CHAP. I.
The Explanation of the Title.

SECT. I THat I may inform my Reader of the true 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 endeavour, 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 § 2 account of the Question then the Title; wherein 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.

For the term Christianity, we are not to under­stand SECT. II 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but also doth take in, (be­side what is peculiar to its self) all that is worthy in those Religions which it hath superseded and outstript; yea, whatever is good and commenda­ble among the very Heathen, according to that of the Apostle, Finally, Brethren, whatsoever things are true,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 virtue, 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, [Page 3] and those Ordinances; which have not only a re­spect to Jesus Christ the Mediator 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 is given unto me in Heaven Mat. 28. 18 and in Earth; and that full Text to this purpose, And being found in fashion as a man, he humbled PhIl. 2. 10, 11. 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 un­derstood § 2 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 § 3 one 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 [Page 4] Heathens, who not only were altogether ignorant of Christ, but also opposed him and the Christian name.

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 exc [...]ptions.

Christianity necessarily includes the faith and be­lief § 5 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 stumbling bloc [...]; this Christ as come and crucified, was the main basis of the Gospel and Christianity.

Christianity necessarily includes the beleif of that Particular, and numerical man Christ Jesus; who § 6 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 Je­sus whom ye have crucified both Lord and Christ. Acts 3. 6.

These were new Articles of their Creed, without 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 altered 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 observancies, types, and resebmlan­ces, but in that way which is more real and more purely spiritual. But the hour 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 spirit before; for where the heart was not in the [...]eremonial 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 thofe 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 a way was glo­rious, much more that which remaineth is glorious, 2 Cor. 3. 11.

Now to resume the intent of what I have said, § 9 observe, that neither the natural light and practices [Page 6] 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 Jews, who were immediately before the Church of God; yet when the Administration was 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.

Having expressed with what brevity I could, SECT. III what 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 [Page 7] 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.

THe first Argument which I shall begin my at­tempt SECT. I 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, and differ from the beginning of Christianity.

The Christian Religion or Christianity was first § 2 introduced by the preaching of the promised Mes­sias to be come into the world; whose humane Na­ture 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, of 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 § 3 Christ 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 Morning-Watch. p. 41 own Consciences, and wait to be guided by it, and ex­ercised 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 ofHeb. 11. 11. things hoped for) 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 disho­nesty 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 light, which in him was made manifest, that all in Morning-Watch. p. 5. 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. Least you should mistake him, and g [...]ss that a man that [Page 9] 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 P. 6. Professors, and ponder it in your hearts: No words big enough to express its madness!

Christianity made its way not only by the truth SECT. II and purity of its Doctrine; but also by such and so many signs 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 [Page 10] 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 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: Sword of the Lord drawn p. 5 Fox the younger Gen. epist. P. 4 Your imagined God beyond the Stars, a day of calamity will come upon them 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.FOX.

Which many prayed by the Spirit, and spake by § 3 the Spirit, did not shew miracles at the Tempters Com­mand; The great Mystery of the great Whore p. 3. though among Believers there be miracles in Spirit which be signes and wonders to the world, as Isaiah saith; When I read 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 carcase in attempting any miracle but in spirit, [Page 11] 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 else in that Prophecy He hath a strange spirit of dis­cerning, that can find in that Scripture any thing of Miracles wrought in 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 boldness with Isaiah, seeing a great Rab­by 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—

Christianity entred into the world with ravishing SECT. III Songs, and Hatlelujahs 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 find you out the places of Scripture which speak these things.

But Quakerism entred the world as if Hell were § 2 [Page 12] 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, throu [...]h a crucified Jesus: O the Hell-dark expressions of the Quakers Preach­ers! the frightful and amazeing words, both for matter and manner, where with 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 pour 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 Kingdome. 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 they have now almost, if not altogether left the latter sort of them, they dare not deny that it was so And if they dare to challenge this with untruth, I may requite them, with a good Part of a Volume of them, to keep alive their remembrance. I now proceed to my second consideration of the [Page 13] beginning of Quakerism with respect to time.

What I have already said in the opening the SECT. IV term 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 of 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 onely Christ) and will needs have not onely Jews, but Heathen (and especial­ly Adam in innocency 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 formentioned, nor yet so young as Q [...]akerism.

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 Transactions 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 [Page 14] 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 preswad [...]st me to be a Christian, Acts 28. 8. which then, it seems was the common appellation of Believers and Professors of the Fath of Christ. But if all this will not con­vince, I will adde one Text more to make down­weight.

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 Mediator. And I, Brethren, if I yet preach Ciroumcision, 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; l [...]t 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 dayes with it. But besides the notorious [Page 15] 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 § 4 immediate 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 about seven years since the Lord raised Mystery of the great Whore E­pist. 1659. 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 [Page 16] 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 § 6 had compassion on his people, did cause a branch to Jo. Whit­head small Treat. p, 4 spring 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 Reconcilation, which turned the hearts of the Fathers to the Children, and the dis­obedient to the Wisdome of the just.

Observe the blasphemy of these expressions, § 7 many 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 follows immediately.

And in the Year 1655, I being a branch of this Ibid. Tree, viz. the Branch aforesaid; the life of its Root caused me to blossom and bring forth fruit; for the Spirit of the Lord come 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 § 8 I here quote, signifie any thing, it must be a new Administration, for which the Lord was against 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 [Page 17] 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 cryed 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, soon 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 been 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 Jews? 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 despensation hath swallowed up all 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. But yours [Commands] in the Letter, and Love to the Lost, p. 16. 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, 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'Tis Satans Master-Piece to betray with a kiss. to command our faith, that portion of Scri­pture might be well spared, 1. Thes. 5. 21. Prove all things, &c. If they should deny the Scriptures in so many words, they cannot but know, it would nip [Page 19] their designs 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 Not spread in the sight of any Bird.

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

I desire them not to accuse me of wounding their 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 Arg. 1 § 2 New Testament to be the Word of God.

This Charge, none of them that ever I read, 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 To all that would know, p. 4. Naylors an­swer to the Jews p. 25 Cuffs, Ri­bands, Lace, and such other like things invented by the de­vil. F. How­gill, one of Antichrists, &c. p. 2. the Letter is the Word of God; It is the Devil that contends for the Scriptures to be the Word of God. This errour is by some reputed 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 Yea 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 self-denial from that time forward. [Page 20] 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 on 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 § 2 know what we intend by the phrase, that the Scri­ptures are the Word of God: that you may 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 letter, (who have felt them sharper then any two-edged § 3 sword, and tasted them sweeter then 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; § 4 containing those Histories, Prophesies, Pro­mises, Threatnings, Doctrines, Exhortations, &c. which God at sundry times, and in divers manners, re­vealed to and pake by his Son and servants, inspired by God, or by inspiration of God.

Secondly, the sense and matter aforesaid, being § 5 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.

Now that the Scriptures are the Word of God in the SECT. II 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 Word 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 singular number. I must therefore in dealing with this great Criticism, reconcile the plural number to the singular.

I answer, to the first, it sounds methinks very harsh­ly, § 2 that not one word in the Scriptures should be the Word of God, because there are in them more words then one. Surely, if the first, second, third, fourth, and so on, be the Word of God, then every word in it is the Word 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 [Page 22] 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 a perfection 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 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 call Fr. Howgil one of An­tichrists Voluntiers [...]efeated. p. 26. 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 Scripture 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 read 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 [Page 23] 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. 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; 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 by improper a short speech; Let a Pro­phe [...] Naylors Love to the lost. p. 17. 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 sence, 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, Where 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 Tables of Stone, are in the Hebr. ten words [...] which you have so rendred in the margin of some of your Bibles. Deut. 10. 40. Now divide these Commandments into ten single ones, and then each will have but [Page 24] one word come to its share to express it by; and someIt is too frequent with them to call the holy Scriptures dead Let­ter, and a letter is somewhat less then a word. 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 Jews] and also to the Gentile [not Gentiles:] can you suppose that one, and but one single Jew or Gentile is hereby intended? read the sixth verse, and you shall have it explained; Who will render to every man according to his deeds: so that under the single word Jew, is expressed all the Jews 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. To § 6 No Morn­ing [...] non ei au­rora: Mon­tanus. the Law, and to the Testimony; if they speak not accord­ing to this Word, 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 Word 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.

2. Object. Many passages in the Scriptures contain the SECT. III sayings of wicked men. 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 Scriptures make frequent 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 & bad in after-Ages; and Satan is also rendred the most wicked and [Page 25] hateful of all that God created. But to speak close to the Objection, Those speeches of wicked persons, such as Job's wife, the Pharisees, Jews, 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 pe­culiar to the Son of God, the Lord Jesus Christ, whom they call the light within, the Scriptures within. Here it is indeed that the shoe 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 truth I shall prove by the Lords assistance, ere I have done.) But what have they to say that the Scripture 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 say, It is so, and it must be so; He [Christ] is the Ja. Par­nel, Christ exalted, p. 4. Word, the Scripture is not. Why 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 [Page 26] a reason for what they affirm; especially considering they are constrained to be infallible for want of rea­son. And now seeing he can carry it so easily, he goes on like an empty Cloud carried with the wind, He [Christ] is the light, the Scripture is not; he is the Ruler, Guide, Teacher and Judge, and the Scri­pture is not. What may not a man prove in one in­fallible breath? did he not prudently to make haste, before that gale was spent? Well, 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 § 4 by a thing like an Argument, He did not say John 1. 1. the Declaration was the Word, but said in his Decla­ration the Word was God: and he who saith the Latter Difference of Ministers p. 1. is the Word, is a Deceiver, and erres,—for the Scripture saith, That in the beginning was the Word. If you could have found where John said in his De­claration (as you call it) that the Scriptures are not the Word 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 Word was § 5 God, what then? Why then the Scriptures cannot be the Word 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 Word, and Christ the Word also, and yet though Christ be the Word of God, the Scriptures the Word may be quite another thing.

Let me give you just such another place of Scri­pture, They drank of that spiritual Rock that followed [...] Cor. 10. 4. them, and that Rock was Christ. Will you conclude [Page 27] from hence that there is no other Rock, but every Rock in the World 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 stiff 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 calledGen. 1. 5, 16. Mat. 5. 14. Light also; yea, the Disciples are called by Christ himself, The Light of the World. And must they be God too? or Christ be to blame for calling them the Light of the World; a phrase so very near, that in John 1. 9. Christ is called the Way, 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 [Page 28] to your crooked, unholy principles, and that your Leaders know well enough.

That I may blow the dust out of your eyes, I shall SECT. II 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 care [...]ing 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 Word is the Word, but in a less proper sense, whereas the Scriptures are the word of God in a much more proper sence; which I shall plainly de­monstrate: Only take one direction in the mean while.

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 Word was God, in the beginning, here it cannot be understood of the Word 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 Word there is plainly and onely to be understood of Christ the Son of God, but if you consider the Word expressed, Mark 4. 19. And the cares of this World, and the deceitfulness of riches and the lusts of other things entring in▪ choak [Page 29] the Word, and it becometh unfruitful. Here you must take it for the doctrinal Word, or Word of Instruction, which is a proper sense of the Word; and if you should take it for Christ the Word, 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 sense, 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 be understood as its significati­on, in a commonly received acceptation.

Or alse 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 § 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 haveing 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 sense, 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 [Page 30] 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 onely as a Prophet and Teacher; by the Word of his mouth; but also in all his concerns as Mediatour.

3. As he is the Executor of the good promised, 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 [Page 31] do call the Threatnings, Promises, &c. therein con­tained, the Word of God, and the written Word. 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 deny the Scripture to be true, or own their doctrine to be false.

He that regarded not the Word of the Lord, left § 9 Exod. 9. 1 [...] 20. his servants and cattel in the field. He that feared the Word of the Lord, made his cattel 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, And Peter remembred the Word of the Lord: what word! How Luk. 22 61. he said unto him, before the Cock crow, &c. and that it was the saying of Christ which Peter remembred;Mark. 14. 72. you have Marks word for it, or rather Gods, And Peter called to mind the Word that Jesus said to him. I am against the Prophets that steal my Word, every one from his Neighbour. Can Christ be stoln? or wouldJer, 23. 30. 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?

Stand thou still a while, that I may shew thee the 1 Sam. 9. 27 Word 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 Word of God in this place to be understood of Christ, you must read it with the Exposition thus, Stand [Page 32] thou still a while, and I will shew thee the Christ.

There are two words in the Greek which are Tran­slated, § 10 and signifie the word, [...] and [...], the first is sometimes used for Christ, the personal Word, but the other never: And have tasted of the good Word of Heb. 6. 5. Eph 6. 17. [...]. Beza ren­ders it, Gladium spiritua­lem, the spiritual Sword. God. And also, And the Sword of the Spirit, which is the Word of God.

A little skill in the Original would free them 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 in, to be the Word of God, for that we have no other § 11 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 Er­rand to Damascus, p. 33. thou in the Scriptures of a written Word? 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. The Ten Commands (or words, according to the Hebr. as I have already shewed) were written by the Finger of God himself: andExo. 31. 18. John 5. 47. Thou hast printed my words. Naylor. afterward by Moses. The Law of Moses is called his Writings, If ye believe not his Writings. And if the matter and sense be the Word of God before, surely when it is written, (which any word that ever I [Page 33] heard may be) it is a word written, or a written word, which you will.

Some there are who have written against the Qua­kers SECT. V 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 form 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 the [...], and discover their defects herein.

First, they will allow them to be of God.

So they affirm their own Writings and Sayings toMorning Watch. 52. be also of God; (And let not this seem small in your eyes,—ye 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 Worm, 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 inRom. 11. 36. its obliquity) for of him are all things.

Secondly, the 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, and § 3 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 Psalms) 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, Alcension and Exal­tation of Christ. They experience the downfall of Babylon, the Day of Judgment, 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 find 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 withRev. 22. 18. 19. & Deut. 4. 2. a witness under that severe censure of that true and legitimate Word of God.

Fourthly, They call them a Declaration of the Mind § 4 of God. This (all things considered) is the highest [Page 35] 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 sayes no less, when he quotes such Passages out of such Heathen-Authors, Evil communications 1 Cor. 15. 33 corrupt good manners: This is found in the Comedy of Menander called Thadia. For we are also his off­spring, Acts 17. 28 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 mind of God, according to those notions they had of him. And much more may the large and precious Sermons and Writings of the Servants and Ministers of Christ (whose Discourses are grounded on the Holy Scriptures;) yet he that should call them the Word of God in a strict sense, deserves cor­rection. A man may declare his mind, (yea, or some things of the mind of God) by gestures, nods, becks, frowns, smiles, yet they are not to be equalled by the expression of his mind by his Word, they being much more imperfect and unintelligible then words; the holy conversations of the sound and godly do eminently and effectually declare the mind of God; yet had we them in its stead we should be great losers.

Not only the Writings and Sayings of intelligent § 5 creatures, but also the inanimate part of the Creation is a Declaration of God, and of his mind also in many things, Psal. 19. 1, 2. And those Psalms 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 [Page 36] will say, that the Declaration made by them is of equal value with the Word of God, either for matter, stile, manner, or perspicuity?

Fifthly, They are a Declaration of the Word of God. § 6

By the Word 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 Smit [...] Cat. p. 14. 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. 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 Letter is it [the Word] which doth butMorning-Watch. Farnworth, Light out of dark­ness. 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.

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

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

I will ask any man who understands sense, and hath but one grain of reason; if to deny the Supreme Ma­gistrate of Great Britain to be the King of England, were not to 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 [Page 37] 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. It is said of the Jews, they denied him in the Act. 13. 13▪ presence of Pilate; vers. 14. they denied the Holy One and the just. Did they deny 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 Word of God, the Word of the Lord! 'tis said, Where the Word of a King is Eccles 8. 4. there is Power, and who shall say unto him, What 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 ever spoken by God. Experience hath sufficiently taught [Page 38] 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 no [...] on God all the while. It is no otherwise in the present case; people will understand after the common sense and acceptation of words.

I have sometimes been amazed, and not without § 4 good Company and consideration, that men of such 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 of places, wherein that phrase, The Word, and, The Word 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. IV.
The Quakers equal their own Writings and Sayings with the Scriptures, and prefer them before the Scriptures.

I Need not spend time with those who are yet▪ in SECT. I their 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 to unhallow them, and 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 Word, or Words 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.Naylor, Love to the Lost, Pref. W. D. printed in the year 1663.

Hear what James Naylor saith, The things follow­ing 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 Word of the Lord to his be­loved City, &c. This is the Title; He concludes, [Page 40] 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 Parnel, shield of the Truth p. 41. the Presence of the living God, and by the Sp [...]rit of the living God.

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 Penington prays seriously, My Penington, qu. p. 12. upright desire to the Lord for you is,—That he would 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 referre you for construing all such ambiguous andParnel, Christ ex­alted, p. 3. hard words; and Parnel stigmatizes those who prize them, Doting on the Scriptures with your dark minds.

That the Quakers do thus equal their Writings and SECT. II Sayings, &c. with the Scripture, shall appear by four 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 [Page 41] be attainable by any in these dayes? 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 Inspiration of God; and this is another part whereby they aspire to equality.

The Apostle Paul gives this Character of the Scri­pture, All Scripture is given by Inspiration of God, 2 Tim. 3. 16: &c. And the Apostle Peter, For the Prophesie came 2 Pet. 1. 21. not in old time by the Will 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 F. H. one of Antichrists Voluntiers defeated. P. 18. how should he do otherwise, seeing he hath denied the infallible spirit, from which all the Ministers mi­nistred, and all the Prophets prophesied, and spake as they were moved by the Holy Ghost. He was here pleading for their Mens and Womens pro­phesying: and concludes, that to deny the Infalli­ble spirit to be▪ and speak in the Quakers, was to deny the infallible spirit by which all the Prophets prophesied, &c.

Therefore may I say, much more it is not in the Power Jo. Story short Dis­covery in Answer to Christian Queries. of that little Book, either to throw down self-will in any in whom it is not yet subdued, or to exalt the truth in general: because its only Queries gathered by the Author from the Letter of the Scriptures without, and no Message of heavenly Prophesie, 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 de­vine Properties, 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, &c. The W. D. Conclusion. Voice of the Son of God was uttered forth through him, by which the dead was raised. And indeed this light within they pretend to be both Father, Son andLife of Ed. Burroughs Spirit, for they make no distinction. But this being matter of fact I shall prove it out of their writings; yet 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. yet I shall find 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 horrour and indig­nation against their principles: let that man or woman know, that a Conscience seared with a hot iron is too soft a term for their insensibleness.G. B. true saith of the Gospel of Peace. p. 18.

Every man hath that which is one in union, and like the Spirit of Christ, even as good as the Spirit of Christ according to its measure.

I am sensible that there is something in mySmith Prim. p. 14. Conscience that lets me see my secret Thoughts, and the Intents of my heart, &c.

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

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?

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 mind, 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 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. And I will purge out all your iniquities, and forgive all y [...]ur trespasses, and I will change your Natures, and I will make you new Creatures, if you will bearken to me, and obey me the light in you. What 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.

I now procced to the fourth proof of their equalling SECT. III 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.

I having sufficiently proved, that they equal their SECT. IV 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 falling 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 § 2 for 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 Luke 4. 17. [Page 47] the Prophet Isaiah, and when he had opened the Book, he found the place 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 grosly 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 mind of the Spirit, This Querie of George Fox may be turned upon [Page 48] 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 Mind 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 Jews and Gentiles, and separating from the believing Gentiles as un­clean: And the other Jews, (yea, and Barnabas also) was carried away with his dissimulation. But then you [Page 49] will say, how can we be sure that what they wrote and taught was truth?

I answer, that although they might in some things be carried away by temptation (as Peter was in that case) yet their doctrine, which they professed to be 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; but 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 to fail 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, § 6 take, beside what hath been said, one considerable proof of their non-attainment of Infallibility, and that is the most grosly 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; [Page 50] an infallible proof, as if it were a Command or Prophecy of the Saints, (i. e. the Quakers) calling men all to nought, how serious so ever: 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. Parnel shield of the truth. P. 33. As if Christs 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 find out, for the Scripture hath nothing like it; only in two places; It is no more I that do it, but sin that dwelleth Rom. 7. 17. in me. But I am sure, Sin and Christ are two things. Ye not I, but Christ liveth in me. But that was notGal. 2. 20. to censure others, but to comfort Paul under the hard censures and usages of others. But the passage of coming into the World for Judgment, brings into my minde one remarkable Expositor—It is a right and sound doctrine to preach him, as he is the light of Humphrey Smith the true and e­verlasting rule, &c. p 29. p. 32. 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 would 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 [Page 51] [the heart] but how like such a Prophet is to Moses I should too much suspect your understanding 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 § 7 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 Women 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 Mystery of The Great Whore, p. 86. ask at home: 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 untied, and the womans tougue loosed beyond all question. But would any man in his Wits expound this after this fashon? 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 § 8 with them. Ye have Moses and the Prophets within, Fisher, ve­lata quae­dam reve­lata. viz. This written, spoken, manifested in you, Quod tibi ne vis 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.

I will conclude this Chapter with some Inferences SECT. V 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 § 2 assertions 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, [Page 53] the Scripture, and Christianity, according to the di­ctates of their Consciences; it cannot be denyed, 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 Isaac Pen­ington con­cerning U­nity p 1. [the reasonings about things] and wait to feel that which lies beneath in the free nature, virtue, life, power and motions, whereof al [...]ne 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 § 4 Scripture speaks of as gross and heinous offenders. The Apostle Paul, when a persecuting Saul, dealt 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 fore­tell us of such, who should think they did God good service in killing his Servants; and if meer think so's, 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 [Page 54] 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 coming § 6 into England, and observing the multitude of S [...]cts here: he being asked which of them came nearest to the Roman Church, he replied, The Quakers. And it the fundamental principles of Sects (as such) agreeing together, do most exactly express their agrcement and likeness each to other; the Quakers and Papists may claim Kindred upon more demonstrable terms then any other Sects whatever.

The three main principles, Pillars of the Roman SECT. VI Absurdities, are, First, A Contempt of the Scriptures, as insufficient to determine in all Religious Concerns. Secondly, And therefore, a necessity of some other infallible Judge, which may supply that defect. Thirdly, 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 [Page 55] 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 controversiesPighius. 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 beyound 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 m [...]tions of the light within, they had not erred. B [...]t as 'tis a very h [...]rd matter, if the Pope were allowed to be infallible (in what he determines ex Chathedra) 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 Penington's salve will cure the [Page 56] 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 the Penington concerning Ʋnity▪ p. 13 same thing, the 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; In disputa­tione Ra­tisbon. The general Ordinary and lawful Judge of all Controversies whatsoever, which may arise in the business of Religion, is the Roman 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 or Infallibility. Now he that is not infallibleFox Great M [...]stery, c [...]. [...]. in his counsel and judgment, and advice, is not he in errour? And are not the Ministers of Christ the Mini­sters of the Spirit?—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 p. [...]. have not that which is infal [...]ible to judge in you, know [Page 57] not the Spirit of Christ; neither can you judge of per­sons or things, that have not the infallible judgment; 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 Johns and Pope Joans 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.

For the third Fundamental common to the Papists SECT. VII and Quakers, viz. immediate Revelations and divine Inspirations; Dr. Stillingfleet 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 Lu [...]. 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 re­ceived in the Off [...]c [...] for the day.’

‘Another Revelation was made to Norbertus thep. 211. Founder of the Praemonstratenses; in which 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,p. 212. as Antonius and Cajetan say, that she was conceived with original sin. How often have visions and ap­paritions p. 218. Bellar. de Purg. of souls been made use of to prove the doctrine of Purgatory? witness the famous testimo­nies to this purpose out of S. Gregory's 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 Biel, top. 219. Biel in Ca­non. shew that the doctrine of Transubstantiation hath been proved by the appearnce of a child in the Host.’

‘Bellarmin very doughtily proves auricular Con­fession, Bellar. de Poen. by a certain vision of a tall and terrible man, with his Book in his hand; which blotted out presently all the sins the humble Thief confessed upon 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 amongp. 227. them by Enthusiastick persons, upon the credit of their visions and revelations; the most celebrated Orders at this day in the Roman Church, are theBellar. de Pont. Rom. l. 3. c. 18. 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 S. Benedict, S. 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 find the Doctor as good as his word in the p. 234. Bonaven. vita Franc. c. 2. following Pages. St. Francis is said by Bonaventure (a 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 henceforward 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 Isaiah.

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 so end­lesly p. 224. 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 beclosed in Jesu, with the blessed soul of Christ resting in the Godhead;—for into the time that it [the soul]p. 285. Pref. to Sanct. So­phia. is in the full mights, we may not be all holy.—The only proper disposition towards the receiving supernatu­ral Irradia [...]ions from Gods Holy Spirit, is an Abstraction [Page 60] of life, a sequestration from all business 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, transcending all Operations of the imagination, and all subtilty and cu­riosity of reasoning. And lastly, seeking an union with Sanct. So­phia c. 3. God, only by the most pure and intime affections of the Spirit, what possibility of illusion or errour can there be 289. The Ap­probations 519. to such a soul? In which [passive unions] God after a wonderful and unconceivable manner affords them inte­riour 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 Treat 3. sect. 11. c. 1. 292. 215. do.—Yea, so far is the soul from reflecting on her own Existence, that it seems to her God and she are not distinct, but only one thing.—That God only, by his holy Inspi­rations, is the Guide and Director of an internal and contemplative life.

Reynaldus tells of Nerius the Father of the Orato­rians, out of Bacius, the Writer of his Life, that he was so offended with the sm [...]ll of filthy souls; that [Page 61] 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 § 4 from 1 John 2. 27. But the anointing which ye have received of him abideth in you, and ye need not that any 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 the 26. ver. These things have I written to you, concerning 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 Masc. in the Gr. it may be rendred in any Gender.

These Considerations duly weighed, (if there § 5 were no more) are sufficient to any who have respect [Page 62] 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 onely unscriptural, but also idolatrous; while in the mean time they plant and hug 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 sna [...]e most dangerous.

The Apostle speaks of more Antichrists then one, § 6 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 lier, 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 distroying 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. [Page 63] The next black mark of Antichrist which is upon you, is that in 2 Thes. 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.

THat this is to deny the Scripture, is obvious and SECT. I 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 imployment, 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 [Page 64] 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 grant it. If this were necessary, I should not fail in the proof notwithstanding.

For the proof of the Charge, I shall first call forth § 2 James Parnel, an early and forward Quaker, andParnels Shield of the Truth, p. 10. 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 then the highest robbery and sacriledge. And if thou lookest upon the Scripture to be for a rule Smiths Prim. p. 10. 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 Naylors Light of Christ, &c. p. 19. liberty to speak to his people by them [the Scripture] if he please, and where they are given by inspiration he d [...]th 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 [Page 67] 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, neque Spiritus Sanctus loquens per Scripturam potest facere.’

‘Ergo neque Sacra Scriptura, nec Spiritus SanctusArgumen­tum Jacobi Beccani, item Gret­seri Jesui­tae, in Col▪ loquio 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 supreme and general, ought so to give sentence, that the one part of the con­tenders [Page 66] 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 Scripture] behold we dispute whether it he 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 Gretserus 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 gon [...], and the Scripture must not determine Religious matters. But '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 [Page 67] 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.

For convicting the Quakers of gross errour, and SECT. II establishing others in the truth; I shall prove from the Divine Authority of the Scripture these three 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 § 2 own words, O fools! and slow of heart to believe Luk. 24. 25. 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 Prophesies 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 they John. 20. 9. 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 § 3 to obey, &c.

Ye shall observe to do therefore, as the Lord y [...]ur God Deut 5. 32. 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 hi [...] 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 Hos. 12. 8. a spoil, and Israel to the 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 § 4 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 [Page 71] 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 2 Tim 3. 16, 17. by inspiration of God, and is profitable for doctrine, for re­proof, for correction, for instruction in righteousness; that the man of God maybe perfect, throughly furnished unto all good works: the words for correction here are [...], for conviction.

And herein [all things which are written in the § 5 Law and the Prophets] do I exercise my self, to have a Acts. 24. 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 Scriptures; 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 myself, [...]. he laboured by 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 flothful, poor, proud, and meerly in conceit rich with them. To the Law and to the Testi­mony, Isa. 8. 20. if they speak, 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 [Page 70] of Faith, which the Apostle makes so much ado to bring people to embrace, and disclaim justify­ing righteousness by the Law.

That the teachings, motions, and determinations of the SECT. III 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 teaching, 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 Psal. 147. 19, 20. upon. He sheweth his Word unto Jacob, and his judg­ments unto Israel: he hath not dealt so with any Nation, and as for his Judgments they have not know 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 lettter, husks, and by such like scornful names.

The dispensations of the revealed and written Word, § 2 render God nigher to a people, than to those who are with­out it. For what Nation is there so great, who hath God so Deut. 4. 6, 7, 8. 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; for all theirEph. 2 12. light within, which the Quakers say all men ever had.

The d [...]spensat [...]ons of God, in and to his Church, rise § 3 [Page 71] higher and higher in excellency and glory.

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 dayes of Methuselah and Noah took hold of the dayes 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 WorldJob. 26. 13, 14. among good and holy men. And if you will not be­lieve me, believe Holy Job. By his spirit 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, 'tis said of them: In Psal. 76. 1. 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.

From the slipperyness of our memories.

Who among the sons and daughters of men, is able § 4 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, [Page 70] and bad Steward; and let slip a great part, both mat­ter and from; 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. § 5

Since man was corrupted, and so long as there 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, judgement, 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 so 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. [...] my anxious, per­plexed, careful, troubled thoughts; beating againstPsal. 94. 19. 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 ere 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, [Page 74] threatned against Israel was, and thou shalt grope at Deu. 28. 29. noon-day as the blind gropeth in darkness, and thou shalt not prosper in thy wayes. 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.

IT is no matter of wonder at all, that they who are SECT. I 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 Counsellor and Comforter. And this is the Smith Ca [...]. p. 95. meaning of our Doctrine, to bring people to the ever­lasting Word of God in themselves. Whereby they steal away their esteem and use of 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 is commended to them, and imposed upon them, that they may not think of, or mind that which is a Treasure! 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 in § 2 Morning Watch, Epist. you, which is without guile. So to that of God in thee—I will direct thee. Their Pamphlets are stuffed [Page 74] 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 the § 3 Parnel's Shield of she truth, p. 10. 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 a strangling the Scripture with one of its own silver Cords: Why seek ye the living among the dead! as if the ScriptureLuke 24. 5. were a very Grave and Charnel-house, from which [Page 79] 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 Carcase rotting in the Grave.

Hear one more of their Trumpets sounding to the § 4 John Story short disco­very, &c. p. 2. same purpose: And although 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, 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 Smith Prim. p. 12. [Christ the light within] alone searches the hearts—and not the Scripture. 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.

They assert the light within to be sufficient, yea all-sufficient. SECT. II 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 [Page 78] next room; while we have enough in our own bo­somes; 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 Smiths Prim. p. 10. the light of Christ [within] thou wilt be able to try all things.

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 Smiths Prim. p. 14. from sin? &c.

Answ. Yes Child, all power in Heaven and Earth is in it.

Reader, canst thou withstand the astonishment wherewith a tender conscience of the true God is wont to be surprized 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 surprize; 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 breath above ground.

Thirdly, They affirm the Scriptures to be within. SECT. III If so, it is a great vanity to read them out of a Book. 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 professedVelataqu [...] ­dam reve­lata, p. 4. Quakerism, asserted this, Ye have Moses and the Pro­phets within you. Not in Latine 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 areParnel's Shield of the truth, p. 11. the most odious and dangerous) For the Scripture is within, and was read within before it was read without.

I would not wrong the Quakers as bad as they are, § 3 and it is pity they should be wronged, who wrong themselves more than enough. If they mean by the Scriptures 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, as a good man brings forth from thence good things, but also esteemed loved with understand­ing; [Page 78] 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 have § 4 the Scriptures 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 frail 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 their § 5 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 [Page 81] 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 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? And it shall be with Deut. 17. 19. 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] their 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 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 re­spect to us) first without, then within.

I would gladly hear any of the Quakers make § 6 a report of any of the Gospel truths contained in the Scriptures which you could assure me you never [Page 82] 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, and of those many other things which Jesus2 Thess. 2. 15. 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.

They affirm that there is no light in the Scriptures. SECT. IV

That light is in the Scriptures, prove that, or tell Lip of truth opened, p. 7. Ephes. 5. 8. me what one Scripture hath light in it? If the Scri­ptures gives us a true description of light, 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 theyGal. 2. 6. seemed 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 § 2 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 hill. 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 preform 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 soProv. 6. 23. many words: For the Commandment is a lamp, and 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.

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 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 Lord? To say, who is the Lord? or what hath theprov. 30. 9. 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 day light? 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. 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 confessions. And it was the rule unto them that gave forth the Scripture▪—and they spake the words as the Spirit moved; so that the Spirit was before the Smith prim. p. 10. words, 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, Naylors love to the lost, p. 1 [...]. but yours is in the Letter; and so of another mini­stration. By the phrase [in Spirit] they intend not that only which r [...]aches the heart, but that which hath [Page 85] 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 § 4 is no command of God to me, what he commanded to Burroughs answer to choice expe­riences, p. 6, 7. 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 to 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 it's 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 Auth [...]r from the Lord, through the divine John Story Short dis­covery, p. 1. inspiration of his light and Spiri [...] 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. § 5

And J. A. further saith, let light without be guide 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. 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; [Page 86] 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 know p. 31. not what, and limiting the spiritual Covenant of God to the literal.—Not in spirit but in the old letter, or tra­dition p. 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. The falshood of this Doctrine I shall prove by Scripture, and rational evidence, and answering what they pretend for the grounds of it.

The Laws that were given by Moses, and the SECT. II doctrines and promises also were binding to the Con­gregation of Israel, And afterward all the Children Exod. 34. 32. 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? These are the words which the Lord hath com­manded Exod. 35. 1. 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. For the Law was given by Moses. And the Scriptures wereJohn 1. 17. 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 [Page 87] and the Prophets were to the Jews.

And moreover it were a very superfluous thing for § 2 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 § 3 of the Saints. That I may not run you outMorning Watch. 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 meer authority of their Example, is not a little § 4 faulty though the thing be good in its selfe: 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 [Page 88] 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 premised, 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 f [...]llow the § 6 examples of eminent Saints.

Beloved, follow not that which is evil, but that which 3 Ep. of Jo. 11. is good. This is spoken of evil and good actions and examples, as appears by the 10th. verse. Leaving us an example, that we should follow his steps. Whose 1 Pet. 2. 21. Heb. 13. 7 2 Thes. 3. 7. and 9. 1 Pet. 3. 5. 3 Phil. 15. faith follow, considering the end of their conversation. For your selves know how ye ought to follow us. But to make our selves an ensample unto you to follow us. For after this manner in the old time, the holy women also who trusted in God ad [...]rned themselves. Brethren be ye followers together of me and Mark them which walk so, as ye have us f [...]r 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 an aggravation that they did not1 Sam. 8. 3. only sin against the Laws of God, but the example also o [...] their Father.

Yea, in doubtful and difficult cases; wherein we § 7 [Page 89] 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 women) go thy Sol. Song. 1. 8. way forth by the footsteps of the flock, and feed thy Kids beside the Shepherds Tents.

It were well if young beginners in Christianity would § 8 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 providence: such a practice would evidence humility, and a knowledge 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.

I conclude this Chapter with some consequences of SECT. III 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.

First, 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 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 [Page 90] 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: yet none make a greater noise in that you call teaching, or declaring, or are so troublesome and importunate therein as your selves.

2. The consequence will be, that however the § 2 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 a § 3 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.

THis is a bold and strange assertion, from those SECT. I 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 our selves: 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 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 the 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 § 2 come to know God? Answ. Nay Child there is not Smith, Prim. p 24. another way, for Christ is the way. The Scriptures (which are Christs own words) which say Christ isJohn 14. 6▪ the way, are far from countenancing what this Au­thor shelters under their 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 [Page 92] 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.

So the Apostle Paul affirms, (whom we have rea­son § 3 to believe before all the Quakers in the world) For the invisible things of him from the creation of Rom. 1. 20. the World are clearly 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 m [...]st 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 § 4 without Christ, yet there are many other wayes 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 Nayl [...]r, who saith Christ is the Word and Prayer:) but though we make [Page 93] 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, 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 § 5 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 leggs, and your eyes? and all because you cannot get over but by the 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? § 6

Answ. Yes, and man cannot know him by any other Smith's Catech. p. 2. 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 not another way to know God but by Christ, here but by his light [Christ] and that within him too: lest we should [Page 94] 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]Morning Watch, p. 6. declared him as he knew him; 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. 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, [...]. 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 John Hig­gins warn­ing, &c. p. 7. of Hebrew, Greek, and Latine (which they call the Original) 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 [Page 95] 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. 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 knowledg of God. If 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 Scri­tures § 8 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 Scorned Quakers account. p. 20. light within shews you in a glass 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 Loking-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, [Page 96] 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.

For the help of the unready in the Scriptures, I SECT. II 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 expe­rimentors 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 knowledg 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 knowledg of him, and [Page 97] is more than a meer notion of God.

And for the knowledg 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 knowledg 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, that2 Tim. 3. 15. Text is enough to prove, And that from a Child thou hast known the holy Scriptures, which are able to make thee 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 no 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 belivers or unbelievers) take two or three testimonies. These things have I written 1 John. 5. 13. unto you that believe 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 [Page 98] 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 the1 Jam. 23. 24. Metaphor [a Glass] used by our Adversary. For if any man be a hearer of the word and not a 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, and the particular Argument given just now, to be a full and plain confirming the Doctrinal word to be a means by which we may know our selves.

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

The Scriptures have less in them of demonstration, § 7 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.

That no Writing whatsoever can be any such § 8 means; for the holy Scriptures deserve a preference in religious cases; and that (which will lye very [Page 99] heavy upon you who are called Quakers) all your scriblings neither hath been, neither can be to any such good purpose, as the knowledge of God, Christ, &c.

Experience and sense it selfe, and that not of § 3 one but many millions, are not all together worth astraw in point of evidence: for so many have experien­ced as plainly as sence 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 whom § 4 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 Scripture,) 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 a way 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 [Page 100] 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.

I Join these into one Argument, the latter beingS [...]CT. I. 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 Weapens 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 knowledg 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 Pag. 11. are able to grapple 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 them: and if God be not without the Quakers, or any other creature, as well as within [Page 102] 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, least youPag. 11. should not understand him. If you use any other Weapons [than the light within] in this spiritual war, y [...]u 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.

However this shall not prevent the producing my SECT. II intended proofs of the danger (as the Quakers say) that attend reading the Scriptures. But seeing (as the Quakers say) we must try the Spirits by the Spirit; let us try William Smith's spirit by Isaac Pennington's who speaking of knowledge gained by thePenning­ton's quest. &c. P. 12. 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 in to 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 [Page 103] 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 led by the Spirit of Naylors love to the lost▪ p. 53. 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.

That this abominable Tenet is the Quakers, I know SECT. III it sufficiently: and that they look upon our adhering to the 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 dark, § 4 W. Pen's Spirit of truth▪ &c. p. 23. 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 [Page] 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 (as such) are contradistinct things; he is very unfit to assure who they are that grope in the dark, and is very unlike 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; nor his little Child unman'd (as good Philoso­phy as it is) for I have not room to spread all his rubbish.

What is to my present purpose is in the last part of his saying, all must be as unlearned from their—tra­ditional read knowledge, as he is unmanned &c. Sure [Page 105] 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 contianed in the holy Scriptures? how can you have the face to call them holy Sciptures, and yet make knowledge attained by reading them so nauseous to God, that they shall be none of his Children, that learn any knowledg 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, § 6 your foreign Authors, your attempted (though misha­pen) Logick, your quotations of so many Scriptures, though some of them in a pitifull 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 [...] signifies light, ra­ther than [...] 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 youEph. 5, 13. would have us without the Armour of light (for [Page 106] whatsoever makes manifest is light) that we may notEph. 5. 13. 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) § 7 to quote a few Scriptures, that people may have them in a readiness against these untruths of the Quakers.Rom. 13. 12. Put on the Armour of light, &c. the 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 Heb. 4. 12. Eph. 6. 16. 17. and powerful, sharper than any two edged Sword, &c. There is an offensive Weapon. Above all taking the shield of Faith, wherewith 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 manageing. 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 Scriptures than any of us all, resisted Satans temptations by theMath. 4. 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 them.

THey may as well say that hearing the word SECT. I 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. § 2

Answ. Why Child, all that are faithful to God in Smiths prim p. 29. 30. 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 in Fisher. Velata quaedam revelata. 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 unrege­generate [Page 108] person at least (which all are with them wh [...] 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 to be seen.

To reprove this evil Spirit of (worse than) er­rour,3. John 5. 39. 40. read and understand this Scripture, wherein there is not any great difficulty. Search the Scriptures, (for in them ye think [...]e 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 were 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 th [...]r hearts (according to [Page 109] 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 all 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 forthose 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.

I Could produce a thousand instances of this crime SECT. I against the life and being of the Scriptures, commit­ted by the Quakers as their principle and duty. This wickedness, is their open high-way, 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 [Page 110] 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 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 own 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 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, least 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 this Chapter, take the words of James Naylor the § 2 Quakers proto-Confessor. For all the Saints have their commands in Spirit, but yours is in the Letter; Naylor's love to the lost, p. 8. 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 with them 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: [Page 111] 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 some who met together and ex­horted Morning Watch. p. 22, 23. 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 § 3 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 Ib. 22▪ 23 of men, earthly root, darkness and 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 f [...]rth of flesh and blood, the birth that persecuts 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 [Page 112] 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 words § 4 Naylors love to the lost, p. 30. of Naylor. And of this sort are they who have their preach­ing 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 spake by them to us, more than by all other things: he saith to Jeremy, Jerem. 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 [...]om. 16. 26. manifest, and by the Scriptures of the Prophets; accord­ing to the [...]mmand 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 [Page 113] mind to men. But the Quakers will not have it so, and therefore it must not be so. But they who [...]nquire 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. 25. 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 where any, were foes each to other. And what can render the Spirit and the S [...]ripture 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 cause of it too; and therefore it was ever so, and is as inseparable as natural cause and effect. It this be all true, wellW. Pen Sp of truth, & [...]. might W. P. say, We livingly witness, against all the dry cavelling Letter-mongers in the world.

Having frequently met with that Scripture, SECT. II 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. The words are, Who als [...] hath made us able Ministers of 1 Cor. 3 6. opene [...] 1. the new Testament; not of the Letter but of the Spi­rit: for the Letter killeth, but the Spirit giveth [...]ife.

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 Reedemer.

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

Th [...]se 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 dyeExod. 20. 19. with fear at the appearences of God on that Mount 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. Rom. 7. 11. 12. Commandments. And the Commandment which was ordained to life, I found to be unto death: for s [...]n 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 punish 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 imme iate inspiration, and at first hand as the Apostles received them.

I Am now come to the highest round of their SECT I 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, whole 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 against us 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 peioes the Brazen Serpent that Moses had made; 2 Kings▪ 18. 4. for unto th [...]se 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 demo [...]ished, 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. § 2 W. D. dis­cove [...]y of mans re­turn p. 21.

All people may search the Scriptures, and see how y [...]u have been deceived by your Teachers; who hav [...] caused you to seek your lost God in carnal and dea [...] observa [...]ions: which they have not any Scripture for [...]. [Page 117] 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 huilt the high places of Tophet, which is in the Valley of the son of Hin­nom,Jer. 31. 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 seem to advise 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 p 23. [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 with in) which is the birth that persecutes the Son and heir.—And not one of them must stand (though ever so seemingly glorious) f [...]r 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 Images be Idolatry, than 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 (though by an evil spirit) pag. 18, 19, 20, 21, 22, 23. will find it his scope to prove all Idola­ers 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, part 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 bott [...]m and foundation of all Religions this day.

I am e'en tired with searching these sulphureous § 6 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 ebullations more and and 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 y [...]u 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 transgressours 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 greate space.

The Quakers having thus stript the holy Scrip SECT. II tures 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 sh [...]ll we better discern their united testimonies and strength.

They who Deny the Scripture to be the word of God. Equal their own writings and saying with the Scriptures, and prefer them before the Scriptures. Deny the Scriptures to be a rule of faith and life, or a Judge and determiner in religious controversies. Take men off from reading the Scriptuses, and looking into them for instruction and comfort. Deny the Scriptures to be any means, by which we may come to kn [...]w God, Christ, or our selves. Affirm the Scriptures t [...] be no means, whereby to resi [...]t temptation, and that they are dangerous to be read, Deny the Scrip­tures to be read to any profit, any farther then they are beforehand experienced by them that read them. Put or render the Scriptures, and the Spirit of God in opposition to each other. Affirm the doctrines, commands, promises, holy examples expressed in the Scriptures (as such) to [Page 120] be not at all binding to us. 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 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 [Page 121] 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 in the middle collumn, the Quakers Tenets on the left, and the Jesuites and Papists on the right hand.

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

THe Ordinances of God are those means, SECT I 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 havingIsa. 64 5 commanded some things to be done by us, as means in order to our being so blessed, and thereto annexedDeus non supersti­tione coli vult sed pietate. God will not take supersti­tion but piety for h [...]s wor­sh [...]p. Cicero many great 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 and 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 being to all things that are, and to whose being and blessed­ness [Page 129] it is beyond the reach of any, or all together to make the least [...]ota or tittle 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 the outward good things of this life, in all whose thoughts God is not, and who are utter [...]. In the way which pleaseth his own mind Socrat. in Plato Viz▪ God will be worshiped. Quicunque Deum aut Numen non agnoscit, no [...]an [...]um ratione ca­ret sed e­tiam sensu. Avicen [...]a. 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 are 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 § 3 hitherto spell'd backward, but newly found out really Who ac­know­ledgeth▪ not God▪ is void not only of rea­son, but sense also. 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 kind of thankful and reverend acknowledgments of God. More by [Page 130] 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 the § 4 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 Appostle calls beggarly Ele­ments, Gal 4. 9 Heb. 9. 10 carnal Ordinances; 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.

I shall first prove, that the Quakers deny Gospel SECT II 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 the Ordinances, and blotted them out; and they are § 2 George Fox great mystery. [...] p 16. 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 [Page 131] 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 contradictions Exposi­tion. The Scripture which most agrees with his words is in 2 Col. 14. blotting out the hand-writing of 2 Col. 14. opened. 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 Christ § 3 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 burthensomness? 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 ingage 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 living § 4 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 Naylo [...], 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 herein [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 sense, it is very strange that the Gospel and Law of Works [Page 133] 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 inlarge 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 us § 6 hear Isaac Pennington's Light speak contrary to the Light of G. Fox. When Israel was bent to seek after Isaac Pen­nington concerning Ʋnity p. 1. the Lord, and 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 his death, and then blotting out these Ordi­nances? § . P. 38. I de­ny that God did ever or will ever reveal himself by any of those things thou callest the means of Grace. C. Atkin­son. 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 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, [Page 134] which we call Gospel-Ordinances, and the Quakers, Babylons forms, and abominations. Until 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.

They deny and subvert the Ministry of the Go­spel, SECT. III 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 take up all that is to be found on any one, or any that pretend to be the 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 faithful 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 mediate § 2 [...]arn [...]l's 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 God—and speak it [the Gospel] as they are moved by the Holy Ghost—and such travel from place to place, and have no certain dwelling place; this Ministry we own and witness. Thou art corrected by the Scripture, and the Fox my­stery &c. p. 48. 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, not § 4 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 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 lea­ving § 5 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 [Page 136] (especially the poor Non-Conformists) enjoy, and will not so easily (as Pen's phrase is) be fohb'd out of them, as they fob others out of the truth of the Gospel.

But indeed will you deny that the Elders that were [...] 6. ordained in every City by the appointment of Paul, T [...] [...]. [...]. and by the hand of Titus, had any mediate Call? or those spoken of, Acts 14. 23 And when they had or­dained Acts 14. [...]3 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.

Another ground of their denying our Ministry is, SECT. IV that they teach from the Scripture. And the Word is immediate, and all the Ministers of Christ preach the Fox myste­ry, [...] c. p 44. 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 W. D p. 30. preaching to study, and to seek at other mens mouths, 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 Parnel's Shield of the Truth. p. 17. Ministers of Christ,—the one of the Letter, the other of the Spirit.—For they are meer Deceivers and Witches, bewitch people from the truth, holding forth the shadow for the substance, and what is the Chaff to the Wheat?

Here is not a bare denial of those to be Christs Mi­nisters, § 2 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 [Page 137] holy Scriptures? most horrid doctrined 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 Ministers, which he fonds 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 vileness 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 Fox My­stery, &c. p. 72. Ministers of the Spirit, and not of the Letter, if ye not infallible? There is none but God alone absolutely infallibly. 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, preach § 4 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 free, and without Charge; yea Fruits of a Fast. p. 21. 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 [Page 138] receive Hire for preaching we dare not condemn: because Christ hath said, The labourer is worthy of his 10 Luke. 7. 2 Cor. 11 8. hire. And the Apostle said, He took wages of other Churches to serve them [the Corinthians;] It is ordained, 1 Cor 9. 14. 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 himselfe 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) that there are thousands this day in England, who § 6 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 (who had excellent2 Tim. 2. 15 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 [Page 139] 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, Fox great mystery, p. 5. p. 62. that be not in the immediate teachings from the Spirit. But the greatest professors upon the earth are 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 devillish lyars. § 2

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 stoln words.

Here is then the proof, that we speak more 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, [Page 140] 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 judgment to decide it betwixt us) that they did not believe the Lord lived, and swearing what they thought untrue, or doubted of, they therein swear falsly, or that they dared to swear to a falshood, and yet abuse the Name and Ordi­nance of God to confirm it. 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 tittle 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 Apostle to the Galatians, O foolish [Quakers] who hath bewitched you? CertainlyGal 3 1. it must be a strong delusion that thus blinds you; He feedeth on ashes, a deceived heart hath turned him a­side, Isa. 44. 20. that he cannot deliver his soul, nor say, is there not a lye in my right hand?

The next Ordinance I shall prove them to deny is, a Gospel-Church. And the Church so gathered into Naylor love to the lost. p. 17. God, is the Pillar 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 Naylor's, 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, secondly 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, saying, § 2 We utterly deny all their ways and doctrines, who exclude Fox great mystery. p. 32. 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; but it § 3 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, [Page 142] 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, there § 4 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-plays. 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 sto­ry, § 5 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 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 Churches, and Churches mentioned, and owned in [Page 143] 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, to see § 7 if we can make a further discovery. For the Church Parnel Shield of the truth, p. 34. is but one, and the Temple of God 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. § 8

The holy Ghost made the Officers of the Church O­verse [...]rs Great mystery. &c. p 8.—the 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, Strange Officers to as strange a Church.

Quest. Which is the fold of the sheep? Answ. The Isaac Penning­tons Que­stions, p. 49. 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 must § 9 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 Zi [...]n: and this is the scope of many pages in his Morning Watch. Morning watch. But I have proved them to deny all forms and visible things in Religion and worship, upon the general head; but the Gospel-Church is a form. In whom all [Page 144] the building is fitly framed. I am sure that is a strangeEph 2. 21. building without any form; but to be framed and and formed is one and the same thing with being put into a form. For though I be absent in the flesh, Col. 2. 5, 19. yet am I with 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 joints and bands having nourish­ment ministred and knit together, increaseth with the in­crease of God.

So that a Gospel-Church is a number (for [...] is a name of many gathered together) united according to Christs from, 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.

THey will allow a hearing the Word preached, SECT. I and that must be the light within, but the mind of God contained in the Scripture, they must by no meanes hear preached, for (as I hinted from G. Fo [...]) 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 is written, Rom. 10. 15, 18. How beautiful are the feet of them that preach the G [...]spel of peace? &c. But, I say, have they not heard? yea veri­ly, their sound went into all the earth, and their words [Page 145] 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 Word, § 2 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, that ever undertook to speak with mans voice.

Quest. Is there something of God in my conscience, Smith Prim. p. 2. 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 way, Smith Cat. p. 12. but by the manifestation of his light within him.

Now I shall prove, that the light is the main § 3 (if not the only) thing to be preached, according to the Quakers Tenets. Mind the light of God which hath convinced you.

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, which is one in all. So I desire that Parnel's Shield of the Truth, Epistle. p. 42. Fox great mystery, &c. p. 15. 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, as brought in by Fox; I shall say more of it in the following1 Pet 3. 19 opened. 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. 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 thee, that the Quakers are sent of God, who speak to thee of the Fox great mystery. p 64. §. 4. 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. Now is the life, the faith, the obedience of the Son, the thing which is of va­lue Penning­ton quest. [...]26. 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. Answ. Where Parnel Shield of the truth, p. 3. 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 [...] 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 is of the light.

The Quakers disown Gospel-Prayer.

I take Gospel Prayer to be the souls uttering its SECT. II 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) with § 2 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 Mat. 6. 9. Luke 11. 2. pray ye, &c. When ye pray, say, Our Father, &c. And in both, one Petition is, Give us this day our daily bread; wherein two things are implied: 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 [Page 148] 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 con [...] [...]tible form.

That they crave not Gods blessing, nor express § their thankfulness at Set-meals for their Table mer­cies, is as notorious as the other: whereas we have Christs example for it; And Jesus took the loaves, and John 6, 9. Mark 6, 41. Acts 27, 35, 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 thanks to God in the presence of them all; and when he had broke it, he began to eat, &c.

All that ever I could learn of the Quakers acknow­ledgment § 4 of benefits received, or receiveable 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 lo [...]ked up to heaven; which implies, 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 Gospel­precept: For every Creature of God is good, and no­thing 1 Tim, 4. [...]. 5. to be refused, if it be received with thanksgiving, for it is sanctified by the Word of God, and Prayer. So tha [...] to omit this duty (which therefore Paul would not when in a storm, and the company in a conster­nation w [...]h s [...]ar 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 ingage his Infalli­bilityNaylor love to the lost. p. 57. to bring them off clear. But where the pure is not (viz. the light) all things are defiled, when they are not sanctified by the Word, and Prayer, and therefore are to be received in fear, and therein remembring his death till he come, who is the Word, and Prayer. And now soul 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 commands 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: for al­though [...]. 5. they have some who utter Petitions, they do it (as I am informed) always 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 uncontrolled Fame fa [...]l 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.

But there are three things that fully prove their SECT III denying of Gospel-prayer. First, Their contempt of true Gospel-prayer. So the same Wisdom may deny Smith Cat p. 10 [...]. the prescribed way, as betng formal, and may invent something instead of it, in a higher mystery of iniquity; and though they may not speak in such formal words [Page 150] 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 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 then 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. But that conceived prayer (as such) should be with iniquity, a mystery of iniquity, and that to so high a degree, is a bold charge. It is well known, that many of them, when they come into our Congregations, and are present when the minister is at prayer, they will sit allIsa. 56. 4 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 prayers that is not by im­mediate § 2 inspiration, and motion of the Spirit; and with out the use of our conception, and direction of the un­derstanding. But as every creature is moved by the Spirit Naylor Love to lost p. 13. of the 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 c [...]nceivings Smith Cat. p. 100. are shut out. So all must come to the Spirit of God, by the Spirit to be ordered, and cease from their own word, [Page 151] 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 prayes 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 least 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.

By what I have here produced, you may learn, That § 3 they deny any thing of man to be exercised in prayer. If he intend hereby, only the depravation that is come in since the fall, it were every right: but certainly faith in the Redeemer, and the promises which in him are yea and amen, the encouragement to prayer are 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 conceivings 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 [Page 152] 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 § 4 Job 23. 4. of God. I would order my cause before him, and fill my mouth with arguments. The word Order, in the Heb. fignifies 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. WhatPsal, 5, 1. 1 Cor, 14, 15. 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 unfruitful; 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 § 5 Smith Cat. p. 112. such only are accepted, and not the prayers of those who think to be heard for their much 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, where­in Naylor Love to lost p. 16. 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 worshipping 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 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 § 5 [Page 154] 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.

Reading the Scriptures, and Meditation, which are Go­spel-Ordinances, SECT. IV 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 dry Letter-mongers. Take only one instance of William Pens; But all must W. P. Spirit of truth. be as unlearned as 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. William Deusbuty 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 [Page 155] 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.

I shall say somewhat of their abundant scorn of SECT. V 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 up­on § 2 Institutions of this nature, that not only since his revealed Law hath abounded to his Church, but al­so when the Revelation 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 [Page 156] 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 this [...]. 3. right of his, that when sins against not only natural light, but superadded Precepts to confirm and streng­then its doubtfulness and decays, have been passed by without any special expressions of his provocations, 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 dire­ful penalty to this positive Law: In the day that thou 2, Gen, 17. eatest thereof, thou shalt surely die.

The case of Nadab and Ahihu, when God bare § 4 witness against them from heaven, by consuming them with fire, was as a Pillar of Salt to season others with an awful 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 [Page 157] 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 sick­ly 1, Cor, 11, 30, 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 man, § 5 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 th [...]t, (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 Wi [...]dom, 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 slighted, because in their own nature they seem of no tendency to edification, have given my Reader this (not superfluous) Intro­duction.

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 or Christ. The Baptism we own, which Parnel's Shield of the Truth, p. 11. is the Baptism of Christ with the Holy Ghost, and with fire, but we deny all ot [...]er. Here is Water-Baptism [Page 158] 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 p. 12. see the other [Water-Baptism] to 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 S [...]alham.

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 § 2 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 foreheads 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 lies 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 the § 3 Smith prim. p. 39. 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 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 regardful [Page 159] Prophet can tell you, that Baptism rose from theIt was that which by the Pope and Popish affected Priests was ordain­ed, and by such it is upheld to this day. Higgins Warning. p. 5. §. 4. Parnel Shield of the truth. p. 11. 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 Latine 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 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. [...] from [...], signifies washing with water, dipping into water properly; that of the Spirit, washing the soul but improperly, for freeing it from sinful pollu­tions. 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 laid § 5 Naylor Love to the lost. p. 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 due time, and in an extraordinary manner) had not this of Baptizing mentioned, as the rest had: therefore he said, Christ sent me not to baptize, but to preach the 1 Cor. 1. 17 Gospel: Yet he did baptize, therefore it was an Ordi­nance; and that he baptized so few in that Country, 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 [Page 161] 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 those that § 7 were sent to preach to all Nations.

Answ. Ananias baptized Paul, yet was not so sent. The ends of Baptism, which was a sign and seal 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 and 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. Naylor saith, Paul preached the Love to lost p. 41. Baptism of the Spirit in its stead. Let that be pro­ved, and something is said.

But John Higgins saith, That Water-Baptism was Warning, &c. p. 5. 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 PatriarchGeat my­stery of great 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, that is, 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 [Page 162] 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 of­fered § 9 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. He2 Cor. 4. 18. that shall 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 intolera­ble 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.

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

As of Baptism, so of the Lords Supper; they will [Page 163] 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 the1 Cor. 11. 23. Christian Religion. If what the Apostle Paul saith he received of the Lord, 1 Cor. 11. 23. do express the true Lords Supper, the Quakers deny it.

Feeding upon the husk and shadow, which is carnal. Parnel Shield of the truth, p. 13. 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] are Smith prim p. 39. 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 unnecessary a thing, as a reply to these silly Cavils, and plain contradictions to the Scripture.

The main Objection the Quakers have against this § 2 Ordinance (beside that against all forms, and all things that are seen) is, That Christ is c [...]me, 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 1 Cor. 1 [...]. 16. Bread which we break, &c. But that none must be ingaged by this Ordinance, but those to whom Christ was not come by a Spirit of Sanctification, is ex­ceeding gross: For whereas the Ordinance is for the Saints, this renders it to be peculiar to those in a [Page 164] 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 Di­sciples, Naylor love to the lost. p. 58. 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 § 3 to inform you, what they mean by the Lords Supper which they own.

But if you eat in remembrance of him, and so come to die to that which slew him, then do you shew the Lords p. 57. Naylor Love to the lost. 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 [Page 165] of the Lord is expressed by the same Author, in theseP. 54. 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 con­fusion. § 4 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 calle [...] him the Son of God, The Christ; and none of the Quakers now, that I can hear of, 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 of the Lord, that p. 56. I shall declare unto you. And again, And this is known from the Lord in the Eternal, to be the true end of the p. 57. 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 unintelligible account of Christianity, or a Christian: And that mouth (which said, I deny that God did ever, Ch▪ Atkin­son. or will ever reveal himself, by any of those things th [...]u callest the means 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 years 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 Errour out-strip all others who are found in the same c [...]ooked way. I shall pro­ceed to the proof. All that are called PresbyteriansEd. Bur. Trumpet, &c. p. 17. and Independents, 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 suffering [...] by him wrought and suffered, when he was in the world.

What Righteousness Christ performed without me, was Farnworth not my Justification, neither was I saved by it. I be­lieve it of himself, if he died in the same mind. Can outward Bloud cle [...]nse the Corscience? Can outward Penning­tons Que­stions, p. 25. 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 Penning­ton. of purifying the heavenly things themselves, Heb. 9. 23. it would seriously be enquired into, and the Lord wait­edon to know, what nature th [...]se 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 [Page 167] 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.

§. 2 By these Queries you may see how far he is 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 horrour behold the woful 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.

§. 3 And this we witness, who through the Lamb, our Sa­viour, Parnel's Shield of the truth. p. 30. 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 [Page 168] 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.

§. 4 Let us hear one more, that it may not pass for only one, two or three of their Doctors Opinions. And conclude to themselves a belief in Christ, and apply Morning Watch, p. 21 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 thom, 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 they neither know God nor Christ, nor the place where they say he sits at the right p. 22. 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.

The influence of Christs transactions without us, above SECT. II 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. And then shew you what Righteousness they profess Salvation and Justification by.

The righteousness of Christ's active Obedience without and before us considered. § 2

And he received the sign of circumcision, a seal of the righteousness of faith which he had yet being un­circumcised, Rom 4. 8. 11. o­pened. that he might be the Father of all them that Believe, though they be not circumcised, that right­ousness 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 righteounsess in the sight of God, that hath any the least crooked­ness, obliquity, or fault in it 'Tis that right­cousness, of the Covenant of grace, or there­by [Page 170] 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 Naylor saith, And Love to the Lost, p. 7. with him his righteousness is freely imputed, or put into the creature; as if imputing were a putting in. It was imputed to James Nail [...]r 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 as a grace of the new Covenant, it was not the righte­ousness § 4 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 command of God, it is our own act. The just shall live by his faith. His faithHab. 2, 4. Rom. 4 5. 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, Jer. 23, 6. the great subject of the promise and Cove­nant; [Page 171] and is therefore called. The promise, the Cove­nant, and frequently, The righteousness of God, he 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 Rom 5: 17, 18, 19. reigned by one, verse 17. Therefore as by the offence of one, judgment came upon all men verse 18. For as by one mans disobedience many were made sinners, verse 19. much m [...]re 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§ 6▪ contribute a good measure. Neverthel [...]ss de [...]th 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 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, [Page 172] which Adam did, in eating the forbidden fruit: and there was no revealed Law, or Covenant of life ex­presly and explicitely 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 1 Cor. 15. 22 in 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 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 Apostle's arguing seems but trifling, and to conclude nothing of what it seems to aim at.

There are four Objections (among others) I have § 7 met with, against the evidence of these Texts, to the Doctrine I have vindicated.

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

Answ. This is an old error; and what error so old and rotten, that the Quakers will not embrace [Page 173] 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 disposition, 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, frr 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 holyness 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 tempopal death, and what is that to eternal; or to bear a prnportion with justification to life, spirtu­al 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 doth it § 11 Jam. 2. 14. o­pened. 21. 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, and not by faith only. To the first Instance in the objection I answer, The saying 24 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 though they justified his faith, yet they did not justifie his § 12 person. And the History of his offering up his Son, doth give evidence for this Exposition: Now I know Gen 22. 12. Jam 2. 18. that thou fearest God, seeing thou hast not withheld 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 works§ 13. 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 [Page 175] 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 justitying, 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.

[...] doth as well signifie alone as only and is very§ 14. often so rendred. as Joh. 8. 29. The Father hath not left me alone, [...]. Joh. 16. 32. And shall leave me, [...] 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 [Page 176] 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 knew no sin, that we 2 Cor. 5▪ 2 [...]. might be made the righteousness of God in him.

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

Who his own self bear our sins in his own body on the 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 1 Pet. 2. 24. Isa. 53. 4, 5, 6. 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 quoted 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. And without shedding of bloud there is no remission. 2 Cor. 5. 19 [...] Col. 1, [...]0. Heb. 9. 22. Rom 5. 9. Psal. 85. 9, 10 11. opened. 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 to gether, righte­ousness and peace have kissed each others Truth shall [Page 177] spring out of the earth, and righteousness shall look down from heaven.

'Tis generally agreed, these last verses respect Jesus § 2 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 eatest thereof thou shalt Gen 2. 17. 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 [Page 178] and undone. To declare, I say, at this time his righteous­ness, Rom. 3. 26. that he might be just, and the justifier of him that believeth in Jesus.

The second glorious effect of this salvation of God § 3 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 Iustice 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 satisfi [...] his justice. But the ighteousness in the 11th. Verse (seems to me to be) that sinless state, who which Christ 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 strokes, and heart piercing frowns of a just and offended God, but also the objects of his love of benevolence, yea, of delight and comp [...]acence.

To conclude, The whole transaction of Jesus § 4 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.

Having proved the Quakers disowning that justify­ing SECT IV 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 § 2 Smith [...] Cat. p. 74. Christs righteousness. Quest. Do not you depend on the things you do, for life and salvation? Answ. Nay, We do not so, &c.

Quest What is the righteousness that justifieth in the Pen­nington▪ mysteries of the Kingdom. p. 17. 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 jarring with truth, disco­vers it to be foully crackt. It follows in the Answer to the first Question: For we have lif [...] 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 [Page 180] 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 a § 3 Scholar) will do any thing 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) amo [...]nts 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-fanctification, self-mortification, § 4. Naylor Love to the lost. p. 6. 4. [...]. and self-justification excluded; (right so far, the worst will be in the tail. Though they who receive the Spirit were called to all this, by faith in his bloud, yet it is the work of God wrought by Christ in the beleiver. 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 blood 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 self-justification, is a strange riddle, and after all the condemnation of these things, it is (for all that) the wo [...]k of God, wrought by Christ in the believer.

But to finish Naylor's testimony of justifying right­eousness, [Page 182] observe what he faith somewhat more plain­ly: Whereby such become his workmanship in Christ Naylor Love to the lost p. 37. 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 God's workmanship in Christ Eph. 2 10: Jesus, created to good works, are thereby designed and disposed by God to walk holily. Naylor 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 Naylor'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 und [...]rstanding into the very acts and ex­pressions of Christ himself.

He saith moreover, which may a little explain this § 6 p. 36. 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, &c. I leave [Page 183] 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 Quaker's § 7 Mystery of great Wh [...]re, p 4▪ Pen­nington qu [...]stions. Smith Cat. p 5 [...]. 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 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 days 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. § 8

Another notion they have for the countenance 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 Iustifie, 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 a sleep, 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 any▪ purpose, h [...]re [Page 184] their great Apostle. This justification is by the faith of Fox great mystery, p. 46. Christ within—for all the holy men of God were justi­fied by their faith, and that faith is in the heart. For [...] 9. 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 for § 10 its object Jesus Christ, who is the righteousness of God; and so 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 hath set forth to be a propitiation through faith in his bloud, justified by faith in Jesus Rom. 4. 25. Gal 2. 16, Heb. 11. 1 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, Joh. 1. 12. to them he gave power to become the sons of God, even to them that believe on his name. So that faith is a [Page 185] 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.

But if faith were the meritorious cause of Justi­fication, § 11 it were Justification by works. And if faith Justified, looking no further than it selfe, as it is subjected in the soul; it were a strange faith indeed that hath it 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 Christ's 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 SubjectsSmith Cat. p. 12. of the succeeding Chapters. We believe that Christ in us, doth offer up himself a living sacrifice to God for us, by which the wrath and justice of God is appeased towards us.

This is in stead 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, ThatPenningtons quest▪ p. 21. 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, crucifieing it in and to themselves? 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 Heb 10 12, 13▪ for sins for ever, sate down at the right hand of God, from [Page 186] thence expecting till his enemies be 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 pecu­liar to the true Christ.

THis is the grand and root-errour of the Quakers, SECT. I that great non-such lye, which travels with and brings forth that Babel, and confused heap of er­rours, wherewith 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 Penning­tons questi­ons, p. 33. the bodily garment Christ, but that which appeared and dwelt in the body.

They do not deny, that there was such a man as § 2 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 [Page 187] that which he took upon him was our garment, even the p. 20. 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 sum 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 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 [Page 188] 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, until united to, and dwelling in its fulness in the humane or mans nature of Christ.

Yet, as what the mind conceives in a man, the man § 5 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 weakest § 6 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, [Page 189] 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, 27, 28, 29, 32. he should not see death, before he had seen the Lords Christ. And he came by the spirit unto 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 lett est 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 Act 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, speaks 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 gaz­ing Act. 1. 11. 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, that through this man, is preached unto you the forgiveness of Verse 38. sins.

For there is one God, and one Mediator between God 1 Tim. 2. 5. and man, the man Christ Jesus.

I am he that liveth and was dead, and behold, I am Rev. 1. 18. 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 dis­owning § 7 Jesus of Nazareth, the Son of Mary, who [Page 191] 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 Scriptures 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 merciful to your souls, the Lord rebuke you, who are so bold in de­nying the Lord that bought you, and trampling 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 Scriptures) 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 Isa. 3. 9. evil to themselves.

I have not yet given you all the evidence I have § 8 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. Can outward bloud Penning­tons Que­stions, P. as. Fox. cleanse the conscience! We witness the same Christ that ever was, now 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 in the 1 Tim. 3. 16 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 pitifully doth he wind and turn to get out § 9 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 he 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, [...] being five times used in the [Page 193] 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 then that we Heb, 4, 14, 15. 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.

And they that are false Ministers, preach Christ Smith prim. p. 9. without. Your carnal Christ is utterly denied by the light. Your imagined God bey [...]nd the Stars. But none Sword of the Lord, &c. p. 24. Shield of the Truth, p. 30. 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.

I must not say, that the Quakers do not own a SECT II 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 Guin [...]ys 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 [Page 194] 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 faith, S. 2. 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 § 3 Fox great mystery, &c. p. 286. dismiss this importunate Candidate with Ignoramus, or a condemning Verdict. Now the woman here hath a husband to ask at home, 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 [Page 195] 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 judgment. 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 Word § 4 Penning­ton's que­stions to the professors of Christianity p. 29. p. 20. 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 hi [...], 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 [Page 196] 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, and 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-Quakers; 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.

The Quakers in their opinion of the divine natureECT. III. 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 Iam 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 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 [Page 197] 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 Saviourand very God.

Although there are none of them will stick to pro­claim § 2 this on the house-top, yet I shall for general sa­tisfaction give it you under their hands. And no one Fox great mystery &c p. 8. knows salvation, but who knows this, Christ in you who is the salvation; and where he is within, there is salvati­on.

And this [Christ in us] is be 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 [...]wer 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 light, p 54.—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, otherwise than by Martin Mason's loving i [...] ­vitation, p. 5. believing in Gods Covenant of light, which in the consience 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 [Page 198] 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.

That was the true light, which lighteth every man SECT. IV John 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 God § 2 and Creator, that was the true light, I thus explain: Light is taken properly for that which doth manifest or discover any [...]hing; so Christ is light. But is now made manifest by the appearing of our Saviour Jesus 2 Tim. 1. 10. Christ, who hath abol [...]shed 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 2 Cor. 4. 6. out of 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, [Page 199] 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 fourth verse, In him was life, and John 1. 4. the life was 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 fl [...]sh 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, comes § 3 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: John 4. 25. God never accepted 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, [Page 198] [...] [Page 199] [...] [Page 200] 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 the § 4 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, Heb. 1. 3. and express Image of his Person. So that while they gave a more dim and imperfect light, Christ shined as the day-light. 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 being § 5 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 of himself, but ofAct. 8 34. 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 Pen's late piece, to prove, that [...] should be rendred, not lighteth, but enlighteneth; which pages he fills with the Authority of both Latine and other for­reign Authors.

But by this I perceive he is as very—as thoseSpirit of Truth, &c. p: 53. &c. Physitians 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 that § 7 most Translators render it enlighteneth. 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 en­lightened 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 Grace: and that enlightening may be no more, Two Scriptures will evidence. First, that concerning Jo­nathan: And dipt it in an honey-comb, and put his 1 Sam. 14: 27, 28. hand to his mouth, and his eyes were enlightened.—See, I pray you, how mine eyes have been enlightened. 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. His § 8 Psal. 94. 4. lightnings enlightened 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, [Page 202] 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 faithful 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 pitiful 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 its [...]. 11. full latitude, intending every individual, without ex­ception, Christ enlightning must be understood so doing as Creator, not as a 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 judgment 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 [Page 203] 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 en­lightning § 12 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, warn­ing Col. 1. 2 [...] ▪ 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 2 Cor. 4. 2▪ mans conscience, &c. There were many that never heard Paul, nor heard of him; therefore it must be understood, that he had been so faithful, 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.Psa. 145. 14 The Lord upholdeth all that fall, and raiseth up all 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 be § 13 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 [Page 204] must not go to preach the Gospel in the ways o [...] places of the Gentiles. Peter is of opinion, he mus [...] 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 as I take it, it gives a good countenance to this Exposition.

I have but one Hill more to get over, and that is, § 15 whether the Participle [...], refer to [...], or to [...]: 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 coun­tenance [...]. 16. to referring it to the light, as will not easily 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 [Page 205] 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 ways 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 should­est Isa. 49. 6. 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 mayst be my sal­vation to the ends of the earth. So it seems he was not so at the time of this Prophecy, 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, Isa 42. 6. and 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:Luke 2. 30, 31, 32. For mine eyes have seen thy salvation, which thou 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 1 Tim. 3. 16. manifest in the flesh—preached unto the Gentiles.

The second Text they usurp, is in Romans 10. 8. SECT. V Rom. 10. 8. opened. But what saith it? The Word is nigh thee, even in thy mouth, and in thy heart; that is, the Word of Faith which we preach. This Text joyned with John 1. 1. In the beginning 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 to § 2 Deut. 30. 14 opened. the words of Moses, Deut. 30. 14. But the Word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayst 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 [Page 207] 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 to a § 3 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, and shalt believe Rom 10. 9. in thine heart that God hath raised him from the dead, thou shalt be saved.

The third Consideration is, That the word that§ [...]. [...] 2 Sam. 18▪ 25. 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 that 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 p [...]eaching, or when written.

Fourthly. Both that in Deuteronomy, and this word § 5 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 farther § 6 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 Rom. 10 17. Doctrine. 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 avouch Christ the Word who was in the beginning, § 7 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 expound [...]ng the Word in Jer. 23. 20. of the Word of the Lord Doctrinally confidered; 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 Willam Pen's either in his [Page 209] 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 Christ the Word 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, Forma dat 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.

A third Scripture I am willing to explain, to fence SECT. VI 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, until the day dawn, and the day star arise in your hearts. This more sure word of [Page 210] prophecy, compared with a voice from Heaven, which Peter, James and John heard, expressed in Verse 17. 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 welcom, 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 ex­horts § 2 them to be intent on the Propheci [...]s, (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 Gospel­administration, 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 night-stars 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 these, § 3 added to the former. Peter, the P [...]n-man of this E­pistle, [Page 211] is said to be the Apostle to the Circumcision, as the Gospel of Circumcision was to Peter. AndGal. 2. 7. 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▪ I § 4 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 of the glory of this mystery a­mong Col. 1. 27. opened. 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 Gentiles called foolishness. But we preach Christ 1 Cor. 1. 2. crucified, to the J [...]ws a 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 [Page 212] Christ is in Believers; I shall therefore say 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) is every where, and every where alike: Do not I fill heaven and earth, saith the Jer. 23. 24. 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 hurts, 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 faithful friend can do: According to that Text, That Christ may dwell in y [...]ur hearts by faith, that ye being rooted and grounded in love, &c. You know what the Scripture saith of faith, that it worketh by love. Eph. 3 17, 5. 6.

So that in very [...]ed, Christ both as God and Man, doth live in all his Saints, but not in his person, but [Page 213] 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 chuse, like our first Parents, to be as Gods, and pay dear for the delusion.

Having stripped them of these Texts wherewith SECT. VII 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 the God-head bodily, is the Christ of God; and not the man without the God-head, nor the God-head without the Man-hood, 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 § 2 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 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 or Arimathe [...], 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 [Page 214] 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 in the Quakers sense, 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 Lov 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 others that proceed from that [...]ot, makes for gathering creatures together, unto that [Page 215] one name and seed wherein all the nations of the earth are blessed. The Scripture he pretends to 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 [...]ight 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 sinful man; who are the parties to be reconciled. There is one Mediator between God and man, the man 1 Tim. 2. 5. Gal 3. 20. Christ Jesus. Compare this with Gal. 3. 20. Now a Mediator 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 sinful man) and you are in a woful con­dition.

Christ as God separate 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 [Page 216] 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 haveing 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 whom Isa. 42. 1. my soul delighteth; I have put my Spirit upon him, he shall bring forth judgment 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 Heb. 10. 5. when he cometh into the world, he saith sacrifice and offering thou wouldest not, but a body hast thou prepared me. Then I said, Lo I come (in the volume of the Book rseVe 7. it is written of me) to do thy will, O God. What was this will, but his fulfilling the Law both activelly and passively as Redeemer? which he could not do as God, therefore God prepared him a body, that body which was born of the Virgin, to which he being united, and therein dwelling, and performing our Redemption, he became actually and compleately a Saviour, and not before. Therefore if you believed aright concerning the God-head of Christ, yet denying his man-hood which was made, a created Being, a Being in time; you disown and deny the true Christ.

And that is a notorious unmanning of Christ, and § 6 denying him, which one of your great Writers saith. And the Scriptures throughout testifie of him, and de­clare his unchangeableness, who through all [ages] a­bides Morning Watch, p. 4. 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; [Page 217] for they tell us, When he was twelve years old he went Luk 2. 42. 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. B [...]t 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 unto p. 5. 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 sh [...]ne 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, [Page 218] 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 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 not 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, as the Sacrifices, Altar, &c. were restrained to that Temple, to shew that what-ever 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 withal 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 I op­pose, § 9 which I shall explain before I shut up this Chap­ter. Wherefore henceforth know we no man after the [...] Cor. 5. 16. flesh, 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 [Page 219] 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 body, § 10 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 the life § 11 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 of Christ our chief aim. Therefore if any man be in Christ, he is a [Page 220] new creature; old things are past away, behold all things are become new. As if he should say, This proves those that are in Christ to be new creatures; that their aims and ends are holy and spiritual, which is too high for an 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 person 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 kingdome; 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 considerations of Christ in his glorified body, and his exaltation in Heaven at the Fathers righthand, did raise their souls to a longing after a further and compleat view of his glory, and sharing with him in his heavenly Kingdome. This is sutable 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 with the Quakers, from the good opinion you have of their § 13 Tenets, or from the 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 [Page 221] 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 knowledg 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.

THere have been great Contests in the world, SECT. I 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 [Page 222] 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 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 premi­ses, but if there be any such thing as Idolatry in the whole 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 Argument plainly and formally.

All those that own and profess that to be God which is § 2 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. [Page 223] 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 § 3 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. § 4

That the light within every man is not God▪ I prove thus:

That which hath not power in it to dispose and order Arg. 1 the wayes of a man is not God: But the light within every man hath not power in it to disp [...]se of the wayes of a man: Therefore, It is not God.

The first Proposition will be granted by all who § 5 own the omnipotence of God: take away that and you un-God him.

The second Proposition I prove from J [...]r. 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 wisdome 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. Arg. . § 6

That which is not infinite and immense, or without 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 it selfe. 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 [...]arnel's Shield of the truth. P. [...] 2. of light in you. I could fill a volume with In­stances of this nature, how they measure out the [Page 227] light within and Christ, and God, and the Spirit: but none of them will deny this.

It is a horible 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 intire, 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, in some less, and capable of growing in all; b [...]t God cannot be more or less than he is, and ever was.

That which may be darkness in a sinful and evil sense, § 7. Arg. 3. (and that in the abstract) cannot be God: But the light within some men, may be darkness in a sinful 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 [Page 226] Truth, &c. But it will be granted with less ado. Well than, 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 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. § 8 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 fore­going Verse tells you, That if thine eye be 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 Arg. 4 light within every man is not God. I will but name a few more, and leave them to the judgment of the Reader, without further proof. That which may be kept under, and in captivity by the lusts of men, is not God: But the light in some men (not only) may be (but) 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 Arg. 4 a 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 § 10 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 need­lessmorning Watch p. 5. 6. 7. is filled with this Sub [...]ect to bring Instances of their asserting the light in every man, to be that Word which John speaks of, John. 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 § 11 Fox the younger, p. 53. and above that. I will make you know that I the light which lighteth 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 [Page 228] 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 Smith prim. Heaven and Earth is in it; [the light in the consci­ence.]

They that cannot read out of these passages, (and § 12 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 mindLip of Truth, &c. p. 45. who would be believed; Light is the same in him that hates it, and in him 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 SECT II owning, or at least their Idol in another dress; in manageing 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 the souls or spirits of any men are not 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 Arg. 1 may be polluted with sia: 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 § 2 Rom 3. 5. Job▪ 40. 2. by Christians but Heathens. Is there unrighteousness with God who taketh vengeance—God forbid. 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 2 Cor. 7. 1. from all filthiness, both of 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 § 3 which he went and preached to the spirits in prison. And these were the sinful and disobedient spirits, who provoked God in the dayes of Noah. The second Pro­position all men will grant, except the Quakers, who often speak of the seed in captivity; by which seed they mean no other but Christ or God within e­very man, or the light within every man. Arg. 3 § 4

If the spirits or s [...]uls of men were God, then God might be condemned: But God cannot so be: There­fore, The spirits or souls of men are not God.

That the spiri [...]s or souls of men may be so, (I [Page 230] 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 SECT. III 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 like the Spirit of E. B. True Faith, &c. 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 with God, and this form of person must return from E. H. Testimony, &c. 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 Quakers, but a false Christian, if he changed not his mind his last day.

Priest. It is an expression of a dark deluded mind, to say, that God is not distinguished from the Saints: § 2 Fox great mystery, &c p. 16. 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 [Page 231] 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 Bunion saith, He [God] is distinct from the Saints? and Bunian is deceived, who saith, he is distinct p. 16. from the Saints and so you are a company of pityful Teachers. By these expressions he renders not only the Souls and Spirits of the Saints the same being with God; but their whole man without distinction.

Again thou makes a great pudder, that any one should witness he is equal with God. Answ. A Catechism of § 3 the Assembly of the Priests, and put forth to the nation in which they have laid down—that the holy Ghost and the Son is equal in power and glory with the Father; Fox great mystery yet if any come but to witness the Son revealed in him, or come to witness the Holy Ghost in them as they gave out the Scriptures, or witness the 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 Spirit 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? § 4 [Page 232] is not that of his being, the soul which he hath in his Fox great Mystery 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 common to the whole Creation (for of him are all things) the other is peculiar to the blessed Creator. Magnus Bine saith the Soul is not infinite in it self, but Fox great mystery p. 29 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 it 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 it 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 nonsence of this passage, out of the mouths or pens of any but the Quakers, he may be reckoned a great discoverer But this is received by those poor deluded souls as infallibly true and 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 § 5 Fox great mystery 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 assertions; and that pleaded for after their wild manner) hat they hold the Soul of Man to be God, apart 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 the mouths of many. I shall cite yet more of them, that none may [Page 233] think it is but one Quaker (though I may stand for a thousand) who is so prodigiously wicked.§ 6. Fisher velata quaedam revelata p. 17.

And whereas you Querie; whether the said Spirit [the Spirit of man] is mortal or immortal? I answer, it is immortal, and neither mortal nor corruptible; but the immortal and incorruptible seed of God, even something of the living word, which is said to be made flesh. What the word is that was made flesh John saith was God, 1. John. 1.

That which the Lord from Heaven begetteth of his own Pen­ningtons Quest. 27. Declara­tion a­gainst poverty query 27. 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 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 Parnel Shield, &c p. 37. one with another; For the light of God owns its own, for God cannot deny himself.

They own the Spirit of God, Christ the seed, and the § 7 spirit of man, to be but one and the same thing; but some times 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.Fisher velata quaedam revelata p 13

As to the Spirit of man,—which concurres to 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 ovvn life,—this (Spirit of man) is that living principle of the divine nature, vvhich man did before his degeneration., and shall g [...]vin after his [Page 234] 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, SECT. IV 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 to their § 2 professed principles the light within every man, or the Souls and Spirits of any men as God, worship a false God. But so do the Quakers: Therefore they worship a false God.

Who are not sprung from the noble gentle seed, and to those honour is not due, neither can we bow unto Shield of the Truth, p. 25. them; for if we should, we should set the Devil in the room of God, and give unto him that which is due to God. So that to those who are Quakers, and have the birth of the light within, the noble and gentle seed, (as they call it) to them (with respects to that) [Page 235] they may bow. And withal he tells 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, § 3 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 honor and worshipJohn Bol­ton Senior. 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 Carcases. But I pro­ceed to further proof.

He that will worship Christ in his fulness (in the Ma­jesty Penning­tons que­stions, &c. p. 24. 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. [Page 236] Answ. ‘Which none comes to witness Christ Fox great mystery, p. 55. the 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 wor­shipping him in them, are worshipping Men, Devils, or Angels.’ By the Christ that died 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 follows.

‘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.’

‘This is a great difference in their Doctrine, for the one to pretend to preach Christ Without, and another preacheth him Within.’

‘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 gr [...]ss Idolaters.

And there is somewhat in their Idolatry that isS. 6. not common [...]dolatry, for it is Ap [...]tatical Idolatry, [Page 219] which is so earnestly and with such an Emphasis ex­claimed against by the Lord: Hath a Nation changed 2. Jer. 11. 12 their Gods, which are yet no Gods; but 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 very desolate, saith the Lord. And it is no less ag­gravated, in that (while the Heathen, who had not their means to know God, yet were gross Idolaters; and as Pen saith true enough, worshipped (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, errour, 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 § 7 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 had, 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 back-slidings shall reprove thee: Know therefore and see, that it is an evil thing, and bitter, that thou hast forsa­ken the LORD thy God, and that my fear is not in thee, saith the Lord God of Hosts.

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 Dromedary, traversing her ways.

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 weary them­selves, in her moneth they shall find her.

CHAP. XVII.
The Quakers deny the Resurrection of the Dead.

I Doubt not but all who are not infatuated with the SECT. I 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.

And hath no will, nor wisdom, nor reason left in him, Smith Cat. p. 31. §. 2. but all baptized down into the sufferings of Christ—and there the power kills him, and gives him life a­gain, and so man lays down his own life, and takes up 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 [Page 219] 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 risep. 29. 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, § 3 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, which 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 will not hear Moses and the Pro­phets, neither wil [...] 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 [Page 240] have his body raised to life, and with that advantage of experience to preach to them.

Whereby the heart is free from corruption, and § 4 Naylor Love to the Lost, p. 3. made able to escape the pollutions of the World, and to run in the pure ways with delight; which is the gl [...]rious liberty of the Sons of God, the Resurrection from the Dead.

I have said enough of what abundantly implies 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 intolerable, and shut the door against Proselites; 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 Dead.

We say that Christ is the Resurrection and the Life, to § 5 Isaac Pen­nington, Some prin­ciples of the Elect, call­ed Quakers p. 34. raise up that which Adam lost,—and to destroy him who 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 [Page 241] 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 Scripture­phrases, 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 laid 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 greatest 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 with 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 speak his mind plainly in this matter) did affirm, That he did not believe [Page 242] that his body should rise again after its Death.

I never knew any of them affirm the Resurrection § 2 of the Body, intending thereby 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 their 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 seem 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 soul-destroying Tenet.

First, their Cavil from that Scripture 1 Cor, 15. 50. Flesh and Blood cannot inherit the Kingdome of God. By § 3 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 s [...]wn in corruption, it is raised in incorruption, and ver. 49. and as we have born the Image of the Earthly, 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 Fcclesiastes 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 § 4 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 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 [Page 244] though not in all circumstances, yet that it shall be the same essence, is plain from the relative it all along, which hath for its 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, or would not understand it of the same body, because the § 5 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 debt 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, and not the same body that shall be raised again, it is a § 6 contradiction, for then it must not be a resurrection, but a creation; and who will guess so wide of the mark, that God should create 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 coors 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 [Page 245] 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 know him, Luk 24. 16.

The woful companions and consequences of the er­ror SECT. III 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 to morrow 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 errour renders it a meer humour, § 2 and a peice 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 in jeopardy every hour? 1 Cor. 15. 29. 30.

Thirdly, it utterly subverts and makes Shipwrack § 3 of the faith of the Gospel, that looking at a prize and re­ward on the other side the Grave. But if there be no resur­rection of the dead, 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 § 4 delusion, which promises a reward to men, 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.

I Have been a diligent Enquirer, to find some ex­pressions SECT. 1 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 [Page 247] 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 separation 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 paena damni, or the punishment of loss?

A Book intituled, The Spirit of the Quakers, &c. § 1 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 Kingdom 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 fr [...]quently their saying, That if we are not perfect here, we shall never be perfect.

It is easily deduceable from their more openly pro­fessed § 2 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 [Page 248] man. E. Burroughs, the day he died, expressed himself thus, that he was now putting off 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. [...].) to be in God, from whom (as of his Be­ing) 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 ano [...]her 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 influence of Christs transactions in Judea, 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 worshipping 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.