ANTICHRIST in MAN, THE Quakers Idol.
GOD hath given us of this Island several warnings for this many years, both outwardly in the Kingdomes of men, and inwardly in the Kingdome of Christ: the former we have for this many years felt the smart thereof; and yet are we like the man that sleeps on the top of a Mast. Grey hairs are upon the head of this Nation, for our murmurings, ingratitude, not living holy to our liberty injoyed; but O sad indeed is the warnings in his spiritual Kingdome. What talk we formerly had of letting up Christ in our hearts, in our houses, in the Camp, in the Court; but hath not many like Baruch been seeking great things for themselves, and forgot crucified Christ? O! ye Magistrates, can you see Christ bleeding a fresh every day in City, Town, Village, Country, speared by Oaths, Lying Drunkennesse, Prophanation of the Lords day, Whoredomes, Blasphemies? are you Christian Magistrates, and will not step in to punish such Offenders? O! ye Saints, can you hear the most abhominable errours vented, and neither pray against nor weep over them. Where is the ancient zeal of David to the Temple, of John against Jezebel, of Paul against the Athenians, of John against Antichrist? can you bid God speed to Christs enemies, and not shed a tear for that? (O let us of [Page 2] England look into our hearts, and examine what's the cause of these spiritual judgements now among us: these people called Quakers, are to me the saddest and most deplorable spectacles of revolted Professors that ever I have heard or read of since my knowledge of them. I find the Book (called the perfect Pharisee) a most notable yet lamentable description of them.
I will in the subsequent lines give you a short, yet faithfull relation of their ways, opinions, and carriages, not from other mens Books, but for the most part upon personal knowledge; and what else, upon evident witnesses. And herein my desire is to give a testimony to the truth of Jesus. so far as I have had converse with them.
And first I shall answer that common objection amongst them; namely, they say a great power of God goes with them that carries them out against sin. And therefore hence they infer, that their way is of God.
Wherefore I will first answer this, before I enter upon the manifestation of their ways and Doctrines, I answer this two ways.
First I say, Greatnesse of power in man is no argument of divine goodnesse, or true religion, if their principles and Doctrines be haetrodox: the Divel is said to be of great power, we wrestle against principallities and powers, Eph. 6.12. yea he is said to work mightily, that is with forcible and strong impulsions on the spirits of men; therefore the Scripture must try all such strong motions, or else God knows whither such strong powers will lead.
A mighty power hath gone with the Turk, to inlarge both his Dominion and Religion; yet I hope thats no argument his religion is of God, read that word in 2 Thess. 2 10.11. its said the Lord shall send them strong delusions to beleeve a lie, the reason he gives you in the preceding verse, yet this strong delusion is Satans Throne.
And this makes me the lesse to wonder at that spirit by which they are drawn forth.
But secondly, they say, this power is of God, because it leads them out against sin; to this I answer, that herein they [Page 3]may be mistaken; for I question not but Satan may have his Throne in the heart, and yet the outward carriage to man honest and devout, for he hath his wiles and devices, 2 Cor. 2.11. and how far he may carry men out to be against the act of sin, and yet sin the end of that intention, the Pharisees are a lively testimony thereof. Paul knew this well when he fore-told the Divel should transform himself into an Angel of light, 2 Cor. 11.14. now Angels of light are holy and without sin, which thing if you hear some affirm, consider they may be Divels, for all that.
Therefore I will briefly give a few demonstrations to unfold this Orthodox Paradox, how the Divel may carry a man out against sin, and yet sin be the end of that outward holinesse, and such men as much in the power of Satan as they were before.
And this both in Doctrine and Practise.
1. For Doctrine, many a man may acknowledge a Christ, and a hell; yea, confesse him Gods son, yet in the power of Satans Kingdom. What have we to do with thee thou son of God? art thou come to torment us? before our time Mat. 8.29. mark, this was the Divels that spake, and confessed Christ; yet while they thus confessed Christ, their end was evil, for hereby they would have perswaded him to have let them alone in the poor men possessed, till the day of judgement, for they would not be tormented before the time. So that on the other hand it is evident, that the Divels acknowledge a Hell, which many men worse then Divels deny.
Therefore such as confess Christ (onely) for fear of torment, to me they have onely Satans spirit, and his acknowledgement of Christ with theirs, both proceed from one root.
But for the practice, the Divel may and doth in these four respects suffer his instruments sometimes to be strict against sin, and yet they under his Dominion. Christ tells us that all the while the Pharisees was devout, yet they were of their father the Divel John 8.44. did not he stir up those devout women to persecute the Apostles? Acts 13 50.
Satan may help a man to leave some sins for divers ends, for the end crowns the action.
1. A man may be impowered to leave some sins for fear of hell onely, and yet have hell in his conscience all that time; upon this account to me is all these abstinencies, devotions, pilgrimages of Monks, Nuns, and Friars, Thus they compasse Sea and Land to make a Proselyte, and hereby make him ten times more the child of the Divel, then he was before, Matth. 23.15. they rise oft in the night to Prayers, go barefoot, sometimes in hair-cloth many a mile in cold weather, and yet the Quakers in doing thus, do but imitate the Monks of Rome. Who leads them to all this? truly not God, for he teacheth no man by good works to purchase Heaven; fearfullnesse hath surprised the hypocrite, who shall dwell with everlasting burnings, Isaiah 23 14. what are hypocrites but seeming devout persons, yet sear of Hell or Satan is the cause of their Religion, fear takes hold of them certainly, I am of this opinion that a hypo crite is as much the [...] of the Divel, all the while he is [...], even as a prophane person, its not to be doubted that such as fear Hell, most, are in part, if not altogether under his power let them seem never so religious to man. To instance this, I have read of a people called Coord [...]s, that worship the Divel; for say they, God is a good man and will not hurt us, but the Divel is cross and will.
2. Satan may set and ingage some to speak against sin very zealously, and yet make them hugg sin in the heart. Who did prompt Judas to say, this oyntment might have been sold for much, and given to the poor? the spirit of God tels you, it was the money Divel, John 12.4.6. he had no, more intent to releeve the poor then I have to go barefoot to Rome. So the Lord tels the Prophet that many came to hear him, and spoke well of his Doctrine as if it were sweet and a lovely song to them, yet for all these fine words, their hearts went after their covetousnesse, Ezek. 33.31. who did teach them to speak so hypocritically but Satan, just thus have some now turned Quakers, formerly, confessed they have received much good through my Preaching, I do readily beleeve, that in times of Gospel light and liberty, [Page 5]Satan appears in no garb more then in Hypocrites Apparell.
3. Satan may carry men to forsake many sins, and yet Pride, Ambition, may be the end of that holinesse, the Pharisees fasted that they might appear unto men, Mat. 6.16, ambition was the end of their devotion. What made Absalon to speak so fair to his fathers Subjects, saying, O that I were a King in Israel, I would do right to all? a good pretence, yet ambition of the Crown was the motive to such good speeches, as you may read; afterwards he made war against his father to dethrone him, 2 Sam. 15. and this is common amongst many men at this day. And this is no riddle in Divinity to say that the Divel may lead men to a holy action in shew, and yet the end thereof sin; of this take one instance more, what led King Herod to desire to worship Christ? nothing but murther for he intended to kill him, Mat. 2.8.16.
4. The Divel may be said to lead men out to some good actions in appearance, and yet the world may be the end thereof; what moved Demis to forsake the Church, that hath, moved many to be of the Church. As in these times blessed be God, the Saints have liberty, yea have been preferred to honour, religion being in fashion, which I desire may never be out of fashion, yet many will follow it while the dole of worldly advantages goes therewith, and when they have gotten sufficiently, or can get no more, they pull off their Vizards, and we find by wofull experience too many are returned with the Dog and the Swine to their Vomit and Wallowing in the mire, 2 Peter 2.22. I beseech the Lord enable us to ken Satans wiles this way, Eph. 6.11. what moved Judas to betray his Master, that moved many to own him a while.
I shall not insist further on this matter, you see Satan may act men to some good actions: I mean not which are (properly good) for so none but God can; but so in appearance, as Christ told the Pharisees; that which is highly esteemed amongst men (when the heart is nought) is abhomination in the sight of God, Luke 16.15.
[Page 6] Therefore you that fear the Lord, let not the seeming holy carriage of any draw you, if so be you find their opinions are contrary to the Scriptures especially if they deny fundamentals; for how can that mans conversation be holy (before God) when he holds not fast the truths of Jesus Christ, remember what Paul writes, if I or an Angel from Heaven preach another Gospel, Gal. 1.8. you know a curse attends though he be as holy as Paul nay if he pretends to be perfect without sin as an Angel, yet we must not beleeve him the more for that any other Gospel, mark its unsound or cursed Doctrine that shall be preached by any, contrary to what the Apostles did, then certainly this Salvation by the light in us is cursed; for Paul nor any of his brethren, never taught any such thing; where do you find one syllable of their bidding men turn into the light in them, they preached faith altogether which relates to some object without men.
Now God willing, I shall without partiallity give you my friends, especially in and about Cardiffe, a faithfull relation so far as I can remember of my dealings with them, though I am a stranger in this County where I was called, both by God and good men; yet am I made the chiefest mark of their shafts; I know not why, unlesse it is because I formerly loved them too much, therefore they will now hate the the more, and my residence amongst them lays me open to their more often oppositions.
I did warn some amongst them to avoid the society of some whom I knew not sound in the faith, yet they would plead for a liberty, which I feared would in the end snare their souls, which is now wofully effected.
I have been four times publickly railed at, three times by one man, whereof twice in one day at St. Andrews, and Licwith, at Cardiffe since that, and now lately on the 16. Octob. being the Lords day at Cardiffe, by a young man, and two women.
I never met with such a railing, reviling, brawling spirit, or heard the like; they might give us as good language as the Angel did the Divel; but I think they cannot bridle their [Page 7]tongues, James 1.26. such words as these I have had from, them, thou Priest, deceiver, false Prophet, hireling, thou preachest nothing but lies blind guide; with such a bed-role of junctives, that the Oyster women of Billingsgate would blush to name; O Sirs is this the spirit of Christ, which is a meek sweet, gentle, loving spirit, certainly their hearts are not very clean, whose mouths are full of cursing and bitternesse; yea the poyson of Asps, is under their tongues, Rom. 3.13. they manifest Pride, and passion sufficiently, the Lord rebuke them.
F. G. At Cardiffe on the 19 Septem. 1955. In discourse with a Quaker about the Scriptures, I exhorted him to own them as Gods word, and it would be no dishonour to Christ, he denied, saying often thou liest, they are not Gods word, I said to deny them under this name was the way to derogate from truth; and in time, this will lead us next not to use them at all, he gave most intollerable revilings for this, that would have moved the tongue of the dumb, but I bore all patiently through grace.
After that he held out perfection in this life from sin, I told him we are free from sin onely in respect of the guilt, Heb. 10.2. and power thereof, Rom. 6.14. but not in respect of the seed or motion or act of sin: I confest that I had sin in me, he answered, then thon hadst none of Christ; for he thats born of God doth not commit sin, 1 John 3.9. I told him the word was doth (not make sin) it reigns not in him, but he would admit no interpretation thereof; then said I doth not the same. Apostle tell us, if we say we have no sin we deceive our selves, and are lyars, 1 John 1.8. his answer was, that word was spoken by the carnal man. Friends I pray take notice he calls John the Apostle a carnal man, because he confessed he had sin.
I could not make him acknowledge that Christ ascended with his body to Heaven, but he did shift and evade the same.
After this, he came to St. Andrews, and when the Sermon was ended, he began publickly to rail at me in the usual terms. And there denied any mediate call to the ministry [Page 8]charged me with a lie, for saying Paul had sin after converted; but I quoted the 7 Rom. 13. to prove it, he would not hear; but fell to the Fisher-womens weapons, so I left the place, but could not be rid of him.
Since this to silence their Rabshekah spirits, I often made a challenge to dispute if they could find a man of reason or Scripture; for they commonly say that Ministers preach nothing but lies; and indeed they deny any Minister or Ordinances since the days of the Apostles: So that by their Doctrines the blessed Martyrs in Queen Maries dayes was no Ministers. Most abhominable Doctrine!
At last in answer to my challenge I received this Letter from a Quaker.
I being brought by Providences in the place where thee and Edmund Ellis were together: And at my coming away thou didst boast in challenging any of us whom thou callest Quakers, to dispute with thee: Appoint the time and place, and its like some of them whom thou in scorn callest Quakers, may be with thee to know what thou hast to lay to their charge.
In answer to this, because I would not shun any occasion to own the truth, I instantly sent this answer following in general to any of them.
LET him who hath a spirit of love, meeknesse, and moderation, void of railings and bitternesse, judgings and condemnings, that can bridle his tongue, if any such man be among you, if he will own these errors here set down, and dispute for them, let me know it; and I shall God willing appoint the time and place.
- 1. That the light which God hath given to every man [Page 9]that comes into the world is sufficient to Salvation, without the help of any other means or discovery.
- 2. That the Scriptures are not the word and mind of God to us, but the conditions of them that spake them forth.
- 3. That spirits are not to be tried by Scriptures.
- 4. That there ought to be no sence, meaning, or expounding the Scriptures to the people.
- 5. That we are not justified by faith upon Christs death and resurrection, in what Christ purchased for us, but by what Christ doth in us.
- 6. That Christ ascended not into Heaven with the same humane body he had on earth (though glorified.)
- 7. That the humane bodies of all men, after death, shal not rise again at the day of judgement.
He that will undertake to maintain any or all of these, and will dispute them by Scripture, send me word thereof.
F. G. Upon the next day at night, I received a long Letter from the same man, whereby he would seem to justifie some of the aforesaid opinions; but because he could not spel my name, nor write true English, and much nonsence, I sent the Letter back with this answer, that I would receive no Papers from him, for I challenged a publick dispute according to promise.
T. H. After this, on the 13 of October, came another Quaker into my house, who in his Mummical posture sate down, I asked him his businesse, he said he came to deny that John, Apostle John was not his Idol, as I had told him. I answered thou speakest falsely, I never told thee so, it seems my wife had spoken those words, but his memory was not perfect; hereupon I entred into discourse with him in hopes to convince him of his errours: And after about two hours conference, I made him recant these four opinions.
- 1. 'That the light in every man is sufficient.
- 2. 'That Christ is in all men.
- 3. 'That the Scriptures are not Gods word.
- 4. 'That a converted man hath no sin.
[Page 10] Then I said go home and come no more into the Quakers company, you have now denied their errours; for if you do I will look upon you as a dissembler, and a hypocrite.
But the next morning he comes into my house with these words, I am come to recant what I said yesterday, in that I said the Scriptures were the word of God, now its an error; I asked him, who told him so? He answers, the witness within me; then it seems the Scripture is no rule, but you must judge them: But to be short with you, do you own them Gods Word, or not? He answers, no, its an error. Then I took him by the shoulder to turn him out of my house, but he would not go till my wife did use her strength to heave and thrust him forth, and that with much ado.
So that they will say and unsay, affirm and deny, in a few hours; therefore well are they compared to Waves to the Wind, being tossed to and fro with every Doctrine, Jude 13. Eph. 4.14. And yet these men desire to be Teachers of the Law whereas they know not what they say, nor whereof they affirm, 1 Tim, 1.7.
All this, while while I received no answer of their accepting to dispute upon any of the points before mentioned; but upon the 16 of the same moneth, being the Lords day, in the midst of my Sermon at Cardiffe, where was about four hundred people, came in three of the Quakers, namely, Mary Erberry, Elizabeth Richards, and Francis Gauler with others; they again felto their railings having nothing else to speak, so that I was hereby hindred from proceeding in my, Sermon, the tumult could not be appeased: I told them again before all the people, that I did there challenge any man that could dispute for any of the opinions I sent them; but all in vain, two of the Aldermen, Mr. R. D. Mr. A. R. desired me to come down, for my staying there was endlesse; for which I thanked them for their love and care of me: But after I was gone forth, the Bayliffe sent me a paper; Mary Erberry gave him for me, which contains a wild chase answer to the seven points I sent them; but this was contrary to their promise who accepted a dispute and now they think to, put it off with a paper argument.
[Page 11] Upon the next day the Bayliffs sent for them to the Hall, intending to commit them as disturbers, according to Law; but at last they being over-byassed by discourse, and their relations. As also F. G. to get off, told the Bayliffs I had appointed the first meeting to dispute, and that was the first meeting; which I protest before the Lord, Angels, and Men, is a most abhominable (Cretian lie) for I had no more discourse with them then what is here set down in reference to any time concluded, here take notice for all their perfection, this man had the brazen face to sin against God before the face of the Magistrates; and by these tricks they obtained a dismission.
All this being the sum and substance of my discourse with them I am now cried out for an answer to their paper, which I might refuse, but hold to the first challenge of a dispute; but seeing none of them is of that ability to make a Syllogism, who can neither speak or write true Orthography: I have for the truths sake, and at the request of some of my Christian friends, and for the satisfaction of all, in the subsequent pages, made a discovery and confutation of the most horrid opinions held forth in their paper; and herein I shall passe over all the revilings I find, together with what truth is spoken, I onely intend to extract the errors they maintain; and shall, the Lord assisting, set them down in their own words, without the least variation of one syllable; and I conceived it the more honourable and just, to set it forth in Print, 1. That all might see and judge thereof; for in secret I will say nothing. 2. Because I would not have my sence falsly interpreted by them, who have great heads and little wit. 3. Because I know not whether they might put forth my Answer in Print, according to their own private advantage who would stigmatize my words. And this is the last answer I intend, God willing to make unto them, let them write or speak what Satan will have them, for fools will be babling, unlesse I shall find some extraordinary call thereunto; and in this all that have wifedom to judge aright will Acquiesce.
A Confutation of some most dangerous and damnable opinions, held forth and maintained in a Paper sent me from the Quakers, on the 16 day of Octob. 1655. signed in the names of Francis Gauler, Iohn Mayo, Mary Erberry.
1. THat which thou callest errour, that the light which God hath given to every one that comes into the World, is sufficient to Salvation without the help of any other means or discovery.
Answ The gift of God is perfect, and he hath given Christ the light of the World, which doth enlighten every one that comes into the World. And this is the true light which is able to the utmost to save them, and hath not the God of this world blinded thy eyes, who calls it an errour, that the measure God hath given is not sufficient to salvation, without any other means or discovery, as if Christ was not (the onely, means) to Salvation. And now to the light in thy Conscience I speak. which is the light of Christ, which discovers thy evill thoughts, and makes manifest thy evil deeds, which will lead thee to God, if thou hearken to it, which is sufficient. And thou that sayest it is an errour, to say that the true light which lightens every one that comes into the World, is sufficient to lead to Salvation. Oh art not thou ashamed!
Confut. In answer to this, I shall divide what they say into three heads, and passe their reiteration of the same thing, which is vain tautologie.
The sum of what they affirm in this answer is.
1. They affirm that Christ (under that name) doth inlighten every man, and hereby that Christ is in every man.
[Page 13] 2. That this light Christ gives to all, is sufficient without any other means or discovery.
3. That Christ is the means, and that there is no other means of Salvation.
Which are all three (as I shal prove by Scripture) Errors, if not damnable.
1. To the first I answer that Christ gives light to no man under that name, but to him that beleeves. And this I have cleared in some Sermons at Cardiffe, on John 1.9. for consider, its God as Creator inlightens all, but not as Christ; for that name was never attributed to him, but as God man, the anointed of God, for our redemption, as John 1.1. tels us, that this God doth lighten all. True, Christ is God, yet not as he is called Christ, for so he is a Mediator, a middle person betwixt God and Man; therefore if they had said, God as the Creator gives a light to all, I should agree: But under that appellation as he is Christ, its unfound, and not to be received: And from hence will follow that which I have noted, that then, Christ is in all men; which is so directly contrary to Scripture, that unlesse men be in the dark, they will not own.
Therefore he that said upon that word know you not that Christ is in you, except ye are reprobates. 2 Cor. 13.5. [W. E.] made this interpretation, that Christ is in all men, onely they are ignorant thereof, went much wide from the sence, and hath helped the Quakers to this opinion.
I shall therefore briefly lay down two Arguments that evince the contrary, drawn from Scripture, that Christ is not in all; and therefore, as Christ, doth not inlighten all.
Argum. 1. All in whom Christ is, have the spirit of Christ; but some have not the spirit of Christ: Ergo, Christ is not in all [...]
The major is evident and needs no proof, for Christ and the spirit cannot be divided.
The Minor, I am to prove, that all men have not Christs sprit Judges 19, these be they who separate themselves, having not the spirit; it any man have not the spirit of Christ, [Page 14]he is come of his Rom. 8.9. implying, that there are a sort of men without the spirit, and consequently without Christ: so that this argument is impregnable, if the Scripture be judge: as he that hath a body without a spirit is not a man; so he that is without the spirit of Christ, hath not Christ.
Argum. 2. He that hath no faith, hath not Christ; but some men have no faith, therefore they have not Christ.
The major I prove by these Scriptures, Paul tells how he was in Christ, and Christ in him, Gal. 2.20. The life I lead in the flesh, is by the faith of the son of God, or upon him: he knew no other way of Christ being in himself, or other men; therefore he prays for the Ephesians, that Christ might dwell in their hearts by faith, Eph. 3.17. yea it must needs argue Christ is in none but by faith, because damnation is so often threatned to him that beleeves not.
The minor, that all men have not faith, its manifest by these two Scriptures. Moses tels the people that they were children in whom was no faith, for they sacrificed to new Gods, which new Gods were but old Divels, as read Deut. 3 [...].17.20. So Paul bids us pray that we may be delivered from unreasonable men; for all men have not faith, 2 Thess. 3.2. therefore all men have not Christ Faith is the hand that receives Christ; otherwise its a riddle to the Scripture to aver that Christ is in him that wants faith: Lets take heed of adding to the word, as such an opinion doth, lest all the Plagues therein be poured our upon us. And thus I passe to the second head in the first position; namely, that this light is sufficient to save without any other means.
This opinion flatly contradicts the whole current of Scripture; for its no where said the light in every man will save; but [...]inely Paul tels us, that its sufficient to excuse, accuse, and condemn, Rom. [...].15. so that the Heathens who have this light shall be condemned thereby, and not for their unbeleef.
For first this opinion affirms that we are saved by what's in us, which is too near the Popes, to the Heathens that have it, deny Christ to this day. Consider with me, how can this light in every man discover these three things?
[Page 15] 1. That Christ was born of a Virgin, it must be faith to understand this, which was a riddle to the wisest Philosophers; and in time if men follow this light in them, they will come to deny the birth of Christ.
2. Will it tell this, that the World was made out of nothing? The wisest men of old, said, ex nihilo, ni il fit; out of nothing, nothing can be made; therefore Aristotle mocked at Moses, for saying God created all things out of nothing; nay doth not the Author to the Hebrews inform us, that by faith we understand the World was framed, Heb. 11.3.
3. How will the light in every man convince of the resurrection and ascension of bodies? Its an opinion in Philosophy, that nothing can move out of its clement. Certainly the wise Heathen had a greater measure of the light in them, which is the first [...] then I can think any men have now; they denied all these with many more, which through faith we receive. And, truly, this opinion leads us to the Heathen for our Gospel; but let them that will, go; for my part I never intend to run to the Heathen for the Gospel. How did Apollo convince the Jews, that Jesus was the Christ, by the light in them? no, but by the Scriptures, Acts 18.8.
2. This opinion destroys all means of Salvat on;Yea it danies Christ to be an absolute Savior, but only an outward means of Salvation. for so is the third head, wherein they affirm, that Christ is the onely means: true, without Christ we cannot be saved; yet I would know where they read that word that Christ is stiled the means, and not Salvation it self: this is too slight a word of Christ, and makes him but an instrument; whereas he is called the Saviour, the redemption, not the means of Salvation: this opinion denies three things.
1. It denies all faith; for if my Salvation be by what's in me, then faith is void; for what's seen is not faith, Heb. 11.1. Is not faith the instrument or means of Salvation, often named in Scripture? We are saved by faith He that believes shal be saved Mark 16.6 John 3.18. with divers other places; though I say faith justifies not as an act, but as it relates to the object of justification, which is Christ; so that faith is the means to apprehend Christ, who alone justifies us, in, and through faith.
[Page 16] 2. This opinion denies Preaching to be a means of Salvation, directly contrary to Pauls testimony thereof: It pleased God by the foolishnesse of Preaching, to save them that beleeve, 1 Cor. 1.21. but it seems these men are so wise, that it pleaseth them, that Preaching shall not be a means of Salvation. read Rom. 10.14, 15.17.
3. Then the Scriptures it seems are no means in their account, to what end was they written here? A learned man tels you that the Scriptures are able to make us wise to Salvation through faith in Christ, 2 Tim. 3.15. doth not this maintain other means besides Christ?
What can be said more to condemn this damnable Doctrine, that denies all external means of Salvation? as if a man might bee saved without Scriptures, Preaching, or faith.
But I will end the Answer to the first errour, or rather heresie, by giving this distinction of a threefold light, which to me the Scripture warrants: The first is, the light of nature or reason, this every man hath. And this is meant by that word John 1.9. yea this light it is, the Quakers contend for to be sufficient, and this is but a comparative darknesse to the second. And that you may have not my words for the same Paul upholds this distinction: the Gentiles which know not God, do by nature, the things contained in the Law. Where take notice what doth Paul mean by nature, nothing else but the light they have to distinguish them from beasts; yet mark, he saith they know not God for all this light: So 1 Cor. 11.14. doth not nature teach you? what can be more perspicuous then, to signifie the light which is natural, or common to all, without exception?
2. Light is that of grace, which is through faith in Christ: and the first is called the light of God; this second the light of Christ. Awake thou that sleepest, and Christ shall give thee light, Eph. 5.14. he means here of a secure sinner under Satans power: so its said, he hath redeemed or called us out of darknesse into his marvellous light. What's this marvellous light? but that of faith in bringing the sinner to Christ: The first light is no wonder, because its common to all; [Page 17]this second is to be admired, because peculiar to some, 1 Pet. 2.9.
3. Light is that of glory, which is the consummation and perfection of the two former. And this I understand by that word of Christ, he that followeth me shall not walk in darknesse, but shall have the light of life, John 8.12. mark, it speaks in the future tense, as if our life now was not full of light, that is, totally freed from dark thoughts, evil motions, and the like: But the time shall come, when he that follows me shall partake of a life without sin or any darknesse at all. Now let none mis-understand me, I do not say or mean that there are three lights in God, but a three-fold degree of the same light: as the Sun shines not, nor heats not all over at first breaking forth so gloriously as it doth at noon: as there are three lights in the Firmament, yet they are from one.
So this threefold light the Lord hath made to manifest himself three ways; the first was under and before the Law; the second was in the Gospel; and the third is in glory.
The first light makes us men, the second light makes us Christian men, the third glorified men: The first brings us under the rule of the Law; the second brings us under the rule of Christ in the Gospel; and the last brings us to the Kingdom of God in the Beatifical Vision: And I hope that we may safely distinguish where the Scripture doth. He that understands these three degrees or measures of light, will be able to escape the snare the Fowler of this opinion hath laid for him.
I come now to the second That the Scriptures are not the word and mind of God to us; but the conditions of them that spake them forth.
Answ. In the beginning was the word, and the word was God, which was before Scripture was written; neither was it in the beginning; and the Scripture is but that which testifies of it. And here that which thou callest errour, is owned, for the Scripture is one thing, and the word of God another thing; and thou that hast no knowledge of the mind of God but by Scriptures, doest manifest thy self, that [Page 18]thou hast no better knowledge of God then the Heathen which did write on their Altar, To the unknown God: And thou art not a Minister of the spirit; who saith, its an errour to hold that the Scriptures are not the Word of God. And thou that hast no word of God, nor knows nothing of God but by the Scriptures, declarest thy self that thou art a stranger to God and his word.
Confut. In this Answer you may see as in a glasse, what they maintain: I shall take it into three parts, and answer the same.
1. They aver the Scriptures not to be Gods Word; and what reason they give is, because Christ is called the Word of God in divers Scriptures; but will it hence follow that we may not call the Scriptures Gods Word? no more then Davids calling himself, though Prophetically of Christ, a worm and no man makes him the lesse a man, Psal 22.6. did not the word of the Lord come to the Prophets? and is not that word set down in divers Chapters? as Jerem. 2, 1.7.1. Hosea 1.2. is not this the Word of the Lord to us, for our instruction though it came first to them? was it the word of God then and not now? shall we take the writings as the words of the Prophets or not rather the word of God spoken by them?
Indeed here lies the distinction, Christ is the Original and Essential Word of God; but the Scriptures are the Word of God declarative. What difference betwixt a mans mind and his word? nothing but the word of man is the Declaration of his mind, The Scripture must be either of these words.
- 1. The word of the Divel, or
- 2. The word of man, or
- 3. The word of God.
To say its the first, is Diabolical Blasphemy.
To aver the second is Idolatry.
But to hold the third is sound and sober Divinity: I will onely give one plain Argument from Scripture to prove it Gods Word.
Argum. If one command of God in Scripture is called [Page 19]Gods Word, then all the commands of God in Scripture are and may be called Gods Word; But one command is called Gods Word, Ergo.
The proving of the major, will ratifie the minor without further demonstration; for if I make appear that one command is stiled the Word of God, then it must needs follow the rest are so.
For proof hereof, read the words of Christ himself. Mark 7.10, 11, 12, 13. where Christ quotes the fifth Commandment, and tells them, that some not obeying that, in relieving their Parents, had made the word of God of none effect. For Moses said in the Law Honour thy Father and Mother; and whosoever curseth Father or Mother, let him die the death; but ye say, if a man shall say unto his father or mother, Corban, that is to say, its a gift, by whatsoever thou mightest be profited by me, he shall be free. And ye suffer him no more to do ought for his Father or Mother, making the Word of God of none effect by your tradition; What was this Word of God they made of none effect, but this fifth Commandment? no other sence can be put upon it. Now if Christ who is the Essential Word, thinks it no disgrace to himself to call one command Gods Word, I may safely call all the Commands Gods Word, having Christ my example; for he makes two words, and is not Christ better able to tell us what we shal call them then the Quakers? yea sure, let them prattle what they wil, this testimony is unanswerable. What word did Paul and Barnab is teach in the Synagogue, but the Prophets? Acts 13.5. 2 Cor. 4 2. I doubt Atheism wil creep in by such unwholsom words. So came in Popery; yet to give them their due, the Quakers was not the first that broached this opinion; for Swenckfeldius, that lived in the 16. Century, denied the Scriptures to be the Word of God; so that this is no new light, but old errour raked up from his writings. And let sober men judge whether this is not the next step to make doubt of the truth of the Scriptures, and then we shall bee Heathens indeed.
2. Take notice how they set Christ and the Scriptures [Page 20]at variance; in saying, the Scripture is one thing, and the Word of God another thing: do not they divide? whereas Christ saith they testifie of him: and as he and God are one, so is Christ and the Scriptures one; for they cannot be broken, John 10.35.
3. They compare all our knowledge of God by Scriptures, to no better then that of the Heathens Inscription of the Altar: So that by this monstrous opinion of theirs, we first worship an unknown God, while we do worship by the Scriptures. Secondly, it follows that its Idolatry to worship him by the Scriptures; which saying, to me is manifest blasphemy. Yea thirdly, we are all strangers to God that thus know him, and we with all the Saints before us, that knew God in, and by the Scriptures, are but Heathens, and so in a damnable condition; for these are their word, And thou that knowest nothing of God but by the Scriptures, thou art a stranger to God and his Word.
What need Paul exhort Timothy to give himself to reading, if no knowledge of God was to be had thereby? 1 Tim. 4.13.
A Gentlewoman of repute, whom I judge to be faithfull to Christ, told me, that one of them sought to dehort her from reading the Scriptures, which it seems this opinion allows. O how sad are these things! that the Lord hath cast us in such an age, wherein our ears shall hear one thus indeavour to pervert another: had not the Quakers themselves all the knowledge they now abuse by the Scriptures? O ungratefull men! yet some will pretend they have all the Bible in them, and they never read it; which I dare boldly say, is a lie with a witnesse. And this leads me to the third opinion,
That spirits are not to be tried by Scriptures.
Answ. And thou that sayest its an errour to say that spirits are not to be tried by Scriptures; thou art in the error, and doest manifest thy self, that thou wouldest try the living by the dead.
Confut. The reason they give for this, namely, that God is called the searcher and trier of hearts, this will stand them in no stead at all.
[Page 21] For I shall prove that the Scripture is the rule and touch of Doctrines by this-Argument.
Argum. If we are to receive no other Doctrine but what is a greeable to Scripture, then the Scriptures are the trial of Doctrines: But the Scriptures commands us to beleeve no spirit or Doctrine, but according to them, Ergo.
The proof of the major resolves all, and the Fabrick of this errour falls, Isaiah 8.20. To the Law and to the Testimony; if they speak not according to this word, its because there is no light in them. Whats the Law and Testimony, but Moses and the Prophets, which was to be the rule of judging Doctrines? And mark, though men might pretend that they had a light in them, and therefore would not bee tried by the Scriptures. The Prophet plainly tels us,The Church of Rome holds this opinion that spirits must not be tried by the Scriptures. that its no light at all, its rather a ground of darknesse in them.
And Luke did ill in those Quakers account, to commend the Bereans, for being so noble as to search the Scriptures, to know and try Pauls Doctrine, whether it was agreeable thereunto, Acts 17.11. are we not bid to try the spirits? and how must that be? By a light in us. O strange unheard of Doctrine! yet why say I unheard of? the old Enthusiast, hold thus, and thence came in visions, and immediate revelations with him, as doth begin now: Some saying, they have the Scripture by immediate Revelation.Or we have a more sure word of the Prophets. See Ursin chat. p. 35. Let us view that word of 2 Peter 1.19. We have also a more sure word of Prophecy, whereunto ye do wel to take heed, as unto a light shining in a dark place, untill the day dawn, and day star arise in your hearts.
What's this sure word of Prophecy Peter would have the Jews that were beleeving take heed to or keep, but the Prophets which was more certain, then any voices or revelations? and therefore be carefull ye receive no other Doctrine but agreeable to the Scriptures. How long must we take heed to them? untill the dawn or day star arise? that is, untill Christ rise in, and raise up your hearts to perfect glory; for the day star and day dawning, are the Ushers in of perfect day. So to me the Scriptures is our rule, till Christ bring us to the day of perfect glory, where shall be no more [Page 22]night; untill then keep to the Scriptures, as the more sure word then all Visions or the like: And this is safest, for every man to suspect his own spirit and opinion, that its not from God, if it concurs not with the Scriptures.
And this dark place is our hearts.
Verily, I much fear that the next step such people will take, wil be, that they may write as Authentick Letters as the Apostle Paul, and as good Scripture: of this opinion was the old Cataphrygians from Montanus their Leader, in the year of Christ, 145. who held that he had a greater measure of the spirit, then the Apostles had, therefore might make new Scripture.
For the Scriptures being a dead Letter, as they say, we know how to understand better then they, having been many years in Christ, before most of them knew any thing of God.
For the Letter killeth not of it self, but by an accident, as Rom. 7.12, 13, 14.
The fourth Errour they seem to own, is that there ought to be no sence, meaning, nor expounding the Scripture to the people.
As to this as all the rest, they begin as Conjurers do, with many good words, but in the middle lies the poyson, when they say.
Answ. And whilest thou puts meanings and sences to that which was given forth by the Holy Ghost: doest not thou discover that thou hast not the same spirit that gave them forth? for the Epistles and Writings of the Apostles was given to be read in such a place, to such a people, and not to make a Trade of them, as thou doest.
Confut. In this they deny any interpretation of Scripture, because say they, we have not the same spirit that gave them forth, which I deny; for the spirit is given to every Beleever to profit withall, 1 Cor. 12.7. though we have not the same measure of the spirit the Apostles had, yet the Lord hath left us sufficient to understand the Scriptures by. Hath the Lord left in the Church to that end Pastors and Teachers? and have not they Gods spirit? Eph. 4.8.11. Gal. [Page 23]4.6. 1 Cor. 12.3. but the truth is, they would have no opening the Scripture at al, as by their writing Pamphlets doth appear.
Whereas did not Ezra wade, and give that sence of the Law? Nehem. 8.7, 8. did not Christ expound? Isaiah 61.1. Luke 4.17.22. for all wondred at the gracious words that came from him: which intimates he Preached from that Scripture. So read, Luke 24.27. after his resurrection, he opened the Scriptures concerning himself. Did not Philip? Acts 8.32.35. expound Isaiah 55.7. to the Eunuch? read also how many Scriptures Paul expounded and opened Acts 13.33. he opened the 2d. Psalm, as also Isaiah 55.3. so he gave the sence of Psal. 16.10. Acts 13.36. when Paul was brought Prisoner to Rome, he expounded both the Law and the Prophets, Acts 28.23. So that what the Minister doth now in taking a Text, and opening thereof, is warranted by the former practises.
In that the Quakers say, the Epistles was written to such a people: in that they say true; but what would they infer hence? therefore they are not for us to use or Preach upon; they may say the like of all the rest of the Scriptures; but if they would have no interpretation of Scriptures, what will they say of 2 Peter 3.6. who saith, that in Pauls Epistles are many things hard to be understood, which the unlearned and unstable wrest as they do other Scriptures to their own destruction? whereby I gather that even in Pauls Epistles many things are mystical, and must be opened in the spirit of wisedome. Alas, if no expounding Scriptures, then wil they take these in the Letter, John 3.4. How can a man be born again? shall he enter again into his Mothers Womb? Cut off thy right hand, pull out thy right eye. I have read of some that understood this in the letter, & did pul out their eye; but if they had let it alone, the Scripture had not been broken. What misery fel upon the Jews, because they did not better expound Christs words, Destroy this Temple, and I will raise it in three days?
I might call a Cloud of witnesses in this case.
Therefore let them say what they will, God hath owned the way of expounding and opening Scriptures, to the conversion [Page 24]of thousands as Seals to the Ministry: And herein I blesse God I am not without witnesse in the hearts of some at this day; yea some of them now turned enemies to truth, have openly owned me as the instrument in Gods hand, for their good (I speak it with grief) and to their shame; to the intent if God will give them grace to repent of their errours and hypocrisie 2 Tim 2.25.
Now I come to the fifth, which you shall see whether they own or not.
5. That which thou callest errour that we are not justified by faith upon Christs death and resurrection, in what Christ hath purchased for us, but by what Christ doth in us.
Answ To this they answer seemingly fair; yet as the Pox Herod did to Christ, so do they with the truth. The Saints say they were justified by faith, and its Christ that justifies; and he that hath the faith of Christ lives in him: But the faith and justification which stands in the comprehension and conceiving of Christ without, will stand thee in no stead. And thou that puts the Scriptures for the word, art not justified at all, but art under the condemnation; and had not thou been a reprobate, thou wouldst have known Christ in thee.
Confut. I confesse in this answer of theirs they contradict themselves often, one while affirming and denying: I know this before them, that Christ is in the Beleever, and that its that Christ justifies, but not by his being in us; for so they would have it, by telling us, that the faith which stands in the conceiving Christ without, will stand us in no stead. I wonder first how all the Patriarchs and Prophets was justified before Christ came, but in conceiving Christ without? And where did the Apostles teach such Chymical Doctrine as this? so that to me, this opinion of theirs totally rejects justification upon Christs death without us, which is directly, contrary to the following Scriptures: Who was delivered for our offences, and raised again for our justification, Rom. 4.25. Being now justified by his blood, we shall be saved from wrath through him, Rom. 5.9. But now once in the end of the World hath he appeared, to put away sin by the sacrifice [Page 25]of himself; its needlesse to heap Scriptures to prove this which is as clear as the Sun. What a riddle is that in Divinity, for them to say, we are justified by faith, and that upon Christ, within is this faith or sight, what I have in poffession, I need not beleeve I have it, for I know it? this is sence and not faith; therefore they speak non-sence. The Prophet tels us by his stripes we are healed, but they make all Christ did, but a Pattern and example, which is an old heresie newly revived; it seems all the faith of the Apostles will stand them in no stead by this Doctrine, for they never did Preach justification by what's done in us, but by Christ without us, read Rom. 5.10. Heb. 9.14.15. Alas, what need Christ to have taken upon him our nature, and suffer such mighty persecutions as he did, if he hereby did not perfect Salvation for us; or as if such a faith as lies upon his merits were invalid, as the Quakers would make it? I must tell you plainly, that I had rather live amongst Heathens, that never heard of Christ nor the Scripture, then with such people, who after they have had all their knowledge of God and Christ through the Scriptures, and the preaching thereof, should now vilifie them and blaspheme them: Yea, some pretend that they should have known as much, if they had never read the Scriptures. O detestable Doctrine! and ungratefull men thus to despise the outward means of Salvation: how many Saints of old and in Queen Maries dayes, sacrificed their lives for this very truth now opposed?
What difference betwixt Popery and this opinion? for that which he calls justification by works or inherent grace; that they call Christ. I make no question but the Pope will give them his blessing for this; yea, and Canonize them as Saints also. Now Antichrist works [...], and is within men indeed. I am sure if he be [...], they are Mystical Antichrist John tels us, that Antichrist was in the world in his time; which was before the Pope or Pap [...] had a being many years, 1 John 2.18. this of justification by a righteousnesse within us, is mans grand Idol, and Christs arch enemy. O beloved! take heed of losing your faith on [Page 26]Christs satisfaction to God for you, without you, lest you hereby at once lose all your comfort.
To the sixth opinion, that Christ ascended not to Heaven with the same body he had on earth, though glorified.
Answ. To this they make an equivocal answer in these words, concerning Christs body, as the Divel contended about the body of Moses. And if thou hast ears to hear thou mayest hear, the same is he that descended, hath also ascended, who is a spirit, that saith the flesh profiteth nothing, &c.
Consut. Wherein I easily perceive, they speak like the blind Oracles of Delphos, which shews their hearts not right in this matter.
1. They imply ye might as well say, I am a Divel for disputing about Christs body; for so they make the comparison.
2. It seems that as the Divel nor none could find Moses body to this day, Deutr. 34.6. so Christ either hath no body, or else its not to be found, truly this sence I most in charity make of their words, yea I have sufficient ground to beleeve, that some do deny Christ ascended with his body, whereas, Acts 1.11, 12. Men and Brethren why stand ye gazing? this same Jesus which ye see go up into Heaven, shall so come, &c. Christ ascended with a body, because they saw him with their natural eyes; for a spirit is not seen in that manner. Our vile bodies shall be made like to his glorious body, Phil. 3.21. Paul it seems knew that Christs body was glorified and affirms the resurrection of the Saints bodies to the same glory. Job longs before Christ came in the flesh, beleeved that he should with his eyes, yea and in his flesh, see the God-man Christ Jesus at last, Job 19.26. there is one Mediator betwixt God and Man the man Christ Jesus, 1 Tim. 2.5. mark, Paul affirms it in the present tense, not there was, as if his humane nature was vanisht; but there is still the man Christ: its needlesse to spend time in proving so plain and glorious a truth; but that I find some question it, and others deny it: yet the first fathers of this Heresie, was above 1500, years agone. Ap [...]lles, a Syrian by birth, [Page 27]taught that Christ onely ascended with his spirit, and left his body to return to the earth.
And if Christs body did not ascend, as some would have it, then the bodies of the Saints shall not ascend; and this must necessarily follow: But as to that they give me no answer by way of justification: therefore I will not treat of; supposing here is sufficient delivered for confutation of six most damnable Heresies, which its evident by their words, they maintain, unlesse they will confesse and deny in an hour, as some of them have learnt the Act of dissimulation, equivocation, and mental reservation, indifferent well already.
Therefore my humble request to all Gods people, especially to those in the County of Glamorgan, with bleeding hearts, consider the Blasphemies vented forth, yea, and publickly owned and pleaded for by some men; and shall not Ministers Preach and Pray against these things? Shall Quakers have their liberty, and we be deprived of ours by their revilings, even in the times of our exercise? In the paper they sent me they deny disputing, for indeed they cannot, for their mouths are full of railings; so that Argumentum Baco alinum, is the fittest way to deal with them. As Agur said of himself, may well be applied to them, surely they are more brutish then any man, and have not the understandings of a man, Prov. 30.2. And in contending with them, I have fought with beasts, not at Ephesus, as Paul did; but at—
What monstrous Doctrine is this? to suffer women to be Preachers by way of authority, condemned as against nature Isaiah 3.12. 1 Cor. 14.34, 35. 1 Tim. 2.12.14. this opinion was first held by the Pepuzians, that women might Preach; because they wickedly affirmed Christ assumed the form of a woman, and not of a man. In France, they allow not a woman to bee a ruler over the affairs of mens goods: But with us some women will be rulers over, and directers of mens consciences; for so amongst the Quakers, women commonly teach as wel as men.
1. I wil touch now upon some of their lesse trivial matters: At first they keep a stir about the Ministers going into the [Page 28]Pulpit, saying he is a Pharisee for that; verily, if Ezra the Scribe was alive, they would call him Pharisee also, for going into his Pulpit, Neh. 8.4. is not that the most convenient place for the people to hear: So they quarrel about words to no purpose, Paul condemns such strifes, 1 Tim. 6.4. 2 Tim. 2.14. avoid such contendings.
2. F. G. As for thee and thou to one person, its indifferent to me, but when they lay a command upon it. As one did in discourse with me, I asked him where was the command? (he said) the firth Commandment saith, Thou shalt honour. I told him the command was not to the word thou, but the honouring of Parents, which I feared he did not; yet read John 1.51. where Christ saith you to Nathaniel. Again what a noise have we about putting off the Hat with them, as if respect was to be shewed to none? wherein they miserably wrest that Scripture, that hee who respects person, finneth. Which is meant principally for Magistrates, and such as sit in the seat of judgement, and condemns onely partiality, but there is a civil respect to all men, Honour all men, 1 Pet. 2.17. let them read that word if they dare, Levit. 19.32. Thou shalt rise up before the hoary head, and honour the face of the old man, and fear God; it seems by this that little fear of God dwels in the heart when honour and respect is denied to the ancient, seeing God calls himself the ancient of dayes, Dan. 7.9. And for their horrid a buse of Christ Ministers, we can best bear it. seeing we should have most patience. Paul did teach Timothy another lesson, the Elders that rule well are worthy of double honour especially they that labour in the Word and Doctrine, 1 Tim. 3.17. Heb 13.17. But all the dirt and plagues they cast on the faithfull Ministry, wil fall upon their own heads; for the younger not to honour the elder, and ruler, is threatned as a turse, which I think in these men is now manifest. Did not the Lord by Isdiah the Prophet complain of this, that the Child shall be have himself proudly against the Antient, and the Base against the Honourable? Isa. 3.5.6. read but what evils and Tyrannies fell on the State of the Jews after this, therefore we know through grace, how rightly to divide the [Page 29]word of truth in this case, better then the Quakers, for all their immediate calls, 2. Tim. 2.15.
Thirdly, I have observed the strange kind of Apish postures they appear in, sometimes like the Swine, looking and bending to the earth, then staning and raving like the men in Bedlam, anon they go with bended back, arms infolded, thus mocking the Lord their Maker, that hath made them otherwise; sometimes they weep and howl Pharisee like to he heard of men. As if they were in Hell already, for Christ tels us the damned shal so do, Matth. 34.51. besides the disfiguring their faces makes them Pharisees, Mat. 6.16.
I wonder much at their weepings, if they have no sin, as some of them affirm.
Again, I have heard them hum like a swarm of Bees, as if Beelzebub, the God of Flies was there. Well dear Christians some of you have read the life of Kilpin a great Quaker, but lately brought back to Christ. How he manifests that he was often possessed with the Divel: As also you have heard of the fly that came to two men in a Bed at Wrexham. Lets be warned by these things to hold fast to Christs person, keep your faith and profession without wavering, Heb. 10.23. Lets not be Rubenites unstable as water, for we shal not excel, Gen. 45.4.
I beseech you to conform to wholsom words of the Lord Jesus, 1 Tim. 6.3. for Popery came in at this door. And unlesse our God prevent it, Heathenism will creep in the same way.
Secondly, I advise you to withdraw from the company of these men; and in so doing you will keep the Scripture rule, and find much peace and comfort in your soul. An Heretick after the first and second admonition reject, Titus 3.10. though I beleeve many are not Hereticks amongst them; but are like silly sheep-meerly-deluded, pity them, and pray for their return; yet take heed of touching Pitch lest you be defiled therewith; if any man brings not the Doctrine of Christ, receive him not into your house, nor bid him God speed, 2 Epist. John 10. if many had kept this word, they might have-been kept from the hour of Temptation, that [Page 30]now hath overtaken them, we are forbid to keep company with a railer too, 1 Cor. 5.11. As these men are.
Thirdly keep and ask for the old paths, not in which wicked men have trod, but all the Saints before you; many have lost their zeal to contend for the faith, Jude 3. truly they have need to be inquired after, Jerem. 6.16. the indifferency of spirit about Christ, his Ordinances and Ministry, hath exceedingly hurt the souls of many, take heed lest that word Jerem. 18.15. fall to your share, because my people have forgotten me, they have burnt incense to vanity: and they have caused them to stumble in their ways. to walk in a way not cast up; mark, how full this Scripture is to condomn such people as bring such opinions, that was never cast up by the Apostles and Prophets, for they never bid men turn into the light within; no nor never said to any man, to the light in thy conscience I speak; this word was unheard of till now, neither is there any such expression in all the Scripture.
To sum up my discourse, I understand that Popery and vain Philosophy, is the foundation of their religion, the Jesuits without doubt are unknown to them, and us, amongst them; the Lord reveal this man of sin, and I question not but he shal not be hid.
In order to this, take this relation Ireceived from good hands.
A Gentleman of this County upon the Road meets with one that seemed a stranger to him, they fell in discourse upon the Quakers, the stranger justified them to be a people of the highest light, and holiest conversation: After this he owned and justified Transubstantiation also; and this man is since found to be one Baras, supposed to be a Romish Priest, its more then suspicious, they are nean of kin to the Pope, when his Emissaries will plead for them; for I am sure they condemn the true Protestants, as Hereticks.
Seeing they are against all Ministers, as Antichristan; the Pope laughs in his sleeve at this, for he hath told them so; for this is known to all men of understanding, that the Church of Rome denies any Gospel Ministry in England; therefore the Pope and the Quakers in this agree.
And that you may without spectacles, see, that his Agents [Page 31]are not strangers amongst them; take this following relation, as a most evident demonstration hereof.
The Information of Geo. Cowlishaw, Ironmonger of the City of Bristol, taken before the Magistrate of the said City. On the 22. Janu. 1654.
WHo informeth upon oath, that in the moneth of Sept. last, this informant had some discourse in Bristol with one Mr. Coppinger an Irish man, formerly a School fellow of his, that came thither purposely for his Passage into Ireland who told this informant that he had lived in Rome and Italy this 8 or 9 years; and had taken upon him the order of a Friar of the Franciscan Company; and he told this Informant that he had been at London lately for some moneths; and whilest he was there, he had been at all the Churches and meetings, publick, and private, that he could hear of. and that none came so near him as the Quakers: and that being at a meeting of the Quakers, he there met with two of his acquaintance in Rome, the which two persons were of the same Franciscan order and company, and were now become chief Speakers amongst the Quakers; and that he himself had spoken among the Quakers in London about 30 times and was well approved of amongst them. And this Informant further saith, that the said Coppinger asked him, what kinds of opinions of religion there was in Bristol; and the said Informant told him there were several opinions and judgements, the said Coppinger asked him whether there had been any Quakers in Bristol: and the said Informant, said, no: whereupon the said Coppinger told him 2. or 3. times, that if he did love his religion, and his Soul he should not hear them. Whereupon this Informant told him, that he thought none of them would come to Bristol: who expresly replied, that if this Informant would give him five pounds he would make it five hundred pounds, if some Quakers did not come to Bristol within three weeks, or a moneth, then following. And on the morrow the said Coppinger departed for Ireland, [Page 32]his native place; and about 18 days after; there came to this City two persons, bearing the name of Quakers.
This matter is well known to many in the City, that this Oath was taken by the foresaid person: onely John Audland in his Paper against Mr. Farmer, saith, that they were in Bristol before the time herein mentioned; which may wel be, and yet Mr. Cowlishaw speak true; that they were not there to his knowledge. And herein I leave all men whose wits are not bewildred with fancies to judge whether this mans testimony upon Oath is to be beleeved, before all their railings and paper denials.
These things are for our warning to take heed of this mystical Antichrist in man, who appears under all forms; to the intent to destroy both forms and religion also; when they call all our worship of God but Idolatry, which opinion is an absolute point of the Papacy to this very day.
And to believe or think our justification is by some thing wrought in us; is that Antichrist whose name is, Mystery; Babilon the great, the mother of Harlots, which John saw in his Vision, Rev. 17.5. and this was before any Pope appeared in the World; therefore beloved remember that there's a twofold Antichrist in the World, Literal and Mystical; the one all have heard of, the other few believe, because its inward and lesse dissemblable, and this is that Antichrist now amongst the Quakers, who say in these words: But the faith and justification which stands in the comprehension and conceiving Christ without, will stand thee in no stead. I leave every understanding Christian to judge, whether this affirmation be not a denial of Salvation, by the blood and satisfaction of Christ: But this I have fully answered before; onely I request all that love their Souls to take heed, for there are many Christs now in the world. Mat. 24.5. Grace and Peace be with all that love the Lord Jesus.
An APPENDIX.
I Conceive it not amisse to give a brief answer to that act of their quaking fits; the ground they have, is because the Prophets did so. But to this I shal answer in a few particulars.
First for Moses quaking, remember the occasion thereof, and the place where it was, even at Mount Sinai, and the terrour of the sight was thundrings and lightnings, the noise of Trumpets, the Mountain smoking, Exod. 20.18. now this is no pattern to us unlesse we live at Sinai; for the Authour to the Heb. 12.21. saith we are not come to Sinai, but to Zion, where is no more such terrours, and legal tremblings; and to me, Moses quaking at that time, was the weaknesse of his Faith, as well as the peoples, which practise we must not follow in their fears and amazements, if we be the sons and daughters of Zion. And verily, to judge charitable of some called Quakers, I think they are gone back with the Galathians to the Law of Moses; onely some opinions they hold even contrary to that Law.
Secondly, for the Prophets quaking, we read of three especially; but they are not examples to us, for what they did was for signs. As Jerem. 23.9. he did tremble in respect of the Adulteries and swearings of the people, being amazed to think what judgements should fall upon them for their sins. And Ezek. also ch. 12.18. he was commanded to eat his bread and drink his water with quaking, the reason in the next verse he gives is for a sign of the desolat on and famine that should come upon the Israelites and their Cities. So Habbakkuk. did quake also at the high consideration of Gods Wonders in the Sea for the Children of Israels deliverance; so that to me here's no ground for example to us, unlesse some wil pretend to be Prophets, by fore-telling things to come, which I shall never beleeve, until they can manifest a better Commission, then I see they have; therefore lets not wonder if you hear some go naked also because Isaiah did; for beleeve it, they may as wel attempt to walk on the Sea, [Page 34]as Peter did too; but how they condemn us for taking the Prophets and Apostles words and preaching them to the people; and yet themselves take the Prophets signs, and would imitate them in doing the same; but remember Christ tels us, that an evil and adultrous generation seeks after signs even such as Adulterate the precious truths of Christ, Mat. 12.39. Yea they would willingly be Prophets, if the people would but account them so, then they might thunder us with Bell, Book, and Candle like the Pope, as they do pretty well already, because we receive not their Doctrine.
Thirdly trembling of the body was never commanded, nor yet used as a sign of conversion, as the Quakers make it, som saying they were never converted til now. Indeed I read onely of Pauls trembling, Acts 9.5, 6. at the voice, when going to Damascus, which did arise onely from a terrour and fear, being at once struck to the earth, and blind his conversion; was after this in a miraculous way, and one Swallow, makes not a Summer. So you read the Jaylor trembled at the Earth-quake for fear of the losse of his prisoners. So Foelix trembled at Pauls speaking of judgement, yet went away the same man, Acts 24.25. So that sin was not the ground of trembling in these men.
Fourthly, neither did the Apostles preach such Doctrine: how many do you find that thus trembled corporally at their preaching? Verily, you may put their names all in a Ring; but for men now to make it necessary, yea a sign of conversion to quake, the Apostles themselves are strangers to this: Sure the conversion of some with us, is very sudden, if quaking be a sign: but Pauls words satisfie me that there's nothing of God, yea no profit in such motions of the flesh; for bodily exercise profits nothing 1 Tim. 4.8. I have seen counterfeit Beggars in London, that would artificially shake their whole body for mony; without doubt, if they came among the Quakers, they might pass for good converts.
Fifthly, neither can I read any quakings of the former Prophets above once and that for signs: but behold these do it often; yea, I admire at one thing, why they tremble, seeing some of them affirm they have no sin; herein their very practise & opinions are riddles even to themselvs. So that out of [Page 35]their mouths the most just hand of God toucheth them, that they shall fear where no fear is, Psal. 53.5.
And for the Scripture bidding us work out our Salvation, with fear and trembling, signifies not a bodily one, but that of the heart as Elihu tels us, Job 37.1. which is an awful reverence of Gods presence in the beholding all our actions, but slavish fear is excluded, Luke 1.74 he hath delivered us from the hands of our enemies, that we might serve without fear.
Lastly, trembling (sometimes) is an effect of Gods wrath, which a beleever is freed from, Jer. 10.10. at his wrath the earth shall tremble; so that the Divels tremble at the wrath of God, and the execution of his Justice upon them, James 2.19. how far this quaking differs? or how near kin its to that of Satans, and hypocrites? he that hath an eye may resolve: the Lord tels us that fearfulness hath surprized the hypocrites Isa. 33.14. And if so, then trembling as an effect of fear will follow, so that in this act of their quaking, they do no more then the Divel, and wicked men from slavish fear, and legal frights did before them.
But where perfect love is, it casts out this fear which hath torment, 1 Joh. 4.18 for unbelief is one of the proper causes of all such motions, whether it be in Saints or Sinners.
By all this its evident, that their quaking is not from the Prophets, seeing they did it for signs, and but once: I wil not wish that which David did prophetically to Christs enemies, to fall on them.
Let their eyes be darkned that they see not, and make their loyns continually to shake, Psal. 69.23. truly poor souls their eyes are too much darkned already; therefore I beg of God, they may be opened to see their error, nor can I desire their loyns should continually shake, for that's as great a judgement as the former; but affectionately request that they may shake no more: yet I wil comfort my self with this, though the Mountains do shake and tremble with them. Though great men should quake too, for they are Mountains; yet I wil not fear, Ps. 46.3.3. but shal through grace with the humble Saints of Christ (stand still) and see the salvation of God, Exod. 14.13.