reach them) is ſuch a direct oppoſition, and contradiction to a ſoul truly addicted and diſpoſed to ſpiritual bleſſings, as would fill up a volume to enumerate its parts, and expreſs its folly: except you will ſay, that ſpiritual bleſſings have nothing to do with a conformity to the will of God, and a holy complacency, and delight reſulting to our ſouls therein: and that they areQuicunque Deum aut Numen non agno ſcit, non tantum ratione caret ſed etiam ſenſu. Avicenna. made up of nothing but a ſelf-pleaſing conceit, and fancy that we have brought God to our own bow, and made him a ſubject and captive to our unbridled luſts; and ſo our bleſſedneſs hath been hither to ſpell'd backward, but newly found out really to conſiſt, not in our conformity to God, but his conformity to us.

Some of theſe Ordinances of the Lord have been written in natures Book, by the light of which men have been led to prayer, and ſome§. 3. Who acknowledgeth not God is void not only of reaſon but ſenſe alſo. kind of thankful and reverend acknowledgements of God.

More by revelation, which with reſpect to Ordinances had three ſteps: the firſt what was revealed before Moſes: the ſecond by Moſes: the third at the beginning of Chriſts adminiſtration.

By Goſpel-Ordinances therefore, I do not intend either thoſe (with their circumſtances) that were known and practiſed by the light of nature:

Nor thoſe which were under the Moſaical adminiſtrations, with their circumſtances: but thoſe Ordinances which were commanded by precept, or preſcribed by example in the New Teſtament: or which being of natural obligation, are therein formed with the ſubſtantial and additional reſpect to a Mediator already come in the fleſh, and aſcended in his humane nature into heaven.

All thoſe Goſpel-Ordinances according to§. 4. the above-mentioned account, being ſo ſpiritual, and ſo ſuiting the grace of the Goſpel, ſtripped of thoſe coſtly and burthenſome members of the Moſaical diſpenſations, which the Apoſtle calls beggarly Elements, carnal Ordinances; Gal 4 9. Heb. 9. 10. how aggravated a rebellion muſt it needs be, to kick againſt them, and not endure ſo eaſie and ſo becoming a yoke? beſide its rich and plentiful Incomes.

SECT. II.

I ſhall firſt prove that the Quakers deny Goſpel-Ordinances in general, and then in particular, you muſt not expect on the firſt head, that I ſhall produce their denial of Ordinances under the terms Goſpel Ordinances: but if I prove they deny all the things that are truly ſuch, it is as much as can be reaſonably expected.

And we ſay he [Chriſt] hath triumphed over §. 2. George Fox, great mystery, &c. p. 16. the Ordinances, and blotted them out; and they are not to be touched, and the Saints have Christ in them who is the end of outward forms: and thou art deceived who thinks to find the living among the dead. This is the Quakers chief Apoſtle, to whom they have all regard, as the firſt among the firſt three of their Worthies.

In the firſt place he abuſes the Scripture by a groſly falſe and directly contradictious Expoſition. The Scripture which moſt agrees with his words is in 2 Col. 14. blotting out the hand writing 2 Col 14 opened. of Ordinances, (he might have added the next words, that was againſt us, which was contrary to us, and took it out of the way, nailing it to his Croſs) but theſe words were not for his turn.

The true meaning of the Text is, that Jeſus§ 3. Chriſt by his death fulfilling what was ſignified by the typical Jewiſh Ordinances, and aboliſhing the Moſaical diſpenſation, entred his houſe [his Church] to undertake the adminiſtration of its affairs, which he in all things diſpoſed as was ſuitable to the gracious nature of the Redeemer, and that glory of Gods goodneſs that now ſhines in the face of Jeſus Chriſt.

But will this great Prophet G. F. ſay, that the pure Goſpel-Ordinances are againſt us? contrary to us? or as the Jewiſh, ſtanding in the way of the converſion of the Gentiles through their burthenſomeneſs? Will he ſay that Chriſt by his death aboliſhed his own proper Ordinances? Will he ſay that he nailed them to his Croſs before they had a being? divers of them not being formed, till by his Apoſtles after his reſurrection. Will he ſay that he blotted out the Lords Supper, and nailed that to his Croſs alſo, as ſoon as he had inſtituted it? as if he delighted in a fickle humour, as the Quakers; and to give life to an Ordinance, and within twenty four hours put it to death: yea to engage his Diſciples thereby to remember his death as often as they did it, and yet aboliſh the Ordinance by his death, and ſo take away all opportunity of remembring his death thereby.

And that phraſe of the Angel, (ſeeking the§. 4. living among the dead) becauſe they are taken with the ſound, is often uſed by them, though not only beſide the meaning of it, but contrary to the ſenſe of any Scripture. I am ſure it was never intended to prove Goſpel-Ordinances dead.

You may hereby note, what he denies, viz. outward forms: they are not to be touched, and his reaſon is an excellent one, the Saints have Chriſt in them. At another time he will ſay Moſes, Abraham, and the Old-Teſtament Saints had Chriſt in them, and that in their own ſenſe; and yet I hope he will give us leave to believe, that it was their duty to obſerve Gods forms. But I wonder not that they that hold not faſt the form of ſound words, are ſo eaſily perſwaded to let go the forms of ſound worſhip.

Let us hear another.

For this I ſay, that the Father hath given his Son James Naylor, Love to lost. p. 52. §. 5. for a leader and guide to all ages, and into and out of all forms 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 limit his leadings in Spirit:

Here you have the tenet, and the pretended reaſon of it; all that know his will [that is the Quakers] cannot endure that any viſible thing ſhould be ſet up, &c. But what if Chriſt have ſet them up? If they can prove as ſtrongly that Chriſt hath pulled them down, and is departed from them, as we can that Chriſt did ſet them up, and is preſent with and in them, we will quickly in that point turn Quakers. But alas! the proof that he hath done ſo, is but this; they limit his leadings in Spirit, that is, the Quakers fancies: but if he intended the Spirits leadings in a true ſence, it is very ſtrange that the Goſpel and Law of works ſhould be both ſick of one diſeaſe: that which was ordained to life I found to be unto death. The Ordinances of the Goſpel were ordained to enlarge and raiſe the ſpirits of the Saints, but quite contrary they are found to limit, and impriſon the ſpirit: ſure it muſt be Satans Spirit, and not Chriſts, to whom the Ordinances are ſuch chains.

That I may ſhew you the Quakers Babel, let§. 6. us hear Iſaac Pennington's Light ſpeak contrary to the light of G. Fox.

When Iſrael was bent to ſeek after the Lord, and Iſaac Pennington concerning Unity, p 1. applied their hearts to wait upon him in faſting and earneſt ſupplications, wherein my heart hath often had the teſtimony that they were accepted of him, and had many times the ſeal of his preſence and power among them; yea my heart did truly unite with and enjoy the Lord in what was then given forth, and I can never deny the truth and worth of that diſpenſation, though I know it was ſwallowed up by the breaking forth of a more lively diſpenſation.

This he ſaith he found about the beginning of the late troubles. How doth this agree to G. Fox's nailing all thoſe forms to Chriſts Croſs at§. 7. P. 28. I deny that God did ever or will ever reveal himſelf by any of thoſe things thou callest the means of grace. • Atkinſon. his death, and then blotting out theſe Ordinances? But yet I. P. will needs have them ſwallowed up now, though he gave them leave to live 1600 years, more mercifully however than G. who would have them ſtifled in the womb, or crucified ſo ſoon as born.

But Pennington is ſo cruel by that time he arrives to p. 38, that he ſaith, Such of the people of God—as do not follow the Lord perfectly out of the things City of abomination, [viſible worſhip]—but be found in any part thereof when the Lord cometh to judge her, the Lord will not ſpare her, nor the ſpirits of his deareſt people who are found there, &c.

Both by the Scripture and their own confeſſion, Chriſt did not long ſince dwell in thoſe Ordinances, which we call Goſpel-Ordinances, and the Quakers, Babylons forms, and abominations. Untill they ſhew us better grounds for Chriſts remove, than the ſecret witneſs of the Spirit within them, which we can prove to be a Spirit of deluſion, by Scripture, reaſon, and ſenſe it ſelf, let none who follow not Chriſt blind-fold, have the worſe opinion of Ordinances for all the Quakers talk.

I now come to particulars, and begin with the Goſpel-Miniſtry.

SECT. III.

They deny and ſubvert the Miniſtry of the Goſpel, railing on the Miniſters, as the vileſt perſons, and verieſt cheats in the world; making ill uſe of thoſe Scripture words, Smite the ſhepherd, and the ſheep ſhall be ſcattered. Next to the Scripture, they lay not their batteries againſt any thing ſo much as againſt the Miniſters of the Goſpel, and have ſo little honeſty as to rake up all that is to be found on any one, or any that pretend to be Miniſters of Chriſt, and caſt it in the faces of all without diſtinction, as equally guilty. And for their more particular attempts, thoſe who are the moſt faithfull and ſerious, are the objects of their greateſt fury. I ſhall not blot paper with their railing.

Firſt, They deny all Miniſtry that hath a mediatePar • el Shield, &c. p. 16 call to that office and imployment; and their call to the Miniſtry we deny, which is mediate.

But who can witneſs an immediate call from §. 2. God—and ſpeak it [the Goſpel] as they are moved by the holy Ghoſt—and ſuch travail from place to place, and have no certain dwelling place: this Miniſtry Fox mystery, &c. p. 45. we own and witneſs. Thou art corrected by the Scripture, and the Apoſtle corrects thee, who ſaith, I have not received it of man, nor by man, and bid others look at Jeſus the author of their faith. Their Writings are abounding with matter of this nature.

We acknowledge that all the true Miniſters of§. 3. Chriſt ought to have an immediate call, ſuch as conſiſts in grace, and gifts, and diſpoſition to that worthy office and imployment; and ſuch as have not this immediate call, we account unworthy of the thing and name: but the Quakers pretended-immediate call, is far from the Apoſtles, as I have proved at large on the point of inſpirations; neither are the Miniſters of Chriſt now, Apoſtles, as they were. But if we call for the Quakers proof of their immediate call, hear what Farnworth ſaith: As for pretences, Farnworth againſt Stalham, p. 22. we do not pretend that we are immediately call'd, but we witneſs that we are. And what is their witneſs? their own fancy, and their own ſay-ſo; and we witneſs, that ſuch witneſſes will carry the cauſe no where but in the fools Court, who the wiſe man ſaith, believeth every word.

And G. Fox's proof is as much to the purpoſe,§. 4. not of man, the call of the Apoſtle, while we pretend not to be Apoſtles. And bid others look at Jeſus the author of their faith, as if that Text intended a faith that they were called to be Apoſtles, which ſpeaks of the faith of all believers, who received it by the mediate Miniſtry of the Goſpel.

For being moved by the holy Ghoſt, which is by them made an eſſential mark of a true Miniſter; we allow, but yet affirm, That thoſe who are moved by the commands of the Spirit in the Scripture, are moved by the holy Ghoſt, eſpecially when the Authority of God therein prevails with them.

As for having no certain dwelling place, and§. 5. leaving houſes, lands and poſſeſſions; let them repair to William Pen, and others of their Miniſters for an Anſwer to it, who have large poſſeſſions, and brave habitations, ſuch as few Miniſters whom they diſclaim (eſpecially the poor non-Conformiſts) enjoy, and will not ſo eaſily (as Pen's phraſe is) be fobb'd out of them, as they fobb others out of the truths of the Goſpel.

But indeed will you deny that the Elders that§. 6. Tit. 1. 5. were ordained in every City by the appointment of Paul, and by the hand of Titus, had any mediate call? or thoſe ſpoken of, Acts 14. 23.Acts 14. 23. And when they had ordained them Elders in every Church, and had prayed with faſting, they commended them to the Lord on whom they believed. If you will not believe theſe had a mediate call, I deſpair of your believing any thing but what you liſt.

SECT. IV.

Another ground of their denying our Miniſtry is, that they teach from the Scripture.

And the Word is immediate, and all the Miniſters Fox mystery, &c. p. 44. of Chriſt preach the immediate Word, and wait for it, and the outward written words with ink and paper are mediate: ſo then, The written Word being preached from, makes a man no Miniſter.

And of this ſort are they, that have their preaching W. D. p. 30. to ſtudy, and to ſeek at other mens mouthes, or from the letter, but have it not from the mouth of the Lord. If the Scripture be not the mouth of the Lord, there is no ſuch thing as Gods mouth.

And here is the difference of the Miniſters of the world, and the Miniſters of Chriſt,—the one of the Parnel's Shield of the Truth. p. 17. 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, and what is the chaff to the wheat?

Here is not a bare denial of thoſe to be§. 2. Chriſts Miniſters, who preach the Word of God out of the Scriptures, but charging them with witchcraft; and what are the inſtruments of their witchcraft, but the holy Scriptures? moſt horrid doctrine! and yet theſe wretches will tell you, they honour the Scriptures, and a Scripture Miniſtry. But this is not all, the tide riſes yet higher.

And ſo he [the Devil] takes Scripture to maintain his kingdom, and this he delivers by the mouth of his Ministers, which he ſends abroad to deceive the Nations, leading people in blindneſs, &c.

Theſe words are plain, and no parable; therefore I leave you to behold without a glaſs the villany of theſe miſleaders.

I have already proved that not only we ought,§. 3. but Chriſt and his Apoſtles did teach out of the Scriptures; therefore (by the Quakers account) they were alſo as bad as they charge us to be, witches, and deceivers, &c.

O, but there is another inditement againſt us, we are not infallible.

How can ye be Miniſters of the Spirit, and not of Fox Mystery, &c. p. 72. the Letter, if ye be not infallible? There is none but God alone abſolutely infallible. And for certainty of what we teach, we dare weigh with the Quakers at any time. But ſure I am, that I never met with one of their Teachers yet, in Writing or otherwiſe, but I found him more than fallible, even fooliſh, contradicting the Spirit of God ſpeaking by the Scripture, contrary to the cleareſt reaſon, and themſelves alſo.

But more than all this, We are Hirelings,§. 4. preach for Hire, and take Hire for preaching. And a main queſtion for a ſcrutiny into the truth of our Miniſtry is, Whether is your Goſpel Fruits of a Fast. p. 21. free, and without Charge; yea or nay? This is the nail they find will drive: People love a Cheap Goſpel, they that will ſell them ſuch a one ſhall buy their ſouls into the bargain, and vaſſalize their underſtandings to their moſt corrupt dictates.

To preach for Hire we call a Vile iniquity, to§. 5. receive Hire for preaching we dare not condemn: becauſe Chriſt hath ſaid, The labourer is 10 Luke 7. 2 Cor. 11. 8. 1 Cor. 9. 14. worthy of his hire. And the Apoſtle ſaid, He took wages of other Churches to ſerve them [the Corinthians;] It is ordained that they that preach the Goſpel, ſhould live of the Goſpel: and ſo hath the Lord ordained. So that a Miniſters maintenance for preaching the Goſpel, is Gods ordinance. The Apoſtle exhorts Timothy, To give himſelf to the work of the Miniſtry: as it is the duty of every one ordinarily imployed therein. And is God and Chriſt a hard Maſter? to oblige his Miniſters to give up themſelves to that work, and let them and theirs ſtarve for it.

But moreover, you may know (if you pleaſe)§. 6.that there are thouſands this day in England, who preach the Goſpel in poverty and diſtreſſes, and cleave to their work when ſtripped of their wages; which number there needs not, one Quaker to make up; yet take heed you commend them not for it.

Another objection is, we ſtudy for our Sermons.§ 7.

What is ſtudy but meditation, and ſearching to underſtand the truth, and to get it into our heads and hearts? if this be a ſin, obedience to God is ſo. And the Apoſtle bids Timothy (who2 Tim. 2. 15. had excellent gifts, and was brought up from a child in the holy Scripture) ſtudy to ſhew thy ſelf approved unto God, a workman that needeth not to be aſhamed, rightly dividing the Word of truth.

Then it ſeems it is no idle task to preach like a workman, and divide the Word of truth aright; and that we may be approved to God, and free from ſhame among men, we muſt ſtudy.

But that which turns us all off hand-ſmooth is,

SECT. V.

That till we are taught by the light within immediately, we cannot ſpeak one word of truth, but all lyes, though the matter we deliver be the higheſt truth.

And all be in the Satanical deluſions, that be not in Fox great mystery, p. 5 the immediate teachings from the Spirit.

But the greateſt profeſſors upon the earth are P. 62. there of the Devil, that ſpeaketh the words of truth, but not as they are in it; as ſo ſaith Chriſt to the Jewes, they were of their Father the Devil, they ſpeak of themſelves—they ſpeak of themſelves as the Devil doth, but abide not in the truth, but a lyar from the beginning.

The Devil ſpeaks a lye from himſelf, that is a truth, for no body need teach the Devil to lye: but how will it follow that whatever any man ſpeaks of himſelf is a lye? then it ſeems for a man to be firſt in telling any thing, true or falſe, 'tis a lye; whereas we uſe moſt to ſuſpect the truth of that, which comes by a ſecond, or third hand, or more: but the concluſion is, what we have not by immediate inſpiration, and teach it, we ſpeak it of our ſelves, and therefore are deviliſh lyars.

The learned Fiſher will help the Fox at a deadVelata quaedam revelata, p. 7. Jer. 5. 2. lift, and piece his tale.

And to ſuch wiſe ſayers and knowers as theſe—God ſaith, though ye ſay God lives, yet as I live ye ſwear falſly, and why falſly? was not that a truth that God lives? but not a truth truly teſtified unto by them (any more than what is teſtified in foro hominum, in mens Courts, by ſuch as being not eye-witneſſes thereof, have it only by hear-ſay from others) becauſe they witneſſed to it but in ſtollen words.

Here is then the proof, that we ſpeak more§. 2. than we know, and therefore lye. This is indeed pretty near a lye; but that they who live in the light of the Creation, and read and believe and know the Scripture to be the Word, or the words of God; and affirming no nicer a truth, than that God liveth, ſhould lye; becauſe they know it not by immediate inſpiration, is very ſtrange: He that lives, may know from thence that God lives, who holdeth every ſoul in life that lives.

But the meaning of the Text may be (and I will truſt the ſober Readers judgement to decide it betwixt us) that they did not believe the Lord lived, and ſwearing what they thought untrue, or doubted of, they therein ſware falſly. But I deſire thoſe who give credit to ſuch teachers as infallible, and inſpired immediately from God, to try by the inſtance I am now upon, whether we are not likely to ſpeak more rightly concerning God, from the Scripture, than their teachers without book? In the quotation of this Text, Fiſher hath falſified (beſide his Expoſition) in three plain caſes, for they ſay he writes ye ſay, for the Lord lives, God lives, there is both taking away a word, and changing another, and makes God ſwear too, where there is not a word or title of it in the Text, and ſo adds to the Word of the Lord theſe words, yet as I live. This is ordinary from theſe inſpired teachers, and to tell us God ſaith ſo, leſt we ſhould take them to be his own words, adds to the boldneſs of the perverting the Scripture. I could write a Catalogue of a thouſand ſuch faults in the Quakers citing of Scripture, ſome adding, ſome leaving a word or two out through careleſneſs, or wilfulneſs. I have from what is here evident reaſon to ſay to you, as the A poſtle to the Galatians, O fooliſh Gal. 3. 1. ſouls who hath bewitched you? Certainly it muſt be a ſtrong deluſion that thus blinds you; He feedeth on aſhes, a deceived heart hath turned him Gal. 3. 1. Iſa. 44. 20. aſide, that he cannot deliver his ſoul, nor ſay is there not a lye in my right hand?

SECT. VI.

The next Ordinance I ſhall prove them to deny is, a Goſpel-Church.

And the Church ſo gathered into God, is the pillar Naylor love to the lost, p. 17. and ground of truth, where the Spirit alone is teacher.

The Goſpel-Church is a Church which hath other teachers, and not the Spirit alone; but ſuch a Church is not James Naylors nor the Quakers.

The Church wherein the Apoſtles were, ſure had ſome teachers beſide the Spirit; whereas the Apoſtles gave themſelves to preaching of the Word.

And Elders were ordained in every (particular)Acts 14. 23. 1 Cor. 4. 17. 1 Cor. 12 28. 1 Pet. 5. 2. Church.

As I teach in every Church.

God hath ſet ſome in the Church, firſt Apoſtles, ſecondarily Prophets, thirdly Teachers. The Elders are exhorted to feed the flock of Chriſt which is among you.

Prieſt (that is the Miniſter) he brings in,§. 2. Fox great mystery, p. 32. ſaying, we utterly deny all their wayes and doctrines, who exclude all teachings of man.

Anſw. Contrary to the Prophets, who bid people ceaſe from man, whoſe breath was in their nostrils; a Text hugely to the purpoſe.

But moſt will conclude that theſe Authors do not ſpeak the minds of the Quakers, for that they have more teachers than all others.

Men-Miniſters, Women-Miniſters, and any one of them when there is a motion to it.

It is confeſſed that in point of fact it is ſo,§. 3. but it is a moſt palpable contradiction to their profeſſed principle: I ſhould be glad to hear they were more true to it, that the light within might be their only teacher, and they would let others alone, till that turned them Quakers. But Satan is cunning, and can give a diſpenſation, where it may ſerve ſo greatly to the promoting of his Kingdom.

Sometimes they have ſilent meetings, as is known to moſt; then they ſay they attend to the teacher within, which is ſufficient, and by which they find more comfort often, than when there is ſpeaking.

But at a meeting not far from my dwelling,§. 4. there was the ſtrangeſt teaching that I believe was ever heard of among pretended Reformers; and I had it from a man of note among them, who was one of the meeting. There declared, not a man but a woman (that's ordinary) not an Engliſh woman but a Dutch woman, (that is not ſo frequent) not in Engliſh but in Dutch, (this was orderly according to the Popiſh Maſs) and prayers in an unknown tongue to the people. But the ſtrangeſt thing of all was, he told me (that although not one of them underſtood Dutch, nor could the Dutch-woman interpret into Engliſh, at leaſt ſhe did not) they knew ſhe ſpake by the Spirit. I asked him how? he told me becauſe they all found refreſhings; ſo have children many a time at Puppet-playes. What a paſs are theſe people come to, who yet deny all teachings by man?

But that you may not doubt the truth of the§. 5. Story, there being a diſpute (or ſomewhat ſo called by ſome) between me, and George Whitehead, the Quakers Champion; I did before all the audience charge them with this thing, my Informer a Quaker being there, and many more Quakers who were at that meeting: but none dared to deny one word of the Charge, only George Whitehead ſaid, it may be there was ſome body there that underſtood Dutch.

But what have they to ſay, think you, to this§. 6. contradiction of their principles in teaching? Why, it is not they but the man Chriſt, or the light or the Spirit that teaches; and if ſuch light replies will not ſerve turn, you may go ſomewhere elſe to be ſatisfied for them.

But beyond all contradiction, if the Church, and Churches mentioned and owned in the New Teſtament, be Goſpel-Churches, the Quakers deny a Goſpel-Church; for all of them had men who taught them, at leaſt they did not deny any ſuch helps.

But we will produce a teſtimony or two more,§. 7. to ſee if we can make a further diſcovery.

For the Church is but one, and the Temple of God Parnel Shield of the truth, p. 34. we own, which is at new Jeruſalem, the City of the living God.

I have read of the Church at Jerusalem, before it was deſtroyed by the Romans, and of the Churches at Corinth, in Theſſalonica, Epheſus, and many places more: and I have read of the Church called Jeruſalem which is above, and the City of the living God; but never yet of the Church which is at new Jeruſalem: this is none of the Churches the Apoſtles ever built, or ſet in order. But let it paſs as a rumour till farther confirmation.

The holy Ghoſt made the Officers of the Church Overſeers—the §. 8. Overſeers to be inviſible, for they ſaw with an inviſible eye, and ſo they was in the Spirit which is inviſible, and not in the fleſh. Great myſtery, &c. p. 8.

Queſt. Which is the fold of the ſheep? Iſaac Penningtons Questions, P. 49.

Anſw. The wiſdom, life and power of the Father, even the ſame that is the ſhepherd.

Object. Is not the Church the fold?

Anſw. This in the Church, or the Church in this, is the fold; but not out of this.

Seeing this is the beſt account we can get, I§. 9. muſt repair to William Smith, who telleth us, That all we do according to Scripture-patterns, is but building of Babylon, and that I am ſure is not Zion: and this is the ſcope of many Pages in his Morning Watch. But I have proved them toMorning Watch. deny all forms and viſible things in Religion and worſhip, upon the general head; but the Goſpel-Church is a form, in whom all the building is fitly framed: I am ſure that is a ſtrange buildingEph. 2. 21. without any form; but to be framed and formed is one and the ſame thing with being put into a form.

For though I be abſent in the fleſh, yet am I with Col. 2. 5, 19. §. 10. you in the Spirit, joying and beholding your order, and the ſtedfaſtneſs of your faith in Chriſt, and not holding the head, from which (not in which only) all the body by joynts and hands having nouriſhment miniſtred and knit together, increaſeth with the increaſe of God.

So that a Goſpel-Church is a number (for 〈 in non-Latin alphabet 〉 is a name of many gathered together) united according to Chriſts form, firſt to him, then one to another, for mutual edification in the things of God. But this the Quakers utterly deny.

CHAP. XIV. They deny the Ordinance of hearing the Word preached.

SECT. I.

THey will allow a hearing the Word preached, and that muſt be the light within, but the mind of God contained in the Scripture, they muſt by no means hear preached: for (as I hinted from G. Fox) we muſt not hear man; for the Prophets bid, Ceaſe from man. But having already ſo largely proved their tenet to be, That only the light within muſt be attended to, I need not do the ſame thing over and over. I will give you a Scripture or two, to ſtrengthen you againſt this fancy-full teacher, the light within.

And how ſhall they preach except they be ſent? as it Rom. 10. 15, 18. §. 2. is written, How beautifull are the feet of them that preach the Goſpel of peace? &c.

But I ſay, have they not heard? yea verily, their ſound went into all the earth, and their words unto the ends of the world.

Here are more Preachers than one, and theſe Texts explain what is meant by the word, nigh thee, in the 8th Verſe, which the Quakers lay as a ſtrong foundation for their light within. This Word muſt be heard, or they could not believe; and it could not preach it ſelf, for they could not hear without a Preacher; and theſe Preachers could not be the Word Chriſt, for they had feet, which Chriſt as within believers, Chriſt as the eternal God, hath not: and the Preachers were more than one, whereas Chriſt the Word is but one, as appears by the Relatives plural, they, them, theirs.

But now I am upon the point of hearing the§. 3. Word, a great myſtery of the Quakers comes into my mind, and it is worth the revealing.

That is this: They hold it is the light that preaches, the light that is preached, the light that hears or is preached to; and ſo the light, which with them is God, Father, Son, and Spirit, is all concerned in the Goſpel, and man nothing at all, for it is the light that doth all alſo. I think when I have proved this, I have diſcovered that which will render the Quakers the moſt abſurd and blaſphemous Idiots, that ever undertook to ſpeak with mans voice.

Queſt. Is there ſomething of God in my conſcience, Smith Prim. p. • that will give me the knowledge of him?

Anſw. There is not any thing elſe that can do it.

And man cannot know him [God] by any other Smith Cat. p. 2▪ way, but by the manifestation of his light within him.

Now I ſhall prove that the light is the main§. 4. (if not the only) thing to be preached, according to the Quakers Tenet.

Mind the light of God, which hath convinced you. Parnel's Shield of the Truth. p. 42.

And this is the meaning of our doctrine, to bring people to the everlaſting Word of God in themſelves.

And that this light within is alſo preached to, and the only auditor of the doctrines which the Quakers ſay are preached, and taught by the light, is proved by theſe inſtances.

To the light of God in all your conſciences I ſpeak, Parnel's Shield of the Truth, Epistle. p 42. Fox great mystery, &c. p. 15. which is one in all.

So I deſire that you may mind the light of God, to which I ſpeak, which is my witneſs.

Prieſt. There is nothing in man to be ſpoken to, but man.

Anſw. How then miniſtred the Apoſtle to the Spirit? And Christ ſpake to the Spirits in priſon: And Timothy was to ſtir up the gift that was in him.

I muſt not ravel into theſe Texts now, as1 Pet. 3. 19. opened. brought in by Fox; I ſhall ſay more of it in the following Pages: only take notice, That theſe ſpirits were the ſouls of thoſe men (and ſo a part of them) with whom the Spirit of God did ſtrive before the floud, but are now (as the Devils) under the irreverſible ſentence of damnation, which is in part already executed on them, which is their now priſon, wherein they are faſt reſerved to future and greater puniſhments, and in part puniſhed already.

Over and above, George Fox is both out of the humility, and the meekneſs (as they phraſe it) and out of the knowledge of himſelf, and out of his wits alſo; in ſaying, That there is a proof to Fox great mystery, p. 64. thee, that the Quakers are ſent of God, who ſpeak to thee of the Scriptures right as they are.

I am laſtly to ſhew you by good proof, that the light within is the obedient ſubject alſo, to its own abſolute and infallible dictates; and then I have diſcharged a very fair Province.Pennington quest. p. 26.

Now is the life, the faith, the obedience of the Son, the thing which is of value in us.

So that their obedience is the obedience of the Son, alias the light in them; which is all one with the light in me obeys. And upon this conceit it is, that they ſay they are ſaved by the righteouſneſs of Chriſt, becauſe they account all the righteouſneſs done by them, to be the pure and unmixt acts of the light within.

We are accuſed that we judge people. Parnel Shield of the truth, p. 3.

Where Chriſt rules in his Saints he judgeth, as Paul ſaid, It is no more I, but Chriſt in me.

I forbear here to remark his forging of Scripture, or making Gods ſtream to turn the Devils Mill: But, right or wrong, 'tis plain he would have you believe, it is not their act, but Chriſts act. And if you enquire of any of them, (that have drunk in their principles, and are not Novice-Quakers) whether any act of their obedience to the light, be their obedience? they will anſwer, no, no, 'tis the obedience of Chriſt; the obedience of the light.

SECT. II.

The Quakers diſown Goſpel-Prayer.

I take Goſpel-Prayer to be, the ſouls uttering its wants and deſires to God, by way of humble ſupplication; with an audible voice, when it is exerciſed ſolemnly in a Congregation, or Family; with or without an audible voice, when a perſon is private: but alway in the name, and for the ſake and merits of Jeſus Chriſt. And this the Quakers diſown.

That they uſe not prayer (audibly at leaſt)§. 2. with their Families daily, is known by all that have opportunities of ſo converſing with them; wherein they ſin againſt our Saviours Directory: After this manner pray ye, &c. When ye pray Mat. 6. 9. Luke 11. 2. ſay, Our Father, &c. And in both, one Petition is, Give us this day our daily bread; wherein two things are implyed:

Firſt, Prayer by more than one; Our Father give us: Secondly, Family-Prayer; for that the whole family ſharing in common in the plenty or ſcarcity of proviſion, (eſpecially for the belly which is the great ſpender) they are concerned to put up their joynt ſupplications to God for daily bread, and that daily: which might have made a third Note, viz. That although we may pray every prayer we offer up to the Lord, for proviſion to our lives end; yet we are to pray for it every day, and eſpecially for the proviſion of the preſent day. But this the Quakers wholly diſuſe, as a contemptible form.

That they crave not Gods bleſſing, nor expreſs§. 3. their thankfulneſs at ſet-meals for their Table-mercies, is as notorious as the other: whereas we have Chriſts example for it; And John 6. 11. Mark 6. 41. Jeſus took the loaves, and when he had given thanks, he diſtributed, &c. And when he had taken the five loaves, and the two fiſhes, he looked up to heaven, and bleſſed, &c. So Paul, He took bread and gave Acts 27. 35. thanks to God in the preſence of them all; and when he had broken it, he began to eat, &c.

All that ever I could learn of the Quakers acknowledgement§. 4. of benefits received, or receivable by us, from what the Man Chriſt Jeſus did and ſuffered in the world, amounts but to this: He left us a perfect example; and yet they think ſcorn to follow that, as below ſuch ſpiritual perſons.

He looked up to heaven, which implyes, he did it for example ſake at leaſt, (though all the fulneſs of the Godhead dwelt in him bodily) expreſs the divine Being (eſpecially and in his more glorious manifeſtations) to be above, or beyond the viſible boundaries of this little world.

And as it is againſt Chriſts example, ſo againſt ſomewhat more than a Goſpel-precept: For every creature of God is good, and nothing to be 1 Tim. 4. 4, 5. refuſed, if it be received with thanksgiving, for it is ſanctified by the Word of God and prayer.

So that to omit this duty (which therefore Paul would not when in a ſtorm, and the company in a conſternation with fear of death) renders the creature no good to us, as being unſanctified by God.

But rather than this ſhall paſs for a proof of what we aſſert, and for a rebuke to the Quakers ſpirit of diſobedience, James Naylor will engage his infallibility to bring them off clear. But Naylor Love to the lost, p. 57. 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, who is the Word and prayer.

And now • oul take thine eaſe, eat and drink; for if thou haſt the Quakers light within thee, thou needeſt not frame thy ſelf to the ſerious imployment of prayer, and thankſgiving at meals: for the light within (the Quakers only Chriſt) is not only the Word that command prayer, but prayer alſo in the abſtract; and they that have that, cannot at any time be without prayer, though they are altogether ſilent.

They alſo deny publick Miniſterial Prayer:§. 5. for although they have ſome who utter petitions, they do it (as I am informed) alwayes in the firſt perſon ſingular, I pray thee, not We pray thee. So that although they may pray for others, they pray not with them as their mouth, which is contrary to Chriſts Directory, and the communion of Saints in the Ordinances of the Goſpel. And if uncontroulled fame fail not, they give this reaſon for it, That they both pray and declare for the ſakes of others, not their own, who are obedient to the light; for they need neither.

SECT. III.

But there are three things that fully prove their denying of Goſpel-Prayer. Firſt, Their contempt of true Goſpel-Prayer.

So the ſame wiſdom may deny the preſcribed way, Smith Cat. p. •• 7. 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, and when they will they can be ſilent; and this is the unclean part which offers to God, which he doth not accept, &c.

What the wiſdom here is intended by the Author, you ſhall ſee by and by: but the main formality inveighed againſt is keeping of ſet-times; but they may forgive us this errour, it being ſo well known, that they have ſet-times, and exceed their ordinary hours no more than we. And the wiſdom of the fleſh is, that we do it in our own wills: if they mean not in obedience to the will of God, 'tis more than they know: if it be according to the will of God, and our wills comply with that, it is ſo much the better, for God likes no ſervice againſt, nor without the will: To chooſe the things that pleaſe God, pleaſes God very well. It is well known, that many of them when they come into our Congregations, and are preſent when the Miniſter is atIſa. 56. 4. prayer, they will ſit all the while in the midſt, with their Hats on their heads, in contempt, which I my ſelf have experienced more than once.

Secondly, Owning no prayer that is not by immediate inſpiration, and motion of the Spirit; and without the uſe of our conception, and direction of the underſtanding.

But as every creature is moved by the Spirit of the Naylor Love to the lost. p. 13. living God, who is that Spirit who will be ſerved with his own alone, not with any thing in man, which is come in ſince the fall; ſo the imaginations, thinkings, and conceivings are ſhut out.

So all muſt come to the Spirit of God, by the Spirit Smith Cat. p. 100. to be ordered, and ceaſe from their own words, and from their own time, and learn to be ſilent till the Spirit give them utterance.

That we ought to pray in the Spirit, and with the Spirit, is far from us to deny: but he that prays according to the mind of the Spirit of God revealed in the Scripture, (which is the Spirits Directory) and who by the commands, exhortations and promiſes therein contained, is moved to pray: he prays in the Spirit, and with the Spirit, although he have no immediate motions from the divine Being. He that obeys Gods commands in his written Word, doth his duty, and is through Chriſt accepted of him.

But leſt you ſhould miſtake the Quakers meaning of the phraſe, traditions of men, take notice, That they hold the written Word, and what is therein contained as its ſence, to be but the traditions of men, except it come to us by immediate inſpiration, as to the Prophets and Apoſtles, and not at ſecond hand; which I have already proved, and therefore need not do it over again.

And by what I have here produced you may learn, That they deny any thing of man to be exerciſed in prayer. If he intended hereby, only the depravation that is come in ſince the fall, it were very right: but certainly faith in the Redeemer, and the promiſes which in him are yea and amen, as the encouragement to prayer, is come in ſince the fall, though no part of the fall; and all the Ordinances of Chriſt as ſuch, are come in ſince the fall; and faith and Goſpel-obedience are all in man moſt eminently. But that the imaginations, thinkings, and conceiving muſt be ſhut out alſo, is a moſt abſurd notion.

What! muſt we pray, and neither conceive nor think what we are to do, what we ought to do, nor how to expreſs our ſelves? no, nor while we are praying? Muſt all be done, as if man in his faculties of conceiving, knowing, were not Gods? nor to be concerned in his worſhip? Certainly if nothing of man, ſoul or body, be active therein, man doth not worſhip God, nor pray at all, and ſo God worſhips himſelf; which is the true reſult of the Quakers Tenets.

But let us conſider a Text or two out of the Word of God.

I would order my cauſe before him, and fill my Job 23. 4. 〈 in non-Latin alphabet 〉 mouth with arguments. The word order in the Heb. ſignifies a marſhalling his words. Prayer is not only a petition, but a humble pleading, wreſtling with God: and ſure there was ſomewhat of Job in ordering his cauſe, and he uſed his ſpiritual skill in it: 'Tis render'd by Arias Montanus, diſponerem, I would diſpoſe my cauſe.

Give ear to my words, O Lord. Pſal. 5. 1 Cor. 1. 15.

What is it then? I will pray with the ſpirit, and I will pray with the underſtanding alſo, &c. Here is Paul's will in prayer, I will: and here is Paul's underſtanding alſo exerciſed in prayer, verſ. 15. But my underſtanding is unfruitfull, which he blames as a companion of prayer, that being ſuppoſed.

Thus I have proved the Quakers denying Goſpel-prayer in this reſpect above-mentioned, and reproved their anti-Goſpel notions, by the Scriptures.

Laſtly, They own no prayer, but what is by the light, and in the light within.

And the prayers of ſuch only are accepted, and not the prayers of thoſe who think to be heard for their much Smith Cat. p. • 12. babling; who have many words, but not in the life.

So that their prayers only are acceptable who pray in the life, (that is, with the Quakers, by the motions of their light within) and although we are far from thinking to be heard, for the ſake of much better things than much babling; yet all the words of prayer that are not qualified by their principle, the light within, is in their account but babling.

For it's truth in the inward parts he ſeeks for, Naylor love to the lost, p. 16. wherein none of you can worſhip, who know not the living Word in your hearts, to keep them up to God in your worſhip, and that worſhip which is not in the will of God, is the worſhipping of Devils.

If you ask any of them, What is the truth in the inward parts? They will not anſwer, it is ſincerity, meanings ſuitable to our expreſſions, and appearances: but it is Chriſt the light within, who is the truth. And for knowing the living Word, it is of the ſame ſenſe, it is all but the light within every man, the Quakers Chriſt. And for the will of God, that is nothing but the immediate life and motions of the light within. I have ſaid enough out of their Writings to prove theſe things, neither will they deny them▪ but Naylor telleth you (and it is not for any Quaker to reſiſt the Spirit by which he ſpake) that worſhip not thus qualified, is the worſhiping of Devils.

It may be ſome of the Quakers, though they know in their conſciences that I ſpeak but the very truth of their Tenets and Notions, will ſay, I put my meanings to their words: but if they will but bate me ſpeaking from their light within, which they hold neceſſary to qualifie a man to ſpeak truly, I dare undertake to expound according to their meaning, their ill meant phraſes, as well as the moſt of them and their myſtery is none to me at all.

And although they talk of praying in the§. 5. name of Chriſt, yet as Naylor phraſes it, That is done in the name of Chriſt, which is done in his light and power. But when all is done, this Chriſt, and name, and light, and power, is but the light within, and its teachings and motions.

It is to me reported on all hands, That they never pray in the name of Chriſt as their Mediator; much leſs then do they pray to God, in, or in the name of Jeſus of Nazareth, the Son of Mary; or of that one Mediator between God and men, the man Chriſt Jeſus; even that Jeſus, who was crucified at Jeruſalem between two thieves, above 1600 years ſince. I have put this to many of them, and they denied not this Charge; neither can I ſee how they can pray to the Father in the name of Chriſt, ſeeing God the Father and Chriſt (with them) admit of no diſtinction: and for the man Chriſt that was born of Mary, they have nothing to do with him.

The Apoſtle ſaith, A Mediator is not of one, but God is one.

And whoever they are that deny and diſown prayer in the name of Chriſt, are far from owning the Goſpel-Ordinance of prayer.

SECT. IV.

Reading the Scriptures and Meditation, which are Goſpel-Ordinances, they alſo deny.

I need not tell you of the contempt they put upon the Scripture as a dead letter, the carnal letter; and on thoſe who attend to it, as dryW. P. Spirit of Truth. Letter-mongers. Take only one inſtance of William Pens; But all muſt be as unlearned from their firſt birth, education and traditional read knowledge, as he is unmanned, that is, again become a little child, before the ſecrets of Gods work come to be made known. And Fiſher calls ſtudying the Scripture, ſcraping in the Scripture. I wonder wherefore God ordered and commanded them to be written, if they are not to be read and ſtudied.

The Spirit of Chriſt within, is the end of the Tables, Great mystery, p. 32. §. 2. William D • usbury Return, p. 7. Law, Works and Books, and the Law is now in the heart.

Whatever thou be, whether a teacher of others, or a profeſſor of what thou comprehends to be truth from the letter of the Scripture; under what form, name, or title ſoever thou be, thou art a dead man, and a dead woman, and the wrath of God abides on thee, though thou ſee it not, Rom. 7. 9. Miſerable man! that talks at this rate, and will father it on the Scripture too, and ſuch a one as is directly againſt him. But we have had enough of this ſmoak.

SECT. V.

I ſhall ſay ſomewhat of their abundant ſcorn of the Lords Supper, and Baptiſm; wherein they expreſs a ſuperfluity of naughtineſs, not only in their Tenets, but down-right railing.

The Ordinances I have hitherto conſidered in particular, are called moral, from their natural obligation, although that ſubſtantial and eſſential part, and qualification of them, their reſpect to a Mediator, will require a denomination more evangelical, and without which we cannot call them Goſpel, or Chriſtian-Ordinances.

Thoſe two Goſpel-Ordinances I come now to conſider, are purely and perfectly poſitive, and depend meerly upon divinely-revealed inſtitution, without which they had never come within our notice, nor had they been any way obliging to us.

Yet ſuch is the ſanction that the Lord hath put§. 2. upon inſtitutions of this nature, that not only ſince his revealed Law hath abounded to his Church, but alſo when the revelations of his mind immediately to his ſervants was very rare, he did not omit injunctions of this kind. The ſacrifices we read of as early as Cain and Abel. Yea Adam in his ſtate of innocency, (who then needed not any indication of moral duties, beyond what was within the reach of his natural, entire, and uncorrupted light, and innate to his perfect frame, and holy diſpoſition) had the obligation of a poſitive duty from God, in the matter of the tree in the midſt of the Garden.

And to me the main ground of it was, that the abſolute ſoveraignty of the Creator might be acknowledged, and man might learn to render obedience to God, not only becauſe the matter of it is juſt in its ſelf, and would be ſo if God had never explicitely commanded it, but alſo becauſe it is the will of God: yea, where his will obliges ſingly, without the reſpect of natural and unchangeable equity.

And God hath ſo expreſſed his jealouſie over§. 3. this right of his, that when ſins againſt not only natural light, but ſuperadded precepts to confirm and ſtrengthen its doubtfulneſs and decayes, have been paſſed by without any ſpecial expreſſions of his provocation, ſins committed againſt his poſitive Laws, have been avenged with a high hand.

Adam's and Eve's tranſgreſſion was againſt an inſtitution and poſitive Law, the commiſſion of which ſo ſtirred up the diſpleaſure of God, that he baniſhed them out of Paradiſe, and impoſed that curſe, under which the world groans to this day. And it is not below our notice, that although they were capable of ſinning againſt God in many other reſpects, yet God affixes the direfull penalty to this poſitive Law: In the day 2 Gen. 17. §. 4. that thou eatest thereof, thou ſhalt ſurely die.

The caſe of Nadab and Abihu, when God bare witneſs againſt them from heaven, by conſuming them with fire, was as a pillar of ſalt to ſeaſon others with an awfull reverence of God in his purely inſtituted worſhip. Ʋzzah was ſmitten and died on the ſpot, when he miſcarried ſo little, as in ſinning againſt a poſitive Law, by putting forth his hand to ſave the Ark, the intention of it being good and commendable.

And as under the Old, ſo under the New Teſtament-diſpenſation, God hath not left his poſitive Laws without the fence of his ſpecial diſpleaſure witneſſed againſt the contemners, and abuſers of them: For this cauſe many are weak and 1 Cor. 1 • 30. ſickly among you, and many ſleep; that is, are dead, turned into the grave. This was inflicted on them for their diſorder at the Lords Supper: although (eſpecially among the Corinthians) we read of many great ſins againſt moral precepts, yet the Spirit of God aſſigns not them, but this breach as the cauſe.

And if we conſider the great inclination of§. 5. man, to pride himſelf in his own innate reaſon and wiſdom, and great unwillingneſs to ſubſcribe to any thing, that is not in its own nature within the reach of it; we may ſuppoſe, that ſomething with reſpect to that, (which is ſo apt to break the bonds of meer authority, even that of God himſelf) the Lord hath put ſuch a guard on poſitive Laws, and will not, no not now under the diſpenſation of the gracious Goſpel, leave men without a teſt of their reſignation to his divine wiſdom, and abſolute (though never unjuſt) ſoveraignty and authority. And I having obſerved theſe Ordinances of the Goſpel, (which are the only meerly poſitive Laws of the New Teſtament) to be ſleighted, becauſe in their own nature they ſeem of no tendency to edification, have given my Reader this (not ſuperfluous) Introduction.

SECT. VI.

I ſhall begin with Baptiſm, it being the firſt in order of the two, both in its inſtitution and practice.

The Quakers deny Water-Baptiſm, to be now an Ordinance of Chriſt.

The Baptiſm we own, which is the Baptiſm of Parnel Shield of the truth, p. 11. Chriſt with the holy Ghoſt, and with fire, but we deny all other. Here is Water-Baptiſm plainly denied.

But this will not ſerve the turn, it muſt be ſtigmatized alſo, with all thoſe who ever ſo conſcientiouſly and regularly practiſe it.

And now I ſee the other [Water-Baptiſm] to p. 12. be formal imitation, and the invention of man, and ſo a meer deluſion, and all are Heathens and no Chriſtians, who cannot witneſs this Baptiſm, [the Baptiſm of the Quakers ſpirit of deluſion] who can witneſs this, denies all other. Farnſworth againſt Stalham. §. 2.

Your brain-imaginations we deny.

Methinks they who have read the Scripture, ſhould not call Water-Baptiſm the invention of men, that is too palpable an untruth; though to call it formal imitation be an untruth alſo, it is more tollerable than the other: but to brand it with the Charge of a meer deluſion, is of ſuch reflection on its Author, as nothing but a heart ſteel-hard, and a head dungeon-dark, and both void of the fear and awe of God, could thus ſuggeſt.

And to make up the meaſure full, all muſt be reproached as Heathens, and no Chriſtians, whoſe eyes are not as blind, and fore-heads as impudent as theirs; and yet as rank Quakers as this, will call me not only injurious, but a blaſphemer alſo, for ſaying and proving they are no Chriſtians. But lyes and confidence with them are prerogativ'd things, while truth muſt beg and have nothing but by their good leave and grace, and then it may ſtarve or flee where the Quakers rule the roaſt.

They [Baptiſm, Bread and Wine] roſe from Smith prim. P. 39. the Popes invention, and the whole practice of thoſe things as they uſe them, had their inſtitution from the Pope, &c.

Without doubt the light within is wonderfully§. 3. It was that which by the Pope and Popiſh affected Prieste was ordained, and by ſuch it is upheld to this day. Higgins Warning, p 5. §. 4. learned in Hiſtory, and (as ſome of the Quakers write) doth declare to them the Creation, the Fall, and what not? without the Scripture. This regardfull Prophet can tell you, that Baptiſm roſe from the Pope, yea, and the Wine in the Sacrament too, which the Pope indeed took away from the Laity, but never inſtituted it. And this Author, as I have before cited him, tells the world, we call the Latin the original: his mind is all on Rome, and there I'le leave him.

Yet that I may not imitate the Quakers, who will not conſider the weightieſt Reaſons, and cleareſt againſt their Tenets, I ſhall weigh theirs truly and juſtly, before I determine this point.

They who would have one Baptiſm inward, another Parnel Shield of the truth, p. 11. outward, would have two Baptiſms, when the Scripture ſaith, the Baptiſm is but one.

I muſt tell him by the way, that he tells an untruth wilfully, and what that is he could tell another. He uſes (or rather abuſes) the words of the Apoſtle juſt before repeated, One Lord, one Faith, one Baptiſm, and there he adds his but, which the Text hath not. And here the Scripture ſaith, the Baptiſm is but one; let him find ſuch a Scripture, and I will be bound to turn Quaker: but there being no ſuch, I am ſure he hath not the Spirit of God, and is by it infallibly guided, who thus forges Scripture. But to the Objection, take notice, That Water-Baptiſm is the ſign, the Baptiſm of the Spirit the main thing (but not all) ſignified: now to have the thing ſignifying, and the thing ſignified, called by the ſame name, doth not make them to be two of that name, no more than there were two new Covenants, becauſe the matter contained in the Covenant is called the Covenant, Heb. 8. 10. And Circumciſion the ſign of the Covenant is called the Covenant alſo, Gen. 17. 13. He that is born in thy houſe, and he that is bought with thy money, muſt need be circumciſed, and my Covenant ſhall be in your fleſh, for an everlaſting Covenant.

Moreover, Baptiſm with water is Baptiſm in a proper ſenſe, Baptiſm of or with the Spirit, but analogically ſo called, as having in it ſomething a likeneſs to, or proportion with it. 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 ſignifies waſhing with water, dipping into water properly; that of the Spirit, waſhing the ſoul but improperly, for freeing it from ſinfull pollutions. I hope none of you believe a ſoul can be rinſed or dipped. Beſide, in Water-Baptiſm, which is proper, the body being dipt or waſhed, or any part of it, the fleſh is put into the water, but the ſoul is not dipt or put into the Spirit. Therefore this Objection is a meer fancy; and they that will contemn the Deeds and Seal, becauſe they are Paper, and Ink, and Wax, and caſt them away, may loſe Land and all for their contempt, and then they will pay for, and repent of their folly.

Another ground for denying it is, it was not§. 5. Naylor Love to the lost. p. laid on the Apoſtle of neceſſity, but as they found it of ſervice, or diſ-ſervice.

This is to be underſtood only of Paul, who in his call (which was out of du • time, and in an extraordinary manner) had not this of Baptizing mentioned, as the reſt had: therefore he1 Cor. • . 17. ſaid, Chriſt ſent me not to baptize, but to preach the Goſpel. Yet he did baptize, therefore it was an Ordinance; and that he baptized ſo few in that Countrey, it was rather providential than deſigned by Paul: for he being ſo famous an inſtrument of converting the Gentiles, they began to cry him up as if he had not been Chriſts Miniſter, but rather his Competitor; and therefore he thanks God, he baptized no more, leſt they ſhould have ſaid he baptized in his own name. But though he did not baptize, there might be enough beſide for that work; and we read not of one that omitted it, when they underſtood of the Ordinance, and had any to adminiſter it to them.

Object. It was to confer the holy Ghoſt.§. 6.

That was but one conſequence, but not what Baptiſm ſignified: beſide, the giving the holy Ghoſt was of a miraculous nature for the confirmation of the Diſciples in the newneſs of the Chriſtian Religion, and conviction of others: and the friends of Cornelius had the holy Ghoſt before Baptiſm.

Object. None were called to baptize, but§. 7. thoſe that were ſent to preach to all Nations.

Anſw. Ananias baptized Paul, yet was not ſo ſent.

The ends of Baptiſm, which was a ſign of what intereſt they had in Chriſt, and of Regeneration, and the righteouſneſs of faith remain; and therefore that remains to be diſpenſed, by the ordinary a •… mediate Officers of the Church, who are ſtewards of the myſteries of God, of which this is one. It being alſo a cognizance of Chriſtianity, there is the ſame reaſon for it, and it is in vain to talk of Ordinances aboliſhed, without ſome proof when, and why they are ſo.

Nailor ſaith, Paul preached the Baptiſm of the Love to lost, p. 41 Spirit in its ſtead.

Let that be proved, and ſomething is ſaid.

But John Higgins ſaith, That Water-Baptiſm Warning, &c. p. 5. was but the adminiſtration of John, is known and confeſſed. I ſay no more to him, but I perceive he is but little acquainted with Confeſſions.

I muſt bring in the ſentence of the great Patriarch • reat mystery of g • eat Whore, p. 65. §. 8. George Fox to decide all, for after his words 'tis not fit any of his inferiours ſhould ſpeak again. Where was Matthew, or Mark, or Luke, or John baptized? and many more which the Apoſtle Paul thanked God he had not baptized? Baptizing is making Diſciples to the Lord Jeſus, and baptizing them into his name, thatis, his power,—but he [Paul] told of the Spirits Baptiſm, and brought the Saints off from the things that are ſeen, and Water is ſeen, and its Baptiſm.

Strange arguments! as if the command and abundant inſtances of its practice, had no force; unleſs we have an account where every believer was baptized, and becauſe Paul did not baptize all, therefore they were not baptized at all.

But for Baptiſm being a making Diſciples, if it be underſtood of Water-Baptiſm, it will be no ſmall friend to Infant-Baptiſm: if of the Baptiſm of the Spirit, I ſuppoſe George Fox will eat his words again, and acknowledge that the Apoſtles had not power to beſtow the Spirit of God on perſons, and make them new creatures; that was the miſtake of Simon Magus, and now of George Fox.

But the laſt argument is ſuch an one as never§. 9. offered it ſelf to ſuch a ſervice, till the Quakers light (which they ſay is almighty) had the management of it, and ſo may make an effectual inſtrument of any thing. Paul brought the Saints off from the things that are ſeen, and Water is ſeen, and its Baptiſm. He that ſhall2 Cor. 4. 18. look into the Text to which his words refer, will admire his ſharp-piercing genius, or his non-ſuch ignorance, that could find ſuch a meaning of that Text, or tell the world it was there. But if all that is ſeen muſt be caſt away and rejected, I counſel the Quakers not to be ſuch eager purſuers of the world, and that I dare ground upon the Text: but (above all) to reject their proud dreaming intollerable notions, the ignorance and deluſion of which is ſo groſs, that it is not only ſeen, but may be felt alſo.

But for all this, the Quakers will affirm they own Baptiſm, and believe that George Fox is ſent of God, becauſe he ſpeaks of the Scripture right as they are.

SECT. VII.

The Quakers diſown the Ordinance of the Lords Supper, to be now a Goſpel-Ordinance, or any Ordinance of God at all.

As of Baptiſm, ſo of the Lords Supper; they will ſay they own it, (at leaſt many of them) but they call quite another thing by that name, which is the way they have to delude people in all other matters of the Chriſtian Religion.

If what the Apoſtle Paul ſaith, he received of1 Cor. 11 23. the Lord, 1 Cor. 11. 23. do expreſs the true Lords Supper, the Quakers deny it.

Feeding upon the husk and ſhadow, which is Parnel's Shield of the Truth, p. 13. carnal.

For the Bread which the world [all that are not Quakers] breaks, is natural and carnal—ſo alſo the Cup which they drink, and here is no communion but natural, outward and carnal.

They [Bread and Wine in the Lords Supper]Smith prim. p. 39. are the Popes invention.—The Priest gives it to the people, and tells them it is the Bloud of Christ, which is ſhed for them, when it is Wine and not Bloud.

I will not trouble thee with ſo an unneceſſary a thing, as a reply to theſe ſilly cavils, and plain contradictions to the Scripture.

The main Objection the Quakers have againſt§. 2. this Ordinance (beſide that againſt all forms, and all things that are ſeen) is,

That Chriſt is come, and his Diſciples were to do it in remembrance of him till he was come; but Chriſt is come in the Spirit to them, and therefore this precept doth not bind them.

But who would think the Spirit, or Chriſt in the Spirit was not come (either in ſhedding it abroad miraculouſly, as in the 2 Acts) or as a ſanctifier) in the hearts of his people) when the Diſciples and whole Church at Jeruſalem were ſo frequent in this Ordinance, and when the Apoſtle Paul tells the Corinthians, The Bread 1 Cor. 10 16. which we break, &c.

But that none muſt be engaged by this Ordinance, but thoſe to whom Chriſt was not come by a Spirit of ſanctification, is exceeding croſs: for whereas the Ordinance is for the Saints, this renders it to be peculiar to thoſe in a ſtate of ſin, and unconverted to Chriſt; and they are not aſhamed to own it to be ſo.

Which was the thing Chriſt in tender love to his Naylor love to the lost, p. 58. Diſciples, at his departure, warned them on, knowing that their nature would draw to the earth-ward, not yet being changed, nor having Chriſt born in them, to keep them; and for all this warning, and leaving this as a ſign, &c.

If Chriſt born in the ſoul, be not till the light within be obeyed as Chriſt the Son of the living God, we doubt not the truth of Nailor's ſpeech: and that the Apoſtles and Diſciples of Chriſt were all ſtrangers to ſuch a converſion.

Before I part with this Subject, it will not be unmeet to inform you, what they mean by the Lords Supper which they own.§. 3. p. 57.

But if you eat in remembrance of him, and ſo come to die to that which ſlew him, then do you ſhew the Lords death till he come, and when he comes he ſhall not find you eating, and drinking with the drunken, &c.

So that mortification to ſin (taken in the beſt ſenſe) is with him the Lords Supper; but in his own ſenſe, it is a dying to all that doth not obey the Chriſt of the Quakers, [The light within.]

At another turn it is ſomewhat elſe, and quitep. 56. contrary. Which all know who come to his Supper, where the Father and the Son are come in, and ſup with the creature, which all the imitators and obſervers of times are ignorant of, whoſe contention is about outſides.

In the words cited before, It was a Faſt, a Popiſh cruciating Faſt.

But this laſt cited a Feaſt, a ſpiritual Feaſt; and the Feaſt is conſtituted of the coming of the Father and the Son, ſupping with the creature: whereas before his mind was, that when Chriſt comes, the Supper is ended; but now it is no other but Chriſt himſelf preſent.

But the ſtrangeſt Supper of the Lord is expreſſedp. 54. by the ſame Author in theſe words: And this was to be done at all ſeaſons, when they eat and drink; in their eating and drinking they were to do it to the Lord, and therein to have communion with his Body and Bloud—yea when they were to eat with Gentiles, they were to partake of the Table of the Lord, as is plain, 1 Cor. 10.

Thus hath the Lord given up theſe people to§. 4. confuſion.

Sometimes the Lords Supper is quite gone, and done away.

Then it remains, but 'tis a faſting from, and dying to ſin, and what they call exceſs.

Then it is ſpiritual and within, and Chriſts coming makes the Supper.

And laſt of all, 'tis every meal you eat, and every draught you drink; you ought therein to remember the Lords death till he come, at breakfaſt, dinner, ſupper, and afternoons luncheons alſo.

And yet this wretch Nailor (to whom ſome of the Quakers ſang Hoſanna, and worſhipped him, and called him the Son of God, The Chriſt; and none of the Quakers now but own him, as a great Prophet, and highly honoured and beloved of God) and yet he dared to ſay concerning this falſe confuſed ſtuff; What I have received p. 56. of the Lord, that I ſhall declare unto you. And again, And this is known from the Lord in the p. 57. eternal, to be the true end of the Supper of the Lord, &c.

If denying the Ordinances of Chriſt after the manner proved of the Quakers in this Chapter, be Chriſtianity, or conſiſtent with a Chriſtian, the holy Scriptures have given us a very un-intelligible account of Chriſtianity, or a Chriſtian: and that mouth (which ſaid, I deny that Ch. Atkinſon. God did ever, or will ever reveal himſelf, by any of thoſe things thou callest the meanes of grace) was not full of blaſphemy, or in any fault againſt Scripture, Prayer, Hearing, which were intended by it.

CHAP. XV. The Quakers deny the tranſactions of Jeſus, Chriſt, when he was manifeſt in the fleſh in Judea above ſixteen hundred yeares ſince; or as he is now at the right hand of God, to have any influence into our Juſtification before God, and our Salvation.

SECT. I.

IN this point they come not ſhort of themſelves, who in every path of error out-ſtrip all others, who are found in the ſame crooked way. I ſhall proceed to the proof.

All that are called Presbyterians and Independants, Ed. Bur. Trumpet, &c. p. 17. with their feeding upon the report of a thing done many hundred years ago.

This he ſaith by way of reproach againſt all that act faith on, and receive comfort from the bleſſed effects of Chriſts righteouſneſs, and ſufferings by him wrought and ſuffered when he was in the world.

What righteouſneſs Chriſt performed without me, Farnworth. was not my juſtification, neither was I ſaved by it. I believe it of himſelf, if he died in the ſame mind.

Can outward Bloud cleanſe the conſcience? can Pennington Questions, p. 25. outward Water waſh the ſoul clean? A plain denial of the efficacy of the Bloud of Chriſt ſhed on the Croſs, to cleanſe the ſoul from the guilt of ſin, by its ſatisfaction to the juſtice of God.

Seeing the Apoſtle ſpeaks of purifying the heavenly things themſelves, Heb. 9. 23. it would ſeriouſly be enquired into, and the Lord waited on to know; what nature thoſe ſacrifices muſt be of which cleanſe the heavenly things? Whether they muſt not of neceſſity be heavenly? If ſo, then whether it was the fleſh and bloud of the Vail, or the fleſh and bloud within the Vail? Whether was it the fleſh and bloud of the outward earthly nature, or the fleſh and bloud of the inward ſpiritual nature? Whether was it the fleſh and bloud which Chriſt took of the firſt Adam's nature, or the fleſh and bloud of the ſecond Adam's nature?

By theſe Queries you may ſee how far he is§. 2. from believing, that the offering up of the man Chriſt Jeſus the ſeed of the woman, hath any influence into our remiſſion, and cleanſing from the guilt of ſin, contemning the value of the fleſh and bloud of the man Chriſt Jeſus, as beneath and ſhort of ſuch an efficacy: and that of neceſſity there muſt be fleſh and bloud myſteriouſly included in the outward, and viſible fleſh and bloud, of a more heavenly and ſpiritual nature, contrary to the words of the Apoſtle which he quotes, Heb. 9. 23. which is the Apoſtles moſt forcible and plain argument, to prove the efficacy of the offering of Chriſts fleſh and bloud. For if the bloud of thoſe beaſts, as they were ſhadows and types of Chriſt, were ſo effectual, how much more the true ſacrifice, ſhadowed out by them.

But we may with pity and horror behold the wofull ſhifts men are put to, and bewildred in, who forſake the plain paths of the Lord in his Word, and are reſolved to lay hold on any fancy, and fooliſh imagination, rather than let go the lye in their right hand.

And this we witneſs, who through the Lamb our Parnel's Shield of the Truth. p. 30. §. 3. Saviour do reign above the world, death, hell and the devil; but none can witneſs this, whoſe eye is outward, looking at a Redeemer afar off, and ſtill live in ſin.

As for the qualification of living in ſin, they frequently expreſs it, to put a blind before the Readers eyes, and are far from the true meaning of that phraſe in the Scripture: for whereas the Scripture intends it of the unconverted, and thoſe who are not ſincere in their hatred of ſin, and obedience to God; the Quakers will needs have all to be ſuch, as live in ſin, who have any remains of ſin in them, or whoſe lives are not totally free from the ſtains of it. But nothing is more plain, than his utterly diſowning the Chriſt without, and faith that looks at him; to have any thing to do in the victory over death and hell, &c. and that the man Chriſt Jeſus, who lived and died as far off as Jeruſalem, is not the Lamb their Saviour.

Let us hear one more, that it may not paſs for§. 4. only one, two or three of their Doctors opinions.

And conclude to themſelves a belief in Chriſt, and Morning Watch. p. 21. apply his promiſes, what he did for them in the body that ſuffered without the gates of Jeruſalem; and by his death and offering all things is accompliſhed for them, and no ſin ſhall be imputed to them, though they live in it. And through his mediation and interceſſion for them, as he is at the right hand of God at a diſtance from them; they believe that they have acceſs to God, and are accepted of him, and yet p. 22. they neither know God nor Chriſt, nor the place where they ſay he ſits at the right hand of God, and being in their mind perſwaded that Chriſt hath ſatisfied, and hath reconciled them to God, though they be yet ſinners.

Thoſe he calls ſinners, and condemns, are all that repair not to the light within as their Saviour, by his teaching and power within them, as is the ſcope of his Book. I ſhould but cloy you to cite more for this purpoſe. It is their opinion, That Chriſt did, what he did in the fleſh, which he took of the Virgin Mary, and what he ſuffered therein alſo, as our Example, and no more.

SECT. II.

The influence of Chriſts tranſactions without us, above 1600 years ſince, into the Juſtification and Salvation of Believers, aſſerted, and vindicated.

I ſhall not need to be voluminous in the agitating this ſubject, many far more able and worthy having wrote on it at large. And although amongſt perſons who deſerve not only the name of Chriſtian, but Venerable in the Church of God, there is not the ſame proſpect into ſome of the more curious parts of it; yet that the tranſactions of Chriſt without us, and before we were born, are the merit of our Juſtification and Salvation, they are ſo firmly agreed in, that they may as ſoon be perſwaded to condemn and throw away their Bibles, as to be of a contrary belief.

I ſhall therefore conſider Chriſts Obedience as active and paſſive, and prove them to have in them the efficacy denyed by the Quakers, and anſwer ſome Objections.

I ſhall then ſhew you what Righteouſneſs they profeſs Salvation and Juſtification by.

The righteouſneſs of Chriſts active Obedience without §. 2. and before us conſidered.

And he received the ſign of Circumciſion, a ſeal of Rom. 4. 8. 11. opened. the righteouſneſs of faith, which he had yet being uncircumciſed, that he might be the Father of all them that believe, though they be not circumciſed, that righteouſneſs might be imputed to them alſo.

The righteouſneſs here ſpoken of is in a compleat ſenſe, and unlimited to this or that particular caſe; 'tis a righteouſneſs without ſtain of ſin or unrighteouſneſs. And indeed there is no ſuch thing as a compleat righteouſneſs in the ſight of God, that hath any the leaſt crookedneſs, obliquity, or fault in it.

'Tis that righteouſneſs of the Covenant of grace, or thereby expreſſed; for Circumciſion, the ſeal of this righteouſneſs, was a ſeal of that Covenant.

The imputation of it is according to this Text,§. 3. a reckoning it to a perſon; verſe 10. How was it then reckoned? verſe 9. Faith was reckoned to Abraham for righteouſneſs: not as James Nailor ſaith, And with him his righteouſneſs is freely imputed,Love to the Loſt, p. 7. or put into the creature; as if imputing were a putting in. It was imputed to James Nailor that he was a blaſphemer; was it then, and thereby put into him to be a blaſphemer? A very fit Expoſitor of myſterious Scriptures! However he hit right of the Quakers mind, and therefore it muſt be no more but put in, to this day.

But to return: it being reckoned, and that§. 4. as a grace of the new Covenant, it was not the righteouſneſs of Abraham by him wrought, or wrought in his own perſon, as the ſubject of it; for then it had not been any grace or favour from God to reckon it to him: therefore it was a righteouſneſs of another that was reckoned to him, not his own. Whoſe righteouſneſs it was then, may be gathered by the title of the imputed or reckoned righteouſneſs, verſe 11. A ſeal of the righteouſneſs of the faith, which he had being yet uncircumciſed.

Well then, this conſideration may lead us to the truth of imputed righteouſneſs; if we conſider faith, as being an act of the ſoul, and therefore not the righteouſneſs imputed: for ſo far as that is righteouſneſs in obeying the commandHab. 2. 4 Rom. 4. 5. of God, it is our own act. The juſt ſhall live by his faith. His faith is accounted for righteouſneſs.

It muſt needs then be the object of faith, or that which faith acts on, or looks to; and this is no other, but The Lord our righteouſneſs, theJer. 23. 6 great ſubject of the promiſe and Covenant; and is therefore called. The promiſe, the Covenant, and frequently, The righteouſneſs of God, as being the worker of that righteouſneſs in his own perſon, which is of Gods appointment, to juſtifie a poor believer, which is not a believers, but as it is reckoned or imputed to him.

A ſecond ground of this Doctrine of imputedRom. 5. 21. §. 5. righteouſneſs, is in Rom. 5. 21. That as ſin hath reigned unto death, even ſo might grace reign through righteouſneſs unto eternal life, by Jeſus Chriſt our Lord. That this righteouſneſs of Chriſt is imputed to Juſtification, and therein the abounding grace of God, is plain in the 17, 18, and 19 verſes, where the Apoſtle lays his argument for grace and righteouſneſs through Chriſt, in its ſimilitude to the influence of Adam's ſin by imputation. For if by one mans offence death reigned by one, verſe 17. Therefore as by the offence Rom 5. 17, 18, 19 of one, judgement came upon all men, verſe 18. For as by one mans diſobedience many were made ſinners, verſe 19. much more they which receive abundance of grace, and of the gift of righteouſneſs, ſhall reign in life by one Jeſus Chriſt, verſe 17. ſo by the righteouſneſs of one, the free gift came upon all men, to juſtification of life, verſe 18. ſo by the obedience of one ſhall many be made righteous, verſe 19.

And further to clear this truth (if clearer evidence may be poſſible) the conſideration of verſe 14. will contribute a good meaſure.

Nevertheleſs death reigned from Adam to Moſes, even over them that had not ſinned after the ſimilitude of Adam's tranſgreſſion, who is the figure of him that was to come.

There are two reſpects wherein (at leaſt many§. 6. of) thoſe over whom death reigned from Adam to Moſes, did not ſin after the ſimilitude of Adam's tranſgreſſion.

Firſt, They did not ſin againſt a revealed Law, which Adam did, in eating the forbidden fruit: and there was no revealed Law, or Covenant of life expreſly given from God after Adam's time, before the fall, untill Moſes.

Secondly, They did not all ſin actually, and in their own perſons, as Adam did; yet death reigned over Infants, who were in reſpect of actual ſin, Innocents. And by what Law did Infants ſuffer death? if not as they were included in Adam the firſt man, and his offence becoming theirs thereby; according to thoſe words, 1 Cor. 15. 22. For as in Adam all die, ſo in 1 Cor. 15 22. Chriſt ſhall all be made alive. So that if it were not by the imputation of Adam's ſin, Children or Infants ſuffered a penalty without all Law; which is contrary to the Apoſtles words, Rom. 5. 13. But ſin is not imputed when there is no Law. But there was a Law then in force, viz. the penalty of Adam's ſin, which by imputation reached to his poſterity. And in this very reſpect, Adam was the figure of him that was to come, viz. Jeſus Chriſt.

So that if the righteouſneſs of Chriſt, of that§. 7. one man Chriſt Jeſus, be not imputed to juſtification of all his children by faith, or that are conſidered by God in Chriſt; the whole frame of the Apoſtles arguing is but trifling, and concludes nothing of what it ſeems to aim at, which is not to be admitted by a Chriſtian.

There are four Objections (among others) I have met with, againſt the evidence of theſe Texts, to the Doctrine I have vindicated.

Object. 1. Chriſt was our example, and§. 8. therein did anſwer to Adam as his figure; for ſin came into the world by Adam's example, and ſo righteouſneſs by Chriſts.

Anſw. This is an old error; and what error ſo old and rotten, that the Quakers will not embrace, who live in error as their element?

The Texts I have quoted, have not the leaſt appearance of ſin entring the world by example; and the Infants over whom death reigned, were not capable of ſinning by example.

Object. 2. There might be a derivation of§. 9. Adam's corrupted nature to all his poſterity, and ſo all of them might be guilty of ſinfull diſpoſitions and habits in their own perſons; yet by generation from Adam, and not by imputation of his ſin committed in his own perſon: ſo the righteouſneſs that juſtifies, may be derived in ſpiritual regeneration, whereby the ſoul is diſpoſed, and enabled to work righteouſneſs, by that ſpiritual life and vigour it receives from him as its root.

Anſw. That cannot be the meaning, for then the condemnation ſpoken of would be by all and every one; which though it be true, that diſpoſitions to ſin are derived from Adam by natural generation, and diſpoſitions to holineſs by regeneration from Chriſt, yet cannot be the meaning of theſe Texts: for the emphatical word which as upon the hinge the whole argument turns, is the word one; by one mans offence, by the obedience of one; whereas if the Objection did hit the meaning, the Apoſtle muſt rather have ſaid, So by all or every mans offence, condemnation came upon all: But there is no mention of that middle thing, mans corrupt diſpoſition to knit condemnation to Adam's ſin, as a more original and remote cauſe. Alſo it ſhould then be in or into all, and not upon all.

Object. 3. The condemnation that came upon§. 10. all, and that reigned from Adam to Moſes, was but temporal death, and what is that to eternal; or to bear a proportion with juſtification to life, ſpiritual and eternal.

Anſw. It is more than you prove, or can prove; that it was but corporal and temporal death; and we can prove that it was the guilt of eternal death, if we go no further to fetch the proof, than from what is oppoſed to it in the laſt verſe of the Chapter; righteouſneſs to eternal life. And temporal death is not remitted or diſcharged to thoſe, who enjoy the benefit of the grace by the ſecond Adam Jeſus Chriſt.

Object. 4. The Apoſtle James ſaith, What §. 11. Jam. 2. 14. opened. 21. doth it profit, my brethren, though a man ſay he hath faith, and have no works? can faith ſave him?

Was not Abraham our Father juſtified by works? &c.

Ye ſee then how that by works a man is juſtified, 24. and not by faith only.

To the firſt Inſtance in the Objection I anſwer, The ſaying a man hath faith, is not ſufficient to render him juſtified, or to juſtifie him.

Secondly, A dogmatical or hiſtorical faith cannot juſtifie, or ſo act on the promiſe and Covenant, as to put us under the imputation of juſtifying righteouſneſs: for ſuch a faith the Devils have; and there is a vaſt difference between believing the Hiſtory of the Goſpel, and believing in Chriſt.

And this is the dead faith the Apoſtle ſpeaks of, verſe 17.

To the ſecond Inſtance: Abraham's works§. 12. though they juſtified his faith, yet they did not juſtifie his perſon. And the Hiſtory of his offering up his Son, doth give evidence for this Expoſition: Now I know that thou fearest God, Gen. 22. 12 Jam. 2. 18 ſeeing thou hast not with-held thy Son, thine only Son from me.

And I will ſhew thee my faith by my works.

To the third Inſtance, which ſeems to joyn§. 13. works with faith in juſtification, that is, our works: I anſwer, That although juſtifying faith is not without works, yet faith juſtifies without works: as a man cannot have ſeeing eyes, if he have not lungs, and heart, and brains, which are eſſential to life, and the living motion of every member; yet the eye only ſees, and not the lungs, or brains, &c. but if you ſhould pluck the eyes out of the head, they would ſo alone be to little purpoſe. So works are eſſential to the being of juſtifying faith; yet faith alone is in the act of juſtifying, or ſo acts on Chriſt, as to juſtifie the perſon in the ſight of God, by cloathing the ſoul with Chriſts righteouſneſs.

And although in the Text it is tranſlated, not by faith only, it may, and (I was going to ſay) ought to be tranſlated, alone; and then the ſenſe is but this, That faith which is alone without works, doth not juſtifie a man in the ſight of God. And I ſhall give two good Reaſons for it: The one, becauſe it may be ſo without wrong to the Original. Secondly, It muſt be ſo, becauſe it will otherwiſe contradict the Apoſtle Paul, and the truth alſo, as expreſſed abundantly in other Scriptures.

〈 in non-Latin alphabet 〉 doth as well ſignifie alone, as only, and is§. 14. very often ſo rendred, as Joh. 8. 29. The Father hath not left me alone, 〈 in non-Latin alphabet 〉 Joh. 16. 32. And ſhall leave me, 〈 in non-Latin alphabet 〉 alone. Yea it is rendred, apart, Mat. 14. 23. He went up into a mountain apart to pray. I could inſtance abundantly in the like: Now whereas being rendred, only, it implies, that works alſo juſtifie; whereas if it were rendred, alone or apart, (which is as fair in the Greek) it would amount but to this, a faith which hath not, or is ſeparate from works, will not be a juſtifying faith.

And it muſt be ſo, becauſe elſe it oppoſes the great Doctrine of the Goſpel, or at leaſt looks like ſuch a thing: Rom. 4. 2, 5, 6. For if Abraham were juſtified by works, he hath whereof to glory, &c. But to him that worketh not, (that is, aiming at juſtification thereby) but believeth on him that juſtifieth the ungodly, his faith is counted for righteouſneſs.—The bleſſedneſs of the man to whom God imputeth righteouſneſs without works, that is, without reſpect to his works. But enough of this: only take one Text, that needs no Comment to raiſe up this truth out of it, viz. That the righteouſneſs of Chriſt imputed, is that alone or only which juſtifies by way of merit, and which true faith looks to for this end. For he hath made him to be ſin for us, who 2 Cor. 5. 21. knew no ſin, that we might be made the righteouſneſs of God in him.

SECT. III.

I muſt not forget to do ſomewhat to ſatisfie§. 3. the very weak, of the influence the ſufferings of Chriſt, the Son of the Virgin Mary, hath into the ſatisfaction of Gods juſtice, appeaſing wrath, reconciling us to God, &c.

Who his own ſelf bare our ſins in his own body on the 1 Pet. 2. 24. Iſa. 53. 4, 5, 6. tree, &c.

And the Lord hath laid on him the iniquity of us all.

Surely he hath born our griefs, and carried our ſorrows, &c.

But he was wounded for our tranſgreſſions, he was bruiſed for our iniquities, the chaſtiſement of our peace was upon him, and with his ſtripes we are healed.

That God was (not is, as George Fox hath quoted2 Cor. 5. 19. it, to loſe the truth, and ſave his errour) in Chriſt, reconciling the world to himſelf, not imputing their treſpaſſes unto them.

Having made peace by the bloud of his Croſs. Col. 1. 20 Heb. 9. 22. Rom. 5. 9. Pſal. 85. 9, 10, 11. opened.

And without ſhedding of bloud there is no remiſſion.

Much more then, being now juſtified by his bloud, we ſhall be ſaved from wrath through him.

Surely his ſalvation is nigh them that fear him, that glory may dwell in our land; mercy and truth have met together, righteouſneſs and peace have kiſſed each other. Truth ſhall ſpring out of the earth, and righteouſneſs ſhall look down from heaven.

'Tis generally agreed, theſe Verſes reſpect§. 2. Jeſus Chriſt, who is Gods ſalvation; the triumph and glory of whoſe effects for his people, are chiefly two: Firſt, The reconciliation of Gods mercy to us, with his truth, and his righteouſneſs, to our peace. The truth and righteouſneſs of God were engaged to deſtroy and ruine the whole race of mankind, for their ſinning againſt him, and breach of his Covenant, in thoſe words, For in the day that thou Gen. 2. 17 eateſt thereof thou ſhalt ſurely die. Now whatever inclinations God might have to ſhew mercy to man, and bleſs him with peace, the truth and righteouſneſs of God (he having that word gone out of his mouth) ſeemed to oppoſe it, as not conſiſting with mercy, and peace towards man; and to have bound up thoſe hands, and lockt up thoſe bowels, from whence mans peace (through the Lords mercy) might reach him. But through Chriſt (Gods ſalvation) and what he did and ſuffered in our nature, as our publick perſon, and in our ſtead, the mercy of God in reaching poor ſinners is ſet free, without any detriment to his truth; and the peace of a believing ſinner throws no ſcandal on the righteouſneſs, and juſtice of a gracious God: but theſe his glorious Attributes of mercy, truth, righteouſneſs, are at a full agreement, amity and union, not only in God, (as they alwayes were and never can be otherwiſe) but alſo in bleſſing man with a reconciliation with his offended Creator. This Jeſus ariſes like a divine Sun in his almighty ſtrength, with healing in his wings.

And this is no mean evidence of the ſatisfaction to the truth, juſtice and righteouſneſs of God, by what Chriſt tranſacted in the world, in the behalf of loſt and undone man. To declare, Rom. 3. 26. I ſay, at this time his righteouſneſs, that he might be just, and the juſtifier of him that believeth in Jeſus.

The ſecond glorious effect of this ſalvation of§. 3. God Jeſus Chriſt, by his tranſacting our redemption is, That righteouſneſs ſhall look down from Heaven. The righteouſneſs in the 11th. Verſe (I ſuppoſe) is not the ſame with that in the 10th. Verſe: the former in the 10th. Verſe being the eſſential righteouſneſs, and juſtice of God, which was to be reconciled to ſinners; which could not be done with a ſalvo to his Word, but by ſome means which might anſwer to, and ſatisfie his juſtice. But the righteouſneſs in the 11th. Verſe (ſeems to me to be) that ſinleſs ſtate, which Chriſt who came down from Heaven hath cloathed them with, by imputing to them, and putting upon them, that divine and glorious righteouſneſs, which he wrought in his own perſon, and in our nature, when he was in the world: and ſo renders his believing ones, not only free from the direfull ſtroaks, and heart-piercing frowns of a juſt and offended God, but alſo the objects of his love of benevolence, yea, of delight and complacence.

To conclude, The whole tranſaction of Jeſus Chriſt as Redeemer, is the ground of our juſtification, and its effects and conſequences, we being inſtated therein: although the righteouſneſs of Chriſt, conſidered as his obedience, and fulfilling that Law under which he was made as man, and imputed to us, be the glory of the Saints, wherewith they ſhine in the righteouſneſs of God in him. And with relation to our union with Chriſt, all thoſe holy fruits the Saints bring forth, by the ſtrength and life from Chriſt received, are accepted of by God, and ſhall be eternally rewarded: yet have no part nor portion in this matter, of juſtifying our perſons in the ſight of God.

SECT. IV.

Having proved the Quakers diſowning that juſtifying righteouſneſs which the Goſpel holds forth, and in ſome meaſure vindicated and explained it: I ſhall now addreſs my ſelf to a diſcovery of that righteouſneſs, which the Quakers adventure their juſtification before God upon.

They will tell you, They are juſtified by no other righteouſneſs, but the righteouſneſs of Chriſt, with abundance of confidence: though (as we ſhall prove) they know not what they ſay, nor whereof they affirm; their righteouſneſs being as far from what is pretended, as darkneſs from light, and a poor puffed deluded creatures errors and miſcarriages, from the obedience of him who is God-man, who is the brightneſs of his Fathers glory, and the expreſs image of his perſon.

Let us firſt ſee what they profeſs of juſtification by Chriſts righteouſneſs.

Queſt. Do not you depend on the things you do, for life and ſalvation? Smith Cat. p. 74

Anſw, Nay, We do not ſo, &c.

Queſt. What is the righteouſneſs that justifieth in Pennington mysteries of the Kingdom▪ p. 17. the ſight of God?

Anſw. The righteouſneſs of Chriſt alone, &c.

One would think the Quakers in this point very ſound, by this part of their profeſſion: but their Bell ſounds not long, before its ja • ring with truth, diſcovers it to be foully cracke.

It follows in the Anſwer to the firſt Queſtion: For we have life before we have motion, to act or do any thing that is pleaſing to God; and in that life we have ſalvation, and ſo life and ſalvation is freely given us of God.

The latter part of the Anſwer is brought to prove the truth of the former; and you will ſay, they are huge good at proving, who reaſon at this rate. They are not the things we do, becauſe we have life from God, and that freely, before we can move or do any thing.

This being one of the great deluſions of this poor people, wherein they ſhew ſo much ignorance, as without much grace from God, they are utterly uncapable of inſtruction: I ſhall (hoping in that grace for a bleſſing of conviction upon them) demonſtrate, by the moſt familiar and eaſie things, the falſity of their ſuch Concluſions.

By the ſame Reaſon, all your bodily motions and actions are the motions and actions of God, and you do nothing at all the while.

Was there not life before motion? And did not God give you this life?

Can any man move hand, or foot, or tongue, in any natural action, but by that life they firſt receive from God: but will you ſay therefore, theſe are Gods actions, and not mens?

For you to ſay, Your good actions and motions are Chriſts righteouſneſs, becauſe you have life from him to perform them, is no leſs abſurd.

Let us ſee if Pennington (who had ſomewhat of§. 3. a Scholar) will do any better, in the explanation and proof of his Anſwer to the ſecond Queſtion.

This [righteouſneſs] conveyed to the creature, in and through the ſeed, and brought forth in the creature, by the ſeed, and the creature united to Chriſt, in the ſeed; here is juſtification of life.

A ſtrange juſtifying righteouſneſs by Chriſt alone! brought forth in the creature, by the ſeed. I would ask any of this opinion, Whether their tongues and lips did not move in the words they call righteous words? And the hands in ſome of thoſe they call righteous actions? Sure they will not deny they do; and how then can they ſay it is the righteouſneſs of Chriſt alone, in which the bodies of Thomas, John, &c. are imployed?

But yet the fine myſteries in this Doctrine (which I muſt confeſs, may puzzle many an honeſt Countreyman to find out the ſenſe of) amounts to no more than this great abſurdity.

What a contradiction there is in the creatures being united to Chriſt in the ſeed, the Quakers themſelves (if any liberty be left them ſo to do) will find out. Chriſt is the ſeed, and the ſeed is Chriſt, both but one and the ſame thing; and yet the creature is united to Chriſt, in the ſeed, that is, to Chriſt in Chriſt. But the blind ſwallow many a Fly.

For by the Law of faith, is ſelf-ſanctification, §. 4. Naylor Love to the lost. p. 64. ſelf-mortification, and ſelf-juſtification excluded; right ſo far, the worſt will be in the tail.

Though they who received the Spirit were called to all this, by faith in his bloud, yet it is the work of God wrought by Chriſt in the believer.

Two things are here obſervable for errour and ignorance.

Firſt, They who received the Spirit, were called to all this ſelf-work he talks of, and that by faith in Chriſts bloud too; and yet by the Law of faith it is all excluded. So here faith does and undoes; calls for ſelf-juſtification, &c. and when it draws nigh ſhuts the door againſt them; begets children, and that by Chriſt too, and ſo ſoon as they are born, utterly diſclaims them. If he had ſaid, they were called to ſanctification, mortification, and not put that blot of ſelf in their Eſcutcheons, to render them baſe-born; and then have aſſerted, they were not the righteouſneſs by which we are juſtified, he had ſpoken like a man, and a Chriſtian: but they are two things in the Quakers account, adverſe and together by the ears; and therefore Nailor will have to do with neither. But that a man ſhould be called by faith to ſelfjuſtification, is a ſtrange riddle, and after all the condemnation of theſe things, it is (for all that) the work of God, wrought by Chriſt in the believer.

But to finiſh Nailor's teſtimony of juſtifying righteouſneſs, obſerve what he ſaith ſomewhat more plainly.

Whereby ſuch become his workmanſhip in Chriſt Jeſus, wrought into his obedience, and his obedience into them, in their meaſure, till they become of one heart, one mind, one ſoul, one ſpirit, one fleſh, one bone and bloud, and one obedience, and one life; that it is no more we that live, but Christ that lives in us.

Here is ſome ſhew, but a great deal of abuſe of the holy Scriptures, and the Spirit of God, by whom they were given forth.

Whereas thoſe who are Gods workmanſhip in Eph. 2. 10. Chriſt Jeſus, created to good works, are thereby deſigned and diſpoſed by God to walk holily. Nailor will have the Saints wrought into the obedience of Chriſt, and his obedience into them, and blended together ſo perfectly, that the moſt diſcerning Quaker of them all can make no diſtinction between the one and the other; yea, untill body and ſoul, fleſh and ſpirit, bloud and bones, and the obedience of both Chriſt and his Saints, and their very life too, be no more diſtinguiſhed, but what is the one, is the other: the Quaker is Chriſt, (for which Nailor's tongue was bored with a hot iron) and Chriſt is—I am afraid to write it. From ſuch ſtuff as this, the poor ſouls who hug theſe Angels of darkneſs, talk at that confuſed and blaſphemous rate, as they do; and adopt whatever is the product of an idle, proud, deluded, raw underſtanding, into the very acts and expreſſions of Chriſt himſelf.

He ſaith moreover, which may a little explain§ 6. this laſt Inſtance:

Which obedience, ſtands not in any thing ſeen from man, or by man done, thereby to imitate or do the like; for that is two obediences.

—That as the ſame Father calls for the ſame obedience in ſpirit, ſo in the ſame ſpirit doth the believer offer up himſelf.

I leave you to brood on theſe wild and worſe ſayings: I know their myſtery, and depth of Satan; but to ſpread them all in the light, will ask more Paper than I am willing to write out in this Book.

Another expreſſion and quality of the Quakers §. 7. juſtifying righteouſneſs is, That it is within them, not without them.

Chriſt being within, there is juſtification.

Now is the life, the faith, the obedience of the Mystery of great Whore, p. 49. Pennington questions. Smith Cat. p. 98 Son, the thing which is of value in us.

And by this power in us, all our works are wrought for us.

So that the righteouſneſs which Chriſt wrought before we were born, even in the dayes of his fleſh, is to the Quakers a dead thing; and Chriſt was miſtaken ſhrewdly, when he tells his Father, That he had finiſhed the work which he had given him to do; intending thereby, the laſt ſcene of death, which he was then juſt entering upon, and therefore ſpeaks of all as accompliſhed.

Another notion they have for the countenance§. 8. of the opinion of juſtifying righteouſneſs, to be within them, not without them, and wrought in the time of their life, not by Chriſt in the dayes of his fleſh, above 1600 yeares ſince, is,

That becauſe the Scripture ſpeaks of juſtifying by faith, and faith being within, and wrought in the Saints in this life, and in every individual believer; therefore the juſtifying righteouſneſs is within the believer.

This is abuſed by the Papiſts, to prove that works juſtifie, becauſe faith is a work or act of the ſoul; though that be falſe, for all grace conſiſts (eſſentially) in the habit and diſpoſition, not in acts; for elſe a man muſt be graceleſs when he is faſt aſleep, for then he is not in action, nor grace in act. But the Quakers though they embrace many of the Popiſh Tenets that are erroneous, they want wit to manage them as they. But to my purpoſe:

This juſtification is by the faith of Chriſt Fox great mystery▪ p. 49. §. 9▪ within—for all the holy men of God were juſtified by their faith, and that faith is in the heart.

For the right underſtanding of this, we are to conſider faith as a diſpoſition and habit, and therein a principal part of the new creature. This diſpoſition of truſting in, relying on, adhering to God, hath its acts ſuitable to its ſelf. Now the acts of faith either reſpect its fruits and effects, other parts of ſanctification, as love, patience, ſelf-denial, &c. or its objects and aims.

Faith hath for its immediate objects the promiſes of God, leaning, truſting, hoping according to them: it is ſaid to lean on the Lord, truſt, hope in the Lord; its aims and ends for which, are the good things wrapt up in the Covenant of grace.

Now faith is not accounted for righteouſneſs with reſpect to it ſelf, as a holy diſpoſition, or its acts as holy acts; but as it looks on, takes hold of, and truſts in the righteouſneſs of Chriſt. It is no rare thing for the act to be denominated from the object.

Though faith which juſtifies, juſtifies as it hath§. 10. for its object Jeſus Chriſt, who is the righteouſneſs of God; and ſo though faith be within, the righteouſneſs of Chriſt which juſtifies is not within, for faith juſtifies as it looks at ſomewhat without, and above our ſelves. Whom God Rom. 4. 25. Gal 2. 16 Heb. 11. 1 hath ſet forth to be a propitiation through faith in his bloud, juſtified by faith in Jeſus Chriſt. Faith is the evidence of things hoped for.

Again, Faith is made the condition of juſtification, and that not only as it may be conſidered ſingly, but as it includes the whole body of ſanctification, in ſome parts and meaſures of it. But to as many as received him, to them he gave Joh. 1. 12 power to become the ſons of God, even to them that believe on his name. So that faith is a receiving of Chriſt, who is both Prince and Saviour, Lord of life and Prince of peace, and receiving him as ſuch, is conditional of this acceptation with God, and ſo may be ſaid to juſtifie, as it performs the condition of juſtification on our part.§. 11.

But if faith were the meritorious cauſe of juſtification, it were a juſtification by works. And if faith juſtified, looking no further then its ſelf, as it is ſubjected in the ſoul; it were a ſtrange faith indeed that hath its ſelf for its object, and then a man ſhould believe in himſelf.

I might entertain you longer than your patience will hold out, in pregnant proofs out of their own writings: That as Chriſts obedience, ſo his ſufferings, upon which depend our juſtification, are all tranſacted within the heart of a believer, his agony, his crucifying and death, &c. But I will give you but one Inſtance, leſt I leave too little room for what I am willing to be ample in, the Subjects of the ſucceeding Chapters.

We believe that Chriſt in us, doth offer up himſelf Smith Cat. p. 64 §. 12. a living ſacrifice to God for us, by which the wrath and juſtice of God is appeaſed towards us.

This is inſtead of many, though their Books do generally ſpeak of the ſufferings of Chriſt as propitiatory, to be done over in every perſon before converſion. And the maddeſt humour of all is, That they make the ſeed, or the light, or Chriſt being crucified in the ſoul by the power of ſin and luſt, to be the crucifying and death of Chriſt, by which God is appeaſed. Do not they which dwell there (in ſpiritual Sodom)—put his fleſh to pain, crucifying it in and to themſelves? Penningtons Queſtions, p. 29.

Take one Scripture to guard you againſt all the fancies of this ſort, and to cloſe this Chapter.

But this man, after he had offered one ſacrifice for Heb. 10. 12, 13, 14 ſins for ever, ſate down at the right hand of God, from thence expecting till his enemies he made his footſtool; for by one offering he hath perfected for ever them that are ſanctified.

CHAP. XVI. The Quakers diſown and deny the Chriſt of God, and ſet up a falſe Chriſt in his room and ſtead; and attribute all to that falſe Chriſt, which is due and pcculiar to the true Chriſt.

SECT. I.

THis is the grand and root-errour of the Quakers, that great non-ſuch lye, which travels with and brings forth that Babel, and confuſed heap of errours, where with their Religion (if they have any ſuch thing) is abounding.

Firſt, They diſown and deny the man Chriſt Jeſus; who was born of the Virgin Mary; who was of the ſeed of Abraham according to the fleſh; who was nailed to the Croſs, and crucified at Jeruſalem without the gates, to be the Saviour of believers; and he who wrought that righteouſneſs, and underwent thoſe ſufferings by which mans redemption was wrought.

This we certainly know, and can never call the bodily Penningtons questions, p. • 3. §. 2. garment Chriſt, but that which appeared and dwelt in the body.

They do not deny, That there was ſuch a man as Jeſus the Son of Mary, and that God was in him, or rather Chriſt was in him: but this is no more than they profeſs of themſelves, That Chriſt as God, and the eternal Word is in them; yet that body of the man Jeſus, which he calls here, the bodily garment, he tells us, they can never call it Chriſt. Another paſſage out of the ſame Author will explain this.

For that which he took upon him was our garment, p. 20. even the fleſh and bloud of our nature: (very right) But what follows is wofully falſe.

Which is of an earthly periſhing nature; but he is of an heavenly nature, and his fleſh, and bloud, and bones are of his nature.

The ſumme is this, The fleſh and bloud, and bones or body of Chriſt which they own, is of a heavenly and eternal nature; but the body which Chriſt took on him of our nature is earthly and periſhing: and therefore they can never call that or own that to be Chriſt.

This is as plain a denying the man Chriſt Jeſus, §. 3. whoſe body of fleſh was of our nature, and of the ſeed of Abraham, and the Son of Mary, as can be.

They own him as one that once had a Being, but is now periſhed, that is, his body of fleſh and bloud.

What can we expect of thoſe men, who can diſown what the Scripture ſpeaks ſo plainly and frequently? and that not now and then by the by, but as its main ſcope? Do not all the Prophets that propheſie of Chriſt ſpeak of him as to come? Doth not he himſelf, and others contemporary that lived with him in the fleſh, ſpeak of him as then come? Do not the Scriptures after his death and reſurrection ſpeak of him, as having finiſhed the merit of our redemption and ſalvation, and departed from the earth, aſcended into Heaven, and there (at his Fathers right hand) ruling the affairs of Heaven and earth, and making interceſſion for his people? And all this, of the body of Chriſt, which he took of mans nature; and this called Chriſt, and Jeſus, and the Saviour.

Let not theſe blaſphemers of the Lord of life§. 4. and glory, delude people with a fancy, as if we believe, and preach the fleſh and bloud of Chriſt to be Chriſt, ſeparated from his ſoul, his ſoul of the nature of mans ſoul, (but undefiled) or that we take his humane or mans nature to be Chriſt, ſeparate from his eternal and divine nature: for they cannot be ſeparated, the one is not (now) without the other; nor was the divine nature of Chriſt compleat Chriſt, untill united to, and dwelling in its fulneſs in the humane or mans nature of Chriſt.

Yet, as what the mind conceives in a man,§. 5. the man conceives; and what the leaſt member of the body doth, or ſuffereth, the man doth, and ſuffereth: ſo by a communication of properties, and union of natures in Chriſt, the divine and eternal Being of Chriſt is called Chriſt ſometimes, but much more often the humane nature, or the man Chriſt Jeſus. And the reaſon is clear, becauſe although Chriſt offered up himſelf by the eternal Spirit, as both dignifying him to a worthineſs for ſuch a ſacrifice, and enabling him to undergo it as a Lamb, for patience, innocency and meekneſs, and to overcome death: yet the mans nature of Chriſt, his ſoul and his body, was the only proper ſufferer and ſacrifice; for God cannot ſuffer, nor be put to death; and by the obedience and ſufferings thereof, was our reconciliation and redemption wrought. Only (as I ſaid before) its union hypoſtatical with the divine nature, did put it into ſuch a capacity, and entitle God or the divine nature (which in its fulneſs dwelt in him bodily) to all that he did and ſuffered.

Having thus explained my ſelf, that the§. 6. weakeſt that are but willing, may underſtand the truth in this point; I ſhall quote ſome Scriptures, wherein the man Jeſus, who was born of the Virgin, is called the Chriſt and Saviour: and that this man Jeſus is now in being, and in that body of fleſh which he took of the Virgin; and wherein he eat, and drank, and ſlept, and performed thoſe actions proper to a body of fleſh and bloud and bones; and that this man Jeſus is ſtill, and ever ſhall be the Chriſt of God.

And it was revealed unto him by the holy Ghoſt, that Luke 2 • 26. he ſhould not ſee death, before he had ſeen▪ the Lords Chriſt.

And he came by the ſpirit into the Temple, and when the parents brought in the Child Jeſus, to do for him after the cuſtome of the Law, then took he him up in his arms, and bleſſed God, and ſaid,—Lord, now letteſt thou thy ſervant depart in peace, for mine eyes have ſeen thy ſalvation.—a light to lighten the Gentiles.

This was the Lords Chriſt, whoſe parents were Mary by nature, Joſeph in law, and by reputation, as being Mary's Husband, though after Chriſts birth; whom Simeon then ſaw, and not before; whom he took up in his arms, not only into his heart by faith and love: and this Chriſt is Gods ſalvation, and a light to lighten the Gentiles.

Therefore being a Prophet, and knowing that God Acts 2. 30, 31. had ſworn with an oath to him, that of the fruit of his loins according to the fleſh, he would raiſe up Chriſt to ſit upon his Throne; he ſeeing this before, ſpake of the reſurrection of Chriſt, that his [Chriſts] ſoul was not left in hell, neither his [Chriſts] fleſh did ſee corruption.

This Jeſus hath God raiſed up, whereof we all are Verſe 32 witneſſes.

Therefore let all the houſe of Iſrael know aſſuredly, Verſe 36 that God hath made the ſame Jeſus whom ye have crucified, both Lord and Chriſt.

The God of our Fathers raiſed up Jeſus, whom ye Acts 5. 30, 31. ſlew and hanged on a tree; him hath God exalted with his right hand, to be a Prince and a Saviour, for to give repentance to Iſrael, and forgiveneſs of ſins.

Which alſo ſaid, Ye men of Galilee, why ſtand ye Act. 1. 11 gazing up into Heaven? This ſame Jeſus which is taken up from you into Heaven, ſhall ſo come in like manner as ye have ſeen him go into Heaven.

Opening and alleadging, that Christ muſt needs have Acts 17. 3 ſuffered, and riſen again from the dead, and that this Jeſus whom I preach unto you is Chriſt.

Be it known unto you all, and to the people of Iſrael, Acts 4. 10, 11, 12 that by the name of Jeſus Chriſt of Nazareth, whom ye crucified, whom God raiſed from the dead; even by him doth this man ſtand before you whole. This is the ſtone which was ſet at nought of you builders, which is become the head of the corner.

Neither is there ſalvation in any other, for there is none other name under Heaven given among men, whereby we muſt be ſaved.

And though they found no cauſe of death in him, yet Acts 13▪ 28, 29, 30. deſired they Pilate that he ſhould be ſlain; and when he had fulfilled all that was written of him, they took him down from the tree, and laid him in a ſepulchre: but God raiſed him from the dead.

Be it known unto you therefore, men and brethren, Verſe 38 that through this man, is preached unto you the forgiveneſs of ſins.

For there is one God, and one Mediator between 1 Tim. 2 5. Rev. 1. 18. God and man, the man Chriſt Jeſus.

I am he that liveth and was dead, and behold, I am alive for evermore, amen; and have the keys of hell and death.

I might fill many Pages with Scriptures of the like import: theſe are ſo plain for what I produce them, and the Quakers deny, that they need no Expoſition or Comment, or (as the Quakers phraſe it) have any meanings put to them.

If men be ſo blind as not to ſee the errour of§. 7. diſowning Jeſus of Nazareth, the Son of Mary, who was hanged on a tree, put into the Sepulchre of Joſeph of Arimathea, to be yet alive, and the Chriſt of God, by all theſe Scriptures; it is a blindneſs wherewith never any before the Quakers, who profeſſed the Scripture to be a true teſtimony, were ſmitten. Surely God hath given them up for their pride, giddineſs, or idle ignorance, and that in juſtice; and the Devil, the deſtroyer, hath blinded their minds with a witneſs, that this light of the glorious Goſpel ſhould not ſhine unto them.

Can? yea, dare any of you (guilty of the errour here charged) ſay? That all this is true of, and to be applied to the light within every man, which theſe Scriptures aſſert of Gods Chriſt? Read them over, and compare them with that which is your only Chriſt and Saviour. If this man Chriſt Jeſus, in whom dwells the fulneſs of the Godhead, and who was thus deſcribed by the Spirit of God, be the Saviour, your light within is not. If your light within be the Saviour, and Chriſt, and Redeemer, he was not. Of whom all theſe Scriptures and a thouſand more ſpeak ſo plainly, The Lord be mercifull to your ſouls; the Lord rebuke you, who are ſo bold in denying the Lord that bought you, and • rampling under foot the bloud of the Covenant. O conſider, that fancies and dreams, though having ever ſo ſtrong an impreſſion while you are poſſeſſed with them, will when you awake out of your graves of earth and duſt, yea, when your ſouls depart from your bodies, leave you to the naked truth, which God in his Word (the Scripture) hath revealed to us; not to be abuſed after your manner; but that we might believe, and live after their direction: which who deſpiſes, Wo unto their ſouls, for they have rewarded evil to themſelves. Iſa. 3. 9.

I have not yet given you all the evidence I§. 8. have, out of the Quakers chief Writers, that they diſown the man Jeſus, the Son of Mary, to be Gods Chriſt. Some of them take together.Pennington Quest. p. 25.

Can outward bloud cleanſe the conſcience? Yes, by faith therein.

We witneſs the ſame Christ that ever was, now Fox. manifeſted in the fleſh.

The man Chriſt Jeſus was not ever, for he was made, and born in time of the Virgin Mary, was Abraham's and David's ſeed after the fleſh: and though he now have a Being in Heaven, and is manifeſted on earth by his Word, and by that faith, which is in the hearts of his people; yet he is not now manifeſt in the fleſh, according to that Scripture which ſaith, God was manifeſt 1 Tim 3. 16. in the fleſh, not is.

And Chriſts nature is not humane, which is earthly, Fox mystery, &c. p. 71. for that is the first Adams. And immediately before, Where doth the Scripture ſpeak of humane?—Now we do not deny that Chriſt according to the fleſh was of Abraham, but not the word humane.

How pityfully doth he wind and turn to get§. 9. out of the nooſe, and holds the world in hand, as if he did not deny the thing, that Chriſt is conſtituted of the humane nature; only he will not allow the word humane. Yet he that hath a ſmall meaſure of diſcerning, may ſee that peep out, which he would fain hide.

He denies Chriſts nature to be earthly, which the firſt Adams was. Sure if Chriſt was the ſeed of the woman by Adam, his nature as man was ſuch as Adams. But for his queſtioning the word humane, as not in the Scripture, (he pretending to be able to examine the juſtice of our Tranſlators, in turning the Greek into Engliſh, in his great Libel, called, Myſtery of the great Whore) ſhould methinks have found as much as humane in the Greek, though not in the Engliſh, 〈 in non-Latin alphabet 〉 being five times uſed in the Epiſtles, which in the Latine is, more hominum, humanus▪ after the manner of men, humane. And Chriſts humane nature is no more but his mans nature, of his nature according to man; and ſo he is now in the humane nature in the Heavens. Seeing Heb. 4. 14, 15. then that we have a great high Prieſt, that is paſſed into the Heavens, Jeſus the Son of God, let us hold faſt our profeſſion. Mark the laſt clauſe.

For we have not an high Priest, which cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without ſin. Infirmities here muſt not be underſtood of ſin, the Text bars that; but ſuch a weak nature as is conſtituted of fleſh and bloud, liable to pains, grief, hunger and wearineſs. And he was found in faſhion as a man, and that I think, is more hominis. Now this man is, (not was) but is our high Prieſt in the Heavens, and not as Fox hath it, was of the ſeed of Abraham, but is ſo.

A few Inſtances more yet.§. 10. Smith • rim p. 9.

And they that are falſe Miniſters, preach Chriſt without.

Your carnal Christ is utterly denied by the light.

Your imagined God beyond the Stars. Sword of the Lord, &c. p. 24 Shield of the Truth. p. 30.

But none can witneſs this, whoſe eye is outward, looking at a Redeemer afar off.

So much of the proof of their denying that man to be Chriſt.

SECT. II.

I muſt not ſay, That the Quakers do not own a man Chriſt; for that they frequently in their Writings and ſayings expreſs ſuch a thing: but I deſire that none will be offended, that I will not take Chips for Guineys or half Crowns, becauſe ſome ſilly Cheats would put them upon me under thoſe valuable names: much more ought I and every one elſe, take heed of receiving that for Chriſt, which God the Father hath not ſealed, becauſe men of what countenance ſoever will perſwade us it is no other; whilſt by the very Candle-light of meer reaſon, it will appear to be a meer fancy. If I ſhould ſay no more, but that it is an abſurdity as big as an impoſſibility, for a man conſtituted not only of a ſoul, (for that may be crowded into a little room) but a body of fleſh, bloud and bones, to be within a man; ſurely no woman with child ready to be delivered, would by her ſwelling and bigneſs proclaim it to the eyes of all beholders more effectually, than ſuch who ſhould be ſo inmated.

And although they talk of all this being by§. 2. faith, they muſt give me leave to tell them: That though faith in Chriſt be ſo in the heart of a believer, that it doth thereby enjoy the bleſſed effects and fruits of the Redeemer; yet while the faith in Chriſt is in the heart, the man Chriſt in his perſon, or if you will, his glorified body, fleſh, bloud and bones, is as far from them as beyond the viſible Heavens.

And I care not if I mind you of the Popiſhneſs of their conceit, near of kin to Tranſubſtantiation, (but that is but an Infant-abſurdity to this) that one ſingle body, one individual man of fleſh, bloud and bones, ſhould be entirely in ſo many places at once, as in every Quaker; yea every man and woman in the world. But it may be the Quakers being the only maſters of the Myſteries, can ſay more for it than we can imagine, I am ſure more than any man in his wits can believe.

Let us therefore give them the hearing, before we diſmiſs this importunate Candidate with Ignoramus, or a condemning Verdict.

Now the woman here hath a husband to ask at home, §. 3. Fox great mystery, &c. p. 286. and not uſurp authority over the man; but Chriſt in the male, as in the female, who redeems from under the Law, and makes free from the Law; the man may ſpeak: Christ in the male and female, who are in the Spirit of God, are not under the Law; but the Whore who drinks the bloud of the Saints, is gone from her husband from under the Law, to ask the Whoremaſter that doth drink the bloud of the Saints, which Chriſt the ſeed judgeth upon, to whom he gives judgement.

I have tranſcribed the more of this Anſwer of George Fox's, that you may ſee what ſpiritual rare matter the Quakers ſwallow, from the hand of Fox's infallible and inſpired Authority, the Chief among that Sect. The non-ſenſe and rarity of the Expoſition of the Apoſtles inhibition of Womens ſpeaking in the Church, I ſhall leave you to conſtrue and deſcant upon. But you find him owning a man Chriſt, in the male, and in the female. The cleareſt Expoſitor that I have met with among the Quakers, of this Myſtery, is Iſaac Pennington. Two paſſages of many I ſhall quote out of him.

Was not the Word made fleſh? And did not the §. 4. Penningtons questions to the profeſſors of Christianity, p. 29. p. 20. Word made fleſh dwell and appear in a tabernacle of fleſh? And cauſe the glory of his own divine fleſh, to ſhine through the earthly fleſh?

Is it the fleſh and bloud of the body, which was prepared for, and taken by him, wherein he tabernacled and appeared? Or is it the fleſh and bloud of him, who took, tabernacled and appeared in that body? For that which he took upon him was our garment, even the fleſh and bloud of our nature, which is of an earthly periſhing nature; and his fleſh, and bloud and bones, are of his nature, &c.

The ſcope of this judicious Author in many Pages, (a non-ſuch for new diſcoveries) is, to let us know, that there was a heavenly, ſpiritual, divine body, conſtituted of fleſh, bloud and bones, in which Chriſt came from Heaven; and that he put that body into the other body of our nature, which he took of the Virgin; and that outermoſt body of our nature he left behind, when he aſcended into Heaven, no body knows where. And this heavenly, ſpiritual body (nothing of kin to Abraham, David, Mary, according to the fleſh) is the man Chriſt, which is in the Quakers; and ſo the Quakers are as compleat Chriſts as ever the Son of Mary was: for they alſo have the divine nature of Chriſt dwelling in a body of ſpiritual fleſh and bloud, and that dwelling in thoſe their bodies which we ſee, are but the outward tabernacles of the God and the man Chriſt Jeſus. And when they ſpeak, and what they act, all is but the words and deeds of this man Chriſt, within the bodies of every he and ſhe. Quaker; and ſo no more they, but Chriſt in them. However ridiculous this may ſeem to be, it is no more but what they as ſeriouſly own, as any Article in their Creed. I ſay no more on this particular, but that he that can digeſt ſuch fables as theſe, hath a ſtomack hotter than an Oſtrich.

SECT. III.

The Quakers in their opinion of the divine nature of their Chriſt, are exceeding ſuperfluous: and they have not more diminiſhing thoughts of the humane nature of the true Chriſt, whoſe body they have doom'd to periſh into dust and corruption, than they have magnifying apprehenſions of the divinity of their falſe Chriſt.

Their Tenet which I am next to conſider, is,

That every man and woman in the world, have in them a ſaving light from Chriſt, and this light is no other but Chriſt, the Saviour, and God eternal, and there is no other Saviour but it.

It hath been the opinion of ſome, (before the Quakers were known in the world) that by the redemption of Chriſt (called univerſal) all men have a ſufficient light given them from God, the utmoſt improvement of which will prove ſaving: but far were they from accounting this light to be the Chriſt, the Saviour. However alien my thoughts may be from this Tenet, it is not my work here to conſider it.

But that peculiar to the Quakers; that the light within every man is Christ, and the only Saviour, and very God.

Although there are none of them will ſtick to§. 2. proclaim this on the houſe-top, yet I ſhall for general ſatisfaction give it you under their hands.

And no one knows ſalvation, but who knows this F •• great mystery, &c. p. 8. Chriſt in you, who is the ſalvation; and where he is within, there is ſalvation.

And this [Chriſt in us] is he in whom our ſalvation Smith Cat. &c. p. 64. ſtandeth, as the Mediator between God and man, the man Chriſt Jeſus.

And we alſo know and believe, that he is the ſame p. 71. ▪ Chriſt in us, which in diſpenſations paſt did humble himſelf to the Croſs.

And you, whom the Prince of the power of the air §. 3. FOX the younger, p 49, 50. hath led out of me, you ſcorn me, the light in you.—They have diſobeyed it, and called it a natural light; and ye have ſaid, that I the light am not able to ſave thoſe that believe in me.

That if you would believe and wait in me the p. 54. light,—I will purge out all your iniquities, and forgive all your treſpaſſes, and I will change your nature, and I will make you new creatures, if you will hearken to me, and obey me the light in you.

How confident they are of this to be true, may be ſeen in a bold adventure:

If ever man be juſtified by his Maker, then by believing Martin Maſon's loving invitation, p. 5. in Gods Covenant of light, which in the conſcience bears its teſtimony againſt all iniquity—then let me for ever be condemned from the preſence of the righteous God.

My deſign is to do two things.

Firſt, To conſider the Scriptures, which they lay as their principal foundation, and chief corner ſtones in this building.

Secondly, Prove by Scripture and Reaſon, the falſity and abomination of their errour.

SECT. IV.

That was the true light, which lighteth every man Joh. 1. 9. that cometh into the world.

The Expoſition of theſe words I ſhall give, (according to what the Lord hath enabled me with) and refute what the Quakers give as the meaning of it, and conclude from thence.

We ſhall not queſtion that the Relative that, hath for its Antecedent, and is to be underſtood of the Word which was in the beginning, which was with God, which was God, by whom all things were made, the light of men, &c.

The ſpecial Character of this Word, who was§. 2. God and Creator, that was the true light, I thus explain. Light is taken properly for that which doth manifeſt or diſcover any thing; ſo Chriſt2 Tim. • . 10. is light. But is now made manifeſt by the appearing of our Saviour Jeſus Chriſt, who hath aboliſhed death, and hath brought life and immortality to light through the Goſpel. The meaning is, That that ſalvation eternal, which God had purpoſed to give to his people, which could not be ſeen in the purpoſe of God as ſuch, is by the appearing of Chriſt in the fleſh, and therein tranſacting and declaring this ſalvation and eternal life, abundantly diſcovered.

For God who commanded the light to ſhine out of2 Cor. 4. 6. darkneſs, hath ſhined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jeſus Chriſt.

And as light properly is that which makes manifeſt, ſo metaphorically it is that which comforts and rejoyceth: and as the firſt is put in oppoſition to ignorance, or the abſence of the means of knowledge; ſo the other is put in oppoſition to affliction, grief, diſtreſs, which are ſo frequently called darkneſs in Scripture, that I need not turn to their Inſtances.

And I do not in the leaſt doubt, but Chriſt the Word is here called light in both reſpects, and that eminently: for as he diſcovers the gracious thoughts and purpoſes of God for the ſalvation of man, it hath in its open hand the light of comfort; they are glad tidings, and gladding tidings. And this I take to be the import of the 4th. Verſe, In him was life, and the life was Joh. 1. 4. the light of men: That is, the ſalvation and life eternal of poor ſinners, was wrapt up in Chriſt as God, who being ſo qualified was capable of working it: and this conſideration of God manifeſt in the fleſh for thoſe ends, is matter of ſtrong conſolation, as being an adequate and ſufficient foundation for faith to build on.

The qualification of this light, the true light,§. 3. comes next under conſideration.

True is taken in oppoſition to falſe, but ſo we are not to underſtand it here.

True is taken in oppoſition to types and ſhadows; ſo Chriſt is the true light, which all the types and ſhadows in the Moſaical diſpenſations were not, no more than the picture and pourtraiture of a man drawn with the dark lines of Charcoal, are the man they ſo expreſs; or the figures for a thouſand pounds in a Bond or Bill, are the money. And this is the true Expoſition of the 23d. Verſe of the 4th. of John: God never acceptedJoh 4. 23. in ſincere and hypocritical worſhippers under the Old Teſtament diſpenſation. But the queſtion being of worſhipping at Jeruſalem, or Mount Gerazim; he tells her, as his ſenſe, that queſtion was now almoſt out of date, for that the Temple being but a ſhadow and figure of Chriſt and Goſpel-worſhip, they were now ſhortly to uſe thoſe ſhadows no more, Chriſt being come, and the Goſpel ſpiritual-worſhip, which they were but prefiguring of.

Again, The true light is to be underſtood of§. 4. the light eminently conſidered; and ſo, though John was a true light, and by Chriſts own teſtimony a burning and a ſhining light; and ſo the Prophets were true lights; yet Chriſt excelled them all in light, as the Sun doth the Stars. The brightneſs of his Fathers glory, and expreſs image Heb. 1. 3. of his perſon. So that while they gave a more dim and imperfect light, Chriſt ſhined as the daylight.

In the Text laſt mentioned, he is to be underſtood of Chriſt in the fleſh, before his aſcenſion.

Laſtly, By true light we may underſtand, his§. 5. being that light to whom and of whom all the Prophets bare witneſs: as Iſaiah did not ſpeak thoſe things read out of him by the Eunuch, ofAct. 8. 34 himſelf, but of Jeſus Chriſt, as Philip expounded them to him.

I now proceed to the efficacy of this light, wherein lies a great part of the controverſie. Which lighteth.

It is not to be doubted, but this light doth give light; both in reſpect of manifeſtation, (which may be of that which is matter of terrour) and alſo of comfort to a miſerable world, by ſin and its effects.

But I pray how will it follow from hence, that Chriſt is within thoſe whom he lighteth? Truly no more than the Sun in the Firmament is within every one it affordeth light unto.

But it is the ſcope of ſome Pages in William §. 7. Spirit of Truth, &c. p. 53▪ &c. Pen's late Piece, to prove that 〈 in non-Latin alphabet 〉 ſhould be rendered, not lighteth, but enlightneth.

But by this I perceive he is as very—as thoſe Phyſicians who impoſe ſevere abſtinence on others, but they themſelves will take their Cups off, and their good cheer, to wantonneſs and giddineſs.

I return to the buſineſs in hand, and grant,§. 8. that moſt Tranſlators render it enlightneth. But what helpeth it? 'Tis never the more the Quakers light within: for a ſeeing faculty can do nothing alone, no more than the beſt eyes in the head without a light without, as a medium by which to diſcern objects. And this faculty of mans underſtanding is enlightned by Chriſt ſo, as that by his light it is made capable to diſcern the face of God ſhining on ſinners, according to the import of the Covenant of gra •… and that enlightning may be no more. Two Scriptures will evidence. Firſt, That concerning Jonathan: And dipt it in an honey-comb, and put his1 Sam. 14. 27, 2 • hand to his mouth, and his eyes were enlightned.—See I pray you how mine eyes have been enlightned. If the light within be no more in the conſcience, than the honey was in Jonathan's eyes, it will make little for the Quakers notion of the light in the conſcience, to be very Chriſt, and not only his manifeſtations, which are his acts and influence, not himſelf.

The other Text is more plain to the purpoſe.§ 9. Pſal 94. 4. His lightnings enlightned the world, the earth ſaw and trembled. If by the earth be not meant the men on the earth, and by the world the men in the world, lightning was not likely to be ſeen by, or help them ſo to ſee, as to effect trembling; unleſs you will ſay, the meer animals were intended. Well then, the world was enlightned by Gods lightnings, that were totally without them; whether their ſeeing by thoſe lightnings have reſpect to the objects of their bodily eyes, or to God the object of the eye of the mind, who is in a good meaſure made known by his mighty and terrible works.

But if you will needs have the enlightning in the§. 10. Text, to be a bettering of the faculties of the mind, to diſcern its ſpiritual concerns; I grant, that the Lord Jeſus Christ did by his redeeming work merit, and doth now by his Spirit effect that great good in his people: and they have thereby better underſtandings, and a more pure and faithfull conſcience than others. But that Chriſt by being (eſſentially conſidered) in the conſcience of every man, ſhould be its enlightning, is a moſt baſe diſhonour to his divine Majeſty; for what is it leſs, than to render God under no better notion, than the qualification of the faculty of a pityfull creature?

Therefore however it be expounded, it makes nothing for the Quakers light within, or rather the enlightning within, to be the Being of Chriſt.

Every man. If this phraſe be taken ſtrictly in§. 11. its full latitude, intending every individual without exception, Chriſt enlightning, muſt be underſtood ſo doing as Creator, not as Redeemer; which Expoſition hath a better countenance from the Context, than any thing that can make on the Quakers ſide. For the Evangeliſt treats in the introductory Verſes of Chriſt as the univerſal Creator, and by conſequence the eyes of the body and mind (by which both are enlightned) are creatures of his framing. This is the opinion of many (Superiours to me in judgement by far) and I ſhall not contradict it; but modeſtly, and with ſubmiſſion offer my opinion. But if that be right (which all the Quakers in the world are not able to prove it cannot be ſo underſtood) the Quakers may quit this Text, as doing them no ſervice. Some have affirmed that John wrote his Goſpel, upon the occaſion of the Hereſie of Ebion and Cerinthus, in denying the eternal and divine nature of Chriſt.

But ſuppoſe it be to be underſtood of Chriſts§. 12. enlightning as Redeemer, and ſo the enlightning to be with reſpect to the Goſpel-diſcoveries; it need not (it cannot lightly) be underſtood of all univerſally.

Why more than that Text? Whom we preach,Col. 1. 2 • warning every man, and teaching every man, &c. Sure the Apoſtle being but a man himſelf, could not warn and teach every man without limitation: it muſt therefore mean all that he preached to, or rather the profeſſors of Jeſus Chriſt to whom he preached; he thus taught and warned.

Commending our ſelves to every mans conſcience, • Cor. 4. 2. &c. There were many that never heard Paul, nor heard of him; therefore it muſt be underſtood, that he had been ſo faithfull, that he deſerved commendation from all (and had it from thoſe whoſe conſciences were pure) to whom he miniſtred.

Well then, why may it not be underſtood thus? Every man that is enlightned with a ſpiritual Goſpel-light, is enlightned by Chriſt. I will ſhew you a Text of the like form, which muſt be ſo conſtrued.

The Lord upholdeth all that fall, and raiſeth up all Psal. 145 14. thoſe that be bowed down. Sure it means, that all that are upheld are upheld by God, and all that are bowed down, and raiſed up, are raiſed up by God.

Yet I rather incline to take the every man, to§. 13. be Jew and Gentile, without thoſe limitations of the Covenant, diſpenſed before Chriſt came.

The Prophets, the Temple, the Sacrifices, and all thoſe typical repreſentations of Chriſt, were reſtrained to the Church of Iſrael, till the coming of Chriſt. To them were committed the Oracles of God. The Diſciples muſt not go to preach the Goſpel in the wayes or places of the Gentiles. Peter is of opinion, he muſt not converſe with thoſe who were Gentiles, as a Preacher of the Goſpel. The Jews are offended with him for going on ſo good an errand, till they heard his commiſſion from God, and the bleſſed effects of his Miniſtry. But they are quickly informed of the partition-wall being broken down, and imployed according to their commission, to teach all Nations. And the vail of the Temple at Chriſts death, was rent from the top to the bottom.

And as I take it, it gives a good countenance to this Expoſition.

I have but one Hill more to get over, and§. 15. that is, Whether the Participle 〈 in non-Latin alphabet 〉 , refer to 〈 in non-Latin alphabet 〉 , or to 〈 in non-Latin alphabet 〉 : and ſo, whether it may be read, The light coming into the world enlightneth every man; or every man coming into the world, the light [Chriſt] enlightneth.

As I ſaid before, if it ſhould refer to man; every man in the very inſtant of, or before his birth, Chriſt enlightneth: it muſt be meant of created faculties in the natural body, as eyes, reaſon, &c. and ſo Chriſt as Creator enlightens all: for experience and ſenſe without (any one Inſtance to controul it) will tell us, that none can believe without hearing, nor hear without a Preacher, for all the talk of ſome of the preaching Stars, and others of the preaching Goſpel-light in the conſcience. Shew us the man that can expreſs any thing of Chriſt, or the Covenant of promiſes, that never had any other▪ means.

But there is a Reaſon in the Text gives ſuch a§. 16. countenance to referring it to the light, as will never be found for the contrary. That was the true light, not this or this is; which plainly imports, not the light Chriſt, as he is now in Heaven, nor as preſent with John and his contemporary Saints, when he wrote the Goſpel, (for then it would have been this, or at leaſt that is the true light, &c.) but it clearly points at Chriſts appearance in the fleſh, in his ſtate of humiliation, wherein he tranſacted mans ſalvation, and converſed and ſhined among men, as he ſhall never do over again; that ſtate of Chriſt which was when John wrote his Goſpel paſt. And this conſtruction is the very ſcope of the words, viz. That Jeſus Chriſt (who was ſhadowed out formerly, by types and figures, and whoſe Ordinances for conveying knowledge and grace to the ſons of men, and which were the ordinary acceptable wayes of Gods worſhip, were afore-time reſtrained to the Temple and Jewiſh Church) was manifeſt in the fleſh; and therein fulfilling his work as Redeemer, hath aboliſhed thoſe ſtrait diſpenſations, and broken down the partition-wall between Jew and Gentile, making no difference, but ſhining by his Ordinances and favour on either indifferently; ſo riſing as a Sun of righteouſneſs, to give light to the whole world, without any reſtraint by his Ordinance or appointment. Whereby thoſe Prophecies are fulfilled, And he ſaid, It is a light thing that thou • ſa. 49. 6. ſhouldeſt be my ſervant to raiſe up the Tribes of Jacob, and to reſtore the preſerved of Iſrael; I will alſo give thee for a light to the Gentiles, that thou maiſt be my ſalvation to the ends of the earth. So it ſeems he was not ſo at the time of this Prophecie, although he were then the divine and eternal Being, and he who ſhould in time come, and redeem and ſave by his actual merit.

I the Lord have called thee in righteouſneſs, and Iſa. 42. 6▪ will hold thine hand, and I will keep thee, and give thee for a Covenant to the people, for a light to the Gentiles. This ſpeaks ſtill of Chriſt to come as ſuch a light.

Let us conſider that paſſage in the Song of Simeon.

For mine eyes have ſeen thy ſalvation, which thou Luk. 2. 30, 31, 32 haſt prepared before the face of all people, a light to lighten the Gentiles, &c.

So that the appearance of Chriſt in the fleſh, in that body which Simeon took up in his arms, was his being prepared to be a light to lighten the Gentiles. Now this light was preſent: And in the Text agitated, John 1. 9. This light was past, that is, that appearance and work of Chriſt, which made way for the ſalvation of God to be divulged, and its ordinary means to be enjoyed by all indifferently. This was the true light.

God was manifeſt in the fleſh—preached unto 1 Tim. 3. 16. the Gentiles.

SECT. V.

The ſecond Text they uſurp, is in Romans 10. 8.

But what ſaith it? The Word is nigh thee, even in Rom. 10. 8. opened. thy mouth, and in thy heart; that is, the Word of faith which we preach.

This Text joyned with John 1. 1. In the begining was the Word, and the Word was with God, and the Word was God, they build their Tenet upon; that Chriſt the Word is within every man; as upon the Text before agitated, they affirm, that he is within them as a ſaving light.

Let us firſt conſider, whether the Word in this Text be of the ſame ſenſe and import with that in John 1. which ſpeaks of Chriſt the perſonal Word. That it is not ſo, but the Doctrinal Word, is plain from theſe Conſiderations.

Firſt, The Apoſtle doth in theſe words allude§. 2. Deut. 30. 14 opened. to the words of Moſes, Deut. 30. 14. But the Word is very nigh unto thee, in thy mouth, and in thy heart, that thou maiſt do it. This Word in Deuteronomy is ſaid in Verſe 10. to be the commandments and ſtatutes which were written in the Book of the Law; which Book they had among them, and by that means had the contents of it in their heart, either in the love of it, or by rote; as we uſe to ſay, a writing is gotten by heart, when it is treaſured in the memory; and it was in their mouth, by profeſſion or diſcourſe.

Secondly, The Apoſtle gives the ſame Anſwer§. 3. to a ſuppoſed Objection, How ſhall we know what is our duty? How we ſhould pleaſe God, and be bleſſed therein? ſaith Moſes, 'Tis no ſuch difficult thing for you to know this; for what you have gotten into your heart out of this Book of the Law, and what you have in your mouth by diſcourſe and profeſſion, that is it you ſhould obſerve and do.

So the Apoſtle, if you ſuppoſe while we preach ſalvation by Chriſt, whom you muſt receive, that we preach impoſſibilities, for that the perſon of Chriſt if in Heaven, or in the grave, he is out of your reach; this will cure your miſtake, to conſider, that as the Word of the Law which Moſes taught and wrote, was in the heart and mouth to do it, ſo the Word of faith, or to be believed, is in your heart and mouth to believe and confeſs it. And this will as effectually ſave you, as if Chriſt in his perſon were in your arms, yea and more too.

And that this is his ſenſe, is plain in Verſe 9. That if thou ſhalt confeſs with thy mouth the Lord Jeſus, Rom. 10. 9. and ſhalt believe in thine heart that God hath raiſed him from the dead, thou ſhalt be ſaved.

The third Conſideration is, That the word§. 4. that is ſaid to be in the heart, is ſaid alſo to be in the mouth; and we all know what manner of word uſes to be in the mouth, that it is a word ſaying, or ſpeaking while it is there; ſuch as that ſpoken of in Samuel, tidings in his mouth; or that2 Sam. 18. 25. in Eſther, As the word went out of the Kings mouth: therefore it cannot be meant of Chriſt, but that ſpeech, thoſe ſayings, which are or may be ſpoken, as in the Goſpel when preaching, or when written.

Fourthly, Both that in Deuteronomy, and this§. 5. word in the Romans, are ſaid to be in the heart and mouth of thoſe who were the Church of God, as Iſrael was to whom Moſes ſpake, and the Romans to whom Paul wrote; and ſo were taught by the one the truths of the Law, by the other, of the Goſpel. It ſorrily follows from hence, that it is in the hearts of all men.

Laſtly, The Apoſtle agitating this Argument§. 6. farther, Verſe 14. How ſhall they call on him of whom they have not heard? He doth not tell them, Chriſt Jeſus the Word will preach himſelf, and he is in the heart; where if you will but ſtand ſtill, and wait and liſten, you ſhall hear him teach you all things, as is the Quakers Doctrine.Rom. 10. 17. No, but he tells them in Verſe 17. So then faith cometh by hearing, (ſo ſay the Quakers too) but of whom? Verſe 15. Of them that are ſent, them whoſe feet are beautifull for the ſake of the glad tidings of the Goſpel of peace which they bring. And theſe are more than that one perſonal, or (as the Quakers phraſe it) eternal Word, Chriſt; for they are expreſſed by they, them, which are Plurals; but Chriſt is but one.

Yet from this Text do they moſt confidently§. 7. avouch Chriſt the Word, who was in the beginning, and who is God, to be in the heart; and not only in the hearts of the Saints and Believers, but in theirs alſo, who are the moſt wicked and ignorant among the ſons of men. And I have by a grand Quaker been given the lye in the Pulpit, for expounding the Word in J • r. 23. 20. of the Word of the Lord Doctrinally conſidered; and this Text in the Romans, produced with no more but confidence, and of that enough, to prove me ſo.

There is a paſſage of William Pen's, either in his Book called, Sandy foundation, &c. or elſe, The Spirit of Truth, &c. which is this, (at leaſt the matter of it) That Chriſt is moſt eminently the Word, all will agree, or none will deny. I have not time to look it. But I ſhall ſay thus much to antidote that fancy: That that is moſt eminently the Word of that ſpecies, about which we contend, which is moſt properly ſo, though other conſiderations may render it more eminent in another kind, and not that which is ſometimes, but improperly ſo called.

Chriſt is called a Lion, a Door: 'Tis true, Chriſt as God is more eminent than all things beſide, in Heaven and Earth; and we uſe to ſay, (and do not yet repent it) that all (uncompounded) good things are eminently in God. So, as there is ſtrength and courage in a Lion, with reſpect to ſtrength and courage, Chriſt may be ſaid to be eminently, moſt eminently ſtrong and couragious; but to be the moſt eminently a Lion, would be a ſtrange and untrue expreſſion of Chriſt: For, Formadat eſſe; and he that is without the form that gives the being, cannot be ſo eminently ſuch, as the meaneſt that hath the true form. And that the Word Chriſt is only ſo analogically, I have ſhewed, and the definition of a Word, in the ſecond Chapter. I deſire Mr. Pen to conſider better next time, and not think every body elſe; not a hairs breadth beyond his ſize.

SECT. VI.

A third Scripture I am willing to explain, to fence the weak againſt the Quakers ſeductions is, 2 Pet. 1. 19. We have alſo a more ſure word of prophecy, whereunto ye do well to take heed, as unto a light that ſhineth in a dark place, untill the day dawn, and the day-ſtar ariſe in your hearts.

This more ſure word of prophecy, refers to the voice from Heaven, which Peter, James and John heard, expreſſed in Verſe 17. and is by Peter affirmed to be rather to be credited, than that, or any other immediate revelation. By the more ſure word of prophecy, is meant thoſe prophecies written in the Old Teſtament, which are called, Verſe 20. prophecy of Scripture▪ and are called, the light that ſhineth in a dark place, as prophecies ſhine, but with a dim light, (yet are welcome and give ſome light) comparatively with providences, which are the fulfilling of thoſe prophecies.

The dawning of the day, and the day-ſtar ariſing in their hearts, cannot be meant of Chriſt, known and received by faith to ſalvation, and ſanctification too in ſome meaſure: for ſo he was riſen in their hearts, when the Apoſtle wrote this; or elſe he would not have ſaid them to have obtained like precious faith with him, and others the Apoſtles and Saints, which he doth in Verſe 1. as the direction of his Epiſtle.

I therefore conclude that the ſenſe is this, He§. 2. exhorts them to be intent on the prophecies, (whether verbal or figurative) which had reſpect to (not only the coming of the Meſſiah, which they believed already, but alſo) the aboliſhing of the Moſaical rites, and conſtituting in their room the ſpiritual and Goſpel-administration, till thereby they were convinced of that truth: which is called, the dawning of the day, and the day-ſtar, with reſpect to its light, and beauty, and reality, above the Moſaical ceremonies and rites, which were but dim nightſtars in compariſon: or till they were convinced that the day of the Goſpel-realities was come, and ſo the night-ſhadows of the Law to be done away.

The grounds I have for this Expoſition are§. 3. theſe, added to the former.

Peter, the Pen-man of this Epiſtle, is ſaid to be the Apoſtle to the Circumciſion, as the Goſpel Gal. 2. 7. of Circumciſion was to Peter. And therefore we may gather, that thoſe to whom he wrote were Jews, whom the Scripture ſpeaks to be zealouſly addicted to the Law of Moſes. And this is farther confirmed, by his direction of them to the heeding of the Scripture-Prophecies, which few but the Jews were acquainted with, or did own as worth the heeding, except the converted Gentiles; of whom there was no danger that they ſhould Judaize, unleſs moved thereunto by ſuch of the Jews as needed this conviction.

This to me is ſufficient; I leave the grounds for others to conſider.

One Text more I ſhall weigh, and then I judge§. 4. I have done enough to ſatisfie thoſe that are willing, how the Quakers abuſe thoſe Texts, which are not ſo eaſily underſtood as ſome others, to their own, and others deſtruction.

To whom God would make known, what is the riches Col. 1. 27 opened. of the glory of this myſtery among the Gentiles, which is Chriſt in you the hope of glory.

From hence they conclude, They have very Chriſt, his Being and Eſſence within them.

It will not be eaſily refuted, That the hope of glory is to be underſtood to be in them; which being a hope in Chriſt, the crucified Jeſus, was ſuch a myſtery, as the Gentliles called fooliſhneſs. But we preach Chriſt crucified, to the Jews a 1 Cor. 1. 23. ſtumbling block, and to the Greeks fooliſhneſs.

For Chriſt to be in them (rightly underſtood) would be no ſuch hard matter for the Gentiles to believe, (who underſtood Metonymical phraſes very well) as to believe ſuch a glory to be attained by faith in, and obedience to the Laws of a man, who died as a Malefactor: and that this death of his, ſhould reconcile God to man, with the addition of ſuch a purchaſe.

But becauſe it is a truth, That Chriſt is in Believers; I ſhall therefore fay that (which with the bleſſing of the Lord to a willing mind to be inſtructed) will prove convincing.

Firſt, The man Chriſt that was nail'd to the§. 5. Croſs, the Quakers do not believe to be in them, nor that he hath a being or life, nor can he be in them in his perſon as a man, if they had a ſounder faith.

For the God-head of Chriſt, that is (with reſpect to his Being and Eſſence) every where, and every where alike. Do not I fill heaven and Jer. 23. 24. earth, ſaith the Lord? So that with reſpect to the infinite Being of God, who comprehends all things, he is in every thing at all times, and nothing can be void of his preſence. So that if this be it you mean, the Saints have no more priviledge than any other creature whatſoever. But it remains, that Chriſt is in his people by his graces, wrought by his Spirit, which is his image and likeneſs; by his love, which hath a uniting nature to its object; as we ſay, ſuch are one who love dearly: Every man is where he loves, more than where he lives. And ſo alſo where he is beloved; for that will make him frequently thought on, and a man to be ſenſible of his good or hurt, as if he himſelf enjoyed the one, or ſuffered the other. And he is ſaid to live in the hearts of his people by faith, as faith believes how lovely and deſirable he is, and ſo loves him, and works all thoſe other graces in the ſoul which are his image; and do as effectually poſſeſs the ſoul for Chriſt, and to his uſe and intereſt, as a faithfull friend can do. According to that Text,

That Chriſt may dwell in your hearts by faith, that Eph 3. 17. ye being rooted and grounded in love, &c. You know what the Scripture ſaith of faith, that it worketh by love.

So that in very deed, Chriſt both as God and Man, doth live in all his Saints, but not in his perſon, but by the manifeſtations of his love and glory; his works and image in, and on the ſoul. And this is enough to ſatisfie thoſe that are ſober, and are contented with, and rejoyce in thoſe priviledges which God affords to his children; which are enough to render them bleſſed, rather than thoſe which pride and ignorance will chooſe, like our firſt Parents; to be as Gods, and pay dear for the deluſion.

SECT. VII.

Having ſtripped them of theſe Texts, wherewith they fortifie their light within to be the Chriſt and Saviour; and proved, That the man Jeſus of Nazareth, in whom dwelt and now dwelleth the fulneſs of the God-head bodily, is the Chriſt of God; and not the man without the God-head, nor the God-head without the manhood, I ſhall reſume my Argument.

That this Chriſt of God, the Quakers diſown and deny; and ſet up in his room and ſtead another, viz. the light within every man: and therefore diſown and deny the true Chriſt, and ſet up another in his room, which is not the true Chriſt, the Chriſt of God.

The light within every man, was not born of the Virgin Mary.

It was not the light within every man, of which Mary and Joſeph were ſaid to be the Parents.

It was not the light within every man, that§. 2. was arraigned before, and condemned by Pilate.

It was not the light within every man, that was crucified (being hanged on and nailed to the Croſs of Wood) without the gates of Jeruſalem.

It was not the light within every man, that was laid in the Sepulchre of ſtone, belonging to Joſeph of Arimathea; that roſe out of that Sepulchre; that eat and drank after his Reſurrection with the Diſciples; that ſhewed to Thomas the prints of the nails that nailed his hands and feet to the Croſs; that aſcended up into Heaven in the ſight of the bodily eyes of the Diſciples: but the Chriſt of God was he, and is he, that did and ſuffered all theſe things. Therefore it is a moſt ſtupendious contradiction, to pretend to believe the Scriptures, and that they own the Chriſt to whom the Scriptures bear witneſs; and yet ſay, The light in every man is the Chriſt and only Saviour.

And that the God-head of Chriſt ſhould be within every man, or any man breathing; I have ſufficiently refuted already: yet I ſhall offer a few of many Arguments, farther to convince, That the Quakers Chriſt is not the true Chriſt and Saviour.

They call their light within the ſeed. §. 3. Naylor Love to the lost. p. 3.

That he regards not the ſeed of God, which is fallen under all this death and darkneſs; ſo long as the creature will but hearken to him [the Serpent] and his lying promiſes, he will lead him from one thing to another in things without, &c.

'Tis a ſtrange Chriſt, who is in the power of every man to be brought under death and darkneſs, as long as the world endures; yet this is the Quakers Christ. Whereas Gods Christ was dead, but died but once; and was offered up but once for all, and that one offering hath that in it which perfects for ever them that are ſanctified. But how the ſeed ſpoken of Chriſt in the Scripture ſhould be in every man, and yet the Son of Mary not be there, yea not be any where, is a moſt ridiculous Riddle: for God, or the God-head of Christ, was not the ſeed of the woman, or Abraham, or David; the ſeed was the man Chriſt according to the fleſh.

So to the light of Chriſt, that which changeth not in Naylor Love, &c Preface. every one; I appear to be judged—for therein alone, both theſe things and all other that proceed from that root, makes for gathering creatures together, unto that one name and ſeed wherein all the nations of the earth are bleſſed.

The Scripture he expreſſes the ſenſe of is, Gen. 22. 18. And in thy ſeed ſhall all the nations of the earth be bleſſed. But Chriſt as God was not the ſeed of Abraham.

Who that underſtands any thing can be thus deluded, to take the light within every man to be the ſeed of Abraham, the man Chriſt Jeſus.

The Quakers light within cannot be the Saviour,§ 4. for their light within is, as they ſay, God, Father, Son and Spirit, without diſtinction, and that they are but one: whereas the Chriſt of God is the Mediator, and therefore muſt be diſtinct from God the Father, and ſinfull man; who are the parties to be reconciled.

There is one Mediator between God and men, the 1 Tim. 2 5. man Chriſt Jeſus.

Compare this with Gal. 3. 20. Nōw a Mediator G • l. 3. 20 is not a Mediator of one, but God is one. Well then, the light within, which the Quakers ſay, is God without any diſtinction, and not the man Chriſt, who was in the womb of Mary, cannot be a Mediator, for a Mediator is not of one, but between two diſtinct perſons.

Now this being a truth, where is their Mediator? God eternal is not a Mediator to himſelf, nor man a Mediator to himſelf: ſo ſhut out the Chriſt without you, (a middle perſon between God and ſinfull men) and you are in a wofull condition.

Chriſt as God ſeperate from that man who was§. 5. born of Mary, is not, nor ever was compleat Christ. So that if it ſhould be granted, that the light within you were the true God, God eſſential (which is a blaſphemy no tender and underſtanding ſoul dare come near the brink of) yet I ſay, your light within were not Chriſt. God had no capacity to ſuffer, to die, to do the Offices neceſſary for a Saviour and Redeemer, according to the conditions of the Covenant of grace: and although many were ſaved before Christ was born, and died for ſinners; yet they were ſaved by faith in the promiſed Redeemer who was to come.

And theſe all having obtained a good report through Heb. 11. 39. faith, received not the promiſe. And therefore untill his Incarnation, he is ſpoken of as Gods Chriſt in election, but not actually and compleatly Chriſt.

Behold my ſervant whom I uphold, mine elect in Iſa. 42. 1. whom my ſoul delighteth; I have put my Spirit upon him, he ſhall bring forth judgement to the Gentiles. Read Iſa. 49. where you may with open face behold this truth, in that diſcurſive converſe and expoſtulation between God the Father, and God the Son.

Wherefore when he cometh into the world, he ſaith, Heb 10. 5. ſacrifice and offering thou wouldeſt not, but a body haſt thou prepared me.

Then I ſaid, Lo I come (in the volume of 〈…〉 Verſe 7. Book it is written of me) to do thy will O G •… What was this will, but his fulfilling the L •… both actively and paſſively as Redeemer? whic • he could not do as God, therefore God prepared him a body, that body which was born of th • Virgin; to which he being united, and therei • dwelling, and performing our Redemption, 〈…〉 became actually and compleatly a Saviour, an • not before. Therefore if you believed arig •… concerning the God-head of Chriſt, yet denyin • his man hood which was made, a created Being a Being in time; you diſown and deny the tr •… Chriſt.

And that is a notorious unmanning of Chriſt §. 6. and denying him, which one of your grea • Writers ſaith.

And the Scriptures throughout teſtifie of him, and Morning Watch. P. 4. declare his unchangeableneſs, who through all [ages] abides the ſame, what he was in the beginning. Whereas if the man Chriſt were ſo the ſame, he never had a beginning. And the Scripture or you are much out; for they tell us, When he was Luke 2. 42. twelve years old he went up to Jeruſalem, and there diſputed with the Doctors; which would have been no matter of wonder, if he had been (as man) from the beginning.

But if you will read ſuch a myſtery of iniquity, ignorance, and bold perverting of Scripture, as the world was never till of late acquainted with, obſerve what follows out of the fore-mentioned Author.

And he [John] was ſent of God to bear witneſs P. 5. unto this truth, which was in the beginning—but that is the true light (ſaith John) that enlightens every man that comes into the world, John 1. 9. Obſerve he corrupts the Text, and puts is for was; which in my Expoſition of this Text, I ſhew to be the break-neck of the Quakers deſign. You may hereby perceive they are ſenſible how much the word was makes for my Expoſition. But he proceeds, Here was the light ſhone out of darkneſs in John, the morning and the firſt day was come unto him, as was unto Moſes. A moſt ſtrange, falſe, and abſurd paſſage; to make Chriſt to be the morning and the firſt day: but any thing to worm out our bleſſed Redeemer born in time. In the beginning of his Book he tugs hard to have the created light and the day, diſtinguiſhed from the night, to be no other but Chriſt the light within: And here he will have it ſhine out of darkneſs in John. It follows a few lines after, Then God ſent him to bear witneſs to the light which in him was made manifeſt, that all in the light might believe; and he called to others to behold him, and ſaid, he was the Lamb of God, and was come to take away the ſins of the world, Joh. 1. 29. (Mark) he behold him—weigh this truth all ye Prieſts and Profeſſors, and ponder it in your hearts. What cannot the Devil lead men into, who are led captive by him at his will? and make them alſo glory in it, and ſtand to't with a (Mark) in a Parentheſis, and call on men to weigh their wickedneſs. I am amazed! The Lord have mercy on us, and poor weak ſouls, who know not how to eſpy ſuch groſs deluſions as this, That the Lamb of God John there ſpake of, was the light in him, and which ſhone forth in him.

The light within every man cannot be the Saviour,§. 8. John 4. 22. opened. for that ſalvation is of the Jews; which the light within is not. Theſe words were ſpoken by Chriſt himſelf to the woman of Samaria, to convince her of the Samaritans falſe worſhip Ye worſhip ye know not what, that is, ye know no • what to worſhip, nor for what end. The Temple at Jeruſalem was a type of Chriſt, and the worſhip of God which ſhadowed out Chriſt, a • the Sacrifices, Altar, &c. were reſtrained to that Temple, to ſhew that whatever worſhip was not performed in Chriſt, ſhould not be accepted. Now ſaith Chriſt, You know not what you do, in worſhipping at the Temple at Mount Gerazim, for no Temple but that in Jeruſalem is a type and repreſentation of Chriſt; and withall ſalvation is of the Jews. The true Saviour is to be born in the true Church, and from thence to bleſs the world. There ſhall come out of Zion the deliverer, and ſhall turn ungodlineſs from Jacob. That is, out of the Iſraelitiſh or Jewiſh Church. For out of Zion ſhall go forth the Law, and the Word of the Lord from Jeruſalem.

There is one Scripture much abuſed by thoſe§. 9. I oppoſe, which I ſhall explain before I ſhut up this Chapter.

Wherefore henceforth know we no man after the fleſh, 2 Cor. 5. 16. yea, though we have known Chriſt after the fleſh, yet now henceforth know we him no more. This Scripture is by them made a ſufficient ground for their infidelity in the Chriſt of God, the Son of Mary: for they ſay, he was a man of our nature, of the fleſh and bloud of the earthly Adam and nature; as I have already ſhewed out of their Authors: but therefore he is not to be believed in, which you have had proof of ſufficient.

By the fleſh, we are not to underſtand the§. 10. body, as if he ſhould have ſaid, we are to take no notice of our own, or others, or Chriſts body of fleſh: for the Apoſtle calls them worſe than Infidels, who do not provide for the bodies of thoſe who are of their own houſe: or that we ſhould have no remembrance of Chriſt, as he was in the fleſh; for then we muſt forget and be ignorant of the great myſtery and foundation of the Goſpel. Great is the myſtery of godlineſs, God was manifeſt in the fleſh. But we preach Chriſt crucified. I determined not to know any thing among you, ſave Jeſus Chriſt and him crucified.

The meaning therefore muſt be, That he and his fellow-Apoſtles did not preach the Goſpel for worldly reſpects, and eſteem of men, and pleaſe their fancies and humours, for the ſake of outward and carnal advantages. The grounds of this Expoſition are three among others.

Firſt, The ſubject and ſcope of the Chapter is§. 11. the life to come, and to perſwade ſo to walk and behave our ſelves in this world, as thoſe that muſt quickly be uncloathed of this earthly tabernacle, and be concerned with only the things of another life.

Secondly, The end of Chriſts death expreſſed in Verſe 15. That they which live ſhould not henceforth live unto themſelves. That is, to their outward, temporal intereſts, as their prime and chief aim; for to their ſpiritual and eternal ſelves, they were to live, which are beſt promoted by living to Chriſt.

Thirdly, From what is expreſſed in Verſe 17 as neceſſary to making the honour and intereſt o • Chriſt our chief aim. Therefore if any man b • i • Christ, he is a new creature; old things are pa •… away, behold all things are become new. As if h • ſhould ſay, This proves thoſe that are in Chri •… to be new creatures; that their aims and en •… are holy and ſpiritual, which is too high for a • unregenerate man, whoſe faith and love to them and concerning them, is much too weak to ſteer the courſe of their lives, as thoſe that are bound for Chriſt and Heaven. And as their ends, ſo the means is altered; for as before they ſhaped their whole courſe to pleaſe the fleſh, 'tis now conformed to pleaſing the Lord, and providing for their ſouls welfare.

And whereas it is ſaid, though we have known§. 12. Chriſt after the fleſh, &c.

It may refer to the Apoſtles, in whoſe perſons the Apoſtle ſpeaks, (though he himſelf were not concerned with them) who did ſometimes dream of being great in the world, and ſharing with Chriſt in an earthly kingdom; but now being better informed; and attained to a higher and more noble degree of ſpiritual underſtandings and affections, they were crucified to thoſe childiſh and carnal deſigns, and their conſideration of Chriſt in his glorified body, and his exaltation in Heaven at the Fathers right hand, did raiſe their ſouls to a longing after a further and compleat view of his glory, and ſharing with him in his heavenly Kingdom. This is ſuitable to the eighth Verſe of this Chapter, which hath ſome Contexture with Verſe 16. We are confident I ſay, and willing rather to be abſent from the body, and to be preſent with the Lord. Then Chriſt was not in them as in his Heaven and Glory.

To conclude, I beſeech you who are engaged§. 1. 3. with the Quakers, from the good opinion you have of their Tenets, or from other reſpects which may quickly produce their entertainment; do not think it a light thing, to diſown him who muſt be your Redeemer, or you muſt for ever periſh; or that the difference between the true Chriſt, and any thing elſe that is ſo called, is ſo ſmall, that you may wink and chooſe, no danger of miſcarrying which ever be your foundation. If ye believe not that I am he, ye ſhall die in your ſins; was the ſaying of truth it ſelf, and he was not the light within, but the man Chriſt Jeſus, who was then in Judea, and no where elſe, who is now in Heaven, not on earth. How is it that the Apoſtles (whoſe knowledge of and zeal for Chriſt, is not to be equalled by any of ours) did preach Chriſt ſo abundantly by the name of JESƲS, which was the proper name of his humane nature; and as the CHRIST, which is a name proper to God and man in one perſon, he that is the all-ſufficient Saviour, and not by the name of the light within? which is not to be found once in the Scripture; and where the words are found, (which Chriſt himſelf ſpake) which is but once, it may be a terrible and a ſeaſonable monitor to you. But if the light that is in thee be darkneſs, how great is that darkneſs? I beg of you once more to weigh what I have written in this Chapter, and beg for you, that the Lord would give you underſtanding in all theſe things.

CHAP. XVI. The Quakers are groſs Idolaters; and Quakeriſm groſs Idolatry.

SECT. I.

THere have been great Conteſts in the world, about the imputation of this Character of Idolaters, and what is Idolatry? Some have contended, That not only a falſe worſhip (though of the true God) is Idolatry, and by conſequence that thoſe who live in the practice of ſuch a worſhip are Idolaters; but alſo that any Appendices to that worſhip of God, (which in the ſubſtance of it is his true worſhip) are alſo Idolatry, being of mans invention, and added by his own proper Authority, as a part of divine worſhip: and that ſo doing is a crime againſt the ſecond Commandment in the Decalogue, or ten words, or Commandments written in tables of ſtone.

The proof of my Charge againſt the Quakers, will not depend upon ſuch nice and diſputable premiſſes; but if there be any ſuch thing as Idolatry in the world, I ſhall prove them guilty in the higheſt degree.

And becauſe this Charge looks very big, and would be no ſmall ſin againſt both the principles and perſons of thoſe concerned, if untrue; and alſo that ſuch a crime of theirs is not ſo viſible to the world, as may be within the cognizance and notice of all who converſe with them.

I ſhall diſpoſe my Arguments plainly and formally.

All thoſe that own and profeſs that to be God which is not God, are groſs Idolaters:

But the Quakers own and profeſs that to be God which is not God:

Therefore, the Quakers are groſs Idolaters.

My ſecond proof is in this Argument.

All thoſe who worſhip that as God (profeſſedly, and according to their profeſſed principles) which is not God, are groſs Idolaters:

But the Quakers do ſo:

Therefore, they are groſs Idolaters.

My firſt Argument I ſhall firſt proſecute, and with that perſpicuity, as will be apparent to all that are not more blind than Bats.

For the firſt Propoſition, viz. That all thoſe that own and profeſs that to be God which is not God, are groſs Idolaters.

I know none but will grant the truth of it, who (in matters of a religious nature) can diſcern their right hands from their left.

The Minor or ſecond Propoſition of my Syllogiſm, I am concerned to confirm.

Here will be the iſſue depending; and if this be throughly proved, no man convinced thereof, but will ſit down by the Concluſion, That the Quakers are groſs Idolaters.

I ſhall manage my proof of this, by theſe two Syllogiſms.

They who own and profeſs the light within every man to be God, own and profeſs that to be God which is not God:

But the Quakers do own and profeſs the light within every man to be God:

Therefore, The Quakers own and profeſs that to be God which is not God.

Again, They that own and profeſs the ſouls or ſpirits of all or ſome men, which are conſtitutive parts of all or ſome men, to be God, do own and profeſs that to be God which is not God:

But the Quakers do own and profeſs ſo:

Therefore, They own and profeſs that to be God which is not God.

The firſt Syllogiſm I ſhall manage in the firſt place, the Major and Minor of which I ſhall fully prove.

And although ſome have attempted the conviction of the Quakers, by ſhewing the natural faculties of light in man, to be far ſhort of what they aſcribe to it, I ſhall not go their way to work, for ſo long as the Quakers hold their light within to be Christ or God, 'tis vain to reſtrain it to leſs than infinite.

And I having to do with thoſe, whoſe opinion of the light within depends on ſuch a conceit, I ſhall prove the light within every man not to be Christ or God.

For the proof of the firſt Propoſition, I muſt prove, That the light within every man is not God: and in ſo doing, all that is requiſite to the firſt Propoſition will be diſcharged.

That the light within every man is not God, I prove thus:

That which hath not power in it to diſpoſe and order 1. Arg. the wayes of a man, is not God:

But the light within every man hath not power in it to diſpoſe of the wayes of a man:

Therefore, It is not God.

The firſt Propoſition will be granted, by all who own the omnipotence of God: take away that, and you un-God him.

The ſecond Propoſition I prove from Jer. 10. 23. O Lord, I know that the way of man is not in himſelf, it is not in man that walketh to direct his ſteps. If it be not in man, it is not within man: I cannot ſay that to be within me, that is not in me; though that may be ſaid to be in me, that is not a part of me. So then, if the Prophet Jeremy were not miſtaken, there is nothing in man, or within man, that hath the power to diſpoſe, or wiſdom to direct his ſteps; but he may either fail in directing unwiſely, or for want of power to perform, what is well directed or determined: Therefore I muſt conclude againſt the Quakers, That the light in every man is not God.

That which is not infinite and immenſe, or without 2 Arg. §. 6. or beyond meaſure, is not God:

But the light within every man is not infinite and immenſe, or beyond meaſure:

Therefore, The light within every man is not God.

The firſt Propoſition I prove from Pſal. 47. 5. Great is our Lord, and of great power; his underſtanding is infinite. To ſay, That which is infinite is not beyond meaſure, is a contradiction in its ſelf.

The ſecond Propoſition I prove by their own conceſſion; and grant, There is ſcarcely any one thing more frequent in their Writings, than to talk of the meaſure of God, the meaſure of Chriſt, the meaſure of the light in men.

But turn your ear inward, to that meaſure of light Parnel's Shield of the Truth, p 42. in you.

I could fill a volume with Inſtances of this nature, how they meaſure out the light within, and Chriſt, and God, and the Spirit: but none of them will deny this.

It is a horrible abomination, for men through their groſs and dark conceits thus to diſhonour God; to ſhare him into more and leſs degrees and meaſures, who is entire, infinite, indiviſible; who is not (with reſpect to his Being) leſs in one place than in another. This meaſuring would agree well to his manifeſtations, and diſcoveries of himſelf to his creatures, and by his works: it would agree well to thoſe graces wrought by his Spirit in the hearts of his people, which in ſome is more, ſome leſs, and capable of growing in all; but God cannot be more or leſs than he is, and ever was.

That which may be darkneſs in a ſinfull and evil §. 7. Arg. 3. ſenſe, (and that in the abſtract) cannot be God:

But the light within ſome men, may be darkneſs in a ſinfull and evil ſenſe (in the abſtract)

Therefore, The light within every man is not God.

I ſuppoſe, and hope they are not yet arrived to that height of wickedneſs, as to charge God with ignorance or ſin in the leaſt degree, or that he is capable of ſo degenerating: therefore I will take the firſt Propoſition for granted.

For the ſecond, I ſhall prove from Scripture, Eph. 5 • 8. For ye were ſometimes darkneſs, but now are ye light in the Lord. What can be more excluſive of all ſpiritual light, or light in ſpiritual things, than to be darkneſs in the very abſtract? But if you who adore the light within, ſhall ſay, this is meant of man, but the light within is God, and Chriſt; and that is not man, of whom the Apoſtle ſpeaks. I anſwer, That ſometimes you plead hard, that the lighteth in Joh. 1. 9. ſhould be rendred enlightneth; and W. P. tugs hard for it, in his Pamphlet called, The Spirit of Truth, &c. but it will be granted with leſs ado. Well then, if the light within every man be the enlightning of every man, (at leaſt virtually) ſo that if he be willing to be guided by its conduct, it will lead him as you dream; then it muſt be within him, as a qualification of his conſcience, though it be not produced into exerciſe. And you tell men, they have that within them, that will be a ſufficient guide, if they will but liſten to it: therefore this Text reaches the light within you, which ſaith, there was a time when they were darkneſs. It would be a ſtrange affirmation, to ſay, the world or Creation were darkneſs, while the body of the Sun were in it ſhining, although not one man ſhould move by its light. And it is worth the noting, that 〈 in non-Latin alphabet 〉 in the Text rendred darkneſs, ſignifies ſuch a darkneſs, as is the total abſence of light.

A ſecond Scripture that proves this, is Mat. 6.23. But if the light that is in thee be darkneſs, how great is that darkneſs! It is the ſame word in the Greek, as in the fore-cited Scripture. And leſt you ſhould cavil, and ſay, Chriſt doth but ſuppoſe it, he doth not affirm that the light in any one is darkneſs; the fore-going Verſe tells you, That if thine eye • e evil, (that is, not ſingle and ſincere in its aims) thy whole body ſhall be full of darkneſs. And ſure you will not ſay, but there are many in the world whoſe eyes are evil, who account all ſuch that are not Quakers. And it may be conſidered, that where the whole body is full of darkneſs, there cannot poſſibly be in it any light. And that this which men conceit to be light, and are conducted and led by it as if it were ſuch, is ſinfull ignorance and darkneſs; I ſhall not think it calls for proof. Well then, 'tis as clear as day, that the best light ſome men have within them, is but perfect night: therefore it cannot be God.

Thus I have proved by three Arguments, That the light within every man is not God. I will but name a few more, and leave them to the judgement of the Reader, without further proof.

That which may be kept under, and in captivity by 4. Arg. the luſts of men, is not God:

But the light in ſome men (not only) may be (but) §. 9. is kept under and in captivity by the luſts of men, (and that by the Quakers own confeſſion:)

Therefore, The light in every man is not God.

That which may be crucified, and put to pain in a 5. Arg. proper ſenſe, is not God:

But the light within every man (which the Quakers call God) may (by their own confeſſion) be put to pain and crucified, and that in a proper ſenſe, (or they talk but madly of being ſaved by its being crucified within them:)

Therefore, It is not God.

I proceed to the proof of the Minor, or ſecond Propoſition.

Viz. That the Quakers do own and profeſs the light within every man to be God.

This I muſt prove from their own Writings; which will eaſily be done, it being the grand foundation of the whole Fabrick of Quakeriſm: ſo that I may ſay, its firſt ſtone is laid in groſs Idolatry.

It would be needleſs to bring Inſtances ofMorning Watch, p. 5, 6, 7. is wholly taken up with it. their aſſerting the light in every man, to be that Word which John ſpeaks of, Joh. 1. 1. Which was in the beginning, which was with God, which was God. It is the firſt thing they teach, and that not ſuddenly and amphibiouſly (as they do many other points) but in ſo many words.

But I ſhall furniſh you with proofs enough, over and above that.

I will make you know that I the light which lighteth Fox the younger. p. 53. every man that cometh into the world, that all through me ſhould believe, am the true eternal God, which created all things; that by me the light all things are upheld, and that there is not another beſides me can ſave. Although in this paſſage he doth not call it the light in every man, yet it being a perſonating the light within in a large and continued diſcourſe, he doth often expreſs it the light within; as in pag. 50. You ſcorn me the light in you. Pag. 54. Which will not own me the light in them.

All power in Heaven and Earth is in it; [the light in the conſcience.]

They that cannot read out of theſe paſſages (and that without ſpelling) that the Quakers own and profeſs the light in every man to be God, are not like to be much the wiſer for whatever they read.

That it is in every one, hear one ſpeak his mind who would be believed.

Light is the ſame in him that hates it, and in him Lip of Truth, &c. p. 45. that loves it.

I have done with the firſt grand Argument, and proved abundantly, that the light within every man is not God.

That the Quakers own the light within every man to be God, and profeſs it. And theſe will prove that they are Idolaters; or none will ever be ſo proved.

I ſhall now ſhew you another God of the Quakers owning, or at leaſt their Idol in another dreſs; in managing the ſecond proof of the Quakers, owning that to be God which is not God.

My Argument is this:

They that own and profeſs the ſouls or ſpirits of all or ſome men, (which are constitutive parts of all or ſome men) to be God, do own and profeſs that to be God which is not God:

But the Quakers do ſo:

Therefore, They own and profeſs that to be God which is not God.

Two things will prove the whole of this Syllogiſm.

Firſt, To prove that not the ſouls or ſpirits of any men are God.

Why I put in all or ſome in the Propoſition, you will ſee the reaſon, when I prove, Secondly, That the Quakers hold the ſpirits or ſouls of all or ſome men to be God.

If the ſouls or ſpirits of any men were God, then God may be polluted with ſin:

But God cannot be polluted with ſin:

Therefore, The ſouls or ſpirits of any men are not God.

The ſecond Propoſition will be granted, not only by Chriſtians but Heathens.

Is there unrighteouſneſs with God who taketh vengeance—Godforbid. Rom. 3. •

He that reproveth God, let him anſwer it.

The firſt Propoſition I prove from Adam's pollution with ſin, who of all men (except Jeſus Christ) was the moſt unlikely to have his ſoul polluted; who was created upright, and had the greateſt advantages of maintaining his innocency; yet his ſoul was polluted, as may appear, Gen. 3. Rom. 5. at large.

Let us cleanſe our ſelves from all filthineſs, both of 2 Cor. 7. 1. fleſh and ſpirit.

Now the God of peace ſanctifie you wholly, and preſerve you blameleſs in ſpirit, and ſoul and body, &c.

This is enough to prove, that the ſpirits of men, yea of the Saints and beſt of men, may be, and have been polluted with ſin.

If the ſouls or ſpirits of men were God, then God Arg. 2. may be in priſon:

But God cannot be in priſon:

Therefore, They are not God.

The firſt Propoſition I prove from 1 Pet. 3. 19. By which he went and preached to the ſpirits in priſon. And theſe were the ſinfull and diſobedient ſpirits, who provoked God in the dayes •• Noah.

The ſecond Propoſition all men will grant, except the Quakers, who often ſpeak of the ſeed 〈…〉 captivity; by which ſeed they mean no othe • but Chriſt or God within every man, or the lig •• within every man.

If the ſpirits or ſouls of men were God, then G •… Arg. 3. might be condemned:

But God cannot ſo be:

Therefore, The ſpirits or ſouls of men are 〈…〉 God.

That the ſpirits or ſouls of men may be ſo, ( 〈…〉 tremble to write the word) appears by that Text, 1 Pet. 3. 19. The diſobedient ſpirits in the dayes of Noah are now in priſon, which is a part of their torment.

The whole current of the Goſpel ſaith it, or implies it.

I ſhall now prove out of the Quakers chief and allowed Writers, whom they account infallible, and honour with their chief reſpects; that they hold the ſpirits or ſouls of men, or both, to be God.

Every man hath that which is one in union, and F. B. True Faith, &c. like the Spirit of Chriſt; even as good as the Spirit of Chriſt, according to its meaſure.

This he ſpeaks of the Spirit in man, which every man hath; and ſure if it be as good as the Spirit of Chriſt, it muſt be God, for the Spirit of Chriſt and of God are one and the ſame. But to talk of its meaſure (their uſual phraſe) is a blaſpheming God, to ſpeak his divine Being any thing leſs than infinite.

Now my ſoul and ſpirit is centered in its own Being F. H. Testimony, &c. with God, and this form of perſon muſt return from whence it was taken. The words of Ed. Burroughs the morning before he died.

Here he makes his ſoul and ſpirit one Being with God, or God to be the ſouls own Being. And what follows implies, that as the body and ſoul are the form of man while in this world, ſo at diſſolution, as the body reſolves into duſt, its firſt Being, ſo the ſoul to God, its firſt Being. A miſerable Expoſition of the Scripture which ſaith, The body ſhall return to the duſt, and the ſpirit ſhall return to him that gave it.

He lived and died a true Quaker, but a falſe Chriſtian, if he changed not his mind his laſt day.

Prieſt. It is an expreſſion of a dark deluded mind, For great mystery, &c p. 16. to ſay, that God is not diſtinguiſhed from the Saints. Thus he brings in the Miniſter ſaying.

Anſw. But God and Chriſt is in the Saints, and dwells in them, and he [the Prieſt] is a reprobate, and out of the Apoſtles Doctrine.

If it were only out of ignorance, in not underſtanding the word diſtinguiſhed, or of the manner of Gods Being in his Saints, it ſhould not be his Charge in this place. But you ſhall (if you read further) ſee he intends no leſs, than the wicked import of his words. But to call him reprobate, and out of the Apoſtles Doctrine, is over meaſure a great deal; he might have ſpared him that in charity.

John Bunian ſaith, He [God] is diſtinct from p. 16. the Saints; and Bunian is deceived, who ſaith, he is diſtinct from the Saints; and ſo you are a company of pityfull Teachers.

By theſe expreſſions he renders not only t •… Souls and Spirits of the Saint the ſame b •… with God; but their whole man without diſtinction.

Again thou makes a great pudder, that any 〈…〉 ſhould witneſs he is equal with God.

Anſw. A Catechiſm of the Aſſembly of the Prieſt • and put forth to the nation, in which they have laid do •• —that the holy Ghoſt and the Son is equal in power an • glory with the Father; yet if any come but to witneſ •… the Son revealed in him, or come to witneſs the Holy Ghoſt in them as they gave out the Scriptures, or witneſs the mind of Chriſt, and witneſs that equal with the Father, they cry out horrid blaſphemy.

Obſerve, he doth not in the leaſt deny the prieſts charge (as he calls him) but calls it a pudder; he makes as if the moſt horrid blaſphemies oppoſed or charged on the blaſphemers, were but making a pudder.

And to heal his ſore he would wound the Aſſembly of Divines, by laying the like monſter at their door; but herein he ſhews his ignorance with his malice and ſlander: For the reſt of his phraſes I ſhall only ſay this, that they make no difference between the Spirits of the Quakers, yea of all men, and the Son of God, or the Holy Ghoſt.

And is not that of God, which comes out from God? is not that of his being, the ſoul which he hath in his hand, and ſo divine?

There is a great difference to be of God with reſpect to relation, or creation; and to be of God, as of his being, or the ſame being with him; the one is to commom the whole Creation for of him are all things) the other is peculiar to the bleſſed Creator.

Magnus Byne ſaith the Soul is not infinite in it ſelf, but is a Creature, and Richard Baxter ſaith it is a ſpiritual ſubſtance.

Anſw. Now conſider what a Condition theſe called Miniſters are in, they ſay that which is a Spiritual ſubstance is not infinite in its ſelf; but a creature, that which came out from the Creator, and is in the hand of the Creator, which brings it up; and to the Creator again, that is infinite in its ſelf, which the hand goes againſt him, that does evil, in which hand the Soul is, which is immortal and infinite, which hand is infinite, which brings it up to God is infinite.

If any man can match the ignorance confidence, blaſphemy and nonſenſe of this paſſage, out of the mouths or pens of any but the Quakers, he may be reckoned a great diſcovere • . But this is received by thoſe poor deluded ſouls as infallibly true and a divine myſtery (being the dictates of George Fox) whom none of them dare or will contradict, ſuch is the ſtupendious captivity of theſe poor people.

Is not the Soul without beginning come from God?

It is not horrid Blaſphemy to ſay the Soul is a part of God, for it came out of him, and that which came out of him is of him.

Thus I have proved (not by remote conſequences, but their open and plain affections; and that pleaded for after their wild manner) that they hold the Soul of Man to be God, a part of the Divine being, infinite in it ſelf, without beginning, part of the Creator, here is enough of blaſphemy and idolatry for one author to fill t •• mouths of many. I ſhall cite yet more of their that none may think it is but one Qual •… (though G. F. may ſtand for a thouſand) who is prodigiouſly wicked.

And whereas you Querie; whether the ſaid Spir •… Fiſher velata quaedam revelata. p. 17. [the Spirit of man] is mortal or immortal?

I anſwer, it is immortal, and neither mortal 〈…〉 corruptible; but the immortal and incorruptible ſ •… of God, even ſomething of the living word, which 〈…〉 ſaid to be made fleſh.

What the word is that was made fleſh John ſait • was God. 1. John. 1.

That which the Lord from Heaven begetteth of his Pennington Quest. 27. own image and likeneſs, of his own [ſubſtance] of his own ſeed, of his own Spirit and pure life. Speaking of the Saints the members of Chriſt.

Whether do you wait and believe,—to have the Declaration against popery. query 27. ſame mind which was alſo in Chriſt Jeſus? who thought it no robbery to be equal with God.

And Chriſt thought it no robbery to be equal with God; yet he was no Phariſee, though of the Phariſees judged a blaſphemer, and as he is ſo are we, ſaith the Saints.

—And they who dwell in the truth, witneſs one Parnel Shield, &c. p. 37. with another; For the light of God owns its own, for God cannot deny himſelf.

They own the Spirit of God, Chriſt the ſeed, the ſpirit of man, to be but one and the ſame thing; but ſometimes will deny any to have a Spirit at all but the regenerate, that they may not ſay the unregenerate have the Spirit of God, or God the Spirit in them. See Fiſhers rare diſtinction to ſerve this turn.

As to the Spirit of man,—which concurs to Fiſher velata quaedam revelata p. 13. the constituting of man in his primitive perfection; it is the breath of life which God breathed into his Soul, after he had formed him as to his body of the duſt of the earth; whereby he came to be a living ſoul, a Soul that did partake ſomething of Gods own life,—this (Spirit of man) is that living principle of the divine nature, which man did before his degeneration, and ſhall again after his regeneration partake of.

This Charge being of ſo black and horrid a nature, I did not judge it unmeet to prove the truth of it by abounding inſtances, and now Reader judge, and put on the largeſt Charity that a man or Chriſtian ought in any caſe to exerciſe, and give thy verdict, if I have not made appear, That the Quakers are groſs Idolaters, ſo far as owning and profeſſing that to be God which is not God will contribute to a demonſtration.

I ſhall manage my ſecond grand argument but briefly, for the work I have done will render it not very incredible, that they ſhould worſhip a falſe God; ſeeing they own and profeſs a falſe God.

All thoſe who worſhip that as God (profeſſedly and according to their profeſſed Principles) which is not God, are groſs Idolaters.

But the Quakers do ſo:

Therefore, the Quakers are groſs idolaters.

I ſhall not prove the firſt propoſition, which none will deny.

The ſecond I prove by their own conceſſion (conſidered with the proof I have made of the light within every man and the Souls and Spirits of men not to be God) but you may take the argument in this form.

All they who worſhip profeſſedly, and according •• their profeſſed principles the light within every man, the Souls and Spirits of any men as God, worſhip a f • l •• God.

But ſo do the Quakers:

Therefore, they worſhip a falſe God.

Who are not ſprung from the noble gentle ſeed, and to Shield of the Truth, p. 25. thoſe honour is not due, neither can we bow unto them▪ for if we ſhould, we ſhould ſet the Devil in the r ••• of God, and give unto him that which is d • o •… God.

So that to thoſe who are Quakers, and have the birth of the light within, the noble and gent •• ſeed, (as they call it) to them (with reſpect to that) they may bow. And withall he tell • you, it is ſuch a bowing as is peculiar to God, for where it is uſed to ſuch who have not God in them (in the Quakers ſenſe) it is a ſetting the Devil in the room of God.

If it be objected, that they bow to none. I anſwer, that they pretend to own no worſhip but what is inward, and yet they pretend to worſhip God, and meet to that end, ſo that if they worſhip this light within, this Soul or Spirit in any men, as they profeſs to worſhip God; they give them or it divine worſhip.

There was a time when many gave outwardJohn Bolton ſenior worſhip to James Naylor: One (now a grand Quaker) not being then pleaſed with it, James told him that if they did it to him as a man, he diſowned it; but if they did it to the light within him, he accepted it, if any doubt of the truth of this, the proceſs againſt him in Richards Parliament will prove it. And John Bolton the elder, the Quaker I ſpeak of, can tell you more of it, and I doubt not but that for the reproach and worſe things which would follow it, we ſhould ſoon find it a general practiſe with the Quakers to give viſible worſhip to the Gods, that dwell in the temples of each others carkaſſes.

But I proceed to further proof.

He that will worſhip Chriſt in his fulneſs (in the Pennington. questions. &c. p. 24 majeſty of his glory dominion and power) muſt learn to bow down at the loweſt appearances of his Light and Spirit, even at the feet of Jeſus.

He calls it worſhip by Chriſt, they all mean the light within, and the loweſt appearances muſt be bowed at, which is the leaſt meaſure of the light within.

Prieſt. To ſay that Chriſt is within man is to worſhip angels, and not to hold the head Chriſt: this he makes the Prieſt to ſay but whether any did ſo or no it matters not to my purpoſe but his anſwer.

Anſw. Which none comes to witneſs Chriſt theFox great mystery. p. 55. head but who witneſs him in them, that the angels muſt worſhip him that died and ſuffered at Jeruſalem and they that worſhip him in them, worſhip not the angels, and they that are not worſhiping him in them are worſhiping Men, Devils or Angels.

By the Christ that dyed and ſuffered at Jeruſalem they intend nothing leſs than the Son of Mary. I have already ſhewed, they utterly deny him to be the Chriſt, and they own Chriſt ſuffering at Jeruſalem in no other ſenſe than they ſay he died, ſuffered or was crucified in every one of themſelves, and that you may be convinced of the truth of what I here affirm, mark what followes.

They are falſe [miniſters] who preach Chriſt Smith Prim. p. 9. without and bid people believe in him as he is in heaven above; but they are the true miniſters that preach Chriſt within.

C. This is a great difference in their doctrine for the one to pretend to preach Chriſt without and another preacheth him within.

Father. Yes, it doth make a great difference and hath no more fellowſhip together than the Eaſt hath with the Weſt.

So that the Quakers Chriſt, the light within, is not only ſome part of the true Chriſt who may (as Chriſt) be without as well as within them, but they are at ſuch odds one with another that they can have no more fellowſhip than Eaſt and Weſt; and this is the Chriſt they worſhip, and to worſhip any other (as Fox ſaith) is to worſhip Men, Devils or Angels. Thus I have made good my ſecond argument, and thereby proved them groſs Idolaters.

And there is ſomewhat in their Idolatry, that is not common Idolatry; for it is apoſtatical Idolatry, which is ſo earneſtly and with ſuch an emphaſis exclaimed againſt by the Lord: Hath a •• tion Changed their Gods, which are yet no Gods but 2. Jer. 11, 12. my people have changed their glory, for that which doth not profit. Be aſtoniſhed O ye Heavens at this, be ye horribly afraid, be ye verily deſolate ſaith the Lord.

And it is no leſs agravated in that (while the Heathen who had not their means to know God yet were groſs Idolaters, and as Pen ſaith true enough, worſhiped (as the Aegyptians) an Ape a Crocodile, yea herbs, almoſt any thing) theſe wretches (for better they are not▪) worſhip that natural conſcience that Spirit of man which is not only a creature an ignorant creature; but full of darkneſs, error, pride, all manner of Sin, and worſt of all a blaſphemer of the God of Heaven and his Son Jeſus Chriſt the dear Redeemer.

But what now doth it boot them to ſay they worſhip and own the Creator and Chriſt, and the Lord, and only him, and ſuch like? and what folly is it after ſuch evidences for any to ſay ſure they are not ſo bad, their principles are of a more (tolerable at leaſt) ſtamp, they are civil zealous people for religion in their way? how! will nothing but drunkenneſs or robbery of men in their outward goods and ſuch like vices render men wicked? will not the higheſt affronts to Heaven? muſt men be believed rather than God in his word? which hath ſpoken of ſuch perſons to ariſe 1 John 2. Chap. and many other places? See how God excuſed thoſe in the ſecond of Jer. in the 19, 23, and 24. Verſes.

Thine own wickedneſs ſhall correct thee, and thy backslidings ſhall reprove thee: know therefore and ſee, that it is an evil thing and bitter that thou haſt for ſaken the LORD thy GOD, and that my fear is not in thee, ſaith the Lord God of hoſtes.

How canſt thou ſay, I am not polluted, I have not gone after Baalim? ſee thy way in the valley, know what thou haſt done: thou art a ſwift dromedarie, traverſing her wayes.

A wild Aſs uſed to the wilderneſs, that ſnuffeth up the wind at her pleaſure, in her occaſion who can turn her away? all they that ſeek her, will not wear themſelves, in her moneth they ſhall find her.

CHAP. XVII. The Quakers deny the reſurrection of the dead.

SECT. I.

I Doubt not but all who are not infatuated with the Quakers ſpirit, to a perverting the genuine ſenſe of almoſt all the expreſſions of principles of faith, will underſtand by the reſurrection of the dead, the raiſing again to life, and from the duſt and corruption, the bodies of men and women, however diſpoſed of after their natural death or diſſolution.

The Quakers will deny their guilt of this Charge, and come off with an Allegorical evaſion. They will tell you, that they believe and own the reſurrection of the dead, yea, of the dead body: whereas in truth their opinion and meaning is quite another thing, than the Ordinary acceptation of that doctrine, as will appear by the inſtances following.§, 12. Smith Cat p. 31.

And hath no will, nor wiſdom, nor reaſon left in him, but all baptized down into the ſufferings of Chriſt.—and there the power kills him, and gives him life again; and ſo man layes down his own life, and takes u • life in Chriſt, in which life, he comes to be raiſed in the reſurrection of Chriſt.

I muſt confeſs this account is like his, who though he may have too much will is utterly void of reaſon. But he that ſhall own no other reſurrection of the body, than what Smith expreſſes; comes under that ſevere rebuke of the apoſtle; who concerning the faith have erred ſaying that the reſurrection is paſt already, and have deſtroyed the faith of ſome.

The foreſaid Author ſaith farther.

Queſt. But muſt man paſs through death, and p. 29. riſe again while he is in the Body?

Anſw. Yes, for except he be regenerated, and born again; he cannot enter into the Kingdom of God: And therefore he muſt die to the firſt Adams fleſh, and be quickned and raiſed again in the ſecond Adams Spirit: And ſo in the reſurrection and life, enter the Kingdom as a little Child.

You ſee here plainly, that their reſurrection of the body is but their regeneration, and this is fulfilled while they are in the body.

But above all that I have read of the Quakers,velata quaedam revelata. Fiſher is the beſt skilled in the allegorizing of the reſurrection.

But if you will not be admoniſhed, nor perſwaded by Moſes and the Prophets; [within you] neither will you be perſwaded by ſuch of us, who were once dead in Sin with you; but are now riſen to life, by the power of God vvhich is his light, and in the ſame ſent to ſpeak unto you from the dead.

I know not how they can deny his words to be his gloſs on 16 Luke 31. If they vvill not hear Moſes and the Prophets, neither vvill they be perſwaded if one ſhould riſe from the dead. If Chriſt had intended converſion or regeneration there by riſing from the dead, it were no rare thing to have ſuch preachers ſent to them; for all the Saints of God are ſuch as are regenerated.

And ſuch preachers they had many at that time we may conclude, That the reſurrection ſpoken of by Chriſt was of ſome one in the ſtate of the dead, to have his body raiſed to life, and with that advantage of experience to preach to them.

Whereby the heart is ſet free from corruption, and Naylor Love to the lost. p 3. made able to eſcape the pollutions of the World, and to run the pare vvayes vvith delight; vvhich is the glorious liberty of the Sons of God, the reſurrection from the dead.

I have ſaid enough of what abundantly implies§ 4. their denial of this great and fundamental truth, I do not at all expect, nor can I (with any reaſon) that they ſhould in their writings in ſo many words deny the reſurrection of the dead, becauſe ſo open and plain dealing in this great point would render them intollerable, and ſhut the door againſt Proſelytes; but yet in verbal and private converſe they ſtick not to deny the reſurrection of the ſame bodies, which ordinarily when dead are put into a hole in the ground, and covered with earth.

I have examined many of their books that pretend to give a full account of their tenets and belief, but in all of them their reſurrection is no other than I have already expreſſed.

Take an Account of one or two in their ſyſtems of their doctrine of the reſurrection of the §. 5. Iſaac Penington, ſome principles of the elect, called Quakers, p. 34. dead.

We ſay that Chriſt is the reſurrection and the life, to raiſe up that vvhich Adam loſt.—and to deſtroy him vvho deceived him (viz. Adam.) ſo Christ is the reſurrection unto life, of body ſoul and ſpirit, and ſo renews man, &c.

What is this reſurrection, but what they call regeneration? and the reſurrection of the body, is but in the ſame ſenſe as the ſoul and ſpirit is raiſed; which is not from a natural death or diſſolution of their eſſential form; but from their depravation and defection to a ſenſual and ſinful diſpoſition, and their averſation from God.

Concerning the Reſurrection of the Dead

In the Chapter intituled as above, he hath theſeNaylor love to the lost▪ p. 78. words.

But to ſuch buſie minds who are ſaying, how are the dead raiſed? And with what bodies do they come? I ſay to ſuch, the Apoſtles words are very ſuitable; Thou fool, that which thou ſoweſt is not quickned except it die,—but the myſtery is ſealed with the Sons of God; nor can any ever know with what bodies they ſhall ariſe, but who comes to the fleſh of Chriſt, and diſcerns his body; the ſight whereof in the life ſlays the Serpent, and opens the myſtery: till then, curſed is he that reveals that which God hath ſealed, and hidden from the Serpents Wiſdom, &c.

Naylor before and after, quotes many Scripture Phraſes; which abundantly prove the reſurrection of the body after diſſolution or natural death; but when all is done, there is a myſtery, a ſealed myſtery in his meaning, and a curſe layd on thoſe who reveal their tenet: no wonder then, that they ſpeak not out to any other but themſelves, whom he dare truſt with the greatteſt abominations in their deluſions; but notwithſtanding his inhibition, divers of them have to me acknowledged, that they believe not that the body which when dead is ordinarily put into a hole in the ground, and covered vvith earth, and turns to duſt; ſhall ever be made alive again.

And that which may put you out of doubt, that this is their Tenet, I can prove by many Witneſſes that George Whitehead, one of their chief Miſleaders, (after much importunity to ſpeakhis mind plainly in this matter) did affirm, That he did not believe that his Body ſhould riſe again after its Death.

I never knew any of them affirm the Reſurrection§. 2. of the Body, intending there by the Body which is ſuch in a proper ſenſe and common acceptation: I have often diſcourſed them about it, and when I have propoſed the queſtion ſo plainly, that they had no room to evade by their allegories; their anſwers have been, Thou art upon the Catch, we ſhall not anſwer thee. Or Fleſh and Blood cannot inherit the Kingdom of God. Sometimes with that in Job, If a Man die ſhall he live again? and as the Beaſt dieth, ſo dieth Man. But when all their Arguments are anſwered, which they think are lodged in theſe Scriptures; their laſt refuge is their falſe interpretation of 15. Cor. 38. God giveth it a Body as it pleaſeth him.

Who will doubt, but that ſuch who will not give a plain anſwer yea or nay, when queſtioned about the Reſurrection of the Dead; but inſtead thereof, produce all thoſe Texts which to them ſeems to deny the Reſurrection, I ſay, who will doubt that ſuch do deny the Reſurrection of the Dead? before I diſcharge this ſubject, I ſhall anſwer their Cavils about this point, prove the truth, and give ſome inferences from their corrupt wicked Religion, and foul deſtroying Tenet.

Firſt, their Cavil from that Scripture 1 Cor, § 3. 15. 50. Fleſh and Blood cannot inherit the Kingdom of God. By Fleſh and Blood here, is to be underſtood Corruptible fleſh and blood, which is clear from the conſideration of the following words, neither doth corruption inherit incorruption; compare this with ver. 42. it is ſown in corruption, it is raiſed in incorruption, and ver. 49. and as we have born the Image of the Earth, ſo alſo we ſhall bear the Image of the Heavenly. So that it is ſtill the ſame body, only with the Change to ſpiritual and incorruptible.

For that in Job, if a Man die ſhall he live again? the meaning can be no more than this, (if Job underſtood himſelf) he ſhall not live again in this world, and in that ſtate in which he liveth before death, which is plain from what he moſt confidently affirms, Job 19. 26, 27. And though after my skin Worms deſtroy this body, yet in my fleſh ſhall I ſee God: whom I ſhall ſee for my ſelf, and mine eyes ſhall behold and not another, though my Reins be conſumed within me. And it is remarkable, that God whom he here ſpeaks of, ſeeing is intended by him Chriſt the Redeemer who ſhall ſtand at the latter day upon the Earth verſe 25. for that in Eccleſiastes 3. 19. As the one dieth ſo dieth the other. It is expounded in the next verſe, all go unto one place, all are of the duſt, and all turn to duſt again. But this doth not at all oppoſe Mans Reſurrection out of his duſt again.

But that ſilly evaſion which is very frequent with them, but God giveth it a Body as pleaſeth him; It doth no way deny the Reſurrection of the Body, or condemn thoſe that enquire into the manner of its being after the Reſurrection. For if God be pleaſed to acquaint us in his word, that there ſhall be ſuch a reſurrection, and that it ſhall be then ſpiritual and incorruptible; it is our duty to take his word, and to underſtand§ 4. what he is pleaſed to manifeſt to us of this great truth. Another text they frame an objection out of is 1 Cor. 19. 36, 37. Thou Fool, that which thou ſoweſt is not quickned except it die; and that which thou ſoweſt, thou ſoweſt not that body that ſhall be. I anſwer, that the Apoſtle doth not call him a Fool, who enquires concerning the reſurrection (which is the common charge of the Quakers from this Text) but him that doubts of the reſurrection, from its ſeeming impoſſibility, and for the ſameneſs of the body: thought not in all circumſtances, yet that it ſhall be the ſame eſſence, is plain from the relative it all along, which hath for it antecedent the body of fleſh and blood, wherein we now live and are viſible to the bodily eyes of one another, and ver. 38. to every ſeed its own body.

I have met with ſome of them, who could not§. 5. or would not underſtand it of the ſame body, becauſe the Apoſtle ſaith, verſ. 51. We ſhall all be changed: From whence they conclude, it cannot be the ſame body. I would ask ſuch, if they would be content to be refuſed their debts owing to them when young, being demanded when old; or owing when well, if demanded when ſick; or contracted when they were not Quakers, and demanded when Quakers? for as to the latter, they will affirm they are changed, and that from natural to ſpiritual. But I ſuppoſe in ſuch caſes, they will ſhew more ſagacity, and be content to believe that a change in a perſon is not the change of a perſon; and for all thoſe changes, they are the ſame perſons ſtill, to whom the money both was, and is due.

I might ſay moreover, that if it be another,§. 6. and not the ſame body that ſhall be raiſed again, it is a contradiction; for then it muſt not be a reſurrection but a creation; and who will gueſs ſo wide of the mark, that God ſhould treate another body, which was never in this world, and did either good or evil, to be rewarded or puniſhed in ſtead of the body concerned in thoſe actions, which in the mean time ſhall be free among the dead, and buried in everlaſting forgetfulneſs?

Some of them have denyed the reſurrection of the body of Chriſt, and ſtood by their error, upon the account of his entering the room when the doors were ſhut, and his appearing in ſuch forms, that his Diſciples did not know him. To which I ſhall ſay only this, that Chriſt as God could convey himſelf how and where he pleaſed, and that the Diſciples not knowing him, was not becauſe he was not in the ſame form as before, but becauſe their eyes were withholden, that they ſhould not ſee him, Luke 24. 16

SECT. III.

The woful companions and conſequences of the error here charged on the Quakers, and proved to be theirs, take a few of; which are enough and great enough, to make any who are not reſolved to be Atheiſts or Infidels; to tremble at the firſt motions to ſuch a deluſion.

Firſt, This tenet of the Quakers doth naturally eat out the heart and vitals of all Religion, if the dead riſe not, Let us eat and drink for tomorrow we ſhall die. All Religion obliges with a reſpect to the life to come. The opinion of no reſurrection lets looſe the reins to the moſt extream ſenſuality, an Epicure is then the wiſeſt Man.

Secondly, this error renders it a meer humour, and a piece of fooliſh obſtinacy to perſiſt in the profeſſion and practice of any thing Religious, when indangering our temporal concernments. If the dead riſe not at all—and why ſtand we here in jeopardy every hour? 1 Cor. 15. 29. 30.

Thirdly, it utterly ſubverts and makes Shipwrack of the faith of the Goſpel, that looking at a priſe and reward on the other ſide the Grave. But if there be no reſurrection of t •… ad, then Chriſt is not riſen, and if Christ be not riſen then is our preaching vain, and your faith alſo in vain. 1 Cor. 15. 13, 14. For if the dead riſe not, then is not Chriſt raiſed; and if Chriſt be not raiſed, your faith is vain, ye are yet in your ſins. 1 Cor. 15, 16, 17. So that there is a Chain of the moſt woful conſequences that this wicked error draws after it.

Fourthly, Then the Goſpel is a meer fallacy and deluſion, which promiſes a reward to man, whoſe perſons are conſtituted of a body as well as a ſoul.

Many more might be inferred of ſo grand an import, as would render this Doctrine the moſt pernicious, that was ever hatched among pretended Chriſtians.

CHAP. XIX. The Quakers profeſs not the Doctrine of a future reward in another world.

SECT. I.

I Have been a diligent enquirer, to find ſome expreſſions in their Writings or verbal converſe, that might ſatisfie me they owned a future happineſs or miſery after this life: but all to no purpoſe; in this point they make no noiſe at all. I have ſearched thoſe Writings of theirs eſpecially, which have pretended an account of their principles, in all or moſt points of Religion; but though this of a future ſtate of reward or puniſhment, be the vitals and end of all Religion, yet they do not ſo much as touch upon it. From whence I muſt conclude, it is blotted out of their Creed. 'Tis ſaid of the Goſpel; which is the Chriſtian diſpenſation; that it brings life and immortality to light; what was in the Scriptures of the old Teſtament more ſeldom and obſcurely expreſſed, is the very ſcope of the Goſpel or new Teſtament the peculiar of Chriſtianity: but then certainly Quakeriſm is no Chriſtianity, that is ſo ſilent in this matter. I know they talk of immortality and eternal life; but what is immortality with them? Fox ſaith man is immortal before death in his great myſtery, and their Salvation is no more but what they have within them, and is accompliſhed in this world. Farnſworth ſaith (ſpeaking of the righteouſneſs of Chriſt) neither was I ſaved by it. ſo that his Salvation was not future, but preſent or paſt. And Pennington in ſome principles of the elect, &c. ſaith and ſo they who forget God, and do wickedly, they are to be turned into Hell. But what Hell is this? no more than what they ſay is in this life, for they who forget God and do wickedly, they go from the life and power of God into the ſeperation from him, and out of his acceptance; For in the life is the acceptance: what is here more than is ſuffered in this life, which we call p •• a damni or the puniſhment of Hell?

A Book intituled the ſpirit of the Quakers, &c. Charges the Quakers for having their hearts much ſet on a Heaven within them, but not on the things above; to which Pen replies and vindicates after his faſhion the Kingdome of God within, but ſaith not a word to aſſert their belief of, and affections to, the Heaven above; from whence it is plain, that they believe no ſuch thing to have a being.

I wonder not therefore, that this is ſo frequently their ſaying, That, if we are not perfect here, we ſhall never be perfect.

It is eaſily deduceable from their more openly profeſſed principles, that they deny and diſown a bleſſedneſs or miſery in another world: For if they deny the body to have life any more after it is dead, and turned to duſt; and that the Soul and Spirit are of the being of God, and that as the body returns to its former duſt from whence it came, and never revives again, ſo the Soul and Spirit returns into God its firſt being, (all which I have already proved) what then remains to be the ſubject of happineſs or miſery? e'ne nothing at all, except God, and he is not man. E. Boroughs the day he dyed, expreſſed himſelf thus, that he was now putting of this manner of perſon and returning to his own Being or words of the ſame import, which I have quoted on the Chapter of their Idolatry. When I have asked ſome of them, what ſhould become of their ſouls after death? Their Anſwer hath been, they ſhall be taken into God. Let them profeſs that they believe a happineſs to be enjoyed by men and women, after their bodies are rotted to duſt, diſtinct from the Being of God, or that which they had not a thouſand years before they were born, (i. e.) to be in God, from whom (as of his Being) 〈1 page duplicate〉〈1 page duplicate〉 they ſay the ſoul came, and it will be news to me, and all that are acquainted with them. In the mean time I. have given you Reaſons enough to conclude, they believe. no future bleſſedneſs or miſery in another world.

I ſhall now reſume the Queſtion, and gather up all the proofs of what I have affirmed into an entire body.

If Quakeriſm be another diſpenſation than that of Chriſt ſetled and preached by the Apoſtles.

If it deny the Scripture.

If it deny all the Ordinances of the Goſpel.

If it deny any influenne of Chriſts tranſactions in Judaea above 1600 years ſince, into our juſtification and ſalvation.

If it deny Jeſus the ſon of Mary, the Chriſt of God.

If it own falſe Gods, and be Idolatry.

If it profeſſedly owns the worſhiping of falſe Gods.

If it deny the reſurrection of the dead.

If it affect not a future bleſſedneſs or miſery in another world, to men and women according to their deeds in this:

Then, Quakeriſm is no Chriſtianity:

But all theſe things are true, and have been proved of Quakeriſm:

Therefore, Quakeriſm is no Chriſtianity.

〈1… pages missing〉

PART III.

BEING AN EXAMINATION Of the Firſt Part of W. PEN'S Pamphlet, CALLED The Spirit of Truth: With a Rebuke of his Exorbitances.

SECT. I.

WHiles I was writing this Book, I met§ 1. with a Pamphlet of William Pen's, intituled The Spirit of Truth vindicated againſt that of Error and Envy, &c. Which is pretended to be an anſwer to a malicious Libel, intituled The Spirit of the Quakers tryed, &c. I having the Piece by me, I once peruſed it. In the general, I reſented it, as one of the beſt, and moſt ingeniouſly managed, and beyond all material and juſt exceptions (at leaſt by the Quakers) that ever I read againſt that ſort of people. But reading Pens Anſwer, and finding his Epiſtle giving ſuch a Character of his Adverſaries Book and himſelf; for malice, lameneſs, trifling, and what not, that might render it and him wicked and contemptible: I began to miſtruſt my concluſion; ſuppoſing a perſon of P.'s education and pretences, would not ſay ſo much evil of it without great cauſe; and therefore I compared them diligently.

But for P.'s ſake, I ſhall believe it more than§ 2. poſſible, that a man of the higheſt pretences, having ſome more than ordinary means to deal rightly and ingeniouſly; may yet ſo far deceive my expectations, as to give the higheſt contradictions to them all.

I am altogether ignorant of the name, or perſon of the Author of the Piece oppoſed by Pen; and if he be a Socinian, as Pen affirms, I ſhall be far enough from vindicating him therein: but for the Piece it ſelf, wherein Pen ſaith he could find neither head nor tail; I will ſell my eyes and brains for two pence, if it deſerve ſo contemptible a Character. And for the Anſwerer Pen, if he were not furniſhed with fore-head, and tales beyond meaſure, his Pamphlet would have had nothing remarkable in it.

I expecting next his Epiſtle and Preface, an orderly§ 3. combating his Adverſaries Charge; I find him taking up his Poſt in the Quakers conceited ſtrong hold of the infallible guidance of the Spirit of God, afforded to his people; excluſive of any other means. In the debating of which he roams, and toſſes to and fro, like a man in a confuſed troubled dream, for above thirty pages. His pretences therein lying athwart my preſent work, I thought meet to give ſome account of his Forces; eſpecially conſidering him to be a man of noiſe, and no ſmall prop • to the Quakers cauſe in their own eſteem.

His Queſtion which he pretends to include the Quakers ſtrength, and which he ſaith he is reſolved to ſtand by as ſuch, he ſtates in theſe words.

SECT. II.

The Queſtion ſtated.

Whether Gods holy and unerring Spirit, is, or ſhould be the proper Judge of Truth, Rule of Faith, and Guide of Life among men, eſpecially under the adminiſtration of the bleſſed Goſpel of our Lord and Saviour Jeſus Chriſt, or not? I affirm it, and proceed to prove it by Scripture and Reaſon.

Conſidering his words foregoing, (which are too many and too worthleſs to tranſcribe) and what he aims at in the handling of this Queſtion, I never read one ſo lame and deformed in my life, come forth with ſuch ſtate and confidence, and ſuch a train or rout of mediums, as deformed as it ſelf. There is in it neither Logick nor Honeſty: Certainly, if he had not turned Quaker, and in that fall, put all out of joynt, he could not likely after ſo good Nurſing have been thus lamentably crepled in his Intellects, and ſomewhat beſides.

Firſt of all, here is a fallacy, à bene diviſis, ad malè § 2. conjuncta: many Queſtions confounded together. Secondly, no explanation of the terms, moſt or all of which are metaphorical or amphibious, and in that part eſpecially affirmed, the greateſt ambiguity of all.

Ʋt quiſque eſt lingua nequior, Solvant, ligant que quaeſtionum vincula, Per ſyllogiſmos plectiles.

He tells us indeed, pag. 37. that there is no more difference to him between a judge, rule and guide, than eſſentially there can be in the wiſdom, juſtice, and holineſs of God; he ſhould have added, nor between truth, faith, and life among men, and then he would have ſhewed himſelf a workman indeed, to have ſo ſtitched them together into one, as would admit of no diſtinction. I do not admire, that his acumen cannot diſtinguiſh Eſſence and Subſiſtance, three Perſons in one Divine Being and God-Head; who cannot diſtinguiſh theſe Attributes of God, nor theſe acts with reſpect to men, mentioned in the Queſtion. He is unlike to wade through a deep River, who is ſo often over head and ears in a ſhallow Diſh.

But theſe eſcapes are but the Duſt of the ballance§ 3. to what follows. The word proper in a Queſtion, as modifying theſe Offices or acts of the Spirit, is greatly improper. Proper, is ſometimes in oppoſition to figurative, ſometimes in oppoſition to common, ſometimes in oppoſition to meet or fit; in which ſence he would be underſtood, it doth not fit his purpoſe nor principles to tell us: but this is an unworthy part of a Diſputant, and becoming none but thoſe, who are reſolved not to be underſtood.

If he would aſſert the Quakers Tenet, he muſt ſay, it is the peculiar and immediate guide, rule, and judge, and this is that he pleads for now and then after his faſhion, in his following arguments: And all the Quakers I have read or diſcourſed, plead for in plain terms: but if it had been ſo expreſſed in the Queſtion, his noſe would have been held too hard to the Grind-ſtone, in attempting ſtrictly to prove it. and moſt would have ſmelt the Rankneſs of Quakeriſm.

But Mr. Pen, do you deal fairly and honeſtly with your Adverſaries, to imply in your Queſtion, that we deny the Spirit of God to be a proper (that is one that is fit and hath right to be a) rule of Faith, guide of Life, judge of Truth? You know that we own it to be ſuch, and that it dothboth in the Conſcience, and by the Scripture, Creation, and Providence perform ſuch acts, and is to ſuch purpoſes, and that of right: Onely we deny that the Spirit alwayes performs theſe acts without the uſe of the Scripture, or any external means or ordinances; or that it doth ſo at any time contrary to its mind expreſſed in the Scripture, this you ſhould oppoſe, or you do but trifle, and abuſe us, and your unwary Readers.

The latter part of your queſtion, which expreſſes§ 4. the adminiſtration of our Lord and Saviour Jeſus Chriſt (eſpecially to countenance your tenet▪) is playing at Blind-Mans buff. You ſhould have told us who, or what you mean by Lord and Saviour. If it be underſtood of the Quakers Lord and Saviour, the light within every man, that is none of our Lord and Saviour. If it be underſtood of the Man Chriſt Jeſus, who was of the Seed of David according to the Fleſh; who was the Son of Mary crucified to death on the croſs of wood by ſhedding his blood, and is now in his humane, or mans nature united to the God-head in one perſon, aſcended above the viſible heavens: he is none of your Saviour; and can be no more within you (perſonally conſidered) than the body of one individual man can be intirely in all the men and women, and children in the world, and at the ſame time: it muſt be a tranſubſtantiation, much more ridiculous than the Papiſts, that muſt ſupport ſuch a fancy.

It is alſo no leſs ſtrange, that you ſhould talk of§ 3. the Goſpel adminiſtration of our Lord and Saviour, who hold nothing of a Saviour, but what is eternal à parte ante, nor any other Goſpel, but the light within, and its immediate dictates, which you generally affirm was within every man from the beginning of the world.

I ſhall not ſpend time, and paper to ſhew the many other abſurdities in your queſtion; I have left a harveſt for gleaners. For the proof of your affirmation (ſuch a blind one, as it is) you produce abundance of Scriptures, which are as much to your purpoſe, as if you had quoted onely the 36 Chap. of Geneſis; wherein is contained Eſau's poſterity, and how many Dukes there were of his race. Yet I ſhall produce your arguments for the Readers ſatisfaction, that he may believe his own eyes; and I ſhall be more honeſt, than to frame a meer whimſie out of my own head to abuſe you; and ſay, after this lofty manner of diſputing, you undertake our overthrow; which is your guilt and baſeneſs in the fourth page of your Book.

SECT. III.

Your firſt proof you pretend from Gen. 6. 1. And § 1. the Lord ſaid my Spirit ſhall not alwaies ſtrive with man, for that he alſo is fleſh, yet his dayes ſhall be an hundred and twenty years.

I will for once tranſcribe your Argument verbatim, that it may be notorious, how loftily you diſpute.

If God's unerring Spirit has been wont to ſtrive with men, either to convince them of, or convert them from the evil of their thoughts, words, or deeds; or elſe, to provoke them yet more fully to do the will of God, ſo as to preſs on from one degree of glory to another; then men have had an unerring Spirit to be their teacher, and judge, and rule, and guid of that truth, concerning that faith, and in that moſt holy way, which leads to eternal life: But the Scripture proves the firſt Propoſition, that Gods Spirit hath frequently ſtrove with men, and for the ends before mentioned; and conſequently, they have not been, without an holy unerring Spirit to teach, judge, regulate, and guid them.

If I ſhould only ſay, your whole Argument is a§ 2. meer confuſed thicket of impertinencies and non ſequitur's; I believe your concluſion would be moſt abſolute, that it wae for want of eyes; and that I dare not touch a bough of it, for fear of pricking my fingers. A man had need of good arithmetick alſo to number the terms. You tell us the Scripture proves your firſt Propoſition; you are a non Such for diving, if you can fetch up from this Scripture what is expreſſed in your firſt Propoſition; eſpecially the latter member of it.

It is more than probable that the Spirit did ſtrive with them to make them better than they were, yet none of thoſe ends are expreſſed in the Text: but that it ſhould be, that they might more fully do the Will of God, and preſs on from one degree of Glory to another, is a gueſs wonderfully well becoming your infallibility. Why did you not ſay, or to turn them into Suns, Moons, and Stars? which were all out as much in the Text as the other: and I dare ſay, ſome of your Friends would have taken themſelves bound to believe it, who find no fault with greater abſurdities, dropt from their admired inſpired Dictators: but

Quos Deus vult perdere, hos dementat.

There were eight perſons ſaved in the Ark, but one Noah ſaid to be righteous before God; and all the reſt overwhelmed by the Deluge for their extreme impieties: yet, theſe were preſſed on from one degree of Glory to another.

The conſequence of your firſt Propoſition is, all manner of Fruits which you had a mind ſhould be grafted on this Stock; but as the Text will not impart its Sap to your Propoſition, ſo your Propoſition is as dry to your Conſequence: but that's no matter, if they will not grow one upon another, you'l make them hang together, right or wrong. Ay, and if the Spirit do but ſtrive, it muſt be how you will have it, and for what ends you pleaſe, or you'l rack the letter for it; but there's no cruelty to a dead letter.

But Mr. Pen, if your conſcience have any eyes,§ 3. I intreat you make uſe of the light here afforded you, to compare the Text and what you lay at its door; and ſee how alike they look.

Your Queſtion is of the Spirits teaching among men, &c. indefinitely, and your proof ſpeaks of the Spirits ſtriving with wicked men.

Your aim is to prove it an immediate and peculiar Teacher, &c. of Gods people, the Text ſpeaks of neither. If I affirm the Spirit ſtrove with them by providential Chaſtiſements, ominous preſages of Calamities at hand; by his goodneſs, which leads to Repentance; by the Ark which Noah built, (moved by faith and fear) and by which he condemned the unbelieving beſotted World: by his Preaching righteouſneſs, I can prove my being guided therein by the unerring Spirit of God,2 Pet. 2. • . at another rate, than you can your contradiction.

But your wandrings from truth and reaſon, can§ 4. hardly have a higher inſtance and evidence; than that you ſhould be ſo infatuated, as to conclude from a Text which ſaith, my Spirit ſhall not always ſtrive with man, that it doth now teach, &c. and God hath not left his people in our preſent, nor will in future ages, without his Spirit to teach them immediately, and ſolely; which is in your Queſtion, or your proſecution of it: and ſhould have been expreſſed there, if you had had ſo much ingenuity. Inſtead of being angry that I have ſhewed your vanity, and made your folly in this argument ſuch a ſpectacle to the world; you have reaſon to give me thanks that I examine it no further.

SECT. III.

However, before we part I will try you at another weapon; which you forge out of Neh. 3. 19, • 0. Yet thou in thy manifold mercies forſookeſt them not in the wilderneſs, the pillar of the Cloud departed not from them by day to lead them in the way, &c. This part of your quotation is not onely no friend to your affirmation and principles, but an invincible adverſary. No man in his wits will ſay, the pillar of the cloud and fire were the Spirit of God: and if God led his people by them, they were not led onely and immediately by the Spirit of God. It may be the latter part of your citation may do more for you.

Thou gaveſt alſo thy good Spirit to inſtruct them. This good Spirit was (mainly) the Spirit of God, which he put upon Moſes and Joſhua, and ſome other their chief Perſons by Gods appointment, as is evident from theſe Texts.

And I will take off the Spirit which is upon thee; and § 2. will put it upon them; and they ſhall bear the burthen of the people with thee, Num. 1 • . 17.

And the Lord ſaid unto Moſes take thou Joſhua the Son of Nun, a man in whom is the Spirit; and lay thy hand upon him, Num. 27. 18.

Thou leadeſt thy people like a flock, by the hand of Moſes and Aaron, Pſal. 77. 20.

Now God is ſaid to give them his good Spirit to inſtruct them, by beſtowing it in ſuch a way and meaſure on their inſtructers and guides; though I deny not; but every true Iſraelite had the Spirit alſo dwelling in him, yet they were never the leſs, but the more ſubmiſs to the conduct of their mediate, or if you will men-teachers, and guides for that.

SECT. III.

Your third choſen Scripture for your ſervice is,§ 1. But there is a Spirit in man, and the inſpiration of the Almighty giveth him underſtanding, I ſhall explainJob 32. 3. this text by another, which carries the full ſenſe of it, and almoſt the ſame words: For the Lord giveth wiſedome: out of his mouth cometh knowledge and underſtanding. But doth this incourage men to caſt off all external means, and the uſe of their reaſon? Nothing leſs. It is given as an encouragement to the uſe of the means expreſſed in the four firſt verſes, which are made conditional of being bleſſed with that knowledge and wiſedom, which comes from the Lord. If thou ſearcheſt. If thou trieſt. It will now be more eaſie to take in the right ſenſe of your cited Scripture.

There is a Spirit in man, that is, a rational ſoul, ſay§ 2. ſome; yet knowledg and underſtanding doth not ſo depend upon its improvement, as to ſhut out the breathing and bleſſing of God, from the chief efficiency. A young man (as Elihu) may attain a meaſure by that divine bleſſing, beyond the aged and more experienced. If you can prove that thoſe holy men, who carried on that debate, of which the Book of Job is a hiſtory, did neglect the external means, which the Lord afforded them, for informing their judgments about divine and ſpiritual concernments, upon the grounds of the inward teachings of the Spirit of God, Eris mihi magnus Apollo: and unleſs you can do that, your arguing from this Text is but meer trifling, beating of the air, and contending for what is granted on all hands, but nothing at all to your purpoſe, who are very buſie at doing nothing.

And it is not beſide the purpoſe to conſider, that thoſe holy eminent Saints who contended with Job, were rebuked by God; for not ſpeaking rightly of God as Job did: and Job did not paſs free without a chiding alſo, for his miſcarriages and preſumptions; Job 42. verſ. 7. and forward.

To conclude this Argument, you talk at a miſerable§ 3. lame rate, to ſay, that becauſe the inſpiration of the Divine Spirit giveth underſtanding, therefore it is not from the ſtrength of mans reaſon, memory, or utmoſt creature-abilities, that his knowledge of religious and heavenly things comes; but from the revelation and diſcovery of the inſpiration of the Almighty. Let me tell you once for all, that if reaſon, memory, and humane abilities have nothing at all to do in the ſearch, and underſtanding of Divine things; a meer animal, or ſuch an ideot as Jack Adams may know as much of the Divine and Heavenly myſteries, as W. Pen: but if I ſhould ſay, ſuch a one is as able a Teacher, or Writer as you; I doubt not but you would take your ſelf to be not a little affronted.

And it is as lame arguing to conclude, becauſe§ 4. ſome men had Divine inſpirations, and teachings of ſome Divine truths; when there was not one Book of the written Word in being, (as I dare undertake to prove) and they who had thoſe inſpirations, made uſe alſo of their reaſon, to know Divine things, by all external means within their reach; therefore all Gods people (i. e. Quakers) have in theſe dayes, (wherein God hath bleſſed us with ſo large a portion of his written Word, or Word without us) ſufficient teachings by immediate Divine Revelations, to lead them infallibly in the way that is moſt acceptable with the Lord, without the uſe of their created faculties, or any outward means.

SECT. V.

The next Scripture you abuſe is Pſal. 139. 7.Pſal. 139. 7. Whither ſhall I go from thy Spirit, or whither ſhall I flee from thy preſence, from whence you ſcribble thus: If Gods unerring Spirit be ſo nigh, and the ſenſe of it ſo certain, it muſt be either to reprove for evil done, or to inform, uphold, lead and preſerve in reference to all good: now in which of the two ſenſes it ſhall be taken, the preſence of Gods eternal Spirit, and his being the Saints Inſtructor, Judge, Rule and Guide, are evidently deduceable from the words.—Rudis indigeſtaque moles! worſe than ever Bear brought forth her Cubs! which with her licking may be brought into ſome ſhape; but your products are ſo defective, both in truth, right reaſoning, Syntax, and Senſe; that it is no diſ-reputation to your Adverſary to be confounded by them. It is an effectual (but an impudent) courſe to ſilence all the world from oppoſing you, by writing ſuch confident, confuſed non-ſenſe. Were it not for the ſake of many, who conceit your infallibility, which you are here ſo blindly pleading for, I would as ſoon abandon my time to diſpute with a diſtracted man, in his raving Fits, as with W. Pen; till he come better to himſelf than I can find in this Pamphlet.

If Gods infinite Being, Omnipreſence, Omniſcience,§ 2. wonderfull works of Creation, all-diſpoſing Providence; (which is the ſcope of the Pſalm; and his Omnipreſence eſpecially, (the ſenſe of the Text) do prove that which you produce it for, and infer from it; you have found out away of ſeeing, that may tempt us to dig out our eyes, puniſh them for meer cheats; and for ever hereafter commend the blind archer for the beſt markſ-man.

We may preſume that you intend this Text to§ 3. prove, that all Gods people are upheld, ruled, guided, &c. In reference to all good by the Spirit of God; which you ſay is evidently deduceable from the words. But who would have thought that ſuch deſireable conſiderations, and the certain ſenſe of them, ſhould put ſo holy a man as David on ſuch expreſſions of going and fleeing from the Spirit and preſence of the Lord?

No doubt the preſence of God is every where, in the skies, the ſeas, the wilderneſs; what then? doth he therefore perform all theſe acts, where ever he is preſent in his infinite being? even where there are no intelligent creatures. Doth he judge, inform, inſtruct ſtones, and trees, and mountains? I, and muſt do ſo too, or elſe he doth not anſwer the end of his preſence being ſo nigh? truly Mr. Pen we have had more reverend thoughts of the eternal and omnipreſent, God than to aſſign any thing as the end of his being but himſelf.

But it may be you lay your ſtreſs on the certain§ 4. ſenſe of it, and thus joyned to his omnipreſence will do your work.

Is the ſenſe of it ſo certain to every good man? was it ſo to David when he ſo long time was tainted with a heap of impieties?

Was it ſo with Jonah, when he fled (as he thought) from the preſence of the Lord? or was it ſo with you when you wrote ſome things in this book of yours which I ſhall acquaint you with before I have done.

If it ſhould be granted you, that all Gods people have the certain ſenſe of it, without doubting or alteration, it would be nihil ad rhombum, far from proving Gods Spirit to be the peculiar teacher of his people, and ſo to teach them, as to render them infallible, which is the mark you aim at.

SECT. VI.

The next Scripture you produce is▪ Teach me to § 1. do thy will for thou art my God; thy Spirit is good, lead me into the land of uprightneſs. Pſal. 43. 10.

To bend this Text to your bow, you talk thus;

The Queſtion will be, whether it was Davids intent, and the ſcope of his deſire; that God ſhould teach, and lead him by his good Spirit, or ſome other thing? but methinks it is reſolvable in the affirmative, in two reſpects. What a ſtrange Queſtion is this! Who doubtes but David commended the Spirit of God, as a good teacher? what then? muſt all other teachers, which the Spirit of God makes uſe of, as the means by which he teaches be caſt off? Suppoſe I ſhould ſay ſuch a Man is a good School-maſter, I would fain be taught by him; doth that imply I would not learn out of a Grammar, or other books which he uſes to that end? or, doth it not rather conclude, that I like not onely his abilities, but his method and means by which he teaches? the Pſalmiſt ſaith, bleſſed is the man, whom thou Chaſteneſt, O Lord, and teacheſt out of thy Law. You would little leſs then hoot at him, that ſhould from hence conclude, the Pſalmiſt to reject the Spirit as a teacher, and to admit of no other Teacher but the Law. It is after this lofty manner of diſputing, you undertake our overthrow.

When you have ſo learnedly framed your Queſtion,§ 2. which by the disjunctive Or, you make tor • conſiſt of two members, Which would he have fo • his Teacher? The Spirit or ſome other thing? you anſwer it like your ſelf, Methinks it is reſolvable in the affirmative. But I pray, which of the parts of your Queſtion do you affirm? Which do you deny? Why truely it is the ſafeſt courſe you take, to affirm it of both: for then the truth is owned, and (in this point) the quarrel ended. But then what need your fighting againſt what you affirm, unleſs you are reſolved to be quarrelſome.

Alas poor Man! it was by a meer miſtake, you ſaid truth, you intended to reſolve in the affirmative, that he deſired to be taught by the good Spirit of God; but in the negative of any other thing.

Canis feſtinans coecos parit catulos.

The two reſpects which thus blinded you, are enough§ 3. to keep any mans eyes open, that is but willing to ſee. Firſt, How that the Word was hid in his heart.—That internal Law, Word and Spirit, ef God; which plentifully ſhews, kow much he was an Enthuſiaſt, and Quaker in the ſence this man eſteems us moſt heterodox. Law, Word, and Spirit are all one with you. But where do you find the Word hid in the hearts of the Saints called the internal Word? 'Tis true, that it is within, in the memory, faith, love, and hide there with the hiding of ſecurity: but it was as much without before it was within, as the childs leſſon which it gets by heart out of a book, which when done, you might as well call it, the childs internal leſſon.

Your ſecond reſpect is, the very words (viz. of the text) imply the thing we urge them for, and can import no other ſenſe. Alſo what did that clauſe do there? viz. thy Spirit is good. Can the Spirit be good for nothing, if the external word be good for ſomething as a teacher? I miſtruſt not the eyes of any but the Quakers, but that they will ſee at firſt glance, what a feeble Champion you are, without my pointing.

Parvas habet ſpes Troja, ſi tales habet.

I ſhall trace you foot by foot no further, you ſhoot at ſo many marks at once, that 'tis hard to find which you level at, only in the concluſion, you preſume you have hit the Pin of the white.

Ʋniſonat cu • ulis, rudibus geminantibus odis.

Your Arguments are generally ſick of one diſeaſe,§ 5. you argue from the preſence of the Spirit of God in and with his people, by his motions, influences, manifeſtations; gifts, graces, means; to his eſſential being; as the ſenſe of thoſe texts: which is fallacious, and as I prove by this argument, anſwer it, when you can

The Spirit of God eſſentially conſidered, or as very God; is every where at all times, without the leaſt change or alteration for ever.

But the Spirit of God in and with his people, (according to the import of thoſe texts of Scripture which you produce) is not every where, at all times without any the leaſt change, or alteration for ever. Therefore the Spirit of God in and with his people, according to the import of thoſe texts of Scripture, which you produce; is not the Spirit of God eſſentially conſidered, or very God.

The Firſt Propoſition is proved from Mal. 3. 6,§ 6. For I am the Lord I change not.

The Second Propoſition I prove, from Joel 2. 28, 29. which you cite Pag. 21. And it ſhall come to paſs afterward, that I will pour out my Spirit on all Fleſh, and your Sons and your Daughters ſhall propheſie, &c.

This was in time, what, and where it was not before.

Ezek. 36. 27. Pag. 20. And I will put my Spirit within you, and cauſe you to walk in my Statutes, &c. it was future, what it was not before; and is ſpoken of the gathering of the Jews from all Countreys. Then the Spirit of God ſhall be put within them: but this is not alway the ſame without alteration. 1 Cor. 6. 19. cited by you, Pag. 30. What? know you not that your Body is the Temple of the Holy Ghoſt, which is in you. The Holy-Ghoſt did not dwell in them, according to the import of that Text, before their converſion.

The Lord was in the Temple at Jeruſalem, and dwelt therein.

I have built a Houſe of habitation for thee, and 2 Chron. 6. 2. a place for thy dwelling. Who is able to build him an Houſe? ſeeing the Heaven, and Heaven of Heavens 2 Ki. 19. 15. cannot contain him. How did God dwell there more then elſewhere? but, by placing his name, owning a relation to it as his houſe, ſanctifying it to his own uſe, manifeſting himſelf in it, to thoſe who waited on his Ordinances there ſolemnized. But now the place is void of all the footſteps of that preſence.

I deny not, I doubt not, but the preſence of God§ 7. by his Spirit, in and with his people is much more glorious than that Type poſeſſed: yea ſuch a Myſtery of union and Glory; as will be matter of intellectual exerciſe, and delight for ever: yet it is moſt certainly no more his eſſential Preſence, than is every where. The difference is his being related to, actuating of, effecting in, and manifeſting himſelf to, and union with the Souls of his people; ſo as none in the world but they, are bleſſed withal. And here in the Saints are ſo happy; they may well be content, and not put the name of the Godhead (in a ſtrict and proper ſenſe) on theſe his bleſſings. Such conceits are the natural ſourſe, (and have been) of opinions, and practices diſhonourable to God, and unworthy of his Grace.

Another fallacy in your arguings is from the§ 8. Spirits teachings indefinitely, to the Spirits teaching univerſally: at leaſt all that concerns the duty of the People of God in religious things. The People of God have the Spirit, therefore, they could not be deſtitute of an unerring Spirit, in what concerned them either towards God or men.

SECT. VII.

But your main fallacies are theſe two, from an infallible Spirit teaching, to the infallability of the Subjects, in which the Spirit dwels as a Teacher.

And from the Spirits teaching to its immediate and peculiar teaching.

For the firſt of theſe, I ſhall produce ſome of your wild reaſonings.

1 Theſ. 15. 19. Quench not the Spirit—Thoſe Page 33. to whom he gave the caution had the Spirit, if thoſe could not quench the Spirit, who had it not. Conſequently the Primitive Churches were not without an unerring Spirit. But I believe, and can prove, that they who had not the Spirit themſelves, might quench it in others, by deſpiſing propheſyings in the exerciſe of its gifts, 20. ver. and thoſe who have the motions of the Spirit (as you ſ •… the old world had before the flood) may be fai • from having the Spirit in the Scripture ſenſe, i. e. dwelling in them to ſanctification.

But ſuppoſing they had the Spirit dwelling and teaching in them, 'tis a miſerable erroneou • and weak Concluſion, that they were infallible▪ That this is that you would conclude from ſuch improper premiſes, is apparently your drift all a long.

A taſte of this you give up p. 32. in theſe words▪ § 2. Page 32.

If God ſends forth his Spirit into the hearts of his children, then are they not without an infallible Spirit; but the expreſs letter of the Scripture affirms i • ▪ and conſequently, our Adverſaries reflection upon us, for making it part of our belief is unſound and condemnable.

Your adverſaries have not ſo little knowledge of the Spirit of God, as to ſay the Spirit of God is fallible: nor yet ſo ignorant of your ſpirits, and of the Scripture, as to ſay you are infallible. If the latter be it you ſay is unſound, it is upon no other grounds, than your arguing from the infallibility of Gods Spirit, to the infallibility of your ſpirits, or of theirs who are Gods people. But we are not ignorant that your principles make no diſtinction, much leſs a difference between the ſpirits of Gods people, and the Spirit of God: which is indeed the ſecret bias, which moves you ſo obliquely, of which I ſhall give a more ample account in its place. But you are yet ſo unwilling to ſpeak plainly your mind, that you appear in many ſhapes to inſinuate this untruth, but are induſtrious to be uncertain and amphibious.

Quo teneam vultus mutantum Protea nod • .

You ſay, Page 31. And how this man can be § • . Page 31. eſteemed a good Chriſtian, who would render Chriſt Jeſus the Head of a fallible body, by diveſting Chriſtians of an infallible Spirit, I leave to perſons of better judgement, more honeſty, and greater moderation to judge?

By this we may more than gueſs your mind: but verily, if the aſſerting Chriſt to be the Head of a fallible body, i. e. that may in ſome things err or be miſtaken, be worthy of your ſuch reflections; I know none will eſcape them among profeſſed Chriſtans, but Quakers and Papiſts. I ſee by this you may ſerve for a voter at Rome; but your logick is • o leaky you will hardly attain a higher promotion there; ſhe will be loath to venture her grandeur, built upon the Foundation of the Churches infallibility; upon your pittiful ſcribling.

I wonder how you came to talk of Chriſtsbody,§ 4 to which he is Head: Or what men of your principles can mean by it, with the qualification of infallible? Sure you do not mean his body in the moſt ſtrict ſenſe, i. e. the inviſible Church; that is not yet compleatly exiſting, and I doubt not, but when they meet and vote, they will be infallible: but that will not be yet. Nor yet the Univerſal Church viſible, i. e. Profeſſors of Chriſtianity, Members of the univerſal Church, or any particular organical Church: for your party have gored, and beſmeared thoſe to exceſs.

I know not how we ſhall get a vote from them, except in the Creed called the Apoſtles; to which (a ſmall matter excepted,) all give conſent. But then the Quakers are none of the Church, who will ſubſcribe but to few of the Articles in that Creed.

How ſhall we find your meaning? I will undertake§ 5. to ſhoot near the mark, if not hit the pin in the white. You intend it of all the Quakers, and every individual perſon among them, at leaſt ſuch who give up to the light within, and its guidence: and is the Church in Spirit, (a Phraſe uſed by Friends more than once) in their writings, but never in the Scripture.

But Mr. Pen, if Chriſt be Head to none but the infallible, woe to the poor Saints, who have truſted hitherto they had a Head in Heaven, who hath pity on the ignorant, and thoſe that are out of the way; who is their Advocate with the Father, and thereby a remedy againſt the ſad conſequences otherwiſe of their errings. And I am ſure Chriſt is then none of your Head.

But to conclude this form of your reaſoning,§ 6. what I ſhall ſay to it.

You may as well conclude, all Gods people are omnipotent, becauſe they have the Spirit of God, which is omnipotent. And they are omniſcient, becauſe the Spirit of God, who teaches them is ſo. And they are infinite upon the ſame grounds. The laſt two of theſe I can prove from ſome of the Quakers writings to be their blaſphemous opinions, from this ground on which you build.

Monſtr' horrend' inform', ingens cui lumen ademptum.

Were you ſo judicious and humble to ſubmit to§ 7. the certain teachings of the Spirit, in and by the Scripture, you may know

That the Spirit, though it never teacheth an errour, yet thoſe whom it teacheth directively may err, either not underſtanding, or not ſubmitting to his teachings, that where the Spirit moves, and ſtrives too, Though it ſelf be omnipotent, yet it may move and ſtrive in ſuch a meaſure, as the corruption of bad men, and ſometimes of good men do prevail againſt its ſtrivings and motions. Although the Spirit of God will teach and move all the elect ſo largely and ſo effectually; that they ſhall not fail of heaven, nor the neceſſary means thereunto: yet there is not one that can be proved not to err in practice, much leſs to have learned all things of a religious concern to them.

SECT. VIII.

I might proceed to your fallacious arguing from§ 1. the Spirits teaching indefinitely expreſſed, to its teaching peculiarly and immediately; which is frequent in your Pamphlet, particularly page 18, 29. and many more of your fallacious and confuſed arguings I might expoſe, were it worth while to trace ſuch a trifler in all his vagaries, who hath the faculty (only to the ſtupidly ignorant.)

Fallere mille modis, nec non intexere fraudes.

In the winding up of your intangled bottom, you frame an Objection thus,

Object. 1. Though you have ſaid a great deal, to Page 37. prove that Chriſtians ſhould have an infallible Spirit in general: You want neighbours, I ſee you would fain be praiſed, and rather than not have it ſcratched where it itches, Manus manum fricat. but if the judicious give their vote concerning your elaborate triflings it will be,

Multa loquatur, nihil dicuntur.

Yet you prove nothing diſtinctly, but confound a Judg, Rule, and Guide together.

Habemus confitentem reum.

Leaſt you eat your words, I ſhall put good§ 2 proof of the truth of your confeſſion upon record. You ſay in your anſwer to your own Objection, That to me there is no more difference then eſſentially there can he in the Wiſdom, Juſtice, and Holineſs of God—They are ſo interwoven, that the one goes not without the other; thus it is in being a Judge, Rule, and Guide. &c.

If ſome ſhould read their neck verſe, at the rate you plead your innocency of your own charge; the benefit of the Clergy would befriend them but a little. What would you ſay of a man, that ſhould affirm his brains and heart, and lungs, (being eſſential to the life of the body, and ſo interwoven that the one goes not without the other,) are but one and the ſame thing? the one cannot live, and be in good ſtate without the other: and therefore they are but one and the ſame thing without difference, or diſtinction. And the man, ſuppoſe John a Nokes, ſhould upon this ground, when he hath a delirium, or vertigo (diſeaſes ſeated in the brain) be very buſie to enquire, what is good for the Pthyſick or Cough of the Lungs, or palpitation of the heart? but, being rebuked for his impertinencies, ſhould reply, they cannot be one without the other. They are eſſential to the body of man its perfection, therefore what is ſaid of the one may be ſaid of the other, and what is good againſt the Pthyſick or Cough, is good, muſt be good for a vertigo or delirium,

Mutato nomine, narratur fabula de te.

Let me adviſe you next time you write, to frame no Objections againſt your ſelf; unleſs you ſhall have learned better to ſolve them.

A ſecond Objection you frame thus, But at this § 3. Page 38. rate you utterly contemn and ſeclude the Scriptures; as having no part nor portion in being a Rule, Judg, or Guide to Chriſtians.

I would your whole book had conſiſted of Objections; for you have ſpoke more truth of your own framing, in two Objections; than in moſt of your affirmations. You attempt to ſolve this with much the like ſucceſs as the other, you praiſe the Scriptures and hug them hugely, till you have reduced them to much like the ſhadow of the true rule: And then you illuſtrate the ſenſe of their authority in theſe very words;

He that is ſo inward with a Prince, as to know viva voce, what his mind is; heeds not ſo much the ſame, when he meets it in print (becauſe in print) as becauſe he hath received a more living touch, and ſenſible impreſſion from the Prince himſelf, to whoſe ſecrets he is privy. And this the Scriptures teach us to believe is a right Chriſtian ſtate and priviledge. For ſaid the Apoſtle we haue the mind of Chriſt. And the ſecrets of God are with them that fear him. And guide me by thy counſel, and bring me to thy glory.

What Friends, but when they read this Princely§ 4. flouriſh, but will conclude, not only that he hath done it neatly, but hit the nail o'th' head full! and ſpoken their minds on as right, as if he had been inſpir'd by them all! and, no doubt, he ſhall be their White Boy, (for all his defects;) who ſtrokes them ſo finely, and advances them to ſuch a ſingular dignity, of privacy and inwardneſs with God; that not onely his revealed will in print is known by them in a more honourable, and immediate way; but alſo his ſecrecs, which never ſtooped ſo low, as to be wrapt in letters.

Here we have (as in a glaſs) W. P's. opinion of the immediate teachings of the Spirit to be; not only above his teachings by the ſcripture: as to have a thing whispered in the ear from the princes own mouth, doth excell any narrative by a declaration: but alſo, ſo much above them; that he who injoyes this favour (which muſt ſtill be no other but a Quaker) heeds not ſo much the ſame in print. How much? juſt not at all. For if this viva vox, more liveing touch, and ſenſible impreſſion, do not put authority into them, they are but meer Ciphers. And if this living touch, &c. (as he be lieves) be without, or contrary to the Scripture; 'tis all as good and authentick. It is upon my Spirit, is of much more divine obligation, than, it is written. But Mr. Pen,

That, The Scriptures teach us to believe this is a right Chriſtians ſtate and priviledge, is a beetleheaded, and hard hearted ſaying. The Scripture knows nothing of it, nor could I ever yet have a proof that any of you all ever heard the voice of God (as viva voce is to be underſtood) and I am very well ſatisfied, the Quakers may be miſtaken, if they ſhould preſume they did; ever ſince ſome of them took Paul Hobſons mumbling through a trunck, and a hole in the wall, to be the voice of the Lord.

But that this ſhould be the ſtate of a right Chriſtian! wo worth the dayes paſt for ſo many ages! wherein among all profeſſed Chriſtians, but now and then One, were in this ſtate, and that but a little while, ere▪ Their folly appeared to all men. Onely now and then the Papiſts had a job to do, for which a viva vox was a fit pretence.

But you have little Charity, in unchriſtianing§ 5. all he world; whoſe very ſtate is not according to theſe Characters. A man in the dark (eſpecially if his fancy be ſtrong) is full of viſions, which have no other being than his imagination affords them: this appears to be your ſtate, and the part you are acting.

I ſhall in ſhort conſider your warrants, which you6. annex to your rare harangue. For ſaid the Apoſtles we have the mind of Chriſt. Sure he had a good part of it by tradition from the other Apoſtles, who were Chriſts witneſſes of what he ſaid and did: and we have it in the Scripture.

And the Secrets of God are with them that fear him. But where did the Apoſtle ſay this? 'tis no matter, if it was not the Apoſtle Paul, it was the Apoſtle Pſ. 25. 14. David, and that as good. Nay it is all one, if it had been the apoſtle G. Fox, or the apoſtle W. Pen; whoſe words and writings are of propherical and apoſtolical authority, and may be numbred among the Scriptures, as well as Pauls, or Davids, or any other. Witneſs your audacious lines put in a different letter to be ſo underſtood. You ſay, but the Scriptures are herein fulfilled, the holy way the vulturous eye did never ſee.—and that ſame ravenous Spirit after knowledge our adverſary muſt come to Page 84 know judged, &c.

It is further to be conſidered, that the words§ 7. you quote out of the Scripture you pervert and the ſenſe alſo. For ſecret, you put ſecrets. For Lord, you put God. For the latter you'l ſay it is one and the ſame ſenſe; for the Lord is God, and God is the Lord: but here you are too bold for all that. God hath more Names in Scripture than one, and if the varying had nothing of ſignificancy, wh • wiſdom of God would not have ſo expreſſed himſelf. But to put ſecrets for ſecret, marrs the ſenſe. But you'l ſay, not the truth. Yes verily, the truth in this place: for this text doth not ſay ſo, and to ſay it ſaith, and the Apoſtle ſaith; what they ſay not; is an untruth, and if I greatly miſtake not, the words that that follow, and he will ſhew them his Covenant are interpretative of the word ſecret. For indeed though the matter and ſurface of the Covenant be obvious to every common intelligence, yet the neceſſity, worth, a conſiderable part of the ſenſe; but eſpecially the faith, intereſt, and well grounded comfort of it; are the ſecrets, which this one great, ſecret the Covenant contains, and this Scripture ſpeaks of imparting to thoſe, who fear the Lord: yet it excludes not external means.

And guide me by thy counſel, What is this to oppoſe,§. 8. or exclude Gods guidence by his written or printed word? Have I not written to thee excellent Pro. 22. 2 • . things in counſels, and knowledge? Sure theſe were then afit guide as Gods means.

But verily there appears ſuch a Spirit of ſlumber, idleneſs, and worſe, in your labours, as if you gloriedVitia noſtra quae amamus defendimus & malumus ea excuſare quam excatere, Sen. Ep. 117. § 9. in a careleſs or deſigned perverting the Scriptures, both for ſenſe, words, and form: and to vindicate the ſenſe of G. Fox, by the authority of your like crimes, or greater.

The text ſaith, thou ſhalt guide me, &c. Which expreſſes his faith in Gods promiſes, but you turn it in to a prayer, guide me, &c.

I had almoſt forgotten a main conſideration in your flouriſh, about immediate teachings; viz. he meets it in print (becauſe in print) you here inſinuatePſa. 73. 20. the formal cauſe of our reſpects to the written word, or printed; to be its being in print, and that there lyes the difference between you and us.

Not ſo, good Mr. Pen, the beam in our eye is not ſo big, neither are we inclined to that piece of ſuperſtition; for then no ſooner you could get your conceits in print, but immediately we muſt hugg them, and get the ſecond impreſſion in our hearts without more a do: for they are in print. But if you would know the Truth and ſpeak it of us the next time you have occaſion; it is this,

We value not the ſenſe for the prints ſake, but the print for the ſenſe ſake, and the bleſſings that attends that way of conveying the holy and revealed Will of God. And ſo much to correct your vapour, which may do you good; if you have ſo much good nature left, as is able to work with it.

SECT. IX.

And now Mr. Pen, to ſhut up this Diſcourſe,§ 1. I ſhall ſhew you your face in the glaſs of ſenſe, if you think your eyes worth the uſing to that end. If you had dreſs'd your ſelf by the glaſs of the Scripture, at this coming abroad, you had certainly been free of theſe ſpots.

Foul Epethites, as knave, puppy, fool, raſcal, logger-head, Page 7. Cheat. This, you ſay, was the language of your adverſaries ſmall Cryer; but, as you call it, of a loathſome ſcent, ſo you blow it on the Author of the book within five lines.—tryers of other mens ſpirits, who have ſo little proof of the knowledge of their own, as to be wanting in the alphabet, or firſt principles of common civility. This is not fair, to charge him with anothers faults. But compare this Civility of yours, with your own, thus far this impertinent man. To all this I ſay, he obtrudes an arrant Pag. 111. lie upon our very ſenſes. Wretched ſcribler! how idle? how frivolous? and how very troubleſome is he with his ridiculous remarks.

If you are not guilty of the obtruſion you impute§ 2. to your adverſary, (and that frequently, and apparently,) I cannot read and tranſcribe engliſh. But this I take the trouble of, to let the world know, that W. Pen, will daub his Adverſary; and that Per fas, per nefas, and like one greedy of victory, Aut inveniam, aut faciam. You will find him in faults, or make groſs ones, and charge upon him.

G. Fox, he thinks, has miſcited a Scripture, ergo Page 4 he is an Impoſtor, and the Quakers a pack of Hereticks; It is after this lofty manner of diſputing, &c.

I never read a more confident untruth. The Authors Argument is too large to tranſcribe here.

Your adverſary ſaith, ſome of you excell in manyPage 1. things, which are in themſelves good and laudable.

You ſay, If we excel in all things, as he confeſſeth,Page 10. which is to ſay, that there are but few things wherein we don't tranſcend all others: and you direct us to page the firſt, where we may prove your falſifying.

Your adverſary ſaith it is rare with him [Fox] to uſe any text, and not abuſe it,Page 1,

You ſay, A few Scriptures he moſtly confeſſeth, that but one of us hath miſcited; either in reference to a diſorderly quotation of the words, or unſuitable application of them, you know he pretends to deal but with G. Fox's abuſes.

Your Adverſary ſaith, And indeed I have foundPage 2. it very fruitleſs to deal with you, by way of reaſon and Scripture, and Page 3. I will not now deal with you, ſo much by Arguments drawn from reaſon or Scripture and depending purely on the underſtanding and mind, &c.

You ſay, He promiſeth for the future to avoid the Page 13. uſe of both Scripture and reaſon, and direct to Page 2.

I could produce in your Spirit of Truth, manyAudacter calumniare ali quid adhaerebit. more ſuch falſities in point of fact, and you ſaying, page 1. you carefully peruſed the Book; you prove your ſelf to be more than a meer careleſs, even a wilful tranſgreſſor.

But if this be your way of anſwering your adverſaries,§ 3. and throwing contempt and reproach upon them, 'tis not poſſible for any to eſcape your hardeſt cenſures. And I am perſwaded you are ſecure of your Friends conſidering what is objected againſt your principles and practices of a Religious concern, by any of your adverſaries writings; or you would not thus adventure your reputation with them.

I would deſire you, if you will hereafter pretend§ 4. to be an anſwerer; you would be more ſolid and rational, then (when you find your adverſarie appealing to the light within you, to judg whether G. Fox have rightly tranſcribed the texts of Scripture he pretends to uſe; which may be done with a little meaſure of natural light, and common ſenſe) to conclude with a high rant, and chargingP. 77. 78. your adverſary with infatuation; that he hath given himſelf the lie, and you the cauſe: as if thereby he acknowledg'd the light within you, to be ſo alſufficient, as you pretend, and that if a man can judg infallibly, when he reads, and compares a few written or printed lines; whether they agree in the ſame words: The Quakers light muſt needs be infallible and indefinitely and without any bounds, at leaſt in Religious and Divine Concerns.

But above all, let me intreat you, that if your Adverſary give you your due, ſaying moreover, The light in every man is not to be extended to all caſes whatever: as if every man that attends to the light in him, did certainly know what is good, what is evil; right; or wrong in every caſe.

That then you will not gratifie him, with ſuch Reaſon and Rhetorick, as in the following words of yours. I heartily pity the man, and am really afraid he has overcharged the ſtrength of his brain; for with me ſuch manifeſt contradiction, is but a ſmaller degree of diſtraction. I would fain have a rational anſwer from him, if he be yet capable of one. How can the Light be a judge of good and evil, and not be ſo? And all within the ſpace of ten lines. If the light, as by him acknowledged, be a judge of good from evil, and the contrary; then in all caſes wherein good and evil, right and wrong make up the Queſtion, the light cannot be ſecluded, as wanting in true judgment; becauſe good and evil are part of the Queſtion in the granted Propoſition; deny that the light is ſufficient in any caſe of right and wrong, and deny all.

Verily, Mr. Pen, you ſeem to lay a Plot here, to blow, at leaſt, all the Judges off from the Bench, to make room for any Quaker, though the moſt witleſs of them all. For, if he can but diſcern right and wrong in any caſe: Suppoſe, whether in changing a ſhilling, he hath wrong done him▪ if he receive but two groats for 〈…〉 and right if he receive three? he can then diſcern right and wrong in all caſes whatſoever; and he that ſhall ſay the contrary, you will chaſtiſe him with Sarcaſms, as keen as a Badge • s Teeth.

Though I am a little pleaſant (for I cannot ſudare circa nuces) pray bear with me. I aſſure you I have had ſome heart-akes for you, when I have deeply conſidered, that a man of your hopes ſhould be thus left of God (I fear for pride and giddineſs) as to be made a Pillar of Salt, to caution others to take heed leſt they fall into the ſame ſnare: which, whatever conceit you may have of your ſelf, is too apparent. Do not affect to be a Chief of a party, learn that Leſſon by Scripture-light:

It is better to hear the rebukes of the wiſe, (IEccleſ. 7. 5. mean not my ſelf) than for a man to hear the Song of fools. It is great pity that what parts God hath given you, ſhould be fettered, and • meared with the polluted Chains of the groſſeſt▪ deluſions: expect no other, but that God will wither you in your Rationals more and more, if you will needs deifie ſuch a poor Creature as natural Conſcience, and reduce ſo much within the compaſs of a poor earthen defiled veſſel: But if you are reſolved to go on at this rate, let the Title of your next Book be, inſtead of The Spirit of Truth, &c. The Spirit of Babel; and this will much more properly expreſs the Contents of it. Babel in the Hebrew is the word from whence Babble in Engliſh.

The Pretences of the Quakers to Apoſtolical, and immediately Divine Inſpirations conſidered; and a Spiritual and Rational account of truly Apoſtolical men, and their immediate Inſpirations.

SECT. I.

Next to their Tenet of the light within every man, to be the Chriſt and God eſſentially conſidered: This, of its immediate Dictates (which they hold to be as purely Divine as any the Apoſtles had, or the Scriptures expreſs) is the grand Pillar of their other Opinions, and Practices, called Religious.

This pretext, according to an Author of their own (E. H. one of Antichriſts Voluntiers defeated, pag. 5.) gives the credit to what they affirm; And yet would faſten all theſe upon the Lord, ſo that his deceit might be of more Authority, and no •• might queſtion the matter thereof, becauſe the Lord always moveth to Truth and Righteouſneſs. Well then, if we can prove that the Quakers are not inſpired perſons, but far otherwiſe; we ſhall prove them groſs I ••• ſtors, abominable perſons, ſlanderers, and blaſphemers of the Holy and Divine Spirit; and break that ſnare by which their poor deluded Proſelytes are faſt bound, and chained to their Dictates.

But ſure you will judge that they who pretend thus high, have ſomewhat like a Reaſon for what they affirm: The main props of this Opinion of themſelves, I ſhall bring to light, and examine.

The firſt is a Propheſie of the pouring out of the Spirit, Joel 2. 28.—I will pour out my Spirit upon all fleſh, and your ſons and your daughters ſhall propheſie, &c. Let us conſider how much this will befriend them: They will not ſay (I am perſwaded) that all fleſh (in the Text) is to be underſtood without any limitation at all; for then Sheep and Oxen muſt propheſie: nor yet will they allow that the Spirit ſhall be poured forth upon all men and women, old and young, without ſome limitation; for then the moſt wicked, and ſottiſh muſt be of the number; yea, thoſe who are the keeneſt Adverſaries to their Doctrine (among which I doubt not they will give me a room:) but if they ſay, every one hath the light within, which is a Principle capable of this Character, if they gave heed to it, and at ſet it liberty; I anſwer, ſo had all men this principle ever ſince the world began (if what they ſay themſelves be true) but the Propheſie ſaith, It ſhall come to paſs after thoſe days: So that it muſt needs be meant of a time then to come: but if it be to be underſtood (as without doubt it is) as well of ſome particular perſons, and not all univerſally, as of ſome Age or Ages, and not all univerſally: They muſt bring ſome proof that they are the perſons inintended; or give us leave to tell them they have here in ſtollen the words of the Lord, which belonged not to them, by falſly applying it to themſelves: And if the Expoſition which Peter the Apoſtle gives of this Propheſie be worth the heeding, it was fulfilled (at leaſt in a good meaſure) 1600 years ſince; and whether the world ſhall ever hereafter behold the like in that part of it, I ſhall not aſſert: Act. 2. 16, 17. and ſo on; But, this is that which was ſpoken by the Prophet Joel, &c. What? They ſpake with other Tongues (about fifteen in number) the wonderful works of God; and this was uſhered in by Signs from Heaven; A ſound, as of a mighty ruſhing wind, cloven: tongues like as of fire; all of which were witneſſes ſent by God for the confirmation of the Lord Jeſus Chriſt, whom they preached to be God's Meſſias before promiſed.

But let us ſee how neer the Quakers approach§. 3. to this evidence. That they began with a noiſe, yea, a ruſhing noiſe, we know; but that it was a ſound from Heaven, we are ſure of the contrary: that they have tongues, and fiery and cloven-tongues alſo, we ſhall▪ not deny; but theſe are not ſuch cloven-tongues, like as of fire ſitting on them, and appearing to the bodily eyes of others: Nor do they ſpeak variety of Languages by the gift of the Holy Ghoſt, (though ſome of them have gone into forein Countries, with a confidence they ſhould be gifted with ſtrange Languages, but their Spirit deceived them.) Thoſe in the Text, in thoſe Languages or Tongues ſpake the wonderful works of God; but the Quakers with their native▪ Language only ſpeak the amazing deluſions of Satan. The perſons in the Text had and uſed theſe gifts to confirm and evidence Jeſus of Nazareth to be the Chriſt, 22 verſe, and that ſame Jeſus to be exalted by the right hand of God, verſe 32, 33▪ but the Quakers improve their gifts (with al their might) to diſclaim that man Chriſt Jeſus Chriſt, as having any being; and to exalt their own Chriſt whom they call the light within every man: And conſidering alſo that the Prophet ſaith, the Spirit ſhall be poured out on all fleſh; methinks they of all others ſhould claim the leaſt ſhare in it, who call others fleſh, who are not of their mind (but themſelves Spiritual) and will not ſeem to endure any thing that hath a relation to the fleſh (though ſanctified by the Spirit and Grace of God) which they rebuke in ſuch-like terms as theſe, Silence all fleſh before the Lord. Thus I have diſcharged this Text from ſo bad a ſervice.

SECTION. II.

The next main prop for this miſtake is, that they ſpeaking and writing by the conduct and motion of the light within them (that being with them the Spirit of God, as well as Chriſt the Son of God) it muſt needs be by Inſpiration of God, and motion of the Holy Ghoſt. And by the ſame light [light within] do we diſcern, and teſtifie, &c. Parnel, Shield of the Truth, pag. 10. Yea, they will have Moſes, and all the Prophets to be inſpired Divinely, as they were guided and moved by the light within. The Word ſaid, Let there be light, Gen. 1. 4. (mark this) and the light was brought out of darkneſs; ſo the morning was come, and the day was created in the Eternal Word; and into this life (I ſuppoſe it ſhould be light) was Moſes gathered, and had his underſtanding opened, that he could ſee to the beginning—And there was no Tradition to give him the knowledge of it, but the light which ſhone out of darkneſs in his heart, Morning-Watch, pag. 2. What words can expreſs the untruths, abſurdities, and blaſphemies of this ſaying! The Word [Chriſt] created the light [Chriſt] the firſt created morning is Chriſt; and all this together within, was the inſpiration by which Moſes underſtood what he wrote of the Creation.

Hear a third, that by the mouth of more than§. 2. two witneſſes what I have ſaid may be confirmed: John Story, Short Diſcovery, &c. pag. 2. And though the holy Scripture without, and the Saints practiſes are as lights in the world; yet far be it from all true Chriſtian men ſo to idolize them [the Scripture and Saints practiſes] as to ſet them in eſteem above the light, which is ſufficient to guide: or to eſteem them equal with the light, and Spirit of Chriſt within, from which the Scriptures were given forth, and are but branches of that holy root; and as it were fruits of that heavenly Tree, viz. the appearances of God in the hearts of his people. You may ſee then whence their Opinion of Divine Inſpiration to be the inlet of their Notions ariſes; and that the Scriptures are but branches growing from the ſame root, viz. the light within.

That I may arm thoſe who are willing to be defended againſt ſuch a ſtrong del • ſion (whereever it hath once ſeized the belief) by Scripturelight, I ſhall take ſhe pains to lay down ſome certain Characters of all the Apoſtles divinely inſpired, & all their Doctrines that flowed from the Spirit of God by way of inſpiration immediate, contained in the Scripture, and having the ame divine Authority.

SECT. III.

Characters of the Perſons who were Chriſts Apoſtles, and preached or wrote the Goſpel by Inſpiration of God, which we call the Scripture, or Word of God.

They had an immediate Miſſion and Call from without them by Jeſus Chriſt, to preach, and declare the Goſpel. That Call, and Commiſſion which the Apoſtles had, Mat. 28. 16. to the end of the Chapter, was from without; it was Chriſt who converſed with them, and was the Object of their bodily eyes: It was that Chriſt whom the women held by the feet, ver. 9. and his Call (as his perſon) was without them; the ſound of which was received by their bodily ears, in thoſe words, ver. 18, 19. And Jeſus came, and ſpake unto them, ſaying, All power is given to me in heaven, and in earth: Go ye therefore, &c. And it is a ſtrong Argument to prove this immediate outward Call to be eſſential to the Apoſtolical Office and Power, that when by Judas's fall the number was imperfect, he that was choſen in his room, was choſen and called by an outward Call; the Spirit of God determining by a Lot, Matthias to be the twelfth Apoſtle; as Chriſt did the reſt by his voice without them, Acts 1. 24, & 25 verſes: they had a large meaſure of the Spirit within, (and Matthias in particular,) but that was not ſufficient.

Yea the Apoſtle Paul, who was born out of due time, had this immediate outward Call when Chriſt appeared to him in that glorious and terrible form, Acts 26. 13. At mid day, O King, I ſaw in the way (not in the heart, or I in the way ſaw) a light from heaven above the brightneſs of the Sun; (the light in the Quakers, I am ſure, would be ſeen by any who are not bodily blind, if it were ſuch ſhining round about me (then it could not be a light only within) and them that journeyed with me; if it had not been without him, they could not have ſeen it. Verſe 14. I heard a Voice ſpeaking unto me, (not within me) I am Jeſus, Chap. 10. Ver. 22. Jeſus of Nazareth: and I am ſure the light within is not of Nazareth. Theſe things are enough to prove the Apoſtles had all of them an outward Call, or a Call from Chriſt without them to their Miniſtry and Apoſtleſhip; and that the Quakers apoſtleſhip and inſpired miniſtry is far from Apoſtolical.

They were all ſuch as had ſeen, and converſed§. 2. with the Lord Jeſus in an outward viſible form to the bodily ſenſes.

And that I take to be the literal ſenſe and import of that Scripture, 1 John 1. 1. That which was from the beginning, which we have heard, which we have ſeen with our eyes, which we have looked upon, and our hands have handled of the Word of Life. All theſe expreſſions cannot with any ſhew of reaſon be conſtrued of a mental, or ſpiritual converſe with Chriſt as an object of faith, but muſt be underſtood of the exerciſe of the bodily ſenſes and faculties upon the viſible humane nature of the Lord Jeſus. And if it be objected, that it is ſaid this Object was from the beginning, which his humane Nature and body could not be; I anſwer, There is a communication of both Natures in the perſon of Chriſt, by which the properties and concerns of the one are attributed to the other, as I might give abundant proof of. But I will inſtance in one which may be ſufficient: Acts 20. 28.—To feed the Church of God, which he hath purchaſed with his own bloud. God is not a being made up of fleſh and bloud, but a pure impaſſible Spirit: yet Chriſt being God as well as man, the bloud of his Man-hood is called the bloud of God.

It is obſervable, that the Apoſtle John brings theſe proofs of his Apoſtleſhip in the front of his Epiſtle, as being neceſſary for obtaining Credence to what follows.

To put all out of doubt, conſider what is expreſſed, 1 Cor. 9 ch. 1 ver. Am I not an Apoſtle? am I not free? have I not ſeen Jeſus Chriſt our Lord? Some did probably object againſt Pauls Apoſtleſhip, becauſe he had not ſeen Chriſt in the fleſh, as all the reſt of the Apoſtles had done: but he anſwers this Objection; Have I not ſeen Jeſus Chriſt our Lord? It could not be meant of ſeeing him by the ſpiritual eye of Faith; for ſo all the Saints have ſeen the Lord: that is common to the weakeſt babe in the Faith. And where did he ſee him, but in the way to Damaſcus? Compare the fore-cited Text with 1 Cor. 15. 8 ver. And laſt of all he was ſeen of me alſo, as of one born out of due time. He was not born a Saint, or Believer out of due time; for converſion will be in ſeaſon to the end of the world: But he was born an Apoſtle out of due time, the Lord Jeſus viſibly appearing to him to that end in an extraordinay ſeaſon. Thus we ſee that to Apoſtleſhip the ſight of the perſon of Chriſt, as an outward viſible object to the bodily ſenſe, is neceſſary.

A third diſtinguiſhing Character is, they were§. 3. all enabled to work Miracles; ſuch Miracles as were neither in ſecret for the place, nor doubtful for the matter. I ſhould but waſte time and paper to give inſtances of this: the Hiſtories of the Evangeliſts, and Acts of the Apoſtles will furniſh you with enough. The Quakers having been conſcious of the neceſſity of this, have ſome of them pretended to Miracles to credit their Apoſtolical pretended inſpirations; but none can they prove. Some have attempted ſuch like performances, but have failed in the undertaking; ſo that, if we will not believe them for their bold aſſerting, we are like to have no better evidence: and he that is ſo ſilly as to believe on ſo feeble a ground, I am ſure his faith ſtands not only below the power and wiſdom of God, but the right reaſon of man.

And this muſt needs be a human faith (in the moſt ſordid ſenſe) which hath not any divine evidence for its ſupport. We can by the grace of God give a reaſon of that hope in us which is grounded on Scripture-verity, becauſe we can prove that it is the Word of God, which was ſent from him by the Meſſengers by him appointed, and furniſhed to that end; Acts 19. 13. Jeſus we know, and Paul we know; but who are ye?

Fourth Character of the Apoſtles inſpired.

The Apoſtles as they were commiſſionated to teach all Nations, ſo they were furniſhed with Tongues and Languages in a ſupernatural way; by which they could ſpeak to the underſtandings of any Nation or people to whom they were ſent; Acts 2. 8. And how we hear every man in our own Tongue, wherein we were born. And it is remarkable, that the Apoſtle Paul was gifted this way above all, or moſt; he being the Apoſtle (more eminently) to the Gentile-world, and travelled more foreign Countries than any of the other, that we read of.

I cannot but wonder at the blindneſs of the Quakers, who give it as a mark to the true Miniſtry (denying and diſdaining all others) not to be confined to a certain place in the ordinary exerciſe thereof; but as the Apoſtles, to have no leſs than the Univerſe for their Biſhoprick: while it is apparent, that they do not more out-ſtrip others in pretences of Spiritual and ſupernatural Gifts, than they come ſhort of them in viſible qualifications for the miniſterial imployment, eſpecially the knowledge of the Tongues: and who ever among them underſtand any Tongue, or can ſpeak or write it, beſides their native Mother-tongue; let them ſay it if they dare, that they came not by it by natural and ordinary means.

And if God had given them an Apoſtolical Call and Gifts, ſurely this of Tongues would have made ſome ſigne and noiſe of it; for God never calleth to any Goſpel-Office and work immediately, where he doth not afford abilities for the diſcharge of it. If the Quakers had the Gift of Tongues, who direct their Pamphlets to all Princes and Potentates; to every Creature, and all Nations in the World; ſurely ſome of them by that Gift would have preached their Doctrines to foreign Nations: But ſome have attempted it, and ſped ſo ill, as to become dumb preachers in other Countries: Others have learned more wit than to make the adventure; yet their Writings are full ſtuffed with the bold aſſerting of their Apoſtolical Call, Gifts and Inſpirations.

SECT. IV.

Having given you ſome Characters of the Apoſtles, who were called to that Office, and were inſpired by the Holy Ghoſt; I ſhall take ſome pains to give you an account of inſpiration it ſelf, as it is diſtinct in its very ſpecies and kinde (not in degrees only) from thoſe teachings and illuminations of the Spirit, which are ordinary, and common in ſome meaſure to all the Saints.

The right underſtanding of this, will keep not only in the Controverſie before us, but in many other caſes that may occur.

I ſhall (before I enter on the differences between the Spirits inſpirations, and common illuminations of the Saints by the Spirit) prove that there is ſuch a difference, and that the one is not in any degree or meaſure the other.

All the Saints have the ſaving and ſanctifying teaching and enlightnings of the Spirit; yet not all of them (nay, but a very few of them) had the extraordinary enlightnings of the Spirit by way of inſpiration. Know ye not that ye are the Temple of God? and that the Spirit of God dwelleth in you? Now if any man have not the Spirit of Chriſt, he is none of his, 1 Cor. 3. 16. So that every Babe in Chriſt hath the Spirit of Chriſt in its ſaving manifeſtations and operations, or effects; though but a few were immediately inſpired. And God hath ſet ſome in the Church, firſt Apoſtles, ſecondarily Prophets, &c. Are all Apoſtles? are all Prophets? are all Teachers? 1 Cor. 12. 28, 29.

The Apoſtle Paul doth plainly expreſs this§. 2. ſpecifical difference, or difference in the very kind of the Spirits teachings in and to his own perſon: But ſhe is happier if ſhe ſo abide, after my judgment; and I think alſo that I have the Spirit of God, 1 Cor. 7. 40. The Apoſtle doth in the caſe there agitated, give his advice as a Saint who had the Spirit of God in the ſame kind of enlightning which other Saints had, or all the Saints had; but in an eminent meaſure: yet this enlightning and teaching of the Spirit was not by way of immediate, and Apoſtolical inſpiration; but by enlightning his judgment, and enabling his natural faculty of diſcerning to pierce into, and rightly decide the difference.

For if the Apoſtle had received what he here expreſſed by Divine inſpiration, or the Spirit of the Lord immediately inſpiring, it would have been not only unneceſſary, but very much injurious to the infallibility and authority of the Spirit of God, to have made his judgment bear a part with it.

Yea, it had been an uſurping on the Divine Spirit, which an exerciſe of our judging faculty concerning its truth or falſhood, muſt needs be; where it is evident that the Spirit of God doth its part, by way of immediate inſpiration; to which ready and full credit ought to be given without heſitation.

SECT. V.

Characters of Divine Apoſtolical Inſpirations, diſtinguiſhing them from all other Inſtructions.

That Divine inſpiration whereby the Apoſtles and Prophets (as ſuch) were illuminated, came in without the uſe of the bodily ſenſes, as receptive of outward Objects, and carrying them to the rational and conſidering faculties, to make concluſions from them: and this is properly immediate Divine inſpiration, or revelation.

But Divine Truths received by the Saints (as Saints, ordinarily) are received by ſuch means as are Objects to the bodily ſenſes, as ſignificative ſounds to the ear, viſible Objects to the eye, &c. let the Quakers or any other ſhew me, if they can, that the knowledge of God comes ordinarily to men by any other way without theſe: Faith comes by hearing (that is, ordinarily; for a Babe may have the habits of ſaving faith, whoſe hearing ferves little to that purpoſe) or by reading: & that knowledg of God which the Heathen had, or might have had, without the Word revealed handed to them as to us, it was by conſidering the works of God's Creation and Providence; which were the Books wherein God wrote to them many Leſſons concerning him, and their duty. So that in few words, perſons being illuminated by inſpiration, it was firſt within them; others have it firſt from without them; at leaſt in the premiſes from whence the underſtanding aſſiſted by God, infers Truths.

The great Objection of the Quakers againſt§. 2. the later Poſition is from his Scripture, Rom. 1. 19, 20. becauſe that which may be known of God is manifeſt in them, for God hath ſhewed it unto them: for the inviſible things of him, &c.

The words in them in the Greek 〈 in non-Latin alphabet 〉 , are either in or among them; the later ſenſe is to me the moſt probable, becauſe, that while the far greater part of the Gentile-world were ſo brutiſh, that they little regarded or underſtood any thing of God; but were ſo beſotted with ſenſuality, that they underſtood and minded nothing but what might gratifie a blind, and impetuous appetite: ſome among them whoſe intellects were better imployed, came by the knowledge of excellent things concerning God, which they not only taught, but left in writing as a witneſs to Poſterity.

But to put all out of doubt, the 20 verſe ſpeaks what I affirm plainly: For the inviſible things of him from the Creation of the world are clearly ſeen, being underſtood by the things that are made, even his eternal power and Godhead, &c. Here you have an account what may be known of God by the Heathen, who had neither revelation immediate to themſelves, nor handed to them from others by the Word heard, or read: viz. the eternal power and Godhead: and that which they were condemned for, ver. 26. was not for not knowing, or practiſing what had relation to the Mediator, or not believing the word of promiſe, which never was within the reach of their ears; but for their miſcarriages againſt God the Creator, whom they might, and ought to have known, and acknowledged. God is in his eſſential Being, the inviſible God; but he was manifeſt among them, How? From the Creation of the World, by the things that are made. Take another Text for the confirmation of my Expoſition of this, Act. 14. 17. Nevertheleſs he left not himſelf without witneſs, in that he did good, and gave us rain from Heaven, and fruitful ſeaſons, &c. They were not without witneſs concerning the Divine Being, and Attributes of Mercy and Goodneſs; yet if the rain, and fruitful Seaſons, were without them; the witneſs was without them before it was within them.

But for the Quakers pretences of their conceits of Divine things to be by immediate inſpiration of the Spirit to them, when we hear of Pagans and Heathen who never had the leaſt notice of, or from the Scripture, talk of Jeſus Chriſt, a crucified Redeemer, and the Promiſes, and Covenant of God; we may a little liſten to them: but for a people who live where the Scriptures are ſo much known, to talk Scripture-phraſes, and Goſpel-phraſes; and then tell us, they had it all by Divine revelation immediate to themſelves, is as ungrateful and fooliſh, as for thoſe who were born and bred in England, and have learned their Mother-tongue from their childhood▪ after 30 or 40 years, to affirm they learned every word of it by immediate inſpiration, or could have known it as perfectly if man had never taught them; while in the mean time thoſe forem Languages they never heard ſpoken, they can neither ſpeak, nor underſtand one ſentence of, if it would ſave the world.

Again, Thoſe Goſpel-illuminations for the§. 5. matter which are by immediate inſpiration, are beyond the utmoſt reach of our natural faculties▪ of the mind (though ſanctified) to attain by their improvement: and therefore it is ſaid to be, 2 Tim. 3. 16. 〈 in non-Latin alphabet 〉 , Divinely inſpired. It is not produced in the exerciſe of the rational faculties; the Soul is purely paſſive or receptive therein; and is to thoſe illuminations as the wax is to the Seal; according to 2 Pet. 1. 21. For the Propheſie came not in old time by the will of man but holy men of God ſpake as they were moved by the Holy Ghoſt, 〈 in non-Latin alphabet 〉 , acted, carried. Some of them, viz. the Prophetical part, were ſo far from being attained by the uſe of natural faculties (though ſanctified) that their very wills which are the firſt movers, even in intelligent agents, did not ordinarily ſo much as direct their underſtandings to the finding out the Truths which were revealed to them; but when their thoughts (in their preſent poſture) had no tendencie to any ſuch particular things (no more than a man in a deep ſleep) they were then moved by the Holy Ghoſt; that whereas ordinarily they are fixed, and bent to ſuch or ſuch ends, by the humane will, here the Divine will takes its place and doth all.

And for thoſe Hiſtorical parts of the Scripture, as of the Creation, Fall of man, written by Moſes, &c. and the Doctrinal parts written by the Apoſtles, &c. although the things in general might be the ſcope and aim of their intentions; yet the gale by which they were driven ſteadily and infallibly, was not the utmoſt of their natural, and ſanctified, and higheſt improved faculties; but the ſupernatural guidance of the Divine Spirit, whoſe product was like it ſelf, without the leaſt ſtain or ſpot of humane frailty and weakneſs.

Whereas that illumination of the Spirit, which (in the kind of it) is common to all Saints, flows in by the Lords bleſſing on the improvement of their underſtandings and judgments, whether on Creation, Providence, or matter divinely revealed without them originally, viz. that contained in the Scripture; which although their faith be reſolved into, and determined by, yet the higheſt pitch of their ſpiritual underſtanding is raiſed by a right and ſanctified ratiocination from thoſe principles, comparing ſpiritual things with ſpiritual.

And experience teacheth, that though an idle loyt • r • r m • y grow giddy with empty ſwimming notions, which are rather the diſeaſe of a ſpiritual pride and intoxication; yet God doth moſtly (if not only) bleſs thoſe with high, and ſolid illumnations, who humbly wait on him, and beg the concourſe and aſſiſtance of the Father o • Lights, and Spirit of Truth.

That God doth bleſs in ſuch ways to the (ſuch)§. 7. illuminations of the Spirit, is clear from this Scripture, Heb. 5. 12, 14. For when for the time ye ought to be Teachers, ye have need that one teach you again, which be the firſt principles of the Oracles of God, and are become ſuch as have need of milk, &c. It was their ſin which was rebuked as the cauſe of their ignorance; and what that ſhould be, but their ſlothful unfaithfulneſs in the uſe of advantages, I know not: But ſtrong meat belongeth to them that are of full age, (this muſt not be underſtood of number of dayes, but meaſure of knowledge) even thoſe who by reaſon of uſe have their ſenſes exerciſed to diſcern both good and evil. They were thus illuminated by the Spirit, in the way of the uſe and exerciſe of their ſanctified natural faculties, and the Ordinances of God for that end.

If any Quaker ſhall ſay, True, we are illuminated§. 8. not by ſtudy, and poring (as they call it) on the Scripture, or any thing elſe, but have our knowledge without ſuch carnal toil, and the wiſdom of the fleſh; and therefore it is by inſpiration immediate. Let ſuch know, that they muſt ſhew ſomewhat more then palpable errour, groſs ignorance, and unparallel'd confidence, ere they gain credit with any but thoſe ſimple ones (in a ſilly ſenſe) who believe every word. Prov 14 15 §. 9.

A third Difference is, that Apoſtolical illuminations and immediately inſpired are not habitual; they are not the more conſtant frame of the ſoul, but have their fluxes, not as Springs or running Rivers, or Tydes, which have their ebbings and flowings, yet the chanel alway plentifully ſupplied; but as bourns and flouds that ſometimes riſe high; yet the grounds they cover for a while, are ſometimes and ordinarily a long time dry, and no appearance remaining of thoſe inundations. The Apoſtles and Prophets had not ſuch a Well and Spring of this ſort, as alway run; or out of which they might ordinarily give advice, and teachings of this kinde.

Whereas the Spirits moſt ordinary illuminations common to all Saints, do in their ſeveral degrees and meaſures in-dwell in their ſouls, and are as qualities adhering to their ſubjects; their mindes and faculties being ſo united to them, as Sugar being melted in the Wine, its ſweetneſs is conſtant and abiding thereby.

And hence it was, that the Apoſtles, though they could alway teach from the habits of light and knowledge they were bleſſed with, yet in ſome caſes, at ſome times, could not ſpeak as inſpired by the Holy Ghoſt; witneſs Paul, who in the body of his Epiſtle to the Corinthian • makes this diſtinction, 1 Cor. 7. 6, 12. to the end of the Chapter: But I ſpeak this by permiſſion, ver. 6. but to the reſt ſpeak I, not the Lord; ver. 12. Now concerning Virgins I have no • ommandment of the Lord, yet I give my judgment as one that hath obtained mercy of the Lord to be faithful. 25. But ſhe is happier if ſhe ſo abide, in my judgment, and I think alſo that I have the Spirit of God.

The ſame Apoſtle gives inſtruction concerning the Choice of Biſhops, that they be ſuch as are apt to teach; 〈 in non-Latin alphabet 〉 the word ſignifies1 Tim. 3. 2. both the habit or faculty, and alſo a promptitude and readineſs to imploy it. And to Timothy, to be inſtant in ſeaſon, and out of ſeaſon; 2 Tim. 4. 2. that is, not only at neceſſary times in a conſtant courſe, but occaſionally: and he could not ſo preach the Word as became it, and an Evangeliſt, but from habitual illumination. Mat. 13. 52. Then ſaid he unto them, Therefore every Scribe which is inſtructed to the Kingdom of Heaven, is like unto a man that is an Houſholder, which bringeth forth of his Treaſure things new and old.

A fourth Difference, the inſpiration of the§. 10. Spirit doth not grow and increaſe gradually▪ and according to time and induſtry.

Samuel had as elegant and powerful an inſpiration or revelation, when a Childe▪ as when he was old. And the Apoſtles on the ſudden at the effuſion of the Spirit in that way of miniſtration, had as eminent inſpirations as ever afterward.

But the illuminations where with God doth uſually (by the efficlency of his Spirit) bleſs his people, doth ordinarily grow, at leaſt is capable of it. Some to whom John writes, were grown to be Fathers.

For when for the time ye ought to be Teachers, Heb. 5. That is, ye might have grown to ſuch a degree of illumination (if you had ſtood in the way wherein the Spirit of God doth uſually bleſs there with,) as to have been able to teach others. Yea, the Lord Jeſus Chriſt himſelf (as man) did increaſe gradually in theſe habitual illuminations, Lake 2. 45, 46, 47. Jeſus grew in wiſdome, and in ſtature: And that it was meant of divine light, or light in divine things, Read the 46, 47 Verſes, where he is ſaid to be diſputing with the Doctors; and that his anſwers were aſtoniſhing to the Hearers.

Fifthly, Apoſtolial inſpirations were intended by the Spirit, fo • a divine and authoritative Obligation to the Fai •• , Order, Life, and Conſciences of others; and are therefore rightly placed among the Scriptures; or w •… tten Word. If any man think hinſelf to be a Prophet or Spiritual, let him acknowledge, that the things that I write are the Commandments of the Lord.

But the teachings of the Spirit to the Saints (as Saints) are no ſuch obligation, any farther than they agree with, and have their authority from the minde of God revealed in the Scripture.

Sixthly, Apoſtolical teachings and inſpirations were of authority to conſtitute a now order and polity of the Church; to which the former, though of divine authority (in their ſeaſon) were to give place: Yea, thoſe Doctrines and Promiſes ſo revealed to them by God, and by them declared (as ſuch) are binding to our faith and practice; although we cannot diſcern any of the like import in the Scripture before written.

But the teachings and illuminations (by the Spirit) of the Saints (as ſuch) do not add to, or change any thing of the Doctrine or Order eſtabliſhed by Chriſt and his Apoſtles; neither are they contrary to the written Word, nor in point of Doctrine beſide the ſenſe of it, or beyond it.

To conclude, The teachings of the Spirit, and its Motions in the Saints, which are moſt purely divine and immediate in ourdays, are the bringing to remembrance, explaning to the underſtanding, imprinting on the affections, the matter contained in the Scripture, and directing them to underſtand providences, to act in their occurent occaſions ſuitable to his will revealed in the Scrip •… re, and moving their wills to a compliance with his, out are all to be tri • d by the Scripture, and not the Scripture by them.

Some I believe will reply, How did the Prophets and Apoſtles when they received immediate revelations, and were inſpired of God, know it was no deluſion? and if they knew it being men as we are, why may not we?

I dare not attempt to pry into the moſt ſecret ways of God, and undertake to give you a hiſtory and deſcription (to the full) of the Spirits workings on the Souls of his Prophets, in conveying his will to them, and ſatisfying their judgments and Conſciences that they were the inſpirations of God.

Yet I ſhall ſay ſo much of them as may ſatisfie any willing Reader to be informed, that they had more to evince it than any have now; and we have enough to convince us that they were inſpired.

Firſt, Whoever they were that were givers forth of the Law, or the Covenants in their firſt promulgation, had the Teſtimonies of God for them, by Gods outward Call to that as their ſpecial Office, and his promiſe of guidance in the diſcharge thereof, ſigns and wonders wrought either by God immediately, or by their hands; as the Apoſtles, Jeſus Chriſt, Moſes.

Secondly, All the Prophets have a Teſtimony of their being inſpired of God, by Miracles which they wrought, or by the quoting Scripture out of the Books written by them, or bearing their names (in the New Teſtament) by Chriſt, or his Apoſtles.

Thirdly, For the Hiſtorical part, which hath§. 3. a reſpect to the things done within their knowledge as men, the Writers of that, or thoſe parts of the Scripture, were either under the Teſtimonies of Miracles, or were by ſome expreſs Teſtimony of God rendred holy men; and being ſo qualified, they would not write more than they knew, and could not eaſily be miſtaken in matter of fact, and being Scripture, is ſaid by Paul to be of Divine inſpiration.

Fourthly, All thoſe Books of the Old Teſtament,§. 4. out of which ſomewhat is not quoted in the New as Scripture, were received as Scripture by the Jews, and then Church of God, and that in the time of many Prophets, to whom Divine Teſtimony hath been given; and it cannot with any ſhew of Reaſon be ſuppoſed, that thoſe Writings ſhould be fa ••• y fathered on God, or taken for authentique Scripture; and the Prophets not diſcover and reprove it: whereas far leſs ha • nous evils than that would have been; were often the ſubject-matter of their ſharp reprehenſions.

Let any Quaker, of other, give me or themſelves§. 5. the like ſatisfaction of their being immediately inſpired, and they ſhall have my leave to hold ſuch an Opinion of it.

But for thoſe inſpirations which, they ſay, many had before the Scriptures were written, the mention of their time will give full ſatisfaction; it will be a poor Argument to prove men are now inſpired as they, conſidering they had not the revealed written Word at all, and we have it ſo full, that all things neceſſary for any to know, are therein included, and thereby expreſſed.

The ſecond thing I muſt reply to is, what the Quakers frequently Object, viz. That we make the Scripture the judge of the Spirit, whereas the Spirit gave forth the Scriptures.

I anſwer, this is for want of judgment in the§. 6. Objectors.

Far be it from us to bring the to-be-adored Spirit of God to any mans bar for judgment to be paſſed on it, or any thing that is his immediate Work or Word: all we profeſs in this matter to make the Scripture a judge or determiner of is, whether this or that be the mind of the Spirit or no? but if once it appear to be the Voice and Mind of the Spirit, we profeſs it our duty to reverence and ſubmit to it.

And we being certain that the Holy Scriptures were given forth from God, and that God is not oppoſite to himſelf; we conclude that what is contrary to the Scripture, cannot be the Word of the Spirit; becauſe then the Spirit ſhould bear witneſs againſt it ſelf; and the word of the Spirit would be contrary to the word of the Spirit.

And moreover, if any ſhall pretend to aboliſh§. 7. (by the Authority or inſpiration of the Spirit) thoſe Ordinances and Inſtitutions which were ſetled by Chriſt, or Chriſt in his Apoſtles; it would be unreaſonable to credit them, without the ſame Teſtimonials (ſuch Miracles as they wrought) by which they were erected. But the Quakers are far enough from ſhewing ſuch a zeal for their pretended Miniſtry and Order, And further, we are obliged not to receive another Goſpel (and that by the Holy Spirit) though an Angel from Heaven ſhould preach it: and we are warned not to believe any other as Truth Divine againſt it, though many Wonders ſhould be wrought for confirmation.

The third thing I muſt reply to is, that our§. 8. knowledge of the mind of God by the Scripture, is uncertain. I anſwer:

If you mean a knowledge of all Gods mind, you are not to expect it; it you mean all that is there contained, it is not neceſſary: and you may go to Heaven, and do your duty, without ſuch a vaſt knowledge; and if you endeavour it▪ in your places, and as God hath given you the means, it will not be your ſin, much leſs your condemnation, that you do not know it all. Sure there are many Babes in Chriſt's Family, yet they are Children, and all are firſt Babes: and that would be a Monſter never yet ſeen in the Church of Chriſt, a new-born Babe knowing the mind of God contained in the Scripture, as fully as the moſt ſerious Chriſtians of the longeſt ſtanding! Jeſus Chriſt himſelf grew in wiſdom, and in ſtature: and I intreat you be content to leave a little of the mind of God, to be found out in the Scripture by the generations to come.

If you mean our knowledge of the mind of the Spirit is uncertain, ſo far as it is neceſſary for our living in an acceptable manner to God, ſoberly, righteouſly, and godly in this preſent world, and to attain Heaven at laſt; it is a great miſtake: for if pride, luſt, and idleneſs ſtand not in our way, there is no perſon (that hath a few grains of Reaſon) but may underſtand ſo much of the mind of God by the Scripture, as is neceſſary for him to know to his eternal ſalvation.

But if you talk of the Scriptures being a dead§. 9. Letter, and not moving, and teaching with a voice, or impulſe, without our reading, praying, and applying it in the Lords ſtrength, you talk at a ſtrange random; as if God had given us our eyes and brains, only to look after the world, and the things thereof; but in the knowledge of God we muſt be meerly paſſive.