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 of2 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 they3 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.
41. 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,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.
6Therefore 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 their7 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 miniſtry8 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 man9 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.
10Then 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.
11Upon 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.
132. 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,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?
151. 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.
162. 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;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, that18 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 called19 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 Scriptures20 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.
21For 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 more22 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.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 converſion24 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 ſacrifice25 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 on26 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,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 the28 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 the29 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, that30 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 Agents31 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,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,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 of35 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.