IT is not denyed but the Quakers are pretended friends to the Scriptures, and do often tell us that they own them: Nor can it be conceived that the Serpent should so far lose his subtilty in deceiving, and become so foo­lish an enemy to the truth, as to provoke seducers in downright words to deny and disclaime them, and that especially in an age, wherein (through the mercy of God) the Scrip­tures are generally entertained with so high esteem, and some Laws are in force to punish such as shall offend in such a grosse manner. His designe therefore must be to undermine them by policy, whilest he pretends some love unto them, as Joab spake peaceably to Abner, whilest he smote him under the fifth rib, and Judas kissed Christ when he betrayed him.

Now that the Quakers are indeed real enemies to the Scriptures, whilest they would seeme to be friends; I shall demonstrate by sever­al particulars.

I. They deny the Scriptures to be the Word of God (as all that have any knowledge of them can testifie) appropriating this title only to Jesus Christ, as sometimes the Swenkfeildians and others have done, yea, in disgrace of them have said, some part thereof is the word of the Devil.

Now that the weakest may perceive their errour and enmity a­gainst the Scriptures in this particular. 1. Let them consider these few things.

1. There is nothing more common in our ordinary speaking, then to call a speech or a Sermon when they be Printed or Written, such a mans speech or Sermon, or the words that were spoken by a man, such [Page 2] a mans words,Thus Nayler tells Jackson p. 1. thou hast printed my words. though they be written down; this speech is so com­mon, that there's no childe that learns to read, but if it cannot tell a word, will ask, what word is this? and therefore to deny the Scriptures to be the Word of God, is to insinuate, they never came from God; if we understand this according to our common manner of speaking; as when any deny such a speech, or such words were not the words of such a man, we understand thereby they never were uttered by him.

2. The Scriptures do frequently use the same manner of speaking with us, in calling the Commandments, promises, threat­nings, &c. recorded in the Scriptures the Word of God. The ten Com­mandments that were engraven on the two Tables of stone are called ten Words, [...]. See Deut. 10.4. in the Margin of your Bibles; and Exod. 20.1. God spake all these word and said. The promi­ses of God are called his word, Rom. 9.9. This is the Word of promise, at this time I will come, and Sarah shall have a Sonne. So 1 King. 6.12. the promise made to David is called the word that God spake to David. The threatnings are called the Words of God, Za [...]h. 1.6. my Words took hold upon them, that is, the threatnings denounced by the Prophets overtook them as one enemy doth another in flight. See Lam. 2.17. 1 King. 2.27. the threatning which God spake against the house of Eli, is called the Word of the Lord. Yea, this is the most usual acceptation of this title [the Word of God] for its not given to Jesus Christ by any of the holy pen-men of the Scriptures, but by the Apostle John only in his Writings, as Grotius observes.

But for the more full convincement of the weak and ignorant, [...] shall adde a few Scriptures, where this phrase [the word, the word of God, or the word of the Lord] cannot possibly be applyed to Jesus Christ, but must necessarily be understood of the doctrines, precepts, promises, threatnings, &c. written in the Scriptures, and promulged by God, or his Messengers; let these Scriptures be considered, where for more evidence sake, it's call'd the word of Gods mouth, or of Gods lips; See Jer. 9.20. Esay 45.23. Ezek. 3.27. Psalme 17.4. Sure these pla­ces speak not of Christ himself the eternal Word, but of a word spo­ken in time. In other Scriptures it's call'd the word that God spake, Exod 20.1. Isa. 24.3. Luke 22. [...]1. Let the Reader observe this place. And Peter remembred the word of the Lord (what word was this? It follows) how he had said unto him, before the cock crow, thou shalt deny me thrice. Observe it, this is called the Word of the Lord, though Peter did not receive it and heed it, so as to be kept from sin by it, [Page 3] further yet, Psalme 19. and Psalme 119. where the Prophet is taken up wholly in commendation of the Word of God, he shews you what word he speaks of by the variety of expressions that he uses, Law of God, Precepts, Judgements, Statutes, Ordinances, Commandments. Be­sides, we have not only the Word of God, but words of God mentioned in Scripture, Exod. 20.1. John 3.34. Psalme 12.6. how can they ex­pound this of Christ, except they make many Christs? and we reade not only of the Word Christ, but the work of Christ, Col. 3.16. Beside, we finde mention in Scripture of a written word, Eccles. 12 10 Jer. 36.6. Heb. 13.22 Rev. 22.19. there might be hundreds of places more collected if need were, to make out this thing. How vainly do these men then cavil against us for calling the Scriptures the Word of God, seeing it is the usual language of the holy Scrip­tures?

3. Had these poor people any knowledge of the original languages, wherein the Scriptures were written (of which it's strange they should be ignorant, when they pretend extraordinary gifts in other things, as of knowing mens spirits, of being infallible, of working miracles, &c.) they might finde that there are several words used in Scripture that our translators render the Word of God, there is [...] and there is [...]; now though the former title be given to Christ, yet the latter is not, and therefore such places wherein the latter is used, can with no colour be expounded of Christ (as in Rom 10.17. Eph. 5.26. Eph. 6.17. Heb. 6.5, &c.) whatever they pretend of the former.

4. Let it be considered in what respect Jesus Christ is called the Word, and in what respect the Scriptures be called the Word; and it will appear this title will with greater propriety of Speech agree to the Scriptures then to Jesus Christ, for Jesus Christ is only figurative­ly called the Word of God; that he might through that similitude he hath to a word, be more cleerly represented to our understandings; as the word is the image and resemblance of ones minde, so is Jesus Christ the expresse image of his Fathers person, Heb. 1. (though no transient image as our words be, but co-essential, and co-eternal) or as the word makes known what is in the minde and heart, so hath Christ made known the minde of God unto us; others understand he is cal­led the word also, because its he of whom the Word speaks, to him give all the Prophets witnesse, &c. others, because he made all things by his Word, he spake, and they were made. But now in none of these re­spects; (nor any other that can be further named) is Christ properly [Page 4] the word, but figuratively. But now the doctrines, precepts, &c. of the Scriptures, may in a more proper sense and without figure, be called the word of God, because spoken by God; The Lord hath spoken these things by the mouth of his holy servants, which have been since the world began, Luke 1.70.

5. Whereas they call some part of the Scriptures the word of the devil, intending thereby that in Gen. 3.1, 4, 5. and such like places. I answer they were the words uttered by the devil originally, but now as they be recorded by the penmen of the holy Scriptures, and so have a truth of history in them, they be the words of God, and therefore their malice against the Scriptures only appears herein.

6. It would be observed how ignorantly these men do contradict themselves, in denying the Scriptures to be the Word of God, and yet granting them to be a declaration of Gods minde; let them tell what a word is? but a declaration of ones minde: cannot a childe know that if a man speaks words to another, he declares his minde to him? what a simple contradiction is this to be found in men that pretend to be infallible? but any thing shall be said or done to take down the authority of the holy Scriptures, and to lessen the reverence due to them.

Burroughs a­gainst Griffith, p. 19. sword drawn. p. 1.II. They deny the Scriptures to be a rule of faith and life; and here­by seeking to overthrown the great use and end of the Scriptures, they are clearly manifested to be enemies to the Scriptures.

This charge will not be disowned by them, for many of their pam­phlets manifest their denial of the Scriptures to be a rule of faith and life, therefore it rests on me to prove that they are enemies to the Scri­ptures herein, and this will appear in these particulars.

1. Without some standing rule and direction given by God, we know not how to beleeve in God aright, nor worship and serve him acceptably, and thereby attain eternal life; such as have no standing rule and direction, worship they know not what, as Christ speaks of the Samaritans, John 4. They erre, not knowing the Scriptures, as Christ saith to the Sadduces, Matth. 22.29. The Heathens that wanted the rule of the word, what dark apprehensions and misconceivings had they of God, and the things of God? how utterly ignorant of many mysteries of faith? how besotted in worshipping false gods, and de­ceived variously in their searching out the chief happinesse of man? Man since the fall hath lost the knowledge of God; and is stricken with blindnesse, being able only to grope after God as the Sodomites for Lots door, so the Apostle phraseth it, Acts 17 They feel (or grope) after him; and besides the darknesse of mans minde, the seducements [Page 5] of Satan are such (who can transform himself into an Angel of light) that if we have not something to try the spirits by, we may soon be deceived, and therefore to have a rule or direction for mans faith and obedience is most necessary, seeing man is a reasonable creature, and is not acted by a brute impulse, but as a free and understanding agent, must act what he doth knowingly, and with Councel.

2. It's as certain that there is no other way sufficient to direct man to beleeve in God aright, and to worship and serve him acceptably, and therby attain happinesse, but the holy Scriptures. As for traditions of men (which the Jews formerly, and now the Papists equal with the Word of God) they lead men further from God and happinesse. And for the light in the conscience, (which the Quakers so highly cry up) though it may convince men there is a God, as we see by the Heathens that have no other teacher but it, yet is it unable to give a man any cleare distinct knowledge of God, only a groping knowledge (as before was said) nor can it teach a man so much as the name of Christ; for which of the Heathens know this by the light in the conscience? much lesse the great mysteries of Christs incarnation or taking on him flesh, of his death, and the new Covenant founded on it, his Resurrection, Ascensi­on, &c? And for matter of practise, though it will witnesse against grosse sins and impieties, Rom. 2.14. yet how unable is it to convince of original sin, (the first entrance of sin into the world and death by A­dam) and of concupiscence (or the motions of sin in the flesh) that it is sinne when not consented to, which the Papists deny to be sinne (and it's likely the Quakers also, or else they would not affirm they are perfectly freed from the very being of sin.) Paul expressely saith, he had not known it to be sinne but by the Law, Rom. 7.7. (it seems then the light in his conscience could not discover it.) How grosly such have been misled that have given up themselves to heed that light (neg­lecting to use the Scriptures for their light and rule) appears suffici­ently in the printed relation of Gilpin and Toldervy; and by the de­lusions, that this whole company are given up to by God, that pre­tend to follow it. Further, as for such special and immediate revelati­ons of the spirit, that others have boasted of as their guide and dire­ction; the woful miscarriages of such Enthusiasts that have pretended thereunto, may sufficiently convince, God would have us to heed his word more, and try the spirits by that; and the grosse and palpable blindnesse of such as want the direction of the Scriptures may shew, God is not pleased to use this way of immediate revelations now; nor indeed is it the work of God holy Spirit to discover things to [Page 6] us now immediately, having already made a full discovery of them in the Scriptures, but to open our eyes to see the wonderful things of his Law, to apprehend those discoveries of God made in his word, and to sanctifie our hearts so as they may close with those truths re­vealed and rellish them, and to remove the natural enmity that is in as to the things of God.

3. It hath pleased the Lord of his infinite goodnesse to give his ho­ly Scriptures, the Word of God (for so now I will call them, whether the Quakers will or no) that this may be a direction and rule to us of faith and obedience, how we are to believe in God, and worship and serve him, and to direct us to eternal salvation, this is a special pledge of Gods love to us, though the enemies of truth will not acknowledge it, The Lord hath not done so to all Nations, neither have the heathen knowledge of his Laws, Psalme 147 19, 20. and the end of writing them was, that we might be directed in our faith and obedience, John 20, last, These things are written that ye might beleeve, &c. we are to try the spirits now by them, whether they be of God, as the noble Bereans did, Acts 17.11. we are to go to the Law and to the Testimony, Isa. 8.20. to search the Scriptures, John 5.39. or o­therwise we shall be necessarily exposed to errour, Matth. 22.29. They are now a lamp unto our feet, and a light unto our steps, Psal. 119.105. and through the words of Gods lips, we may be kept from the path of the destroyer, Psal. 17.4. in a word, they are able to make wise to salvation, to furnish to all good works, they are profitable for doctrine, reproof, correction, instruction in righteousnesse, &c. 2 Tim. 3.16, 17. The Lord accompanying them with the blessing and efficacy of his Spirit. And let not any ignorantly pretend, it is a disgrace to the Spirit to be tried, and regulated by an outward rule, for gold may be tryed by a touchstone, why may not any doctrine or revelation or practice now, though pretended to come from the Spirit, be tri­ed by the Scriptures, which we are more sure came from the Spirit of God, they being a surer word of prophecy, then any voice we can heare spoken from heaven, 2 Pet. 1.18, 19.

4. Now let the weakest Reader (if he be not wilfully blinded) judg, whether these people be not extreamly ingrateful to God for his good­nesse in giving the Scriptures, to deny this principal use and end of the Scriptures, and whether hereby they declare not themselves e­nemies thereunto. I might shew other uses and ends of the Scriptures that they subvert, but this may suffice for this second particu­lar, to prove the charge, that the Quakers be enemies to the holy Scriptures.

III. They make Scriptures to be but a declaration of the Saints con­dition (an expression frequently to be found in their writings) insinu­ating thereby as if they belonged not to us now,Burroughs p. 30 Glory from North. p. 8, 9. but concerned the Saints only in former times, for so much its clear they intend by com­paring this with the former particular they are the declaration of the Saints conditions in former times, but they are no rule of faith and life to us, what do they then concern us? what need we regard them? what benefit have we by them? A most unworthy expression, when God hath written to us the great things of his word, and we account them a strange thing, Hosea 8.12. as if they did not at all concern us, and the Lord had not spoken those things to us, but to others. But as it delares their enmity against the Scriptures, so is it a very false asserti­on. There be some part of the Scriptures that do more concern us now in these last dayes of the world, then they did the Saints in for­mer times, as many Prophetick Scriptures in Dauid and the Reve­lations; and for other Scriptures the Apostle faith, what ever was written, was written for our learning, Rom. 15.4. and for our admonition, upon whom the ends of the world be come, 1 Cor 10.6, 11. The example of Christ and his Apostles teaches us to make use of the whole Wood of God, they frequently cited the writings of Moses and the Pro­phets in the book of the Psalmes, applying them to that generation, why may not we then apply the same, as also the writings of the New Testament for our benefit? In Heb. 13.5. The Apostle applies that promise made to Joshuah to the beleeving Hebrews. I will not have thee nor forsake thee. See 1 Cor. 7.1. where the Apostle applies the promises made by the Prophet, Jer 31.1. to the Corinthians, and presses them to duty from thence; and indeed to what end are they written down, and by the gracious providence of the Lord preserved to this day, but for our use and benefit it's needlesse to adde more here, that which was spoken in the former particular will also clear this.

IV. They call the Scriptures (reproachfully) a letter, a dead letter, &c. as may be seen in their writings frequently, which is but a piece of Popish Rhetorick, for this hath been the language of Papists before them, who have called them a dead letter, divinity of ink and paper, with many more such opprobrious tearms, But whether we should be­leeve Papists and Quakers in vilifying the Scriptures, or credit the holy penmen their commendation of them, judge ye, David saith, The Law of the Lord is perfect, converting the soule, the testimonies of the Lord are sure, making wise the simple, the Statutes of the Lord are right, rejoycing [Page 8] the heart; the Commandments of the Lord are pure, enlightning the eyes, &c. and Psalme 119.50. Thy word hath quickened me. The Apostle James 1.18. saith, he begot us with the word of truth, Paul saith, faith cometh by hearing, and hearing by the Word of God, Rom. 10.17. [...]; it's not said by the personal word Jesus Christ, but by the word that is preached by men, not that we exclude the co-operation of Gods Spirit with preaching, for we are workers together with God, 2 Cor. 6.1. but that the word written and preached might have it's due place and commendation, being mighty through God, the power of God to salvation, and therefore no dead letter.

It is a grosse perverting of that Scripture, 2 Cor. 3.6. to alledge it for to prove the Scriptures to be a dead letter; for the Apostle there compares the doctrine or ministration of the Law and the old Cove­nant, with the ministration of the Gospel Covenant, disputing against such as commended the Law above the Gospel, and call'd men from the grace of Christ to the works of the Law, &c. now the Law was but a dead killing letter, pronouncing a curse and death; not could it quicken spiritually, there being no promise in it of writing the Law in our hearts; but in the same place he commends his Mini­stry, for the Ministery of the Spirit and of Life; therefore this place makes nothing for this wicked cavil of those enemies against the Scriptures.

V. They equal their books and pamphlets (though commonly stuft with non-sense and railing, ever with wicked errors) to the holy Scri­ptures, then which, what can be more disgraceful to the Scriptures, and more abominable to all sober spirits? This appears clearly to all that have but read their papers, for thus they commonly write, Mo­ved from the Lord, written from the Spirit of the Lord, given from the Lord, &c. and they boast commonly, that they speak from God im­mediately and infallibly, as the Apostles did formerly. Whether this doth not bring them under that curse, Rev. 22.18. for adding to the Scriptures, let them look to it.

VI. They sometimes plead the Church was a long time without the Scriptures, and therefore they are not necessary now, and if ten thou­sand of those books were burnt, they might do well enough, the light in them is sufficient, &c. This I testifie hath been objected to me, and there be others can witnesse it with me. For the former part it is an old Popish Argument against the necessity of the Scriptures and I shall only reply what hath been answered the Pa­pists to this formerly. Whitaker de perfec. Script. cap. 7. tells the Pa­pists, [Page 9] though of old time, when God familiarly shewed himself to the Fathers, and by himself manifested to them his will, the Scriptures were not necessary; yet after God did change the course of teaching his Church, and would have the Word written, then the Scriptures be­gan to be necessary. To the latter part I answer, such an expression would suit the mouth of an Irish rebel, rather then of any sober Christi­an, and therefore let him repent and pray, if perhaps the thought of his heart may be forgiven him.

VII. They appear enemies to the holy Scriptures in their daily practices, as their neglecting to use the holy Scriptures; Their speakers speak not out of the Scriptures as did Christ, Luke 4.17. who opened the book, and took his text out of Esay 61.1. and in all his Sermons he o­pened the Scriptures, and proved all things by the Scriptures; nor do their speakers exhort people to search the Scriptures, to give them­selves to reading, meditation,This they that have been pre­sent testifie. &c. but to look to the light in their consciences, let them shew where ever Christ or his Apostles gave such an exhortation to look to the light within them. And for their dis­ciples, they follow not the example of the noble Bereans, Acts 17.11. who searched the Scriptures daily whether those things were so; but they take all spoken to them as given from God immediately, and turn not to the Scriptures to try the doctrines they hear by the Law and testimony: When they have no speakers, they sit as mutes together, looking on the ground, or looking at the light within them (as they say) but not looking on the Scriptures, nor conferring about them, though sometimes they will read in their Assemblies, their quaking let­ters or books; besides some of them have offered to sell their Bibles. Now the most ignorant may easily judge by all this what friends they are to the Scriptures.

I might adde hereunto (if it were requisite) to shew their enmity to the Scriptures, their perverse wresting of the Scriptures, in such a manner sometime, as shews they have neither knowledge of the Scriptures, nor any light of common understanding of men left in them. G. Whitehead maintaining of perfection (as the Papists do) I brought him that place against it, Eccles. 7.10. not a just man upon earth that doth good and sin­neth not; he perverted it, as if Solomon did speak of a man in an earthy condition. Another, when that cripture, 1 Cor. 6.20. was used to prove that we are not only to give God internal worship and service, but outward and bodily, he replied the Church was he body that was to glorifie God. Again, when Paul, Rom. 7. cryed out, ob wretched man, &c. he had not the Spirit. And that the same Apostle in 1 Cor. [Page 10] 11.14. did not at all condemne long hair. And many of them have said, that the Apostle, 1 Cor. 9.14. (saying, even so hath the Lord or­dained that they that preach the Gospel should live of the Gospel,) doth not plead for outward bodily maintenance, but their living by faith, or living spiritually on the Gospel; were ever any people more blinded in the world then these? how dreadful a judgement is this up­on them for leaving the Scriptures, and looking to the light in them, which appears by these things to be meer darknesse? I could fill ma­ny pages with such instances of their perverse wrest of the Scriptures, but this will appear more fully in the following Sections. Let me but summe up these things together, and then let the Reader judge whether this first charge is not sufficiently proved against them. The proof runs thus, if to deny the Scriptures to be the Word of God, and thereby to insinuate, they never came from God; if to deny the special use of the Scriptures to be a rule of faith and obedience; and to make as if they belonged to the Saints formerly, but did not concern us now; if to give vilifying expressions to them, and to call them a dead letter; if to equal foolish and wicked pamphlets with them; if to plead there's no necessity of them; if to practise to slight them and perversly to wrest them; if any, or if all of these together will prove the Quakers to be enemies to the holy Scriptures, then the charge stands good against them. Let the weakest hereby discern and see, and not be deceived by them; though they pretend in words never so fairly to the Scriptures. And thus for this first charge.

THe Apostle John in his second Epistle, ver. 7. speaks of many de­ceivers and Antichrists come into the world, who confesse not that Jesus Christ is come in the flesh, and forbids to receive such into your houses, and to bid them God-speed, for such as do so, are partakers of their evil deeds: Let us therefore in the next place enquire whether the Qua­kers may be justly charged with this crime, that if they be found guilty thereof, all such as professe to be Christians, may disclaime them, and take heed of them as Deceivers and Antichrists.

I shall here first freely give Testimony for the Quakers, and do ac­knowledge in their behalfs, that they have the name of Jesus Christ [Page 11] often in their mouths and in their writings, and they will tell you in words they own Jesus Christ come in the flesh; so that if this will prove them good Christians, they shall passe free from this censure, and not be charged with it.

But withal I shall not conceale the subtilty of Satan in deceiving, in this (as well as in the former) particular; as he will let these his in­struments own the Scriptures in words, whilest they deny them in deed and truth; and are enemies to them as before was proved: so whilest they professe in words to own Jesus Christ come in the flesh, and speak of his Death, Resurrection and Ascension, &c. they do in deed and in truth deny all these things.

Nor let any wonder at this, they could not be deceivers else; they are simple deceivers, that will in plain and evident words say, they deny Jesus Christ, they disclaime his Incarnation, Death, Resurrection, &c. who would then be taken in their snares? the simplest would espy what they are? I finde not amongst all the ancient hereticks in the Church, since the time of Christ to this day, any that have in expresse words said, Christ is not come in the flesh; though open enemies (such as the Jews) deny it plainly, yet none that have professed to be Christi­ans. Some deceivers have said, Christ took on him an imaginary (no real) body; some an aërial, some a coelestial, some a body, but no humane soul; some that his humane nature was swallowed up of his divine nature, and several other heresies about it; and these all do in effect deny Christ come in the flesh, because they hold forth such a Christ as is no real and true man, but none of them have denied it in expresse words, and why should we think seducers should be more foolish in deceiving in these last dayes of the world, then in former times? Besides the A­postle John he calls such an one as shall not confesse Jesus Christ come in the flesh, [...], that is, a crafty cheater or juggler, that will cozen you while you look on (so some expound the word) and there­fore you must not think they wil in down-right words deny Christ, but while they look you in the face, and give you good words, and say, we own Christ come in the flesh, and we are slandered by them that say o­otherwise of us, yet they do but cozen and cheat you, for they nothing at all intend it.

And indeed, if you examine the Quakers throughly, and ask them, what Christ it is they own now in the flesh, they will confesse no other Christ but (the Christ of the familists) Christ in their flesh; that in the conscience they own to be Christ, but as for the man Christ now in the heavens him they own not; as for a Christ who is a particular man, [Page 12] personally distinct from other men; that Christ, that was of the seed of David, the Sonne of Mary, Jesus of Nazareth, they own not him; some have said, he was the idol of the world; they will grant, that God took that flesh for a time, but no humane soul with it, and when that man died on the crosse, he never rose againe in this same individual body; that same particular man did not ascend into heaven, is not at the right hand of God making intercession, shall not come to judge the world, &c. but all this by an allegory is applied to themselves; Christ in the flesh, is Christ in their flesh, dying and rising again in them, and now Christ is come to judge the world, while they take upon them with authority to judge and revile the servants and wayes of Christ. This is the very doctrine of the Quakers concerning Christs Incarnation, Death, Resurrection, Ascension, coming to Judgement, as may appear by these few testimo­nies I shall hear set down; one of them in a printed paper, called, The sword of the Lord drawn, &c. p. 5. hath these words, Your imagined God beyond the stars, and your carnal Christ (for so they reproachfully call the man Christ Jesus now in the heavens) is utterly denied and te­stified against by the light, &c. In their book called Sauls errand to Damascus, p. 8, 9. 14. they say, That Christ in the flesh, with all he did and suffered therein, was but a figure, and nothing but an example; some of them in these parts have publickly before many witnesses de­nied the Resurrection of the dead body (and if so, then Christ is not risen, and there's no such man as the man Christ Jesus now in heaven) B. L. in conference with my self, denied Jesus Christ to take to himselfe an humane soul, so Hubberthorn in a letter to me, though he took flesh up­on him; The same person being asked by W. S. what became of the bo­dy of Jesus when it was not to be found in the grave? answered, it pe­rished. Another of them said, Thou hopest to be saved by the Christ that died at Jerusalem, but I trust to a Christ within me, pointing to his breast; when that testimony of Christ which he gave concerning his Resurrection, was urged to some of them, (in Luke 24.39. The dis­ciples supposing they saw a spirit, and that it was not Christ himself, he said unto them, behold my hands and my feet, that it is I my self, a spirit hath not flesh and bones as ye see me have;) they have scoffingly answered, where was his blood? that was spilt upon the crosse; they have often urged Christs appearing to his Disciples, the doors being shut, to ar­gue that Christ rose not with a corporal body of flesh and bones, though at the same time he bid unbeleeving Thomas behold his hands, and reach his finger and thrust it into his side. They frequently speak of a Christ in their conscience, as the only Christ; for no other man Christ they [Page 13] will acknowledge. There needs no further proof of this charge, let but any one that desires further satisfaction concerning it, ask them (as I my self have often proved it by experience in conference with them,) whether they acknowledge a man Christ personally distinct from other men, now residing in the highest heavens, who is to come to judge the world at the last day? they will tell you they own the same Christ that ever was (for they deny not his divinity) but for his humanity they will shufle you off, and not speak to that, and thereby prove themselves Anti-christs, because they confesse not Christ in the flesh, &c.

I need not spend many words in the confutation of these things, there is no sober Christian that hath received any thing of the know­ledge of Christ, but his heart wil abhor these doctrines at the very men­tioning of them. I shall only refer the Reader to some Scriptures, that may establish his faith in the truth about these particulars. Concerning Christs being really and truly a man. See John 1.14. Gal. 4.4. 1 Tim. 2.5. That he was a particular, individual man, personally distinct from all other men, (and not a man as he dwells in the flesh of other men) appears, because he is described to be a man coming of the seed of Abra­ham, of the Tribe of Judah, of the family of David, born of a particular woman, the Virgin Mary, not of other women; and in that the great doctrine concerning Christ to be beleeved (which the Scriptures speaks of) was that Jesus of Nazareth, that particular man was the Christ, That he had a humane or reasonable soul, besides his God-head or divine nature. See Esay 53.12. Matth. 26.38. John 12.27. And that (after this man Christ was crucified, he arose again with the same individual body that suffered on the crosse, though made more glori­ous, appears by the many witnesses that testified it, Acts 2.24. and 3.15. 1 Cor. 15.1, 2, 3, 4, 5. 2 Tim. 2.8. (indeed it was the great work of the Apostles to testifie it, Acts 1.22.) nor could these witnesses be deceived; for,

(1) There were many that did see him, the eleven Apostles, and five hundred brethren at once.

(2) They not only did see him, but heard him speak, and did eat with him, nay, felt his prints and marks, and himself affirmed he had flesh and bones still.

(3) And he continued fourty dayes among them; besides the An­gels from heaven testified the same thing, Luke 24.3, 5, 6. Mark 16.6. and the very souldiers that kept watch, bare witnesse to it, Mat. 28.11. Further, that this same individual person did ascend into heaven, [Page 14] even above the visible heavens, and is there present making intercession for us at the right hand of God, and shall come again to judge the quick and dead at the last day. See these Scriptures, Mark 16.19. Luke 24.51. Act. 1.9, 10, 11. Rom. 8.34. Heb. 9.24. Acts 3.21. Acts 17.31.

But some Scriptures those people do wrest to make for their purpose, which lest they deceive weak ones by them, I shall vindi­cate them.

1. They speak much of that Scripture, 1 Col Christ in you the hope of glory, and of all those Scriptures that speak of Christs being, living, or dwelling in his people thereby to insinuate there is no other man Christ, but Christ in us men.

Answ. I shall not speak now of the nature of Christs in-dwelling or in-being in his people, till I come to the fourth Section, where I shall have occasion to open it more distinctly; onely thus much for the present; Christs dwelling in his people now is by his Spirit, and not according to his humane nature, for this the heavens do containe, till he descend visibly to judge the world, as he was seen to ascend, Acts 1.11. Acts 17.31. But it is by his spirit he dwells now in his people, which is infinite and fills all places, (and so doth not his hu­mane nature, being a created thing and finite) see this cleer from Rom. 8.10, 11. in v. 10. the Apostle speaks of Christ being in you, in v. 11. he explaines the expression by shewing the manner of it, by his Spirit dwelling in you: And indeed we must thus have Christ in us by his Spirit, or else we can have no assured hope of glory; though the meritorious cause of our salvation and glory is Christs obedience un­to death performed in his own person, Eph. 1.7, 11, 14, &c. yet we can have no evidence of our right to glory, but by finding Christs in-being in us by his Spirit now, so that these Scriptures are utterly perverted to make for their ends.

Further, that Scripture, 2 Cor. 5.16. Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh: yet now henceforth know we him no more; is as grosly abused, when it is made to speak against that particular man Christ Jesus now in heaven, &c. for,

(1) This doctrine concerning the man Christ Jesus his Resurrecti­on, &c. the Apostle had before asserted in many places (as we shewed even now, 1 Cor. 15. the beginning, Rom. 1.3, 4. &c.) and he doth not now destroy what before he built; it was the great thing the Apostles were to testifie and witnesse to the world, Acts 1.22. they [Page 15] were to be witnesses of his Resurrection; this Apostle doth in more then twenty places in his Epistles testifie, how that the man Christ indeed was risen from the dead, and ascended into heaven, &c. therefore he doth not contradict in this place what he lays down in so many other places.

(2) And therefore we must enquire after another interpretation of that Scripture, and it will clearly appear to be this. The false apostles had vilified the Apostles Ministry, that they might draw away the hearts of people from him, (according to the practise of the Quakers in these dayes, for this is an old trick of Satan) and one plea they had against him, was this, he had not conversed with Christ upon earth, as had the other Apostles, and therfore he was not so much to be account­ed off: The Apostle hints we are not to look on Christ under such out­ward relations, as if there were so much benefit by being related to Christ in the flesh, or by being in his bodily presence; but we are to consider him as having compleated the work of our redemption, having o­vercome death, being raised up in glory, and ascended into heaven, and thus we should know him for the future, this is the spring of a Christians comfort; thus he speaks not against Christs being in the flesh still (which other Scriptures clearly witnesse) but against looking up­on him under these carnal relations they stood in to him whilest he was upon earth; this will appear more fully to be the Apostles mind, by considering the various acceptation of the word [flesh] in Scrip­ture, which to avoid tediousnesse I omit here, intending to speak of it in Sect. 6. where in proving the resurrection of our dead bodies, I shall further prove the truth of Christs resurrection, and that still he is really and truly in our natures in heaven, even in the same particu­lar body he had upon earth, though glorified; and indeed, if this were not so, the Apostles were false witnesses, our faith is in vaine, we are yet in our sins, and they who are fallen asleep in Christ are perished, 1 Cor. 15.15, &c.

Thus for the clearing of this second charge, That the Quakers deny Jesus Christ come in the flesh, overthrow his Incarnation, Death, Resurrection, Ascension, Intercession and coming to Judgement, and thereby pull down the maine pillars of Christianity, and overthrow the faith and comfort of Christians, and that while they pretend to be more spiritual (but are indeed deceivers herein) turning all into Allegories, and faining these things done in the true Christ to be but as a shadow of what is now really done in them; From this it is clear the Quakers-christ and Ours is not the same: they hold no other man [Page 16] Christ but in their consciences; we beleeve our Christ is in heaven, and do wait for him to come from heaven, who was raised up from the dead; even Jesus which delivereth us from the wrath to come, 1 Thes. 1.10. Let all that professe the Name of Christ take heed of such as preach another Christ, then whom they have received, and look upon them as Deceivers and Anti-christs, as for us we have not so learned Jesus Christ.

THis charge will not be denied by the Quakers, for in this they speak out, and do not seek to conceale their opinions, they ac­knowledge not one God subsisting in three persons. (See Sauls er­rand to Damascus, p. 12. and the sword of the Lord drawn, &c. p. 4. where this doctrine is called a lie by them.)

Let me therefore shew this to be an abominable errour contrary to the doctrine of the Scriptures, to deny three persons subsisting in one God, and prove this fundamental article of our faith against their cavils; This I cleare from Scripture by these gradations or steps.

1. The Scriptures speak clearly that there is in the divine nature three in one, or a Trinity in Unity (whether these three may be called persons, we shall discusse afterwards) 1 John 5.7. There be three that bear record in heaven, the Father, the Word, and the holy Ghost, and these three are one. Here is in this Scripture three numbred, and their se­veral names set down, and yet it's said, they are but one; (not only agree in one, as in the next verse, but they are one.) See Mat. 3.16, 17. Mat. 28.19. 2 Cor. 13.14. John 14.16. Where are also three counted, the Father and I: (saith Christ) and the Spirit of truth, and these are distinguished, the Spirit is called another. It might further be shewed; as, there be three numbred in Scripture, and their several names set down; so the Scripture speak also of distinct properties and operations peculiar to each of these three, and incommunica­ble to other; The Father begets and not the Son; the Spirit proceeds and not the Father, &c. so the Sonne took flesh, and not the Father, nor the Spirit.

II. It's most evident that this Trinity in Unity, or three in one is not a meer notional thing subsisting in the minde and apprehension [Page 17] of man alone, but eternally subsisting in the divine being it self; it's a thing founded upon Scripture, as before was shewed, not a fiction of reason, it had been if there never had been any created minde to ap­prehend it. Nor can it be only three names given to one and the same per­sonal being, for the Scripture gives more names then three to God, there are ten several names given to God in the Old Testament, as some observe, besides those in the New Testament, and further the Scripture counts them as distinct in subsistence and not only in name, John 8.17, 18. Christ and his Father are counted for two witnesses, now one person cannot be two witnesses, though he have two names. Nor doth this Trinity subsist in the divine nature only, as wisdome, justice and goodnesse are in God; for these attributes of God are no otherwise di­stinguished then according to mans apprehension of them, because our finite and compounded understandings cannot comprehend the glorious perfections of a single and infinite essence, but by distinct properties or attributes, in themselves they do not differ one from another (the same also may be said of Gods decrees,) but now this distinction of three in one is founded in the very divine being it self, as before was shewed. Nor yet further are we to understand this three in one to be only three manifestations of God grounded upon some offices or exter­nal dispensations to the creature in time, there hath been more manife­stations of God to man then three since the creation, God was mani­fest various wayes to his people, to Moses in the bush, and in the mount; to Israel in the wildernesse, in the pillar of fire and cloud, to the Patri­archs, to the three children, to Daniel, to John, &c. Besides, this di­stinction was in God from eternity, before there was any creature made to manifest it unto; Christ is the eternal Sonne of God, distinct from the Father eternally, and before he was made flesh; the Spirit was distinguished from Father and Sonne from eternity, and not only when he was manifested in descending on Christ in the likenesse of a dove, or by falling on the Apostles in fiery tongues. See Prov. 8.21. to 31. Mic. 5.2. Joh. 1.1, 2, 3. Joh. 17.5. Col. 1.15. Gen. 1.2. 2 Pet. 1.21. Mat. 1.20 these are all to be exploded as dangerous errours, and have been ever rejected by the Church.

III. Hence it will follow, that this must be a Trinity of persons, or subsistances in the same divine being, three persons subsisting in one God, nor let any cavil at the word [person] for it is a Scripture word, Heb. 1.3. if they will stand to the received translation, if any will plead the word is more properly rendred there [subsistence] then person, we will not stand upon that, so they acknowledge three subsistances in the [Page 18] same divine being, for this is all we argue for; but how vainly is it to except against the word [person] so commonly received amongst the people of God, and not scrupled at by any, but such as have erred dangerously in other things? what is a person, if we look upon the notation of the name, but per se una, a thing that hath a subsistence by it self? or if we respect the definition of the thing, we understand no more by it, but an intelligent, compleat, incommunicable, indepen­dent subsistence; and according to our common custome of speech, the word person doth expresse more excellency then the word sub­sistence, singly taken, doth; the former we ever apply to a reasonable being, the other we use to apply to inferiour creatures, a beast may be said to subsist though it is no person.

IV. Yet is there no multiplication of the God-head, for still we acknow­ledge one God, one simple undivided essence, Deut. 6.4. Isa. 44.6, 8. Isa. 45.21, 22. John 10.30 1 John 5.7.

Object. If any shall object, how can these things be? it seems a contradiction for to say there is three persons, and yet but one divine being, and therefore shall reject this doctrine because they cannot compre­hend it.

Anſw. I answer, it were extreame arrogance for a poor worm to do thus, to reject what God hath clearly held forth in his Word, because he cannot comprehend it; what Art or Science is there in the world, but there are many mysteries in it, that novices cannot comprehend? and can we expect to be more knowing in the things of God, that are so high and mysterious above the reason and understanding of man? Let sober spirits count it their safest way to beleeve what is clearly re­vealed by God, though they cannot yet comprehend the nature of such mysteries. Neverthelesse we do not count it a contradiction to say there is light, heat, and power in the Sun, and yet there are not three Suns but one; or that in the soul there is the vegetative, sensi­tive and rational faculties, and yet there are not three souls in man, but one: why should it seem then a contradiction to believe three persons to subsist in one only God?

Now let the Reader from hence see what impudence it is in these Quakers to call this doctrine a lie, and how dangerously they erre in denying the Trinity; what is this but to deny the true God, who hath manifested himself thus, to be one in three? (as before they denied the Man Christ, and were proved enemies to the Scriptures) this er­rour tends to ouerthrow all faith and Religion, and is pernicious to mens salvation; for, we must believe in God as he reveals himself in his [Page 19] Word and no otherwise, and worship and serve him accordingly, if we will be saved; It was hatched by the enemies of truth, it hath been de­fended on purpose to overthrow the personal Deity of Christ, where­by the infinite value of his merits is taken away, and to undermine the personality of the Spirit, which is so fully evidenced by the divine attributes appropriated to him in Scripture; and therefore have the purest Churches of Christ ever disclaimed communion with such as deny the doctrine of the Trinity, accounting them subverters of the fundamentals of Religion. And thus for this third particular.

THere is nothing may more plainly evidence to the weakest and most ignorant that this wicked Sect is of the Devil the Prince of darknesse, what ever they boast of the light of Christ, then this wicked Tenet, that they dare maintain equality with God, and the soul to be one being with God, or a part of God, as the Manichees of old, and Familists have done; This doctrine the Devil sought to instil into our first parents at the beginning, ye shall be as Gods, knowing good and evil, Gen 3.5. What Christian spirit that appre­hends the infinite Majesty and holinesse of God, and its own base­nesse and vilesse, but will abhor the very mention of this opi­nion? yet is this maintained and defended by this generation of men.

In their book called, Sauls errand to Damascus, is mention made that it was attested at a quarter Sessions at Lancaster, that some of them affirmed themselves to be equal with God, and that afterwards the same thing was acknowledged before many witnesse; nor do they deny this publick evidence was given against them, though they would shuffle about it, while they covertly plead for the same thing, p. 2, 5, 6. 10. Hubberthorn in his book against Sherlock, p. 30. doth most ignorantly and blasphemously alledge that place for this, Phil. 2.5, 6. Let this minde be in you which also was in Christ, who being in the forme of God, thought it no robery to be equal with God; where the Reader may see how he imitates Satan in corrupting the Scriptures, both by leaving out the following words; which must necessarily be [Page 20] known before the minde of the Apostle be understood, viz. but made himself of no reputation, took on him the forme of a servant, humbled himself, &c. the sentence is not compleat without taking in these words, and also perverting the scope and drift of the Apostle in that place, who is pressing humility, ver. 3. and urging it from Christs example, who though equal with God, yet humbled himself; it is far of from the Apostles mind there to perswade us to beleeve we are equal with God, he is pressing humility; they that desire to see fuller evidence for their holding equality with God may see Sword drawn, p. 3 and also the many testimonies which the Ministers of New-castle bring for it in their first book, p. 3, 4.

That they hold the soule to be one being with God, or a part of God. See also testimony for it in the book last cited, p. 6. and Sword drawn, p. 3, 4. Hubberthorne in the book before named, p. 29. saith, there's no Scripture which speaks of an humane soul; then it seems the soul or spirit in man which the Scripture speaks so much of, must either be God himself or the Devil. One of them living in these parts, did in discourse with my self argue (as strongly as he could) for the soul to be one being with God; and though he did afterward give me the lie, in the publick Assembly, for reporting it of him yet I have now eight seve­ral witnesses of credit to prove the same thing, and manifest him to be the liar; besides what arguments passed betwixt us which clearly evidenc he pleaded for it. Another of them argued with me, that the soul after its departure out of the body (which say they, rots in the grave and never rises again) is taken up into God, and is one being with him, urging that Scripture for it, God shall be all in all.

For confutation of these things, I need not say much, they are so grosse and horrible; Concerning the first, Equality with God; let but the Reader peruse these Scriptures, Isa. 40. v. 12, almost to the end of the chapter, where the Lord makes a challenge twice repeated, v. 18 25. To whom will ye liken me, or shall I be equal, saith the holy one? and in the other verses sets forth his Greatnesse and Majesty, he mea­sured the waters in the hollow of his hand, and meateth out heaven with a span, and comprehended the dust of the earth in a measure, and weighed the mountains in a ballance, &c. The Nations are as the drop of a bucket to him, &c. All Nations are before him as nothing, yea, lesse then no­thing and vanity. He sitteth upon the circle of the earth, and the inha­bitants thereof are as grasse-hoppers; He bringeth Princes to nothing, &c. See much more to the same purpose there. Read also Job 38.39.40. all the three chapters, and this opinion will be sufficient­ly [Page 21] confuted: Oh what arrogance is this for poor wormes to make comparison with the Infinite, Eternal, Almighty, Glorious God? But perhaps they will say they equal not self, nor the flesh unto God, that is to perish; but the spirit or soul which is one being with, or a part of the divine essence (like some in these times which have made reason to be God) I shall speak something therefore for the confu­tation of this.

1. The Scriptures speak of the soul or spirit of man to be a created thing made in time, Isa. 57.16. Zach. 12.1. Psal. 33.15. and can this be one being with the eternal uncreated God?

2. Many Scriptures speak of the sinfulnesse of the soul, Micah 6.9. Lev. 4.2. Ezek. 18.20. James 4.5. 2 Cor. 7.1. and can a sinful polluted creature be one being with the holy God?

3. Many Scriptures speak of the destruction and death of the soul its perishing in hell, Mar. 10.28. Mat. 16.26. Prov. 4 32. and can that soule that perishes in hell be a part of the being of God?

4. The Scripture distinguishes betwixt Gods Spirit and ours, Rom. 8.16. 1 Cor. 3.11. Zach 11.8. and affirms that some have not the Spirit of God in them, Rom. 8.9) John 14.17. 1 Cor. 2.14 therefore if they have no humane soul in them, (as Hubberthorn teaches in say­ing, the Scriptures speak not of an humane soul) they must have no soul at all, for they have not the Spirit of God in them, but enough for the confutation of this wretched doctrine.

Object. It hath been objected to me by these people, pleading for this a­bominable Tenet, that Gen. 2.7. God is said to breath into man the breath of life, and so man become a living soul, whence they would in­fer the soul to be a part of the being of God infused into man.

Anſw. Answ. The Scripture holds forth no more but this, that the soul was not created with the body of the earth (as the souls of beasts were) and so to perish with the body; but that it was created by God a spi­ritual substance and so infused into the body, it was of a more excel­lent and spiritual extract then the body was, and therefore the ori­ginal of mans spirit is set forth otherwise, then the original of the souls of beasts, it came indeed from God, but was not of the being of God, which is spiritual and indivisible, this were to make men to be gods. This was the heresie of the wicked Manichees, whom Augustine sometimes confuted and vindicated this place which they had perverted.

Object. Object. But they argue much from these Scriptures that speak of [Page 22] the onenesse of beleevers with Christ, and Gods dwelling in them, and they in him; for this thing,

Answ. I shall therefore for the benefit of the weak open the manner of Christs in-being or in-dwelling in beleevers, lest they not under­standing it, should stumble at these Scriptures. This in-dwelling or in-being of Christ and onenesse with him is held forth in many Scri­ptures, John 6 56. Gal. 2.20. Col. 1.29. 2 Cor. 13.5, &c. John 17.21. now, how should we understand this? what! God to dwell in his Saints, Christ to be and inhabit in beleevers, how can this be? the heaven of heavens cannot containe him, how much lesse the strait heart of man? Know,

First, Negatively, you must not understand this in-being or in-dwel­ling of Christ to be either,

1. A corporeal inhabitation, as if the body of Christ or his humane na­ture dwelt in us, which was the grosse conceit of the Capernaites, John 6. and is to this day the opinion of Papists and Ʋbiquitaries, who imagine Christs body to have the properties of the divine nature communicated to it, to be immense, and to be in many places at once, (and this must be the conceit of the Quakers if they hold any man Christ at all, for they deny any Man Christ but in us men) This is a grosse mistake, it overthrows the truth of Christs Man-hood; and the Scriptures expresly say, The heavens must containe him; and this man Christ comes not till he descends to judge the world; besides, the Scriptures teach that Christs being in us is spiritual, not bodily, Rom. 8.9, 10.

2. Nor is it an essential in-dwelling of the divine nature in Gods people, as if the very being of God were communicated to us and dwelt in us; though the Apostle Peter speaks of the divine nature being commu­nicated to the Saints, yet he expresses other where what he under­stands thereby, namely the divine graces and vertues of the Spirit. Indeed how can the being of God which is infinite and boundlesse be in one place or person more then in another, though his graces may?

3. Nor is it a Personal in-being as the soul lives in the body, and is one subsistence with it, thus the fulnesse of the God-head dwelt in Christ by personal or hypostatical union; but thus God is not in his Saints, then they should be gods, as Christ was God, this is the blasphemy of Familists, who say they are godded and christed.

Secondly, Affirmatively, Christ dwelleth and is in his Saints (accord­ing to the Scriptures) two ways;

1. By his special spiritual presence, he is more especially present with and in the hearts of his Saints then with others, by his gracious manifestations, by his sweet influences, and by his wonderful operati­tions upon their hearts, so God dwelt in the Temple formerly, and so he dwells in heaven now; in the Temple, God said, This is my rest, here I will dwell; he manifested himself to his people there, he heard their prayers, gave forth his oracles, there they had communion with God in his Ordinances, they saw his face in the Sanctuary, &c. and so now in heaven God is said to dwell there, because he mani­fests his glorious presence there especially, in that place the Saints shall have the vision and fruition of God eternally. Thus in the same manner God dwells in his people now, by special spiritual presence, he makes such manifestations of himself to them as none besides have, they see his face, know more of his minde, have more of his love-vi­sits then others have, John 14.21. Rev. 3.20. he refreshes them with his flaggons of wine and his hidden Mannah, fills them with the com­fort, peace, and joy of his Spirit: He vouchsafes to them such divine influences of grace as others have not; such quicknings and breathings of his Spirit, as fills their hearts with spiritual vigour and life, be­cause he lives they live also. And he doth such mighty works in them as in none else, puts forth the same power that was put forth in raising Christ from the dead, to mortifie corruptions in them, to strengthen them to beleeve, and to do the works of God, to frame them according to the image of God, &c. Esay 26.12. Eph. 1.21

2. By mystical union, and this is more then the former, one may have a dwelling in an house but no union with it; God dwelt in the Temple, but was not one with it; he dwells in the heavens, but hath no union with them; but he so dwells in beleevers, as he is one with them, 1 Cor. 6.16 1 Cor. 12.12. John 17.21. This onenesse is so near, that it excels all the unions upon earth, the Scripture uses the comparisons of husband and wife, Eph. 5. of head and members. 1 Cor. 12. of soul and body, Gal. 2 20. of root and branches, John 15. to set it forth by; and yet all these be too short, he addes the union betwixt the Father and Son (John 17.) to commend it further; yet must not be so presumptuously wrested, as to plead for an essential or personal union to make us gods All these comparisons are used in Scripture, not because they suit in al things, but that we may by these see what a com­fortable relation we stand in to God, and what blessings we may expect to be communicated to us by vertue thereof. If any expect I should [Page 24] give some name to that union to expresse what it is further, I shall pre­sume to say no more but this, it is a great mystery, and cannot be fully comprehended by the Saints here, till God wipe away this dust of mortality from their eyes; Its safest to professe here we know but in part; if any will professe to know more in these Mysteries, let them first tell the nature of the union of their own souls and bodies, and how a spiritual and corporal sub­stance should be so knit together, to become one man? what is the bond of this union, and how effected? when they can explicate these inferiour things, its more likely we should listen to them in explaining these higher Mysteries about the union of Christ and beleevers.

By this time the Reader may see what pride and arrogance it is in these people to hold equality with God, and to make the soule a part of God, or one being with God: is not this greater pride then was in Adam, when he fell (and perhaps in the devils themselves,) for he aspired to be but as God, not to be God himselfe or one being with as these men do? But enough of this abominable doctrine. And thus for the fourth generall Charge.

THe Doctrine of the Justification of a beleeving sinner before God, is one of the most precious and comfortable doctrines of the Gospel, tending exceedingly to set forth the riches of Gods free grace, and magnifie his justice to support and comfort wounded con­sciences; to take away boasting from man, that all may glory in the Lord; and to fill the heart with joy and peace in beleeving: And therefore the devil hath by his instruments in all ages, laboured to corrupt the same. He stirr'd up false apostles in the first plantation of the Christian faith to pervert it, against whom the Apostle Paul in the Epistles to the Romans and Galatians disputes earnestly, teach­ing we are justified by faith, and not by works; by faith receiving the righteousnesse of another, not by works wrought in or by our selves. In after ages the Papists were the great subverters of this doctrine, who had so corrupted it, that no part thereof was left pure [Page 25] and undepraved by them; till the Lord of his mercy raised up Lu­ther and some other Worthies to vindicate it; and indeed the cor­ruptions of this doctrine were the great and especial cause of their first separation from Rome, and there was nothing that the Spirit of that precious man was more drawn out to clear, then that very doctrine, as may appear by his writings. In the steps of those enemies of the truth the Papists, do these generation of Quakers now so exactly walk, (as to the perverting of this doctrine of Justification) that they scarce differ an hairs breadth from them, holding forth the old Popish doctrine in the very same terms, as will appear in the fol­lowing particulars.

1. The Papists deny Justification to be a judicial act of God where­by he accounts us righteous (though ungodly in our selves, Rom. 4.5.) through the righteousnesse of Christ, performed in his own person for us, imputed to us, and received by faith alone; but make it to consist in the infusing or putting in righteousnesse into man, and so confound Justification and Sanctification, making them one and the same thing. So Bellarm. the Jesuite, l. 1. de Justif. cap. 1. And so the Quakers: J. Nailer love to the lost,See Sauls er­rond to Dam. p. 12. p. 3. pleads for our being made righteous by Gods putting in righteousness into us, and by righteous­ness wrought in the creature; in the same page, line 4. he explaines Gods imputing righteousnesse to be his putting it into the creature; his words are these, [righteousness is freely imputed or put into the creature] where let the Reader see the grosse ignorance of a man that pretends to be infallible, making [impute, and put in] the same, whereas any School-boy that hath but learnt his Grammar, may see a vast difference between them; the word [impute] not being com­pounded of [put in, or in put] but coming from imputo, to reckon, ac­count, judge, &c. and so the Hebrew word [...], and the Greek [...] translated in the Scriptures [impute] do signifie; can any beleeve this man is infallible in his doctrine, when he is so grossely mistaken in a word so commonly used in the Scriptures? See also Nailer in the same book, p. 50. where he (directly according to the manner of the Papists) confounds Justification, Sanctification, and Morti­fication together, and argues for it as they do, though in a more simple manner.

2. The Papists (as a consequent of the former opinion) hold, that they are able to keep the Law perfectly, and to be perfectly righteous, Counc. Trent. Sess. 6. can. 18. Nay, If any man say that the precepts and Commandments of God unto a man justified, and in the state of grace [Page 26] be impossible to be kept, let him be accursed: So the Quakers, Nailer p. 21, 22. of the book before named, and in his book called the glory of the Lord out of the North, p. 25, 26. he argues as hotly for it, as if some Jesuite were at his back to prompt him.

3. The papists say, by the liberty of the Gospel, they are altogether freed from sinne, so that it is throughly dead, and not only not imputed, but not alive or having any being in the righteous; they are the words of Bellarmine the Jesuite, lib. 5. de Justif. cap. 6. The same thing ar­gues Nailer for; Glory from the North, p. 21. Love to the lost. p. 21, &c.

4. The Papists they exclaime against the Protestants (who teach they have yet sinne in them, and are not so perfectly righteous as to stand before the judgement seat of God without the righteousnesse of their Surety) and call them painted Sepulchers, faire without, and foule within, leprous persons in fine cloaths, with many other such expressions. See Becanus the Jesuite, Tom. 2. tract. 4. cap. 2. qu. 1, and 3. So the Quakers, J. Nailer, love to the lost, p. 4. you make (saith he) Christs righteousnesse a cover to your abominations, &c. Though we doubt not but God will vindicate our uprightnesse, that we are as consciencious of walking holily as any Papists or Quaker of them all, though we dare not seek Justification thereby, this the very Papists have been forced to confesse sometimes, saying, though we had an heretical faith, yet we had Orthodox man­ners.

Thus we see the Popish doctrine of Justification brought in by a ge­neration of men, that cry out against all others as Popish and Anti­christian, when in the mean time they are most deeply guilty of it themselves.

Now that the ignorant may not be deceived about this point, which is one of the fundamental doctrines of Religion. I shall cleare up the truth concerning it, according to the Scriptures, in these follow­ing particulars.

1. He that will be justified before the judgement seat of Christ, and be acquitted and pronounced righteous by the Judge of heaven and earth at the great day of the Lord, must be perfectly righteous, he must not have the guilt of the least sinne to be charged upon him; Cursed is he that continueth not in all things written in the Law to do them; this Judg is of purer eyes then to behold any iniquity to approve thereof; he that justifieth the wicked is abomination unto him, and therefore he will not do it himself, he is perfectly righteous himself; his Law is perfectly [Page 27] righteous, he will not be bribed any away, nor respect persons, and therefore they must have a perfect spotlesse righteousnesse that stand before him.

2. Such is the impurity and sinfulnesse of the natures, hearts and lives of the best men living, that they cannot produce such a perfect righteous­nesse before God, as that before mentioned; for, besides the imputation of Adams sin and disobedience to all born of him by ordinary gene­ration, every man hath a sinful nature in him, which, till he be re­generated and converted, doth carry him captive to sinne daily, 1 Cor. 6.11. Eph. 2.3. Tit. 3.3. And this would condemne him, though he should after conversion live never so perfectly, unlesse the righte­ousnesse and satisfaction of a Surety and Mediatour be imputed to him; And after conversion the best of the Saints, whose hearts are renued, and the dominion of sinne brought down in them, do not live so free from sin, but that in many things they offend all, James 3.2. and if they should say, they have no sin, they deceive themselves, and the truth is not in them, 1 John 1.8. they may say with Job, how shall a man be just before God, he cannot answer him one of a thousand, and with So­lomon, Eccles. 7.20. There is not a just man upon earth, that doth good and sinneth not; which of all the Saints have not some blemishes recorded, even after the Lord gave them testimony that they were accepted of him? Noah, Gen. 7.1. hath witnesse of God to be a righteous man in a sinful generation, yet we read he sinned afterward, chap. 9.21. Job had testimony of God to be a perfect man and upright, fearing God, &c. and yet we read afterwards of his impatiency, and he confesses his sinnes and vilenesse; his perfection was in the sin­cerity of his heart, having respect to all Gods Commandments, not in his perfect freedome from the being of sin. David, after he was declared a man after Gods own heart, how sadly did he fall? and Solomon after he had seen God twice? Pauls complaints are known, Rom. 7.24. and Peters miscarriages not only after his glorious confes­sion of Christ, Mat. 16 but after the spirit was so plentifully poured on him in the day of Pentecost, for Gal. 2. Paul charges him for not walking uprightly (in a particular thing there mentioned) and for dissimulation.

Object. The Quakers object, this is the time of their warfare, and therefore as yet they had not attained to that perfection.

Anſw. I answer, it was after their conversion, after they had more of the grace and Spirit of Christ then any proud Papist or Quaker now hath; and for their warfare, it's true, it was not over, nor can ours be expected to be past so long as we are in the body, all the [Page 28] dayes of our life here, are the time of our warfare. Thus for the second particular, such a perfect righteousnesse is not to be found in any man living which may stand at Gods judgement barre.

3. Such is the goodnesse of the Lord to poor man, that he hath provi­ded that for him in Christ, that he could not have in himself, even this perfect righteousnesse; when we were found transgressours before God, and so to be condemned; he gives his Sonne to fulfil all righteous­ness for us; he is made of God unto us righteousness, 1 Cor. 1.30. he be­came sin for us that knew no sin, that we might become the righteous­ness of God in him; we are made righteous or justified by him, as he was made sinne and guilty by us, that is, imputatively, not inherently, for he had no sin in him, though he took guilt upon him. What was impossible to be found in us, because of the weakness of the flesh, is now found in Christ for us, who is the Lord our righteousness, Jer. 23.6.

Now here is a perfect righteousness, he was for his person, holy, harmless, and separate from sinners; for his life, there was no evil found in him; he obeyed the Law perfectly, and by his death did satisfie whatever the Law could demand, there could not be a farthing more required of him, else he had not risen againe and been re­leased out of prison, God gave Testimony he was well pleased in him.

4. But now this righteousness thus wrought in the person of Christ must be made ours before we be justified by it, and how can that be? this the Papists scoff at, saying; can a man be beautiful by another mans beauty, or wise by his wisdome? can a malefactour be acquitted because another man is righteous? and Quakers mock at our trusting to be justified and saved by him that died at Jerusalem. But this righ­teousness of Christ may as truly be made ours, and we justified by it, as sometimes a debtor is discharged by his surety or friend paying the debt for him, or a malefactour is acquitted when another undergoes the penalty of the Law for him.

To make this clear, something must be considered as done on Gods part, and something as done on our part.

1. On Gods part, there be these two things done to make this righ­teousness of Christ ours, so as we may be justified by it.

(1) A mutual compact or agreement betwixt the Father and his Son, that all that Christ should be, do and suffer, should not be for himself, but for us in our stead and place, as our surety, he died for our of­fences, [Page 29] he rose again for our Justification. Reade Isa. 53. throughout; thence is he call'd the surety of a better Testament, (of the new Co­venant) Heb. 7.22. Indeed what need Christ do or suffer ought for himself? he need not have been made under the Law, he need not have died for his own sins (being holy and without sinne) but it was for ours, 1 Pet. 3.18. Christ suffered once for sinnes, the just for the unjust to bring us unto God, &c. This was a thing clearly held forth in the sacrifices of the old Law (which were types of Christs sacrifice) those beasts then slaine, did die in the stead of the sinner himself. This compact betwixt the Father and Christ is one ground of his righteousnesse becoming ours.

2. There's a new law of grace then made, and promulgated by Je­sus Christ in the Gospel unto sinners; that all guilty sinners who shall in the sense of their sin and misery, being under the condemnation of the Law and wrath of God, make out to this city of refuge, to the horns of this Altar, to the obedience and satisfaction of this surety; and here plead for mercy, disclaiming all confidence in any righteousnesse in themselves, they shall be pardoned, accepted and justified; nay, shall be more righteous then if they had kept the Law in their own persons, shall more abundantly please God, He that be­leeveth in Jesus shall be justified from all those things the Law of Mo­ses could not justifie him from, Acts 13.38, 39. He that beleeveth shall be saved, Mark 16.16. This Law of grace was enacted by the coun­cel of heaven, and is published in the Gospel; this righteousnesse is revealed therein, and freely tendred to all that will receive it, and in thankfulnesse give up themselves to honour and serve their Sure­ty and Redeemer from the sense and apprehension of this his love up­on their hearts.

2. On mans part, there must be (through the mighty operation of the Spirit of Jesus Christ accompanying the preaching of the Gospel) the obedience of faith to this Law published; The sinner be­ing convinced of his own sin and unrighteousnesse, and of the suffi­ciency and excellency of this righteousnesse of his Surety, and the free tenders thereof in the Gospel, must come in (as with a rope about his neck, with Benhadads servants) humbly confessing his sinne and unrighteousnesse, accepting of Jesus Christ heartily as his Surety and Redeemer; taking the gift of his righteousnesse thankfully, pleading for pardon, justification, and life through the same, and giving up him­self in thankfulnesse to love and serve his Redeemer. Now these [Page 30] things being done, it's most easie to understand how this righte­ousnesse of Jesus Christ may so be ours (though not inherent in us) that we may be justified by the same: how common is it amongst men for the debtor to be discharged of his debt, and the bond to be cancelled, upon some friends paying the debt for him? yea, may not thus a Malefactour be acquitted of some bodily punishment to be in­flicted, if a friend with the consent of the Magistrate shall suffer in his stead? In the way of justification sinful man is much debased, and hath nothing to glory in himself; the grace of God is highly magnified (which is Gods great designe in the work of mans redem­ption) by finding out such a way to justifie and save man; and we have more full assurance and consolation, having now a perfectIt is in re­spect of Christs perfect righte­ousness impu­ted, that belee­vers are said in Scripture som­times to be per­fect: and in respect of up­rightness of heart, &c. but never in respect of any absolute compleat per­fection inhe­rent in them. compleat righteousnesse to present before God, which the best of men could never have found (as before was shew­ed) inherent in them, even after regeneration and conversi­on. And thus for the clearing up of this great doctrine of Justifi­cation.

From all this that hath been said, it is most evident that the Quakers (as they have another Man-Christ, then him the Scrip­tures preach, and another God then the true God, who is one God in three persons; so they) have another Gospel, then that which was preached by the Apostles, and hath been received by the Saints, and therefore are to be accounted accursed, though they should in outward shew and appearance, seem Angels from heaven, Gal. 1.8.

That this doctrine of justification is no enemy to Sanctification and holinesse of life, (as the Papists have formerly, and the Quakers do now charge it) shall be shewed fully in the tenth Section, where we shall speak of the doctrine of Sanctification; and prove the Quakers to be subverters of the same. And thus much for the fifth general charge.

IT must be here remembred (which was before hinted) that it is not the practise of Seducers, ever to deny in down-right words the great and fundamental truths revealed in the Scriptures; but often, whilest they pretend to own the Scripture expressions, they pervert and deny the truths themselves; this is the most likely way to deceive people. Now as this was manifest in many other weighty points before named; so is it apparent in these fundamental do­ctrines of our faith, the resurrection of the body, the last judgement, heaven and hell. The Quakers have these in their mouths frequent­ly, and will speak of them, but they look upon them, as transacted in themselves, now in a mystery (sure it must be a mystery of iniquity,) and hold no other resurrection, judgement, heaven and hell, but what is now in men. As for the resurrection of the dead body, they will not deny in words but the body shall rise, but if it be asked what body? they will reply, the body is Christ (thus have I been di­vers times answered by them) but not our bodies of flesh, bones, &c. these they say shall never rise again, and they ignorantly wrest that Scripture for it, 1 Cor. 15.50. Flesh and blood shall not inherit the Kingdome of God. It is known to most in this Town, that they have argued publickly against the resurrection of the dead bodie, when they have been present at burials; and therefore I need not adde fur­ther evidence to shew this is their opinion. And as for the last judgement, Nailer to F. B. p. 10. they have often affirmed Christ is now come in his Saints to judge the world, and therefore they take upon them so freely to judge and censure all, even such whose faces they have never seen be­fore; and they scoff at others, that make the day of judgement a thing yet to come, and to be at the last day. James Nailer, love to the lost, p. 20. cites that Scripture,See Nailer love to the lost, p. 44. and 46. Heb. 6.2. (where the Apostle speaks of the resurrection of the dead, and of eternal judgement) to de­fend their judging of men now, this is all the judgement they speak of; they own not a judgement after the dead bodies of men are raised up again. And for heaven and hell, they grant no other then what is now in men; and indeed this will necessarily follow up­on [Page 32] the former opinions, for if the body shall never be raised, and if the soul be no distinct being from God, and is after its departure out of the body, to be swallowed up into God, and so God to be all in all; it's a vain thing to speak of judgement, heaven and hell; thus do these wretches pervert these great and fundamental do­ctrines of the Scriptures, and whilest they pretend so much light within them, they deny that which the blindest Nations in the world have acknowledged, for there is no Nation so barbarous, but hath beleeved an heaven and hell; a future state of happinesse or mi­sery after this life is done; as will appeare more fully by and by.

For the confirmation of the weak in these weighty points of Chri­stianity, let me adde a few things.

First, for the Resurrection of our bodies, this being a fundamental doctrine of Religion, whereon our hope and comfort doth depend, Acts 24.15. 1 Cor. 15.16, 17, 18, 19. Heb. 11.36. and which hath much influence into an holy life and conversation, Acts 24 16. 1 Cor. 15.32. The devil did long since stir up his instruments to undermine the same; the Sadduces, Acts 23.8. denyed the resurrection, Angels and Spirits; and some amongst the Corinthians, 1 Cor. 15.12. said, There is no resurrection of the dead; Hymeneus and Philetus, 2 Tim. 2.18. said, the resurrection was past already, and overthrew the faith of some, even as this generation of men now pretend, its already ac­complished and past in them, the body or Christ is now risen in them, and hereupon deny the future resurrection of our dead bodies. But it pleased the Lord out of his goodnesse hereupon to cleare up this do­ctrine more fully, so that there's no doctrine in all the Scriptures hath a clearer and fuller evidence for it self then this hath: It was suffici­ently laid down before in the Old Testament in many places. See these instead of many, Job 19.25. Isa. 26.19. Dan. 12.2. Ezek. 37.12. but in the New Testament, it's not only positively laid down and asserted, but proved by many Arguments against them that denied it, Mat. 22.32. Christ proves it against the Sadduces, and si­lences them by an Argument taken from Gods Covenant with his peo­ple; he is their God, in Covenant with them, and not only with their souls, but with their bodies also; therefore they shall rise again; he proves that same resurrection which was denyed by the Sadduces, for he silenced them; now it's clear they denied the resurrection of the body of flesh, &c. See v. 23, 24. other places might have been brought to have proved this truth more directly (whereas this [Page 33] Scripture proves it but by consequence, though clearly enough) but the Sadduces only owning the five books of Moses, Christ brings a proof from thence for it, Exod. 3.6. But more especially the Apo­stle, 1 Cor. 15. doth so largely prove this doctrine, that if other Scriptures had been altogether silent about it, this one Chapter had been sufficient confirmation thereof. Let the Reader observe there three things that the Apostle principally treats of in that chapter. 1. He proves the resurrection of the dead. 2. He shews with what bodies they shall arise. 3. What shall become of them which shall be alive at the day of the Lord.

I. He proves the resurrection of the dead, and he evidences that by six arguments.

(1) From the resurrection of Jesus Christ, from v. 3. to 19. for if there be no resurrection of the dead; then is Christ not risen, but, saith he, Christ is risen, therefore must the dead rise, by vertue of their union with him. Now that Christ is risen, he confirms from the Testimony of the Scriptures, ver. 4. the Apostle names not what Scriptures, but it's cleare he intends, Psal. 16.8. and such like places; then from those many witnesses that saw him, verse 5, 6, 7, 8. then from the evil consequences that would follow, if Christ rise not, the Apostles should be false witnesses, and their preaching in vaine; and the Corinthians faith should be in vain, they should be yet in their sinnes; and they that were fallen asleep should be perished.

(2) He proves the resurrection of the dead body, because, if it were not so, Christians should be of all men most miserable, verse 19.

(3) He argues that all enemies must be overcome, therefore death; and if so, we must rise again.

(4) He argues it from a practise amongst those persons that denied the resurrection (probably the Corinthians, those ancient hereticks) who were baptized for the dead, verse 20. and therefore their own practise might confute them.

(5) He argues it from the dangers and sufferings of the Saints, verse 30, &c. which they would not endure, if there were no resurrection and reward after death, Heb. 11.36.

(6) The denying the resurrection, he shews, would lead to all epicu­risme and licentiousness, then may we say, let us eat and drink, for to morrow we shall die; thus he confirms the doctrine of the resurrection of our dead bodies.

The 2^d. thing in this Chapter is to shew with what bodies the dead arise, II. [Page 34] verse 35. He answers in the following verses, not with such vile, weak, corruptible bodies as now we have, but with incorruptible, power­ful, glorious, and spiritual bodies; so Phil. 3.21. Our vile bodies shall be fashioned like to the glorious body of Christ himself; and it fol­lows as a reason of this change, ver. 50. Flesh and blood shall not in­herit the Kingdome of God, nor can corruption inherit incorruption. Where observe the Apostle doth not overthrow what he before had built; that is, he doth not deny the resurrection of the dead body, that it shall not rise at all (as these deceivers would infer) but it shall not rise in such a vile, corruptible, abject condition, it were not capable of the glory of heaven then.

That this is the minde of the Apostle in these words, appeares, in that the Apostle doth not contradict himself, and destroy what he had before built; now having before proved the body shall arise a­gain, he doth not here deny it, only he shews it shall not arise in such an abject and base condition as now it is in, but in a more glorious condition, and so he fitly answers the question propounded, v. 35. with what body the dead shall arise? It being also considerable, that the word flesh is not in Scripture, always put for the substance of mans body, for the substance consisting of flesh, blood and bones, but fre­quently for the infirme, weak state and condition of man, as Esay 31, 3. 1 Pet. 1.24. and thus the latter part of the verse shews it is to be taken here, corruption shall not inherit incorruption, corrupt frail flesh cannot inherit heaven; it must be made a glorious spiritual body for its qualities and conditions when it is raised up again, that so it may be capable of the happinesse of heaven.

III. The third thing the Apostle doth in this Chapter is, he sheweth what shal become of them that shal be alive at the day of the Lord. v. 51. they shall not fall asleep, but be changed or translated into a state of incorruption and immortality (as it befell Enoch and Eliah in former times) this also confirms the doctrine of the resurrection, because those bodies that shall survive at the last day shall not be annihilated but only changed. What clearer Testimony can be given to this truth then we have in this one chapter? Many other places might be added as Acts 23.6. & 24.15. 1 Thes. 4.13, &c. Phil. 3.20.21. Rev. 12. with other more, but these may suffice.

Object. But some object this is a thing impossible, How can the dead body, when consumed to ashes, or dust, and this driven away by the winde, and scattered, be raised up again, the self-same body for substance, Or when a body shall be eaten by wilde beast or fishes, and they again [Page 35] eaten by men or by other creatures, and their substances mingled and confounded; how can these ever be distinguished, and the selfe-same body that died be raised up again?

Anſw. Answ. Why should it seem a thing incredible to you, that God should raise the dead, Act. 26.8? Ye erre, because ye know not the Scriptures, nor the power of God, Matth. 22. Do not you see as great things wrought before your eyes daily? Doth not the corne that is sowne in the ground dye and rot, and then spring up afterwards, and yet (Oh fooles!) will ye not believe? 1 Cor. 15. have not many dead bodies been raised up formerly that we have mention of in Scripture, to convince men what God can do? Nay, do not we know that men are able by their wis­dome and power, when several mettals are mixed together in one lump, to sever them so as each shall be pure and unmixed by it self, and no­thing lose but the drosse? And will you then say, that the infinitely wise and powerful God, cannot do that in our bodies, that such poor worms can do in things below here? Let such vain thoughts be laid aside, and let faith believe, though reason cannot comprehend it.

Then for the Doctrines of the last Judgment, Heaven, and Hell. I need not insist so much upon the proof of them, they will follow upon what is already said; for granting the resurrection of the body, it will more easily be yielded, there shall be rewards and punishments to which men shall be adjudged in the world to come; That every man shall receive according to what he hath done in his body, whether it be good or evil, 2 Cor. 15.10. This may appeare one great end why God shall raise them up again. But something I shall say to strengthen the weak in these things also.

1. Let the light in all men be but judge (which these men so much speak of) and it will witnesse against them, that there is a future state of happinesse or misery, an heaven or an hell, to which men shall be adjudged after this life is ended, according as their works have been here; and that judgement, heaven and hell are not only in this life. There is no Nation in the world (however barbarous) but have be­lieved it, this the light in them hath taught them. The Heathen Poets have spoken of their Elisian fields, and of the infernal rivers of hell. Cicero the Heathen Orator, and Lucretius have made mention of the conflagration of the world and the future judgment; the Turks speak of Paradise, &c these they have some dark and groping know­ledge of from the light in them, though no clear distinct knowledg. The poor Indians that go naked (as these Quakers sometimes have done in their delusions) they have the notion of these things; nor are there only [Page 36] meer notions in these Heathens of these things, but they have many terrours and feares of conscience about them, especially when they have been near unto death: this hath been so firmly rooted in them, that nothing could weare it out; men that have lived like Atheists, have been overtaken with these feares sometimes. Besides, they have an ob­scure knowledge of a God, and that this God is a righteous God, and will judge the world in righteousnesse, and observing it is not well al­way here with them that do well, nor doth evill befall the wicked more then others, they hence collect there will be a more equal dispen­sation of rewards and punishments in the world to come. Adde fur­ther, they have knowledge of the souls immortality, for they see it doth not depend upon the body now for its acts and operations, but can comprehend things that never came within the outward sences, can know and understand the nature and causes of things, can attaine some knowledge of God, and spirits can enter heaven with contemplation while the body lies groveling here upon earth, &c. and therefore they conclude it doth not depend on the body for its being, but is immor­tall, and being immortal there is an estate of eternal happinesse or mi­sery for it. How little then do these men look to the light within them, while they deny these manifest truths, how false are they to their own principles; if the light that is in them be darkness, how great is that darkness.

II. But let us appeal to the light of the Scriptures, and there we have more clear and distinct discovery of these things, then this generall light in all hath yet ever made. For the last judgement, read, Mat. 25. where we have the processe thereof set down at large by Christ, the time when it must be is shewed, ver. 31. When the Sonne of man shall come in his glory, and all the Holy Angels with him; not when Christ comes in Spirit to his people, but when he comes as the Son of man in a glorious condition, his Angels attending him; and the persons then to be judged are all Nations, ver. 32. and not only a few per­sons shall be judged, (as these poor wretches, affirming this judge­ment to be now present, take on them to judge here and there a per­son) for the living and dead both must be judged then, 2 Tim. 4.1. and Angels as well as men, Jude 6. The manner of the judgment is de­scribed in the following part of the Chapter, Acts 17.31. God hath appointed a day wherein he will judge the world by that Man whom he hath appointed, whereof be hath given assurance by raising him up from the dead, that Man-Christ, that particular Man that was raised up from the dead is to be Judge, not these men that pretend to judge now. See also [Page 37] for this, Act. 10.42. 2 Tim. 4.1. And if you would know when this appointed day is to be, the Apostle expresses it, Heb. 9.27. It is ap­pointed for men once to dy, but after this the judgement, after death fol­lowes the resurrection and judgment, it is to be at the second appear­ance of Christ (the Son of man) in the cloudes of Heaven, 2 Tim. 4.1. 1 Thess. 4.16. 2 Thess. 1.7, 8. for this last and great judgement see further, Jude 14, 15. Rev. 20.12. with many other places. And for Heaven and Hell after this life is ended, that necessarily followes upon the proof of the last judgment, these being the places of reward and punishment to which men shall be adjudged at that great day of the Lord: So that its not requisite to multiply places for these; Only let the Reader (for to confirme his faith) peruse at his leasure these Scri­ptures, Mat. 25.34, 56. Luke 16.22. 2 Cor. 5.1, 5, 8. 2 Thess. 1.7. Heb. 10.34. 1 Pet. 1.3, 4. Isa. 30.33. Psal. 9.17. Matth. 10.28. Mat. 25.41. Luke 16.26. Rev. 20.15. From which places its evident, that Heaven is a place of perfect blisse and happinesse, not upon earth, but above the visible Heavens, not to be enjoyed whil'st we be in the flesh here (though we have some foretasts or earnests of it, in which respect it may be said the Kingdome of Heaven is now within us) but into which the souls of the righteous shall be translated, presently after their departure out of the body; and which their bo­dies with their souls after the resurrection and last judgment shall e­ternally possesse and inherit. And hell is a place of endlesse and exqui­site torments to which wicked men shall be adjudged; into which they are not now actually thrust whilest they are upon earth (though they feel flashes of wrath upon their consciences sometimes which are the earnests thereof) but after their departure out of the flesh, their soules shall be tormented therein; and after the resurrection of the just and of the unjust, their bodies shall be sentenced with their souls, to be eternal­ly punished therein.

Let the Reader see from hence, what wicked enemies of the truths of Christ this generation of men are, that dare thus subvert the most fundamental truths of the Gospel, whereon the comfort and hope of Christians depends, and which being overthrown, a gap is opened to all wickednesse, and abominations; for what impieties will not men venture upon, when they believe no resurrection, judgment, heaven, or hell, but what men have now in their consciences? and what discou­ragement will this be to the Saints, whose only comfort and hope arises from that invisible glory in the world to come? Thus for this sixth ge­neral charge.

THe holy Ordinances of God, being instituted by our Lord Jesus Christ the King of his Church, to the end, we might therein visi­bly tender up to God that homage and worship that is due unto his Name; and that we might in them enjoy communion with himselfe; as also that through them he might communicate the influences of his grace and blessing unto our soul: it cannot but be horrid impiety in any to attempt the violation of the same. How can it be otherwise reputed by any gracious heart, but high treason against the crown and dignity of our Lord Jesus, thus to trample upon his institutions and ap­pointments? and a sacrilegious robbing of God of that manifested glory due to him (which was the great end of his creating the world, and redeeming mankind?) As also extreamly prejudicial to the comfort and salvation of mens souls? Such therefore as shall attempt the un­dermining of the same (notwithstanding what faire pretenses they may make) cannot be otherwise adjudged then the open enemies of God, and the manifest confederates of Satan the Prince of darknesse for wherein can they gratifie that evil spirit more, then in casting down the holy Ordinances of Gods worship and service? This is evident, in that the devil doth enjoyne such as are his sworn servants and slaves (that is, witches) so soon as they be admitted into that cursed society to renounce the Ordinances of God, to deny their baptisme, to turn their backs off the Ministry of the Word, to cast off prayer to God, &c. as hath been made to appeare by the publike confessions of many of these miserable creatures, when they have been condemned to die for their wickednesse. If then the Quakers shall be found guilty of this crime, to be enemies to all the Ordinances of Jesus Christ, the weakest Christian may see ground enough to reject them and abhor their ways. This charge I shall therefore now make good against them, by instan­cing in these several Ordinances of Christ which they renounce and cast off.

First, for the ministerial teaching and preaching of the word, this is an appointment of Jesus Christ, Mark 16.15, 16. and to continue to the end of the world, Matth. 28.19, 20. therefore was care taken [Page 39] that after the Apostles there might be a constant succession of Ministers in the Churches or Christ in after ages, 1 Tim. 3. Tit. 1. But now this Ordinance is denied by the Quakers, they hold forth the light in them to be a sufficient teacher, that there needs no other to teach but that, neither the teaching of the Scriptures, nor the Mini­stry of men. See Nailer, Glory soon the North, p. 2, 3. ‘All people (saith he) cease from their outside lights, and return to the light of Christ in you. — And this light is not a chapter without you in a book, this is the more sure word of prophecie, &c. G. F. in a paper to the Baptists, p. 8. You that look out at Teachers without you, con­sider — you are strangers to that Covenant by which all come to know the Lord, and need not that one teach another. Parnel, trial of faith, p. 7. Hearken to that in your conscience, — thou that art willing to follow this, and be guided by this, shalt need no man to teach thee.’

Object. But it will be said, they have teachers, and teaching among them­selves, how can they be judged enemies to this Ordinance then?

Anſw. I answer, it's true, their principles and practises do herein contra­dict each other; and this no unusual thing amongst them to do thus. But I shall tell you, what one of their great friends replyed to this con­tradiction, when I charged them with it, saith he, Their teaching is but to take people off from other Teachers, that they may be brought to minde the light in them alone, and then they will cease teaching. Good Reader, see what the designe of these men is, to bring thee and thy posterity into the condition poor Indians are in (to have no other teaching) and so to leave thee. I hope thou seest by this what enemies they are to thy soul.

As for Prayer, this is also an Ordinance of God, 1 Thes. 5.17. pub­lick prayer in Church Assemblies, 1 Tim. 2.1, 15. secret in our closets, Mat. 6.6. private prayer in families Zach. 12.10, 12. Jer. 10.25. so for prayer and thanksgiving when we receive Gods creatures, 1 Tim. 4.45. Mat. 15.36.

Now this Ordinance the Quakers are enemies to, as appeares by their practises, the chiefest of their followers have for a long time disused prayer in their families, when they arise or go to bed, though formerly some of them have been seemingly conscientious therein; they neglect giving thanks when they receive the crea­tures, and pray not for a blessing on them; falling to, as swine with­out looking up to heaven. And for their speakers (though of late [Page 40] they have used it more then in former times, as they have in policy more then in honesty reformed many other things, that they saw were an offence to people, and kept them from following them, yet) they are not true friends to prayer, Nailer p. 3. of his Glory from the North, mocks such as pray for a sight of sin and repentance, saying, the light in them would discover it, &c. and in many other books of theirs this may be seen; and what then should Christians pray for, if they may not pray for grace? besides when their teachers pray here; it's testified by many which have heard them; They ne­ver pray to God in the Name of Jesus Christ; (and what prayer can they make then?) but as if they were in the very person of Christ, (as indeed they hold God to dwell as essentially in them as in the Man Christ Jesus) they use such expressions as Christ himselfe used, John 17. not praying to God through Christ, but as if Christ (person­ally inhabiting in them) did himself speak to his Father, and not such sin­ful worms as they are; also they never speak in the plural number, as if the people should joyn with them; but ever in the singular, I pray thee, I thank thee; and so though they should acquit themselves of this charge, yet they leave all their followers under it, as being such Heathens as know not God, nor call upon his Name, and so liable to that curse, Jer. 10 25.

Water-baptisme, and the Lords Supper are other standing Ordinan­ces instituted by our Lord Jesus Christ, Mat. 28.19. John 4.1. Acts 8.36. 1 Cor. 11.23, &c. and these are to continue to the end of the world, till all Nations be brought into subjection to Christ; and then must the end come; til Christ come again (not in Spirit, for so he was already to those to whom these things were spoken,) but in person as the Son of man in his glory, &c.

But these pretious Ordinances are utterly cast off by the Quakers (as their practise evidences it; and their books speak it plainly (see the paper against the baptized people, p. 1, 2, 3, 4, 5.) they own no bap­tism with water, but that of the Spirit alone, no Lords Supper, but feeding on Christs flesh and blood by faith, when in the mean time they also deny Christ to have a real body of flesh and blood, though glorified.

Singing of Psalmes is another Ordinance of God, Mat. 26.30. Col. 2.16. Jam. 5.13. But this is denied utterly by them, they have written two pamphlets formerly against my self for vindicating this Ordinance. Let the Reader know, if they publish a hundred of such like answers to this Treatise as those two against my vindication of [Page 41] singing; I shall not trouble my self to write one line in reply to them, as judging it altogether needless.

Church-communion is another Ordinance of Christ, when Christians walk together in the fellowship of the Gospel, and in all the Ordinan­ces of Jesus Christ, as appears by the Apostle planting of Churches in every place where the Gospel was entertained, and Christs owning of them by writing to them, Rev. 1. and this Ordinance was to continue to the end of the world, Rev. 22.16, 1 Tim. 6.3, with 1 Tim. 3.15. but the Quakers deny there ever could true Church be found since the Apostles time to this time. Burr. against Grif. pag. 26.

For the Lords-day, it is known they are no friends to it, they make all days alike, many have professed against it, and the known practises of their followers evidence, they make no conscience thereof, although in the fourth Commandment God requires the keeping ho­ly of a seventh day, or one day in seven; and Christ saith, Matth. 5. He that breaketh one of these least Commandments, and teachteh men to do so, shall be least in the Kingdome of heaven; and it's evident the Apostles and primitive Saints met together every first day of the week, and they found the Lord was with them in so doing; and in our own Nation God hath so blessed the faithful observation of this day to the encrease of piety and godlinesse, that no Christian can deny it; but now the devil cannot subvert this day by games and sports, which he attempted formerly; he tries if he can do it, by denying it to be an institution of Christ. As for Christian conference, a duty so pleasing to God, Mal. 3.16. it appeares they are lit­tle friends thereto by their sitting mute when they meet toge­ther.

I might instance in other appointments of God; instructing their families in the fear of God, teaching them the knowledge of Christ, &c. this though strictly enjoyned in the Scriptures, Deut. 6.7. Eph. 6.4. Prov. 22.6. and commended by the godly examples of many precious Saints recorded in Scripture, as Abraham, Timothies mother, &c. yet hath been derided by some of them; what can we teach them, (say they) God must do all, &c. besides, to this day there are some Masters, who suffer their families to do any thing upon the Lords days, either sleep at home, or walk about the fields, &c ta­king no more care of their souls then if they were to die as beasts (as indeed they hold as before was shewed;) thus do the Qua­kers appear evidently to be enemies to all the holy Ordinances of Christ.

But because it is a common plea in these apostatizing times, that all outward Ordinances are abolished, Christians are not bound to worship God in them now; they were but for the first times of the Gospel, &c. I shall adde a little for the establishment of the weak that they may not by the craft of Seducers be brought to cast of the pre­cious Ordinances of Jesus Christ.

It was before proved that these Ordinances were instituted by Je­sus Christ the King of his Church (as we shewed in each of them se­verally) and that with expresse intimations of the continuance of them, not only for that present age, but for all following times to the end of the world; who then dare to take upon him to abrogate the same? The Laws and Ordinances of men are not abolished, but by the same power that first enacted them, now what one Word of God can these men bring for the repeal of any one Ordinance of the Gospel? may not they on the like account make the great Commandments of beleeving, repenting, &c. be temporary Commandments, and not concerning Christians in these times? and why should not the other nine Commandments be abolished as well as the fourth, which requires a set stinted time for Gods solemn worship and service, even every seventh day, or as well as any other outward Ordinance commanded by Jesus Christ in the Word? Certain we are, there be the same grounds and reasons for continuance of these Ordinances of God now, as were at first for the institution of them. Is not God to be visibly worshipped and adored by us as well as formerly? and if so, it is more fit we should do it in the way of his appointments, then in any way of our own invencieus; have not we still need of Ordinances, wherein to enjoy communion with God? we have no such immedi­ate converse with God now, as to see him face to face, but only as we behold him in the glasse of his Ordinances, whilest we are pre­sent in the body, we are absent from the Lord, (2 Cor. 5.6.) only while we are waiting on him in his Ordinances he promises to meet us and be with us spiritually, and we finde many sweet visits and manifesta­tions therein; we have still need of the communications of his grace and the influences of his Spirit, some needing conversion and illumi­nation, others confirmation and strengthning, all further increasings of God, that we may more and more grow up to perfecti­on; and are not the Ordinances given to us for these ends? and not only till one come to perfection, but till all (even the whole body of Christ) attaine thereunto, Ephesians 4 10, 11. It's one great difference betwixt the Ordinances of the Law; and those of the Gospel, that the one was to be abolished, but the other to [Page 43] continue, 2 Cor. 3.11. indeed legal Ordinances and observations were to be done away, 2 Cor. 21.22. such as touch not, taste not, handle not; those carnal Ordinances which stood in meats, and drinks, and certaine washings, &c. were but till the time of reformation, till Christ came in the flesh, Heb. 9.10. but the Gospel institutions of Christ were to continue to the end of the world, to the second coming of Christ, till all Nations be brought in, and the body of Christ com­pleated, as before was shewed; and the same Apostle that speaks so much against legal Ordinances, yet commends the Corinthians for keep­ing those Gospel Ordinances, which he having received from Christ, had delivered unto them, 1 Cor. 11.2, 23. These are to continue in the most glorious times of the Church, Isa. last, Jer. 3. Zach. 14. Rev. 11.15, 19. And when God poureth his Spirit on his people more abundantly, it's to help them to walk in the Ordinances and Commandments of Christ, not to lead them out of them, Ezek. 36.27. The Ordinances of God are reckoned among the foundations of Religion, Heb. 6 1, 2. therefore take away them and you pull down all Religion, the building will fall down if the foundation be once removed. But I adde no more, the experience that we have had of the blessing of the Lord upon his Ordinances for the convincing, converting, quick­ning and comsorting of very many souls; as also of the malice and rage of Satan against them, both in former times of persecution, stir­ring up some to corrupt them and suppresse them, and in these present times of liberty, stirring up others to vilifie and decry them, may suf­ficiently confirm Christians against this temptation of casting off Gods holy Ordinances. And it is observable, that though the devil hath been industrious to pull down the Ordinances of Gods worship; yet he hath laboured to arrogate this honour to himself; though he would not have God worshipped, yet will he have solemn worship from his confederates tendred to himself; he hath his set weekly times to be worshipped in, and solemn meetings, and assemblies of witches to a­dore him; he will have them pray to him, be baptized to the Devil, and take a new name; and he hath his abominable feasts in imitation of the holy Sacramental feasts appointed by Christ in his Churches, and will oft himself make set speeches to exhort them unto evil, as the Mi­nisters of Christ exhort to holinesse; this is testified by many credible persons that have been ear-witnesses of the confessions of those cursed creatures, which have been actors in those devillish worships. Let every one therefore fear to cast off the holy Ordinances of God, lest in the just judgement of God, he be thus given up to worship the [Page 44] devil. And thus for this seventh general charge, that the Quakers are enemies to all the Ordinances of Jesus Christ.

WE are forwarned by Christ, Matth. 24 24. That in the last dayes false prophets shall arise, that shall shew great signes and wonders, insomuch, that if it were possible, they should deceive the very Elect. And the Apostle Paul, 2 Thes. 2.9. saith, That the co­ming of the man of sinne should be after the working of Satan, with all power, and signes, and lying wonders. It is not therefore to be thought strange, if Seducers do pretend to miracles, this should be so far from perswading any to follow after them, that it should be a greater warning to take heed of them: It is a thing known that the most notorious imposters that ever were in the Church, have pretend­ed to miracles,So the Egypti­an So [...]cerers in Moses time. Simon Magus, Acts 8. gave out that he was some great one, even the mighty power of God. Many wicked hereticks in the primitive times boasted of great miracles done by them, as Tertull. Augustine, and others record; and what pretences the Papists make hereunto, is evident by those many legends of miracles published by them, and yet to be seen amongst us. Now that the Quakers may in this, as well as in other things be manifest to be Seducers, I shall shew what claime they make to a power to work miracles. It's true they have not yet published any volumns of their miracles to the world in print, as the Papists have done; and as some in England The Anabap­tists at What­field in Suffolk published a book called the Gos­pel way con­firmed by mira­cles the notori­ous falshood of which was af­terward by themselves confessed before Br. Gurdon Esq; Justice of the Peace there, and their confession published, Anno 1649., have done in these times; they pretend to learn modesty therein from the example of Christ who forbad the reporting of many of his mi­racles to the world, but they make no little use of them among their seduced ones to confirm them thereby in their delusions, and it's not unlikely would make them more publick to the world, were it not they feared to be found liars, if they should so do. I shall relate a few of those pretended miracles, that I have had from some of them reported to my self.

One of them (now or lately in prison at Bury) being called to the Ministry (say they) and questioning at first, whether his call was from God, desired a signe for the confirmation thereof, that by touching or speaking to a woman, who then lay very sick, she might be recover­ed and restored to health, which doing (saith the reporter) she im­mediately recovered. Another of them being put into a dungeon, and there kept for some days without any meat, became very hun­gry, whereupon he was bidden by the voice within him to arise and eat, and was directed to a place neer the grate, where were many ugly spiders, of which he took and did eate till he was satisfied thereby as well as if he had eaten of the wholesomest food in the world. Two others of them being in prison at Chester (or some other place in the West, for the reporter could not certainly tell me what place) were singing of Psalmes together, a thing they so highly exclaime against others for doing; and suddenly such a glorious light shone into the prison, as made the Jaylor to come trembling, and fall down before them, whereupon he and his houshold were converted to them that day. One in the North, (as it was confidently reported to me by themselves) did fast full fourty dayes and fourty nights together, without taking any food. The wife of Coll. Benson (saith the same reporter) being with child went to York upon some message from God to oppose the Priests, where not being known, she was cast into Prison, and delivered of a childe there, but before her delivery told those with her, that she should feel no paine in her travel, and should have a man-childe, whose name should be Immanuel, which child was shewed afterward to the Protector for a wonder. Many aged and infirme women (say they) since they came into this way, out of weaknesse have become strong and able to travel hundreds of miles on foot.

These things being objected against by me, as being done far of, and most of them in corners, and therefore far unlike the miracles done by Christ and the Apostles I desired to hear of some done neerer hand, the truth of which I might finde out; whereupon I was inform­ed of one in this Town wherein I live, and another at Norwich. That in this Town was reported to me (as neer as I can remember) in these very words. Was it not a Miracle for T. C. that had been brought so low by a Quartane Ague to be so suddenly recovered? I answered, it was a merciful providence, but no miracle, and further, demanded by what means he was cured? It was replyed, that Richard Hubberthorne, did but go to his door and speak to him, and presently [Page 46] he recovered; but afterwards enquiring of the man himself; what Hub­berthorne said to him; he told me, he said nothing but bade him look to the light in him, he did not rebuke his distemper, nor command him in the Name of Christ to arise and walk; and since that time this poore man hath continued in a languishing condition.

That other pretended miracle at Norwich, was upon Thomas Sy­monds Weaver; one of their speakers, a letter whereof I read, subscribed with his own hand, It was this, that upon a Lords day (some few mo­neths agon) the hand of the Lord was upon him from morning to eve­ning very sore; and he was smitten with a tormenting pain in his bow­els, and nothing that his friends about him applied could help him, in­somuch that they gave him over as irrecoverable; whereupon the voice within him bade him take a draught of cold water, which he doing in the obedience of faith, his spirits revived, and himself presently re­covered, and sent out a letter of this to his friends that they might give glory for it to God, and be thereby further confirmed and established in their way.

The Pawwaw do greater cures then this upon the poor Indi­ans, to confirm them in their worshipping of devils. Besides this is a medi­cine many have been helped by, when troubled with paines up­on the distilla­tion of a salt humour upon the inward parts and therefore is no miracle.Concerning their quaking trances, visions, rapture, and Revelati­ons, I have not heard much in these parts; They knowing how pre­judiciall these things have been to their way (as also their going na­ked) they have much left them. Only I have one memorable story to relate about the same, which is of Atkinson that notorious impostor, when he first came to Norwich, who pretended (and those poore people did readily believe him,) that the dread of the Lord fell upon him, as he was travelling on his journey, and he was smitten off from his horse (as Saul going to Damascus) and it was told him he was going to as ignorant and blind a City as any was in the world, and there should suffer for Christ, and be imprisoned, but should have unspeak­able comforts, &c. The notorious wickednesse of this wretch now discovered to all, may convince that it was no hard thing for him to invent such cheats to delude poore creatures by, who are willing to be deceived

Now least any weak ones should be stumbled at these pretenses of Miracles, and be thereby induced to hearken to them, I shall adde these few things for the sake of such.

1. If these Miracles or wonders which those persons pretend to work, were indeed true and reall, and not feigned things; yet seeing they are wrought to confirme lying doctrines (as the doctrines of the Quakers are before proved to be) we are not to hearken unto them, Deut. 13., 1:2. If a Prophet shall give a signe, or wonder, and it come [Page 47] to pass, of it be to tempt, to follow strange gods, we are not to hearken to such, for the Lord permits it to try his people and prove them. It was be­fore shewed that in these last dayes, this power of working Miracles is to be in the hands of false prophets and deceivers, Math. 24. 2 Thess. 2. And therefore faith Aug. tract. in Joh. 13. God hath armed us against such Miracle-mongers by warning us, that in the latter daies false prophets shall work signes and wonders, &c.

2. But how evident is it, they are but lying signes and wonders, as the Apostle 2 Thess. 2. calls them, or (as Austine speaks of the mira­cles of Hereticks in former times) either the juglings or mockeries of de­ceitfull men, or else illusions of lying spirits. For, such as were preten­ded to be wrought in these parts I shewed before those to be no better; and for such, as be pretended to be done in remote parts, we have reason enough to suspect them, when we find their deceits at home, besides it's most certain God will never put to his seale (of true mira­cles, which he only can work) to confirme lyes

3. The enemies of the truth in former times have wrought greater wonders by far then these people have pretended to; what wonders were wrought by the Egyptian Sorcerers in the time of Moses? by ma­ny Hereticks in the primitive times: but especially how many and how great miracles have been pretended to be wrought by the Papists? these being so eminent, we are prophetically warned of them, Rev. 13.13, 14. where we read that the second beast, or the Pope possessing the seat of the first beast, or Romane Empire, should do great wonders, and deceive them that dwell upon the earth by his miracles. And indeed hard­ly any new doctrine that the Papists coyned, or superstitious rites and ceremonies, but that had multitudes of pretended miracles to confirme the same. When they would bring into the Church Transubstantiation, or the Doctrine of Christs bodily presence in the Lords Supper, they have pretended their wafer-cakes have been seen bleeding as they were broken and eaten by them; and that heathens have come into their assemblies and seen the Christians put a little pretty boy into their mouthes, &c. When they would bring in the worshipping of Images, they have pretended that those dead stocks have moved themselves, could walk, could stirr their eyes and hands, could speak, could light their owne Tapers, could heale the sick, and raise the dead; how many wonderfull cures and miracles have been wrought (as they say) by the image of the Virgin Mary; some of her chappels have laid up in them very many crutches, pictures of armes leggs, &c. All which they pre­tend she hath miraculously healed and recovered; they that will not [Page 48] believe things done beyond sea; nay, enquire after the great miracles done here amongst us by the Lady of Walsingham and Ipswich, strang things for Images to do; and wherefore were all these fained? but to draw people to worship Images and pray to Saints: When they would bring in Purgatory, dirges, masses for the dead, they have pre­tended the soules of many departed have appeared to their living friends, made dreadfull complaints to them of their punishments, ex­horted them to have so many dirges said for them, that they might the sooner come out of Purgatory; when they would extoll their holy wa­ter, crosses, &c. they have pretended devils have been driven away thereby, &c. But there are many volumnes of these miracles written by the Papists, and are yet defended by them as true, and believed by their blinded followers; and therefore if such miracles will induce any to embrace lying doctrines, then there is far more reason to embrace Popery then Quakerisme.

4. But if any shall yet desire miracles to confirm their faith. Let them know that we have greater miracles then the Quakers or Papists can plead; For whilst we hold fast the Doctrine of Christ and the Apo­stles, all the miracles which they wrought are ours, for they were wrought to confirme the faith which we now professe; nor let any ex­pect a continuance of them in all ages, for if they should be so ordina­ry, they would not be esteemed miracles; who would look upon the standing still of the Sun in the firmament, or of the waters in Jordan, and the red sea, as a miracle, if ordinary seeing the motion of the Sun, and the ebbing and flowing of the Sea are greater miracles if they were not so common? let us therefore confirm our faith from all those former mi­racles, and not expect lying signes and wonders now; These miracles of Christ and the Apostles were indeed true miracles, and beyond the power of any created being to work; they were frequently wrought in many places; and that not in corners but before multitudes, that the enemies of Christ could not then, nor can to this day deny them; and they continued for an age at least to be wrought, and therefore be a sufficient confirmation of the Doctrine delivered by them; but these pretended miracles of the Quakers are but lying signes and wonders (as the Scripture speaks) wrought in corners, not acknowledged by any but their seduced follow­ers; what folly is it then for any to believe their doctrines upon the ac­count of such miracles? And so much for this eighth Section concern­ing their pretending to miracles.

THere is nothing more apt to deceive weak and simple hearted peo­ple, then the faire shews and pretences of mortification and ho­linesse, that seducers do sometime make; for it hath been found that the greatest impostours and deceivers have put on the vizard of god­linesse. The Apostle tells us, 2 Cor. 11.13, 14, 15. that the false apo­stles in those times, transformed themselves into the Apostles of Christ, and into Ministers of righteousnesse, even as Satan himself is trans­formed into an Angel of light. The Scribes and Pharisees did make such a profession of godlinesse, as thereby they gained an high esteem from the common people, who had a saying, that if there were but two saved, the one should be a Scribe, the other a Pharisee. And (not to speak of the seeming piety of some Hereticks in the Primitive times) this was most notoriously seen in the Popish Monks and Friars, who through their seeming sanctity, their voluntary poverty, and con­tempt of the world; through their great devotion and pretended communion with God, their extreame fastings, watchings, and mac­crations of the flesh; their pretended austerity and strictnesse of life, and such like things, had insinuated themselves so far into the hearts of people, that they had drawn away a great part of the Christian world after them, made them easily entertain their wicked doctrines, superstitions and idolatries, subject their consciences to the Popish Anti-christ, give away their riches and wealth to them, and many thought they might be saved, how ever they lived, if but buryed in a Friars weed. In like manner, we see some ignorant and well-meaning people apt to be taken with the seeming mortification and piety of the Quakers, through their despising the fashions of the world, and contemning the honours and pleasure thereof, their abstemious use of the creatures, and frequent fasting and neglecting of the body, their sober and austear carriage and deportment amongst men, with their willingnesse to suffer for their way; as also their pretenses of high raptures and enjoyments in a more immediate converse with God then others have. Now, least the pretenses of these and such [Page 50] like things should be a temptation to any weak ones to entertain their doctrines, and conceive a good opinion of their wayes; I shall pre­sent to the serious consideration of such, these few ensuing parti­culars.

1. We are not to judge of faith by persons, but of persons by faith, ac­cording to the saying of Tertullian de praesc. cont. haer. cap. 3. for many have been led into errour by the example of some whom they have had an high esteem of; if men seem never so holy, yea, to be Angels from heaven, if they bring another Gospel, they are to be held accursed, Gal. 1.8. Satans messengers (as before was hinted) may transforme themselves into Ministers of righteousness. Christ bade us beware of false prophets, Mat. 7.15. though they come in sheeps cloathing, pre­tending to be holy and harmlesse, for they may be ravening wolves, Rev. 13.11. the second Beast, or Pope, had two horns like a Lamb, but spake like the dragon, seemed in shew and appearance as a Lamb, but his doctrine that came out of his mouth was devillish. If therefore the Quakers were truly pious and mortified persons, this should be no ground to receive their doctrine, but we should go to the Law and to the Testimony, and search the Scriptures, whether the things they speak be so or no, but we have before shewed from the Scriptures their doctrines are wicked and damnable.

2. But how evident is it to all that will see, that they are no such mortified persons as they pretend to be; (I love not to lay open their wickednesse, but would leave it to the great day of discovery; were I not compelled, because they boast, they are perfectly free from the being of sin, and left their pretences of piety should draw any weak ones to entertaine their doctrines.) Where are there to be found greater railers upon earth, and revilers of the servants of Christ, who are most eminent for grace and holinesse then they? how often do they call them Serpents, Devils, Vipers, Adders, Sorcerers, Conju­rers. Theeves, Murderers, Witches, with other like expressions, which may be seen in their books and letters? they far transcend herein those persecuting enemies of the people of God in former times; shall such persons ever inherit the Kingdome of God? 1 Cor. 6.10. where can there be found such intollerable pride in any upon earth, (except alone in the man of sin that Romish Antichrist, 2 Thes. 2 4.) as is in these men? who dare boast, they are equal with God, that they are in­fallible, perfectly free from the being of sin; who dare write their pam­phlets ordinarily as given from the Lord, from the Spirit of God immediately; that dare scorne all others not of their way, and judge [Page 51] them as ungodly, hypocrites, blinde, &c. do these things argue holy and mortified persons? how full of lying, of false accusing, &c. are their writings? what bitter enemies are they to the wayes and servants of Christ, and in reproaching and vilifying them, out-strip the perse­cuting Prelates and their party in former times? who seeth not that the devil hath raised up these to act the part of that wicked crew, who are now brought under the hatches, for their enmity is chiefly, if not only vented against the same people and ways that were persecu­ted formerly by the prelatical party?

Object. Obj. But some will say they are no drunkards, no adulterers, &c. such ways they hate.

Anſw. Answ. 1. Suppose it be so, no more is the devil a drunkard, glut­ton, adulterer, and yet his spiritual wickednesses, his pride, malice, en­vy, lying, false accusing of the Saints, &c. are no lesse crimes then drunkennesse, gluttony, &c. and in these things the Quakers appear as eminently the children of the devil as any do. Julian the Apostate (as it's reported of him) was a temperate, just and strict man, but a most wicked enemy of Jesus Christ.

2. But for such fleshly lusts, we have no great experience of their conversations, most of them being strangers here, and therefore we cannot so well discover such things if they were guilty of them; yet for the time they have been in these parts, we have sufficient con­viction that they may be guilty of such filthinesse of the flesh, as well as of such filthinesse of spirit as was before mentioned. There hath scarce been known a more vile wretch then Christopher Atkinson (who some­times was acknowledged by themselves, the chiefest of their Sect) who after he had professed repentance for his filthinesse and leudnesse comitted with the woman, he hath since married; yet escaping out of prison, he practised greater villany then before, for being at an Inne called the George in Thurton, within five or six miles of Norwich (as I was informed by two credible persons, who were occasionally at the same Inne at that time) he there offered ten shillings in hire of an whore, and fell in love with a young girle, whom he suited so as he did cry and whine for her, he told such lies concerning himself, and o­therwise shewed himself so vile, that it was apparent he was no novice in such actions, for no man on a sudden arrives to the height of wick­ednesse: I might annex the story of those two Quakers spoken of in the book put forth by Gilpin, and of him that being condemned to die for incest in York-shire poisoned himself in prison. But these be­ing done in more remote parts I shall not insist upon them; Now let [Page 52] not any say, it's a common thing for some wicked persons to be found amongst such as are most holy, and therefore these few examples should not condemn the rest of them; for they are men that pre­tend to be perfectly free from the being of sin, to be infallible, &c. and therefore the fall any one shews their doctrine to be lies; besides, what spiritual wickednesses reigns amongst them generally, was shewed before, and they are not ashamed to defend such actions as tend di­rectly to lead men to such filthinesse, as going naked, &c. How clear is it then from all this that these people are no truly mortified persons what ever they pretend.

3. That mortification which they professe to have, consists but in some external things, which God never required, as voluntary humility, neglecting of the body, (which things are called will-worship, Col. 2.) in putting away outward ornaments, not wearing ribbons, refusing titles of honour, to be called Master, not putting off the hat, using the words of yea, nay, thou; in their wilful sufferings for opposing and vilifying Ministers, in much fasting, and abstemious use of the crea­tures, &c. Now as for these it may be said, Who hath required these things at their hands? What are those when they are enemies to the crosse of Christ and to the righteousnesse of faith (as was shewed in the Section of Justification) when they place righteousnesse in such observations, not knowing the mortification of the corruptions of the heart, as was before proved; when they are ignorant of, and e­nemies to an inward and spiritual work of grace and regeneration upon the heart, as shall be made to appear in the next Section; a­las, how easie is it for any carnal heart to learn such outward obser­vances, and place their righteousnesse in them; and yet even in ex­ternals they sin against their own principle of the light in them, as by wearing such ruffian-like long haire; so Fox and Duesbury, two great and principal men amongst them have done, that light in them might teach them its a shame to do so, 1 Cor. 11.14.

4. And even in these external shews of mortification they been have far out-stripped by many others; the Pharisees of old (see Montagu Acts and Monuments of the Church, cap. 7.) have sometimes made vows of continence, abstinence, watching and praying for ten years toge­ther, during all which time, they would not come near any beau­tiful woman, and when necessity compelled them to sleep, they would lie upon narrow planks, or upon stones, or thorns, that they might sooner be awakened to prayer, reading, and meditation; they pretended revelations and inspirations; their ordinary fastings were [Page 53] two dayes in the week, the third and fifth dayes, wherein the whol­ly abstained from meat till the stars appeared; but in their extraor­dinary fasts they used greater severity over the flesh; they would shew great austerity in their common deportment, and would ha­zard their lives before they would recede from their way. The Essens (another Sect amongst the Jews) did yet go beyond the Pharisees, shewing a wonderful gravity and austerity in their carriages, detesting not only prophannesse, but lawful pleasures and delights, abstinence, continence, and mastering their affections they esteemed a chief point of piety; for marriage, they cared not for it, nor for the company of women; getting of wealth, and growing rich they despised; to swear any oath was a capital crime; they were so addicted to contemplati­on, that some of them did not eat in three dayes time, some in six; when they did eat, brown bread and salt was their ordinary food, and when they exceeded, they had green hearbs; their apparel was poor and simple, only to preserve from cold and heat; they turned the Scriptures into allegories (as the Quakers do) following the ex­ample of the Egyptian wise men, saith Philo; they pretended to revela­tions and prophetical inspirations; maintained community of goods; torments of body they regard not, but endured with courage and constancy; when they enter upon their way first, they professe to love and serve God truly and above all, to live justly and uprightly with men, &c. and yet they profest not faith in Jesus Christ, and (as Josephus reports) they worshipped the Sun. But especially, and a­bove others the Popish Monks, Friars and Hermites have excelled in these outward observances, some of them professing poverty, have given away all they had, & lived by begging; some go bare-foot, and are badly clad; some live in the wildernesse in caves and hutts from the society of men, casting off worldly imployments and tentations, and giving up them­selves only to their devotion, prayer, watching, and contemplation, the like do others in cloysters; for their abstinence from creature comforts, their continency, and their extraordinary fastings, and exceeding poor diet many have been famous; some have macerated their bodies, and killed themselves therewith; what cruel whippings of their bodies for bringing the flesh into subjection have they used? some have put spurs betwixt their skin and their garments, and have lien upon sharp chips; glorious visions and raptures also some have pretended to, and imme­diate communion with God and with Angels; for sufferings they have endured much; the Jesuites boast that of their society and order alone in a few years three hundred have suffered Martyrdome; some that [Page 44] might have escaped death, have voluntarily offered themselves thereto (as sometimes the Circumcelliones amongst the Donatists) volumnes have beeen written of these things, and no wonder they place righteousnesse in these things, and seek justification thereby. Now how far do all these excel the Quakers in external shews of morti­fication, in voluntary humility, and neglecting of the body? for apparrel, the Quakers go as neat and trim as most Yeomen in the Country, though they came hither first in very mean and poor at­tire most of them; for diet and lodging they have had as good enter­tainment; for their sufferings they are not comparable with those before named; for worldly profits it's observed their followers do as little contemne the same as most others. Now, by all that hath been said, it may appear, there is but little reason for any to be induced to think well of the Quakers way, because of their pretences to mor­tification and holinesse. And thus for the ninth Section.

I finde by experience that one great temptation, that induceth weak and ungrounded people to retain some good opinion of the Quakers, is, because they speak against sin vehemently, condemning pride, covetousnesse, drunkennesse, &c. can these men be so bad (say they) and such enemies of Christ, when they write and speak so ma­ny good things, and cry out so much against sin? These people who thus argue, are little acquainted with the subtilties of Satan, who can transform himself into an Angel of light; and with the craftiness of seducers, who can pretend themselves Ministers of righteousness, 2 Cor. 11.13, 14, 15. that they may the rather deceive. If Satan and his in­struments should appear ever in their colours, as enemies of Christ and holinesse, who would be deceived by them?

I shall therefore in the next place (for the sake of such) shew how little these mens doctrine conduces to the destruction of sin, and how they subvert the true doctrine of Sanctification. This will appear in the ensuing particulars.

1. They deny the efficient cause of a principle of Sanctification, to wit, [Page 55] the Spirit of grace and regeneration, 2 Thes. 2.13. Rom. 15.16. Tit. 3.5. which is given to the people of God alone, and not to all men in the world, 1 John 4.13. 1 Thes. 4.8. Rom. 8.9. John 14.17. Jude 19. and (with the Papists and Pelagians, those enemies of special grace; and advancers of the power and ability in man) they make a com­mon light or principle put into all men in the world sufficient to con­version and sanctification, if men heed the same. This is clear from all their writings. See Nailer, Glory from the North, p. 2, 3. where he bids people mind the light in their consciences, and it will lead them to perfect day (foolishly pretending this to be that the Apostle, 1 Pet. 1.19. bade them take heed unto) this (saith he) will shew you all your sins, and bring you out of them, bring you to repentance, and lead you to justification, peace, &c. and he scoffs at those that pray for fur­ther light or grace, saying, this being minded and heeded is sufficient, &c. See Trial of faith, p. 6, 7. where they affirm, that light in the conscience, that all men have, will lead men to repentance, and newnesse of life; and if heeded, will crucifie their lusts, and bring them out of the pathes of death into the way of life, &c. If this be so, what ne­cessity is there then of faith in Christs blood for Justification and life? what need of a work of regeneration, and the sending the Spirit of Christ into our hearts for our Sanctification? it was before shewed all men have not the Spirit of Christ in them; but these men neither regard the blood of Christ for Justification, nor the Spirit of Christ for Sanctification, as is evident from their words before cited. But now because we are fallen upon their great and principal doctrine, the sufficiency of the light in the conscience to lead men to Justificati­on, Sanctification and Salvation; (for the summe of all they hold forth may be reduced to this, Look to the light within you.) I shall a little discusse that point, what the light that all men have in their consci­ences, is, and whether it being heeded, is alone available to justificati­on, Sanctification and Salvation. I shall speak to this great question clearly and fully in these three particulars.

First, There is a light which God hath enlightned every man in the world withal, even the light of understanding and reason wherby man is distinguished from the beasts & irrational creatures; and this light may be called the light of Jesus Christ, because coming from him as Crea­tor, and thus may the light of the Sun be called the light of Christ, for he made it; and the life of beasts be called the life of Christ, for he gave it to them; but what is this to that sanctified saving light and life communicated from Jesus Christ to his people as their Head and [Page 56] Redeemer in their regeneration, to fit them for enjoyment of God, and communion with him in glory? it is of this common light of under­standing (which Christ as Creator gives to all men) that that Scrip­ture, John 1.9. speaks of; for in v. 10. mention is made of the crea­tion, the world was made by him, and the scope of the Evangelist in that place is to prove Christ to be God (which the Hereticks of those times denied) and what fitter argument to prove it, then his creating the world, and giving life to the creatures, and light of reason un­to man? Now, this light of reason, though it be an excellent gift of Christ, for by it man excels other creatures, yet to distinguish it from that special illumination of Gods Spirit in conversion and regenera­tion, we call it the light of nature, (gifts of nature as well as of grace, being from God and in themselves good.) And the Scriptures give the same name unto it, 1 Cor. 11.14. that light in men that condemns long hair, is called nature; and that light and power whereby the Gentiles (who had not the Law of Moses) did the things contained therein, is called nature, Rom. 2.14. how vainly then do these men ca­vil against us, for calling this the light of nature, seeing the Scriptures stile it so as well as we?

Secondly, This common light of understanding and reason with which all men in the world be endued (called the light of nature, because con­natural with man) is not sufficient to enlighten men unto conversion and salvation, unless an higher and supernatural light be communicated to them; this hath been formerly maintained against Papists and Pelagi­ans, the enemies of Gods grace; and I maintain it against the Quakers by these reasons.

(1) Constant experience shews it evidently amongst those Nati­ons who have had no other light but that in the conscience, and wanted the preaching of the Gospel and saving illumination of Gods Spirit; not one amongst them was ever known by that light in them, to have attained to the knowledge of Jesus Christ (without which there is no salvation,) the very Name of Christ they have been ignorant of, much more ignorant of the mysteries of his incarnati­on, death, satisfaction, of the new Covenant founded in his blood, &c. but they have worshipped false gods, devils, &c. how then is this light sufficient which never sufficeth to convert and save any one to this day?

(2) The Scriptures shew in many places the miserable condition of such people as have not the preaching of the Gospel amongst them, they are in darknesse and the shadow of death, Mat. 4.16. under the [Page 57] power of Satan, Act. 26.18. without God, without Christ, without Hope, Eph. 2.11. and they cannot beleeve in Christ without hearing of him by a preacher sent, Rom. 10.16. Sure then the heeding of the light in the conscience was not sufficient to their Sanctification and Sal­vation.

(3) Let it be considered what knowledge in the things of God men may attain by the light in their consciences, and what they cannot attain without an higher light, and hereby the insufficiency of this light will plainly appear. The Apostle Rom. 1.19. shews that there is a [...] in the heathens; that want the preaching of the Gospel; something of God they may know, from an impression upon their hearts, remaining after the fall; When an enemy demo­lishes a City, some foundations of houses remain; so some relicks of knowledge and principles of good remain in man after the ruines of Gods image in him, and he may improve this knowledge further by the works of God which are seen, and may know there is a God, that this God is a powerful, wise, holy, merciful, just God; that he is to be worshipped, feared, loved, and served by man; that grosse sins are not to be committed; so far may this light in every man guide him, as appears in the very Heathens who had no other helps but this common light; but alas this is far off from bringing men to con­version, and salvation; this knowledge of God is but dark groping knowledge, they had no clear distinct knowledge of God, to know him One in three, could not discern the least knowledge of Jesus Christ come in the flesh, dying, rising again, &c. nor of the new Co­venant, of the benefits obtained by his blood; could not know the Ordinances of Gods worship instituted by him, nor the duty of belie­ving in Christ for salvation; and for sinne, they could not discerne concupiscence to be sin by the light in them, but only by the Law, Rom. 7.7. how insufficient then is the light in the conscience to lead men unto conversion and salvation?

Object. Object. But the Quakers have objected to me, if they heed this light, God will give them further; for, to him that hath shall be given, Mat. 25.29.

Anſw. Answ. This is an Objection borrowed from the Papists and other enemies of Gods grace, who have frequently perverted this Scrip­ture to overthrow special grace in conversion; and therefore the answer that hath been given to them may serve the Quakers. That promise of Christ there made to the improvement of our talents doth not speak of an increase in another kinde, but in the same kinde of [Page 58] gifts which we improve, he that shall improve Ministerial gifts (of which Christ there speaks) shall have further Ministerial gifts given to him, not that he which improves common and general gifts, shall have saving converting grace given to him; the contrary we see by manifest experience in those Heathens who have improved best that common talent in searching after the knowledge of God, and following moral vertues, God hath left them wholly without the knowledge of Jesus Christ, and hath called some more prophane and barbarous; therefore the Scriptures attribute mens effectual calling, and conversion to Gods free grace, and good pleasure, not to mans improvement of a common talent given to him, Mat. 11 26. Rom. 9.16.

Besides, this objection is grounded upon another rotten Romish doctrine, to wit, that men before conversion and regeneration have power to improve the common light and grace they have, so as to obtaine of God special and saving grace; a doctrine as contra­ry to the Scriptures, and derogatory to Gods grace as the for­mer.

(4) It is clear this light in all men is not sufficient to lead men un­to salvation, because those that have been most zealous followers thereof, have been lead thereby further from God and the way of sal­vation; they have indeed been something eminent in morality and civil conversation, but further off from Christianity then others; Saul before his conversion, following it, was blamelesse in a moral conver­sation, but a bitter enemy to Christ; this light leads some to think they do God good service in persecuting his servants; and how wretch­edly some have been deluded, that leaving the light of the Scriptures, have heeded this light in them, appears sufficiently by the relations of Gilpin, Toldervy and others.

Thirdly, we therefore maintain (besides the common light that God hath given to all) a necessity of special illumination by the Word and Spirit of God unto conversion and salvation; Christ teaches us, John 3. Except we be regenerate and borne again, we cannot see the Kingdom of God; therefore, sure what we have at the first birth, as we come into the world, suffices not, Acts 26.18. Christ sends Paul to open the eyes of the blind, and turn men from Satan to God by his preaching, what need that, if they had before a light in them sufficient to salvation, Psalme 119. David prays, Open mine eyes, that I may under­stand the wonderful things of thy Law, give me understanding that I may keep thy precepts, would not the Quakers correct David here, [Page 59] and say, why David! look to the light within thee, and that is suf­ficient, what needest thou pray for more? so Paul, Eph. 1.17, 18. prays for a Spirit of wisdom and revelation for the Ephesians, though they had already the light in them, and the outward preaching of the Gospel; our doctrine therefore is more agreeable to the Scriptures then the Quakers doctrine; we teach, besides the light in the con­science which condemns grosse sins (which we would not have men sin against, but to study to keep a good conscience void of offence) there is a necessity of the light of the Scriptures, and the preaching of the Word to discover such things as the conscience cannot disco­ver, and of the sanctifying illumination of Gods Spirit also to open our blind eyes to see those discoveries, and his grace to heal the enmi­ty of our hearts that we may close with them, did the Quakers be­lieve the conversion and sanctification of the soul to be such a great work as we do, they would see a necessity of an higher principle to produce it, then this common light in all men. Reader, thou mayst sufficiently see what corrupters of the truth the Quakers be, seeing in this main doctrine (which is the sum of all their teaching) they erre so grosly, and are plain Papists and Pelagians.

II. The Quakers destroy the true doctrine of Sanctification, in that they make it to consist in a few outward observances, of casting off ribbons, not putting off the hat, vsing the expressions of thou, yea, nay, &c. (as the Pharisees formerly placed holinesse in washing cups, hands, &c. and the furthest they go is but to cry down grosse sinnes, as pride, drunkennesse, covetousnesse, &c. whilest in the mean time they speak nothing of a work of regeneration and re­novation in the heart (for they teach there's enough in men as they come into the world, if they heed that;) and as concerning inward mortification of the seeds of evil in the heart, and a spiritual work of God upon the soul in turning the whole frame of it to God to cen­ter in him again; how silent are they in these great things? did they look upon these as necessary, they durst not proudly boast they are perfect, and absolutely free from the being of sin; but even as the Pa­pists, who say they are free from the being of sin, and for that end deny concupiscence in the regenerate to be sin; so must the Qua­kers look upon these things as nothing, if they will defend their perfection. But we on the contrary maintain the great work of Sancti­fication begins chiefly in the heart, in creating a new heart, infusing a new spirit, Ezek. 36.26, 27. (which men have not as they come into the world at the first birth, but at the second birth) in making the tree good, and then the fruit will be good afterwards, Mat. 12.33.

III. They destroy the proper end of Sanctification; the end of God in Sanctifying his people is not, that by setting up a righteousnesse in them, they might thereby be justified before God (for their justi­fication stands in Gods free remitting of their sins, and imputing to them the obedience and satisfaction of Christ their Surety, wrought in his person for them, as was before shewed in the Section of Justifi­cation) but that being reconciled to God through Christ, their na­tures being sanctified, and the image of God repaired in them, they might be fit to glorifie God, and to enjoy communion with him for ever, to make them fit for glory; for, without holinesse no man can see God, Heb. 12.14. But now the Quakers make the great end of God in sanctifying his people and infusing righteousnesse into them to be, that they might be justified before God; and therefore ignorantly confound justification, mortification, and sanctification together; (see Nailer; love to the lost, p. 50.) thus are they enemies to the do­ctrine of Christ crucified, and justification by faith; they are fallen from grace, and seek to lead men from Christ to the Law a­gain; as the Apostle Paul shews in the Epistle to the Galla­tians.

IV. They own not any for truly sanctified persons, but such as are perfectly freed from the being of sinne, and therefore reproach us, (who say with the Apostle, Romans 7. we have sin dwelling in us) as un­sanctified persons, whereas the Scriptures own such for Saints as are freed from the dominion of sinne, though not yet from the being thereof, and shew that in the best there is flesh as well as Spirit, Gal. 5.17.

V. They deny the grace of God infused into the Saints in San­ctification to be a created thing (though the Scripture calls it the new creature, 2 Corinth. 5.17. Ephes. 2.10.) and hold it to be the uncreated being of God (so Richard Hubberthorne, and John Lawrence in a letter sent to me, speak) a most wretched and blasphemous doctrine; for then should we be Gods, if the un­created being were communicated to us; even as Christ was God, the divine essence being eternally communicated to him; besides, this doctrine would make us meerly passive, as stocks and stones in all duties of Sanctification, the plain doctrine of the Libertines, that being followed, overthrows all holinesse; having sometimes laid open the odiousnesse of this opinion to my people, the person last named be­ing ashamed of it, did openly deny it before the Congregation, but hath now owned it, with his hand subscribing to it.

VI. They take away many great arguments inducing to Ho­linesse and Sanctification, as the doctrine of the Resurrection, last Judgement, Heaven and Hell, &c. as was before shewed; now to what purpose is it to raile against sinne, when they take away those weapons that should destroy it? and to speak of holinesse, when they take away the greatest inducements thereunto? If the dead rise not, saith the Apostle, 1 Corinth. 15.22. then let us eat and drink, for to morrow we die; what need men be affrighted with the scar-crowes of Heaven, Hell, &c? These evil words will more corrupt good manners, then all their other good words will promote holinesse.

VII. They destroy all those helps to Sanctification and Godlinesse, which God hath given us; They deny the Ordinances of God (as before was shewed) which are the means of grace and Sanctificati­on, John 17.17. Eph. 5.26. Jam. 1.18, &c. could the prelatical e­nemies of holinesse in former times take a more crafty course to sup­presse holinesse, then by silencing of Preaching, Catechising, Pray­ing, and restraining Christian communion, &c? how gladly the Qua­kers would promote all this if they could, and leave people only to the light in them (which is meer darknesse) I shewed before in the Section about Ordinances.

By this time the weakest Reader may perceive the Qua­kers to be but faint enemies to sinne, though they speak a­loud, and give bigge words against it; and but feigned friends to holinesse whatever they pretend. Alexander the Great, is said to have smitten one of his souldiers on the face for railing against his enemy; saying to him, I hired thee to fight, and not to raile against him; as little thanks may these men ex­pect to receive from the Lord Jesus another day, what ever friendship they pretend to him now, and what ever enmity a­gainst sinne they professe, seeing they do but build the things they would seem to destroy. And thus for the tenth general charge a­gainst the Quakers.

IT hath been observed, that after the Christian world had been in­fested for a long time together with multitudes of cursed errours and heresies; at length, Popery prevailing in the West and North, and Mahumetanisme in the East and South, they were all swallowed up in these two, as in two great gulfes or common sewers of all that filthy puddle of false doctrine. See Danaeus de heres. cap. 95, 96. In like man­ner, we find amongst our selves, that those filthy and abominable er­rours that have sprung up in these late years of tolleration so plentiful­ly, do most of them center in Quakerism, and this is become the common sink of them all. And indeed there are very few, if any at all, (besides some grosly ignorant persons that have not made any profession of godlinesse) who are now lead away by the Quakers, but such as have formerly apostatized from the truth, and been infected with the lea­ven of Anabaptisme, or Antinomianisme, Arminianisme, or Socinia­nisme, Familisme, or Libertinisme, &c. So that this Serpent of Quak­erisme hath threatned to devour up all these other Serpents, and so to become the Dragon that persecutes the Churches in these Nations. Now, how justly may this render the way of Quakerisme suspected to the weakest and most simple of all, in that those that follow it have long since left the way of truth, and been unstable, running after every new way of errour, and scarse any one that hath been accounted a knowing and stable Christian doth follow after them?

It will not be unprofitable if I here annex a short parallel betwixt the Quakers and some wicked Hereticks in former times; for hereby it may appeare, that their doctrines are not such new and glorious truths as they would pretend them to be; but old and accursed heresies, newly raked out of hell, and the very smoake of the bottomelesse pit: If the reader shall see so much agreement betwixt them and the vilest e­nemies of the truth that have been in former times, he will be convin­ced thereby ther's little reason any should be taken with Quakerisme; I shall begin with some of those Hereticks spoken of in Scripture, and shew what agreement is betwixt the Quakers and them.

One would think the Quakers should not be guilty of any great [Page 63] complyance with the Pharisees, seeing they so much reproach others with the nick-name of Pharisees, but alack this is but such a trick as he playd, that called his honest neighbour theife first, that his neighbours accusation against him might not be credited: there are many things wherein the Pharisees and Quakers notably agree.

The Pharisees were bitter enemies of Jesus Christ, and conspired to destroy him; and no lesse enemies to him are the Quakers, they quite annihilate and destroy (as much as in them lyeth) his manhood. For they deny that he hath an humane created soul (so Richard Hubber­thorne expresly in a letter sent to my self) and can he be a man that hath not an humane soul? and no better do they deal with his body, for that they make never to have risen from the dead, as was before shewed; indeed sometimes they will say he arose from the grave (as Hubberthorne in the letter aforesaid, saith) but in the next words he shewes it was in the same person in which he was when the world was made: it seems this is all the Man-Christ they now own. Further, the Pharisees were zealous for the righteousnesse of the Law, but enemies to the Doctrine of Justification by faith: So the Quakers, as was shewed before in the Section of Justification. The Pharisees placed all their Re­ligion in outward observances: So the Quakers as was before shewed. The Pharisees pretended much seeming sanctity, gravity, austerity, when inwardly full of wickednesse: So the Quakers would seem holy, au­stere, but are full of railing and bitternesse. The Pharisees stood much on trivial things, mint, commine, and annice; So the Quakers, upon cloaths, hats, thou, yea, nay, &c. The Pharisees trusted on their owne righteousnesse, and despised others: So the Quakers would be accounted the only holy persons, and call others Dogges, Swine, Devils. The Pharisees used much severity over their bodies, abstinence, fasting, which God commanded not: So the Quakers. The Pharisees would be e­steemed extraordinary for holinesse, and have their sayings received for Oracles: So the Quakers say they are perfect, and what they speak or write all is infallible and must not be questioned. The Pharisees were horrible corrupters of the Scriptures, Matth. 5. So the Quakers, as hath been shewed. The Pharisees were rash censurers of others, John 7.19. & 10.20. Mat. 11.19. So the Quakers. The Pharisees would compasse sea and land to make a Proselite, whereby he became twofold a child of hell more then before: So the Quakers, what an (exact harmony is here twixt these two sects?

We read in Scripture of another Sect called Sadduces; and with them also the Quakers have some agreement. These pretend to righteousness, [Page 64] taking their name from Sedek (as Josephus shews) which signifies just; So the Quakers pretend hereunto. The Sadduces deny the Resurrection of the body, Mat. 22.23. Act. 23.8. So the Quakers: Herein also they agree with Hymeneus and Philetus who made it past already, a­cted spiritually in men here, 2 Tim. 2.18. The Sadduces denied Heaven and Hell, rewards and punishments in the world to come, as Josephus reports: So the Quakers, as was before proved. The Sadduces denied Angels and Spirits: The Quakers, deny the spirit or soul of man di­stinct from God; for Hubberthorne against Sherl saith, the Scriptures speak not of an humane soul. Were it necessary I could shew their agreement with many ancient Hereticks in the ages succeeded the Apo­stles, they agree with the Arians and Eunomians in denying Christ to have an humane soul; with the Manichees in making the soul in a man a part of the being of God. With Adamites in going naked. With Antitrinitarians, Jews and Turks in denying the Trinity; (yet the Turks, though they deny the Trinity, do own the Man Jesus Christ more then they, for in their Alkoran, they say he is a great Prophet, and shall come to judge the world at the last day, and therefore are better Christians then the Quakers.) They agree with Pelagians in their conceit of the sufficiency of the common grace given to all men: With Socinians in slighting Christs satisfaction, and denying it to be our righteousnesse before God, and in making Christ a figure: With the Anabaptists in denying the lawfulnesse of oathes, and of Infant-baptisme: With the Familists in turning all the Doctrines of our faith into Allegories, and making Christs incarnation, death, resurrecti­on, &c. only mysteries to be witnessed in men: They agree with the Libertines in denying created graces in the Saints, and making Christ in a man do all whil'st we are passive. And with the Ranters who make reason to be God; for the Quakers make the light in the consci­ence to be Christ himselfe; I have charged them with it as their tenet, and told them, I would report that they held it, if they would not deny it, but they durst not deny the same. I should have done raking in this filthy puddle of false doctrine, but that I must not omit to parallel them with the Papists, they are so ready to exclaime against others as Popish and Anti-christian, whereas none are more deeply guilty of the charge then themselves. I shall shew in twenty particulars (and I might instance in more) that they exactly agree with them. The Pa­pists deny the necessity of the Scriptures; So the Quakers, I shewed both in the first Section; The Papists will not have them a rule of faith and life, a judge of controversies: So the Quakers; The Papists revile [Page 65] them and call them a dead letter; So the Quakers; The Papists equall other things with the Scriptures, and so do the Quakers, the Papists prefer the vulgar translation, before the original copies of Greek and Hebrew, so the Quakers. The Papists agree with the Quakers ex­actly in the great Doctrine of Justification; both make Gods justifying act to stand in infusing or putting in righteousnesse into men; both hold they are free from the being of sinne; that they can keep the Law perfectly; both scoffe at Protestants (who confesse they have sinne dwelling in them, and they need the robes of Christs righteousnesse to cover them) saying, they make Christs righteousnesse a cover to their abominations. The Papists place holiness in outward observations, volun­tary humility, neglecting of the body, casting off wordly imployments; So the Quakers. The Papists take away justification by faith, turne from the Gospel to the Law, are fallen from grace, so the Quakers. The Papists pretend revelations, visions, raptures, trances, so the Quakers. The Papists deny speciall grace, necessary to conversion and salvation, making the common light and power given to all, sufficient, if heeded. Papists give to man free-will, and a power to improve this common grace, So the Quakers. Both Papists, and Quakers pretend to infallibility; to a power if working Miracles; Both are alike in censuring, condemning, and cursing all that are not of their way. Both deny the Protestant Churches, to be Churches of Christ: both are bitter enemies to the Ministers, and would gladly suppresse them if they could; the Popish Prelates in England sought to silence them, and suppresse preaching, catechising, &c. Till they were suppressed themselves; and the raging Quakers (who rose up in their steades) never ceased distur­bing them and vilifying them, till they were themselves curbed by the civil powers. The Papists sought to keep people in ignorance without teaching and instructing them, and the Quakers seek to bring people from all other teachings to the light in them, that so they may have no other teaching then the Savage Indians have. The Papists and Qua­kers are both alike industrious in compassing sea and land to make pro­selytes, and to render them two-fold more the children of the Devil then before. I might shew the agreement of Papists and Quakers in several other particulars if it were necessary; doth not all this make it evident the Quakers are the Popes brats, though they be so unnatural they will not own their father? We have reason enough to believe there have been more Popish Priests in England besides Coppinger, to instill these notions into the Quakers. This Coppinger being a Francis­can Friar, did confesse to a Citizen of Bristoll (as was given in upon [Page 66] Oath before the Magistrates there) that he had spoken about thirty times amongst the Quakers at London; and that he saw two other Franciscan Friars at a quaking meeting, who were become chief spea­kers amongst the Quakers. Now, how dreadfull a thing is it, that these filthy doctrines of Popery, that the people of God in the former age with so much detestation have rejected, should in this apostatizing age with so much acceptance be entertained amongst us? Sure this may be a sufficient warning to all humble and holy Christians, and to all who are not given up to believe lies, to beware of Quakerisme, see­ing it is evidenced so clearly to be the common sink of all those former heresies.

THere is scarse any Nation under the whole Heavens (even the Sa­vage Indians not excepted) but they have been taught by the light in them, to give some civil honour and respect to their superiours, and to shew outward tokens of love and courtesie to their equals. Had therefore the Quakers minded the light within them (as they pre­tend to do) they would not have affected so morose and clownish a demeanor, as to deny civility and humanity toward men: Much lesse had they consulted with the light of the Scriptures, where so many ex­cellent precepts and examples are recorded, teaching us the same. It is the commendation of the holy Scriptures, that they are absolutely sufficient for doctrine, reproof, correction, and instruction in righte­ousnesse, that we may be furnished unto every good work; and there­fore as they teach us duties of Religion and Piety towards God, so do they instruct us in duties of righteousnesse and civil behaviour towards men. I need not prove this charge against the Quakers that they are enemies against civility and good manners, their daily practise doth evidence it, they deny to give any titles of respect to men, though never so deserving; they expresse no civil honour by any outward gestures; use not common salutations, yea, they condemne such as do these things; I shall therefore shew how contrary they walk herein to the precepts and presidents we find in the holy Scriptures, and vindicate some Scriptures that they perversly wrest to make for them.

Concerning saluting of men, we have Christs expresse command for [Page 67] it to his disciples Matth. 10.12. and when ye come into an house, salute it; and lest any should take this for a duty only to neere friends and acquaintance, we may see how Christ, Mat. 5.47. teaches it to be a duty to others; Christians should excell others, should love their enemies and salute them also, or else what do they more then the Publicans? Rom. 16. Paul spends the whole Chapter almost in salutations to the Saints, which he would not have done if it had been so unlawful as the Quak­ers would make it, Luke 1.40. we have Mary saluting Elizabeth. See also Act. 18.22. and c. 21.7, 19

But that place is objected, Luke 10.4. Carry neither purse, nor scrip, nor shooes, and salute no man by the way.

Answ. If this place be compared with 2 Kings 4.29. it will appear Christ intends no more, but to excite them to speed and celerity in that present work they went about, and not to use such salutations as might hinder or stay them in their businesse, for in the next verse, when they are come to the place where they should remaine, he bids them salute there; Besides, if this command should be ridgidly urged to bind us now, it would make it unlawful to wear shooes or purse, &c. And further, how can it then be reconciled with the Scriptures before named, which do not one crosse the other concerning our giving civil honour to men? see that command, Rom. 12.10. In honour preferring one ano­ther, the Apostle would not have us uncivil and barbarous, but to give due acknowledgment and testification to the worth and goodness of others, 1 Pet. 2.17. Honour all men, Rom. 13.7. Render to all men their dues, tribute to whom tribute, honour to whom honour. So also Exod. 20.12. 1 Tim. 5.17. and the Scriptures stile many persons honourable, 2 King. 5.1. Act. 13.50. & 17.12. some of them being Hea­thens and unbelievers.

Object. But they would have these Scriptures to speak of inward honour of the heart, not of external honour, by giving titles to them, or bowing to them, &c.

Anſw. Even these outward testifications of honour are implied there, and we have many Scriptures expresly commending or commanding the same to us.

For giving titles of honour to men, as calling them Lord, Master, Sir, Lady, &c. we have many Scriptures approving thereof, 1 Pet. 3.6. Sarah is commended by the Apostle for calling Abraham Lord, Gen. 16.9. The Angel calls Sarah, Agars Mistresse, Matth. 10.24. saith Christ, The Disciple is not above his Master, nor the servant a­bove his Lord. These titles are not only to be given by servants to [Page 68] their Masters, but by Scholars or Disciples to their teachers; as Christ shewes. Yea, it may be given to them by others who are not in subje­ction to them; as the Prophet to Elisha, 2 Kings 6.5. and the second Epistle of Joh. 1. the Apostle calls her to whom he writes, Lady, Acts 7.26. Moses said to the two men that strove, Sirs, why do ye wrong to one another? Acts 14. Paul and Barnabas said to them that were ready to sacrifice to them, Sirs, why do you those things? So Paul to the Mar­riners, Act. 27 10, 21, 25. See Act. 16.31. which title signifies as much as Lord or Master, 1 Cor. 3.10. Paul is called a Master-builder, Eccles. 12.11. Church-Officers or Teachers are called Masters of the Assemblies. Besides the title Lord or Master it not only used, but we have Epithites of further honour given to some persons, as Most No­ble, Most Excellent, &c. Luke 1.3. Acts 26.25. How vain is it then for these people to cavill against the use of these titles of honour, see­ing the Scriptures do warrant the same?

Object. But against all these Scriptures they bring that one; Matth. 23.10. Be not ye called Masters, as if it would overthrow all these titles of honour. To which I answer.

Object. (1.) It doth not prohibit us from giving titles of honour to o­thers, though it should restraine us from seeking them for our selves.

Anſw. (2.) But it would be observed in what respect Christ prohibits be­ing called Master there, (he forbids also to be called father, verse 9.) this is spoken in opposition to that vaine affectation of such titles a­mongst the Pharisees, the Pharisees did covet to be Sect-Masters, and to have abundance of Disciples following them, upon whom they used to impose their traditions as unquestionable verities; and their Disci­ples used to call them Rabbi, or Master, glorying in being their follow­ers; and each sect would so contend for the glory of their [...] or Captaines (for so the word signifies as well as master) that they would quarrel, and sometimes kill each other in such contests. Now these Rabbi's masters, or captaines were absolute Lords over their faith, (which is prohibited, 1 Pet. 5.8.) and they questioned nothing they received from them, even as such as follow the Quakers now re­ceive all they speak as unquestionable truths, because they pretend to be infallible, and therefore they are more guilty of this crime of affe­cting Mastership then any amongst us. Who seeth not then how per­versly this Scripture is wrested, when it is urged to oppose giving titles of honour to men, how they make it to contradict those Scriptures be­fore named? Whereas the scope of it is but to prohibit proud [Page 69] affecting of that title, and seeking to Lord it over mens faith.

Concerning our giving civil honour and respect to men by outward gestures of the body, as rising up, or standing before our superiours, un­covering the head, or bowing, &c. We have also many Scriptures to warrant these things. For rising up, there is an expresse command, Lev. 19.32. Thou shalt rise up before the hoary head, and honour the face of the old man, &c. It is so foolish a cavil which was once made against this place, by J. L. that it deserves no confutation, when I urged this Scri­pture to him, he said Christ Jesus was the ancient of dayes, &c. was there ever more horrible perverting of Scripture then by these men? This is like that exposition he gave to me lately of that place where women are forbidden to speak in the Church; saying, it was the weaker part of man or flesh, that was called the woman, and was to keep si­lence. We have enough of such trash from these men. For standing up before superiours, refraining speech, bowing of the body, see Job 29.8, 9, 10. Gen. 23.7. Abraham stood up and bowed himself to the people of the Land, even to the children of Heth. Jacob bowed to Esau se­ven times, Gen. 33.3. Joseph unto Jacob, Gen. 48.12. David bowed to Saul, and said, My Lord the King, 1 Sam 24.8. and Nathan the Prophet bowed to him 1 Kings 1.23. As for the single example of Mordecai refusing to bow to Haman (which those men urge so stifly, when as all other examples nothing move them) there was a special reason for that; for, according to the custome of Persia, the bowing there used, was reputed to favour of divine worship,Justin. Hist. Lib. 6. Relates how Canon A­then refused to bow to King Artaxcrxes af­ter the Persian manner upon the same ac­count. and therefore the good man could not yield to it; now as this is used amongst us, its but a civil thing; Besides, Haman probably was an Amalekite of the fami­ly of Agag, and so being of an accursed seed, appointed to destruction; civil honour was not due to him, God had put a perpetual enmity be­twixt the Israelites and Amalekites, Deut. 25.17, 18, 19.

For putting off the Hat, these men triumph over us, and say, where do we finde any example in the Scriptures for that?

Answ. 1. Neither can they shew us in Scripture where ever hats were worne, therefore its not likely we should read of putting them off; as for that place in Dan. 3.21. where mention is made of the three children being cast into the fire, with their coats, hosen, hats; the word there translated hats, signifies any kind of covering or garment, it coming from [...] to cloath or cover, and therefore in the Margin of your books the Translatours render it turbants (which were the garments worne upon their heads in those Easterne Countreys, for [Page 70] they weare no hats) but because such a word as that is not known a­mongst the vulgar, they retain in the text the word hats, (which we weare on our heads,) and not turbants. Secondly, though we find not in Scripture examples of putting off the hat (because hats were not worne) yet we find other testifications of honour and respect given to superiours, according to the custome of each Countrey, as standing up, bowing the knee, or the body, which are approved in Scripture, as be­fore was shewed; how ridiculous is it then to make it unlawfull to put off the hat, when those other actions be approved and law­full?

But there are some other Scriptures which the Quakers often urge against the giving or receiving honour of men, which must be answered as that, John 5.44. How can ye believe which receive ho­nour one of another; and seek not the honour that cometh from God onely? To which I answer, Christ doth not here condemne all giving or receiving honour one of another (for in other places it is command­ed and commended, as was shewed before, Rom. 12.10. 1 Pet. 2.17, &c.) but he forbids loving the praise and honour of men more then the praise of God, which was the sinne of those people, John 12.43. and this kept them from believing; they knew if they believed in him, they should be reviled, cast out of the Sy­nagogues, and lose the honour they had amongst men; such an honour as this we are far from pleading for, and had rather be trampled upon by men (as we have been formerly by the Pre­lates, and now are by the Quakers) then lose the praise of God; but what is this to the denying such civil honour to men, as these Scriptures before named require?

There is another place that those people do much pervert, to make for them, which is, James 2.9. If ye have respect to persons, ye commit sinne. To which I reply.

1. There is indeed a respecting of persons which is sinfull; as when in judgement men respect persons, not regarding the equity of the cause, but because such a man is rich, potent, or honoura­ble, sentence is passed on his side, and the poor man oppressed in judgement; this is forbidden, Deut. 1.17. Thou shalt not re­spect persons in judgement, but shalt heare the small as well as the great. See also Levit. 19.15. So likewise out of the case of judg­ment, there may be a sinfull respecting of persons, as when pri­vate persons shall highly esteeme, love, and honour persons that [Page 71] be rich and great in the world, though vitious and ungodly, and shall contemne the precious Saints, when poore and low in the world, this is sinfull respecting of persons. I might adde also respecting of persons in election to Magistracy, and in reli­gious matters, for this is also sinfull; and the Apostle James doth con­demne respecting of persons onely in some of these cases here na­med.

2. But then there is a lawfull respecting of persons, which is so far from being a sinne, that it is a duty to do it; namely, when we acknowledge the dignity and excellency of others, and by some outward signe testifie the same; this was proved by those precepts and examples before named, and many more might be added if it were needfull: Thus the Prophet Elisha, 2 Kings 3. is said to regard or respect the presence of Jehoshaphat King of Ju­dah; Nay, God himselfe is said to be a respecter of persons, Gen. 4.4, 5. The Lord had respect to Abel, but unto Cain he had not respect; and Gen. 19.21. the like is said of Lot; many other places might be given, but enough is said for the clearing up of this duty.

Now, from all this it appeares, that as the Quakers are fal­len from Christianity, in that they deny the true Christ, and the (Christian faith:) So they are fallen from humanity, in thus denying all good manners; and wherein can they come near­er to bruit beasts, then in casting off humanity and civil demea­nour? Though they would cover over such actions with the guilded shew of humility, yet doth it directly tend to overthrow all government and authority amongst men; for, take away outward honour and respect from superiours, and what government can subsist long amongst men? Thus having shewed the Quakers to be so far degenerate, that they are no Christians, nor scarsly men; Its time for me to put an end to my di­scourse concerning them, and to trouble my self, nor the reader further with them.

WE have many predictions and frequent warnings in the holy Scriptures of the heresies and seductions of the last times; Christ himself tells us, Mat. 24.11.24. that false christs, and false prophets shall arise and deceive many, and if it were possible, they should deceive the very Elect; and the Apostle Peter, 2 Ep. 2.1. doth also warne, That false prophets shall arise, and shall bring in damnable heresies, and many shall follow their pernicious wayes, by reason of whom the way of truth shall be evil spoken of; and the like admonitions are given by the Apostle Paul, 1 Tim. 4.1. and 2 Tim. 2 1, &c. as also by the A­postles John and Jude.

There is no ground then that Christians should be discouraged at these over-flowing floods of errours that the Serpent now casts out of his mouth to drown the Church; nor at the rage and violence of the enemies of the truth amongst us; think it not strange concerning these things, as if some strange thing had happened unto us; the Scriptures must be fulfilled, that have told us before of those things; and the Church of God in former times have had the same trials; he­resies must be, though woe to them by whom they come, or by whom they are countenanced. We may expect yet greater tryals, and stronger seducements, if no timely remedy be used by Christian Ma­gistrates to restraine seducers from spreading their seducing doctrines. The Scriptures speak of the powerful working of Satan accompanying deceivers, and a power of working (seeming) miracles being given to them, and of strong delusions. As the Quakers are but simple deceivers in comparison of the Papists, and other hereticks in former ages; so we may fear they shall be much more out-vied by such se­ducers, as are yet to come in following times; when Satan is to act his last part in the world, it's likely he will use his utmost subtilty in deceiving. Our great care therefore should be to preserve our selves from the errours of the wicked, and to take heed of the leaven of such seducers; how many cautions hath the Scripture given to us [Page 73] herein? when Christ had foretold of those seducers, Mat. 24. he bids, Take heed that no man deceive you, and believe them not, this being the end of his forewarning us, that we might be forearmed against them; Heresies are reckoned amongst the fruits of the flesh, Gal. 5.20. and are therefore sooner drunk in by people, then the precious truths of the Gospel, for we cannot receive these without the special help of Gods Spirit to let them in to our hearts; how soon did the Ari­an heresie over-spread the world, only one Athanasius visibly withstood it? All the world wondered after the Beast, and worshipped the same, Rev. 13.3, 4. Popery soon over-ran the West and North parts of the world, and Mahumetanisme the East and South; even there where those famous Asian Churches sometimes were seated, are now the impure Temples of Mahomet; no gangrene sooner over-spreads the natural body, then errours and heresies do the Ecclesiastick body, 2 Tim. 2.17. What care then should Christians have lest they be in­fected with the same? Adde hereunto, these are no lesse deadly to the souls of people then gangrenes or plagues are to their bodies, such doctrines eat as doth a canker or gangrene, saith the Apostle; heresies may prove as damnable to men, as moral wickednesse, 2 Pet. 2.1. lesser errours indeed men may hold, and yet be saved, whilest they build upon the right foundation; Though they build hay or stubble, thereupon they may be saved, yet so as by fire, 1 Cor. 3 13. their spirits may be scorched, their peace and comfort lost; but to miscarry in the foundation is damnable; who can reckon up the evil consequences of false doctrines? they blind the mind, and extinguish the true knowledge of God; they harden the heart, they undermine the comfort of Christians, and destroy the Churches peace, they mortally infect the inward vitals of Christianity; and outwardly deprave the conversation, corrupt principles wil at length produce corrupt practises; they provoke the Lord to have a controversie with a people where they are tolerated, Rev. 2.14, 15, 20. and will exclude men the Kingdome of heaven, Gal. 5.20, 21. Let not any Christian therefore look upon the errours and heresies of the times as things of small concernment, but make it his great care to be preserved from the in­fection of them as men do in the time of pestilence to be preserved from the same

I shall for the benefit of such humble and sincere Christians, as fear the infection of the errours amongst us, and are willing to use such preservations against them as the Scriptures afford; collect from thence a few antidotes of special use for that end, the blessing of the Lord accompanying them.

Directions showing, how Christians may be preserved from the errours and hreresies of the times.

I. Labour to be rooted and grounded more in the truth, if you would not be shaken with every wind of doctrine;Col. 1.23. 2 Pet. 2.14. it's ungrounded and unstable Christians who commonly are seduced, who never saw on what grounds they took up their Religion, but take it on trust from others, and then when they meet with such arguments against the truth as they cannot answer, they yeild to errour, whereas that may be neverthelesse a truth,Mat. 22.29. though they cannot defend it; therefore search the Scriptures more, and labour to see how the principles of the Christian faith are established upon them; and be not ashamed to learn your Catechismes, wherein you have the fundamentals of Christianity extracted out of the Scriptures, and plainly set down, even in the Primitive times they had such first principles of the oracles of God, Heb. 5.12. and forms of wholsom words, 2 Tim. 1.13. for the better grounding of weak Christians; and the greatest proficieo [...] did first begin there, and therein are contained such truths as may exercise us in searching further into, all our life time; Luther that emi­nent servant of Christ professed himself a Scholar in the Catechisme. Had the Quakers ever been well grounded in the first principles or rudiments of Religion, how is it possible they should so soon have been turned from the truth, and denyed the doctrine of Christs hu­manity, of the holy Trinity, of Justification, of Sanctification, of the resurrection of the dead, &c? for my part I know but few of them (if any) that I can judge, ever had any clear distinct knowledge of these things, and could tell how they were confirmed by the Scrip­tures. Let therefore weak Christians (if they would not be seduced) use this direction, conscionably give diligence to be setled more in the truth, and to get a clear knowledge of the great doctrines of the Gospel; such things as be fundamental and necessary to be known unto Salvation, are clearly set down in Scripture, that weak Christi­ans, if they study them with humility, prayer and diligence, may attain the understanding of them; as for more difficult points, that they cannot yet comprehend, let them not too much be troubled about them, but waite till God reveale the same unto them; and in the mean­time its far safer for them to adhere in such things, to what is com­monly received by the people of God, and embraced by the Saints in all ages,Cant. 1.8. to follow the footsteps of the flock of Christ, then to be led away by pretenders to new-light, the Scriptures having given so many Cautions to beware of seducers in the last times. This first [Page 75] direction is given by the Apostle, 2 Pet. 3.17, 18. Beware lest ye also being led away with the errour of the wicked, fall from your sted­fastnesse, but grow in grace, and in the knowledge of our Lord Jesus Christ.

II. Rest not in a notional embracing of the truth, but receive it with love and obedience, and labour to finde your hearts bettered ther­by, and then you shall not so soon be induced to desert the truth, and embrace errours; when men receive not the truth with love, they are soon brought to beleeve lies, 2 Thes. 2.10. but when men taste the sweetnesse of the wayes of God, and are in love with Gospel truths for that goodnesse they find in them, they will hold them fast; such as have experimented the efficacy of the doctrines of faith, changing and renuing their hearts, quickning their spirits, pacifying and com­forting their consciences, and quelling their corruptions, will not be easily induced to exchange them for errours; but it's those that never found those benefits by the same, that so soon part there­withal; Let therefore the truths of Christ dwell in your hearts, and season them as leaven, labour to finde your hearts molded by the same, and changed into the image of truth, the more you grow in grace, the more you shall be established and kept from falling into the errour of the wicked, Heb. 13.9. 2 Pet. 3.17, 18. And let your obe­dience to the faith appear to all, Rom. 16.19. He that doth the will of God shall know more thereof, John 7.17. and shall be established therein. It is the great evil of many professors in this age, they covet to fill their heads with knowledge and light, letting their hearts be empty of holinesse and grace, they are much in searching after new lights, high notions and discoveries of smaller concernment; but little in working upon their spirits the great and saving truths of Christ, and in practising known Commandments; it's no wonder if such prove apostates; they whose hearts are deceitful under truth, may soon be deceived by errour. Can we judge that these persons who deny the doctrines of Christs humanity, of justification, of the resurre­ction, &c. ever lived in the power of these truths, received down the comfort of them, and had their hearts formed into holinesse by them? if they had, they would have been hereby fortified against such sedu­cers as tempt them to deny these doctrines; for my own part I must professe, whilst my faith is acting upon these great and precious truths of the Gospel, and the comfort and sweetnesse of them is now flowing into my spirit, I cannot mention these filthy and abominable errours, but it is with highest detestation and abhorrence. Let this therefore [Page 76] be the care of every Christian not to rest in a bare notional knowledge, but to get a sanctifying, experimental, and practical knowledge of the things of God.

III. Be much in prayer that God would give you the spirit of Truth, and thereby guide and keep you in the truth, Joh. 16.13. In times of infection you use not to stir out of your houses, till you pray God to keep you and your families daily; had you as sensible apprehensions of the infections and mortall contagion of the heresies now raigning amongst us, you would be as much in prayer to God for to keep you and yours daily from them; but all the admonitions in the Scripture will hardly perswade people to believe their danger herein;2 Pet. 2 1. 1 Tim. 3.17. are not heresies damnable and extremely infectious and contagious as gan­grenes and plagues, our own experiences in these times abundantly testifies it? if one person in a family be infected with heresie, all the rest soon learne it of them; even young ones commonly drink it in, (its more rarely seen that any good is so soon learnt by them) and if one house be infected, such as live neare thereto, or converse with them, they are also indangered. What need therefore to be much in pray­er to God, to keep us in these infectious times, wherein (if it were possible) the very elect should be deceived; we had need to commend our selves to him who is able to keep us from falling, Jude. 24.

IV. Expose not yourselves to the tentations of Seducers, tis in vain to pray to God to keep you from the infection, if you wilfully, against the expresse Word of God, run into the company of Deceivers; you are bidden to avoid them, Rom. 16.17. to turn away from such, 2 Tim. 3.5, 6. to beware of them, Mat. 7.15. not to go after them, Luke 21.8. if they come to you, not receive them, nor bid them God-speed, 2 Joh. 10. What wilful disobedience to all these cleer commands is it, when peo­ple will venture to go into the company and frequent the meetings of such seducers? if Satan take such among his own, how justly may God give them up to him as his own; this is contrary to the ex­ample of the primitive Saints. The Apostle John would not stay in the same hath where Cerinthus the heretick was; nor would Policarp entertaine acquaintance with Marcion, but termed him the first-born of the Devil; Ireneus tells us, the Apostles and their Disciples were so full of holy fear, that they would not communicate with them in the world, who had adulterated the Word. If you say we may go and hear whether they broach such errors or no, what hurt in this? we must try all things, and hold fast that which is good. I answer, may you not as well say, you will go into the pest-house, and see whether the [Page 77] persons there be infected with the plague, before you will beware of them, how many poor and weak persons are infected with their errours before they can discern what errours they hold? And where­as the Apostle, 1 Thes. 5.21. bids, prove all things, hold that fast which is good. He intends it of the prophecyings spoken of in the former verse; all things spoken by the Prophets in the Church, should be proved by the Scriptures, whether they be so or no, and not received only because they say they are of God (as the Quakers receive what their teachers deliver to them, without trying them by the Scriptures, which they deny to be the rule of faith and life) but this place makes nothing for the hearing of convicted hereticks, and open enemies to the Church. If thou beest therefore an humble and sincere Christian, that makest conscience of the commands of the Lord, then shun deceivers, turn away from them, go not to their meeting, if they come to thee, receive them not into thy house, nor bid them God-speed; but if thou wilt run upon tentations, thou hast no promise of God to keep thee; it was the devils deceit to perswade men, God will protect them out of his way, Mat. 4.6.

V. Harbour not any sinful lusts in your hearts, allow not of any secret sin; it's sin that makes God give up men to errour, 2 Thes. 2.10, 11, 12. because they have pleasure in unrighteousness; and it's sin that makes a man like a piece of wax, ready to receive the im­pression of any errour; they who are not sound in the fear of God, may easily become unsound in the faith of God. Hymeneus and A­lexander, 1 Tim. 1.19, 20. first put away a good conscience, then made shipwrack of the faith; the women that were led captive by seducers, 2 Tim. 3. were such as were laden with divers lusts; if the heart be corrupt and love sinne, it will strongly encline a man to entertaine corrupt, principles that will give liberty unto sin; how ready will a wicked heart be to close with the wicked errours of the Quakers, that there is no resurrection of the flesh, no heaven and hell, but what is now in this world; that after death nothing remains or with the Libertines opinion, that sin is no real evil, but to him that thinks it evil; to him it is evil, (as Jos. Salmon in his touches of good and evil speaks) or with the Atheists opinion, that there is no God, &c. look therefore to your hearts to keep them pure, if you would not be given up to im­pure errors; love no sin if you would leave no truth.

VI. Cleave more to the Ministry of the Word and the faithful dis­pensers thereof, if you would not fall into errours; let not any say, I plead more in this for the honour and benefit of Ministers, then for [Page 78] the good of peoples souls,So Heb. 13.7, 9. for the spirit of God hints this direction, Eph. 4 14. in v. 11. you read God hath given to his Church Prophets, Apostles, Pastours, Teachers, and in the following verses is shewed the end thereof, for the work of the Ministry, for the edifying the Church, and perfecting the Saints, and v. 14. to prevent being tossed to and fro, and carried away with every wind of doctrine, by the sleight of men, and cunning craftinesse of deceivers. This is one great end of Gods giving Ministers to his Church to prevent their being deceived by seducers; one great part of their work, is to confute gain-sayers. There is scarce any desert the truth, but they first desert the Mini­stry! men first begin to have itching ears, and seek new Teachers, and then embrace lies and fables, 2 Tim. 4.3, 4. how diligent there­fore are seducers to undermine the Ministry, and steal peoples hearts from them; if the wolves can draw the sheep from the shepherds, they will soon devour them. What designes have they against the of­fice, maintenance, and persons of Ministers to bring them down, and especially against the most faithful and industrious in the Ministry, think not therefore you can be long preserved from these ravening wolves, if you stragle from your shepherds, but learn to keep close to your faithful Ministers. If it be asked, who are those Ministers we are to adhere unto? for many lay claime to this office now. I answer in two words; 1. Those whom God hath so visibly owned, and set his seal to by blessing their Ministry to the convincing, converting, com­forting and confirming so many thousands of his Saints in England, those whom God hath used as instruments under him to maintaine the profession and power of godlinesse in the Nation for many yeares, that have by their doctrine, conversation and sufferings adorned the Gospel of Christ; can any but the hardened enemies of the truth call these Anti-christian? whoever is not blinded by Satan, may see these to be the Ministers of Christ. 2. Those whom the devil and his instruments hath most opposed and maligned; whom the Popish Prelates silenced, fined, imprisoned, banished; whom the Malignant Caveleirs hated, cursed and plundered, whom all drunkards, swearers; and profane persons would have suppressed; and whom apostates (the most bitter enemies of all the rest) do now with such implacable hatred and malignity prosecute and molest. These are the Ministers of Christ; there need no other arguments to prove it.

VII. Consider seriously the many eminent testimonies God hath given from heaven against hereticks and apostates, against despisers of his Ordinances and Ministers, and against the errours and heresies [Page 79] broached by them. God hath in all ages borne some signal testimony against them, which being duly observed, might be a very effectual means to preserve from the errours of those times. It might be shewed in what age, and by what persons most of these (now suppo­sed new lights, but indeed) old exploded heresies newly revived and brought from hell, were first broached, what successe they had what fearful judgements befel the Authours of them! how truth prevailed against them! and this might much tend to establish Christians against seducements thereunto; but this would require a volumn to do it. In the primitive times many wonderful testimonies God gave against several enemies of his truth; Simon Magus, who was the first arch-heretick, and by his Sorceries deceived much people, and contended with the Apostles themselves in working miracles (as the Egyptian Sorcerers did with Moses) he attempting to flie in the aire, was by the prayers of the Apostles brought tumbling down, and mi­serably perished; Cerinthus was killed by the fall of an house; Mon­tanus hanged himself; Manes had his skin torn off his flesh; Arrius his bowels gushed out; Nestorius his tongue rotting and consuming in his head, the earth opened and swallowed him up. What standing monuments are these of Gods wrath against hereticks, yet are many of their wicked errours revived in these days, if these testimonies of Gods wrath against them were duly considered, it might make peo­ple to this day more fearful of drinking in their abominable doctrines. In the first times of Reformation from Popery, the devil stirs up the Anabaptists to hinder that work, and they were more bitter and ma­lignant enemies to the first Reformers, and greater obstructers of the work of God then the Papists; and what signal tokens of Gods wrath were shewen against them, by giving them up to such vile af­fections and practises, as (preparing them for destruction) there were (say somePontanus) one hundred and fifty thousand of them slaine; What a warning might this be to people to beware of the leaven of Ana­baptisme now spreading amongst us? When the Churches of Christ in N. England were infested with Antinomians, Familists, and Anti­ordinanced men (betwixt whom and the Quakers is great agreement) how did the Lord give signal testimony against them by those prodigious births of Mrs. Hutchinson and Mrs. Dyer? are not these land­marks to warn people to take heed of suffering ship-wrack upon such rocks of errour? And amongst our selves in England, God hath many ways appeared against the raging enemies of his truth and Ministers, risen up in these late years; some are so given up to be blinded [Page 80] and infatuated, that they have lost the understanding and reason of men, and are become brutish in their wayes; others casting off the profession of godlinesse, are given up to vile affections and practises; what abominable errours and delusions have some swallowed down gredily? and what remarkable judgements of God have befal­len others? It would require a large volumne to record the history hereof. These things, if duly considered, might be serious admoniti­ons to all, to take heed of deserting the truths, Ordinances, and Ministers of Christ. I adde no more, these directions if conscionably used, might (through the blessing of the Lord) be special preserva­tives against the infection and contagion of the errours of our times. Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, to the only wise God our Saviour, Jude 24.25. be Glory and Majesty, Dominion and Power, now and ever. Amen.