Quakerism the Path-Way to Paganism

1. Of themselves.

1. THey arrogantly style themselves the servants of God, &c.

3, 10

2. They glory of the Title Quakers

4

3. They account themselves the only Teachers of truth, equalizing themselves with the Apostles

9

4. They say, they are perfect, without sin

11

5. They assert their experiences, in matters, that cannot be experienced

213

6. They say, they only taste, see and smell the Inward light

240

7. All their preaching is to call people to turn-in to the light within, and to the Christ within them

281, 292

8. They assert themselves to be equal with God

326, 546

9. They say, their quaking ariseth from a struggling within, betwixt the power of life and the power of darkness, whereby they have the very pains of a woman in travail

418

10. All is done without the Spirit, that is not done in their way

440, 442, 447

11. They remain covered, when we pray or praise, to keep their consciences unhurt, as they say; but really to mock

460

12. It can appear to them, when the Spirit of the Lord concurreth with one of our Ministers, and when not

460

13. They falsely say, that all who are against them, maintain the lawfulness of Comoedies & vanity of Apparel

533, 534

14. They account their doctrine very harmonious; & think that to them alone, the ancient paths of Truth and Righteousness are revealed

543

15. They say. They only exhibit the true, spiritual, pure and substantial Christian Religion

544

16. They say, the form of their person at death returneth from whence it was taken

546

17. They are as Christ was, who thought it no robbery, to be equal with God

547

18. Their writings are the voice of the Son of God, by which the dead are raised; and the Shield of truth, &c.

548

19. Their trembling and quaking is such, as Moses and other Prophets had

553

20. They ascribe as much to their own writings, as to the Scriptures

83

2. Of Human Learning.

1. They inveigh against human learning.

5

2. They speak basely of learned men

8, 10

3. They condemn the study of original languages

382

3. Of the Scriptures.

1. They speak most basely of the Scriptures

8, 11, 33, 45, 46, 50, 54, 57

2. They deny the Scriptures to be the Rule of life

11, 54

3. They deny them to be the word of God

51, 547

4. They speak jejunly of their necessity, excellency and perfection

55

5 They make them, at most, but a subordinate Rule

58, 65, 82

6. They have no authority with them, without a new Revelation

63

7. They are no Rule to them

67, 82, 84

8. They call them imperfect

74, 80, 87

9. They say, it is blasphemy to call the letter the word of God

547

10. It is the Devil, that contendeth for the Scriptures being the word of God

547

11. Who say the letter is the Rule and Guid, are without, feeding on the husk

547

12. Who look on the Scripture for a Rule, give that to it, which belongeth to Christ

547

13. The Scriptures are but inck and paper, a writing, the old & dead letter, part of it are words of the Devil, they have no light in them

548

14. They are an earthly root, a shadow, & dangerous, to feed on

548

1 • . They dissuade us from reading and studying them

548

16. They say, we have Moses and the Prophets within us

548

17. They say, Scriptures cannot bind us

549

18. They say, we have the Scriptures within us; & that they were read within, before they were read without

548

19. To say, that the light in the Scriptures must be guide to the light within, is idolatry and evil

549

20. They call them useless to repel temptations

549

21. They wish we were stripped of all Scripture-knowledge

549

22. They call them Traditions of Men, darkness and Confusion, Nebuchadnezzar's Image, Putrifaction and Corruption, Rotten and deceitful, Apostasy, the Whores cup, the mark of the Beast, Bastards brought forth of flesh and blood, Babylon's brats, & Graven images

549

23. They say, To observe the practices of the Saints, recorded in Scripture, is to make to ourselves a graven image

549

4. Of God.

1. They deny the distinction betwixt God's will of Command; and his will of Good pleasure

159

2. They deny his active Providence about sin

150

3. With them, God only worketh a possibility of Salvation

250

4. They say, it is injustice in God, to require more, then he enableth to do

339, 344

5. They say, God ordained nothing from eternity

11

5. Of the Trinity.

1. They deny three distinct persons, in the Trinity

10, 11, 15

6. Of the Holy Ghost.

1. They are not clear and distinct concerning the personality of the Holy Ghost

41

7. Of Christ.

1. They deny, that Christ is God and Man in one person

11

2. They deny, that he is a distinct person from any of his Members

11

3. They say, his coming again is in the Spirit

11

4. They deny his second coming again

17

5. They are not clear, concerning Jesus of Nazareth's being the Son of God

24

6. They acknowledge no Christ, but a Christ within them

91

7. They say, Christ is as really in every Man, as in that flesh, that suffered at Jerusalem

92, 239

8. Christ is the Election, and the elect Seed with them

228

9. They give him only a gradual preference to themselves

238, 239

10. They say, Christ dwelleth in us by his Seed

238

11. They make him nothing but a mere holy Man

239

12. They say, He is in all persons, as in the Seed and Light

245

13. They say, He is crucified in unbelievers

246

14. They call the body, that Christ had of Mary, an outward Body and Temple; beside which, they say, he had a spiritual body

488

15. By this Spiritual body, they say, he revealed himself to men, in all ages; and by it men had communion with God and Christ

488

16. When we look to Christ, they say, we look to a Redeemer afar off

551

17. That which Christ took upon him, they say, was our garment

551

18. They say, the bodily garment was not Christ; but that, which appeared and dwelt in that body

551

19. A Christ without is but a carnal Christ, with them

551

20. By this carnal Christ, they say there is no salvation

551

21. They say, we feed on a thing dead long ago

550

8. Of Adam.

1. They say, the Covenant wherein Adam stood, was the Covenant of Grace

11, 16

2. They say, the Law written in Adam's heart was not the Moral Law

16

9. Of the Fall.

1. They are unclear touching the sin of Adam, and the fall

88

2. They say, the knowledge of the fall • s not necessary

89

3. They say, Man fell only in a certain respect

89

4. The fall did not take away, say they, the light within

94

5. They deny bodily death to be a punishment of sin

98, 125, 126, 127

10. Of Original sin.

1. They make original sin to be a substance

96

2. They talk enigmatically of the depravation of man by nature

97, 100

3. They deny original sin in Infants, whether as to imputation of guilt, or as to corruption of nature

111, 112, 113, &c.

4. They deny all imputation of sin to Infants, till they actually sin themselves

122, 123

5. They say, sin is not propagated, but cometh by occasion, or imitation

124, 125

11. Of the State of Nature.

1. They deny natural corruption to be sin

120, 121

2. They say, Natural men can do good by virtue of a Seed in them

100, 102

3. They will have our power to good, to be measured by the command

221

4. They say, that God by grace mollifieth the heart of all men, at one time or other, so that if they resist not they shall be saved

249

12. Of the Soul.

1. They say, the soul is a part of God, eternal and infinite

90, 546, 547

2. They say, at death, it is centred in its own being in God

546

3. They call it a living principle of the Divine Nature

547

4. And the immortal and incorruptible seed of God

547

5. They call it something of the living word, which was said to be made flesh

547

6. And that, which the Lord from heaven b • getteth of his own Substance

547

13. Of Heathens.

1. T • ey deny that Heathens have anything of the Law written in their hearts

103

2. They deny all in bred notions of a God, and of honesty, &c.

106

3. They say, a Pagan can perform all inward Worship easily

461

4. For God is nigh to help him▪

461

14. Of Enthusiasmes.

1. They plead for immediate Revelations, as necessary, in place of the Scriptures

19. &c.

2. They confound these Revelations with the gracious operations of the Spirit

20, 21, 80

3. They succeed to the old Enthusiasts

22

4. They prefer their Enthusiasmes to Scripture

57

15. Of the Gospel.

1. They turn the history of Christ's death & resurrection into allegories

11

2. They wildly describe it

11

3. The preaching of the Gospel is not necessary, with them

244

4. They say, there is no more advantage to be had by the history of Christ, then by the history of other Saints

244

5. They call the Gospel an inward power and virtue, that is in every creature

259

6. They call everything the Gospel, that revealeth anything of God

260

7. They plead for an Universal Gospel

267

16. Of the Light within.

1. They make the light within their only guide

11

2. They prefer it to the Scriptures

59

3. They make the authority of the Scriptures to depend upon it

59

4. They make it the Supreme Judge of all Controversies

60, 85

5. They call it Christ, God, the Divine Essence, the Savior of the world, &c.

92

6. They call it the Essence of God

228, 230

7. And the Omnipresence of God

228

8. They call it damnable heresy to deny the worshiping of it

228

9. They call it a measure of Christ, and of God, and God Father Son and H. Ghost

228

10. They say, it is sufficient to salvation

ibid

11. They deny it to be a Creature

228

12. It is a Teacher beyond the Scriptures

229

13. It is the Word of God, & grace, and gifts, and what not?

229

14. It is a spiritual, heavenly, invisible Principle; the Vehicle of God, in which God dwelleth, as Father, Son and H. Ghost

230, 231, 233

15. It is an instrument of God

230

16. It is a divine & glorious life

231

17. It inviteth all Men to good

232

18. It is the flesh and blood of Christ, that came down from heaven

233

19. It beareth witness against all evil

234

20. It can be crucified and exstinguished

234

21. Where it is, God and Christ are involved

235

22. Where it is resisted, God is resisted

235

23. From it is Christ formed in the soul

236, 237

24. All men are commanded to believe in, and obey this Light

238, 257

25. It delivereth from all sins

238

26. They call it a Substance

240

27. They call it the Sure Mercies of David, a Leader & a Commander

264

28. And that word, by which faith cometh

264, 265

29. And the fire and hammer spoken of Ier. 23:29.

264, 266

30. They say, by it God seeth the thoughts of men

264

31. They say, the illumination hereof, when received, becometh an holy birth, &c. producing righteousness, &c,

296

32. All may confidently appear before God, who hearken to the light, and are thereby renewed

324

33. They say, the light manifesting sin and nakedness, is the body of Christ

489

34. This alone searcheth the heart, and by it alone God manifests himself, and saveth from the wrath to come; & men see their own faces

548

35. It can forgive sins, and make new crea • ures

551

36. It is the Man Christ Jesus, the Mediator, which humbled himself to the cross

551

37. They expect no justification or Salvation, but by this light

551

38. Hereby they come to know Christ revealed in them

552

39. Who seek Christ anywhere else, but in this light, seek dreamings and night visions, and spend their time in slumbering and dreaming

552

40. By owning and obeying it, they are reconciled to God

552

41. This Christ within suffereth, & his sufferings are satisfactory wherever

552

42. They speak of killing the just one within us, & of his rising again

552

17. Of the Seed.

1. They talk of a seed, which they call a measure of God, Christ, the Spirit, &c.

95, 100

2. They talk of its being wounded

247

3. They call it, the manifestation of the Spirit

278

4. They say, it is hid in the earthy part of every Mans heart; and that herein is the kingdom of heaven, as man in the embrio

279

5. As this small seed of righteousness, say they, ariseth, and is suffered to come to the birth, that new substantial birth is naturally fed with the spiritual body of Christ

489

18. Of Reprobation.

1. They deny all absolute Reprobation

133. &c.

2. They miserably mistake the orthodox judgment hereanent

143, 144

3. In exaggerating the matter of Reprobation, they belch out against God

254. &c.

19. Of Grace.

1. They deny Faith and Repentance to be the gifts of God

153

2. They deny that the grace of God, in Conversion, taketh away the resistance of the heart

273

3. They imagine the grace of Conversion to be as physic, which a man may hinder to operat

273

4. They imagine, that God putteth all some way out of the pit of misery, and thereafter letteth such fall again, as spurn and resist

275

5. They will not grant, that the grace of God maketh any real change of the corrupt nature of man; or giveth a new heart

276

20. Of Universal Grace.

1. They say God hath granted to all men, Schythians and Barbarians, a day of Visitation, wherein they may be saved, if they will

212, 214. &c.

2. And that God offereth Remission and Salvation to all, upon condition of non-refusal

249

3. They plead for sufficient grace to all

269

4. They say, Heathens, that never heard of the Gospel, may be saved

282

5. And that Paul Rom. 3. proveth that the Heathens were saved, by doing the works of the Law

289

6. They say, the Heathens had the knowledge of Christ, though not under that denomination

290

7. And that because they spoke of Wisdom which is one of Christ's names

291

8. They grant remission of sins to some adult persons, that never heard of Christ

302

9. Every man hath sufficiency of influence for prayer, till his day of Visitation pass, say they.

454

10. Every man hath that, which is as good, as the Spirit of Christ

546

21. Of Universal Redemption.

1. They plead for Universal Redemption

157. &c.

22. Of Salvation.

They say, there is no possibility of Salvation, after the day of Visitation is ended

215

2. And that God giveth to every man a certain measure of grace, in order to salvation

226, &c.

23. Of Christ's Satisfaction.

1. They speak not distinctly of Christ's Satisfaction

242

2. They vilify its virtue and efficacy

243

3. They say, the outward blood of Christ, or the blood of his veil, cannot cleanse

295

4. They call it an abomination, to say, that God punished Christ that he might thereby satisfy for sins

296

5. Christ with them procureth remission, in procuring grace, whereby Christ is formed within

308

24. Of Justification.

1. They confound Justification with Sanctification

295

2. And say that we are justified, as we are sanctified

295

3. It is ridiculous and worse, with them, to think to be justified by the imputation of another's righteousness

295

4. Yea they say, such a justification is irrational, irreligious, ridiculous and dangerous

296

5. It is an abomination to say, we are justified by imputation

296

6. Yea they call it a doctrine of Devils, an arm of corruption

296

7. By the light within we are justified, as well as sanctified, say they.

297

8. All the reconciliation we have by Christ is, that we are made capable of reconciliation

302, 303, 304, 308

9. Sanctification with them is the formal cause of Justification

305, 311

10. They say, we are justified by the revelation of Christ in the soul

316

11. We are justified by works of grace, say they

321

12. What righteousness, say they, Christ performed without us, is not our justification, nor are we saved thereby

550

13. They deny all imputation of righteousness

11

25. Of Perfection.

1. They say, works done by grace are perfect

322, 323

2. They plead for the perfection of Saints here

325. &c.

3. They hold a perfect freedom from all sin

325

4. Sanctification must be perfect, because, say they, it is Christ himself

326

5. Yet they say, this perfection may be lost

332

6. And that some may come to that hight of perfection, that they cannot sin anymore

332

26. Of Perseverance.

1. They assert the Apostasy of the Saints

350. &c.

27. Of Infallibility.

1. They plead for infallibility to Ministers and to all Christians

378

28. Of the Patriachs.

1. They say, the Patriarchs had no faith of the Messias to come

289

29. Of the Church.

1. They take-in under the Church all, who obey the light within, howbeit not professors of Christ, or of Christianity

361

2. Pagans, Turks & Jews, though both Ignorant and Superstitious, are members of the Church of the saved, with them, if they be good single hearted men

361

3. All members of their Churches teach

362

4. Such as are ignorant of the very history of Christ may be members of the Catholic Church, that is, of the Church of the saved

362

5. Yet members of particular Christian Churches must give assent and credit to truths delivered in the Scriptures

362

6. Outward profession is necessary to make one a member of a particular congregated Church, though not of the Catholic Church

364

7. They deny men to be Christians by birth

364

8. They say, none can be a member of the Church without grace

379

9. They make the Church, or Fold the same with the Shepherd

545

10. With them all Members are Officers

10

30. Of Ministers.

1. They say, the light received prepareth, constituteth and fournisheth a Minister

365, 370

2. Ministers must be called by the Spirit, and know, that they are led and moved by the Spirit, and be sensible of the work of the Spirit, and of his inward call

372

3. The power and life of the Spirit is the most necessary qualification of a Minister

378

4. Ministers must have no learning, but what is taught by the Spirit

283, 384, 386

5. They would have Ministers learning trades, whereby to live

396

6. They will not have Ministers make use of what they have learned or read, in their sermons

438

7. They will not have Ministers studying their sermons

431, 441

8. They account all such Ministers of the world, and of the letter, who are for the ordinances of Christ

545

31. Of the Ministry.

1. They say, all things concerning the Ministry, are in confusion, in the Christian Church

366

2. They are against the Ministerial Office

387, 389

3. They deny the distinct offices and officers, in the Apostles days

388, 389, 391

4. They account all the Offices & Officers, Fo • mes & Shadows

388

5. And to be the work of Anti-Christ, & the mystery of iniquity

389

6. They make the work of the Ministry common to all

390

7. They make it free to all to preach in public, when moved by the Spirit

393

8. They deny, there was any such Officers, as Evangelists

393, 394

9. They say, Apostles, Prophets, &c. were but distinct names

394

10. They allow women to preach publicly in the Churches

397

32. Of Ordination.

33. They deny Ordination and Imposition of hands

377

33. Of Ordinances.

1. They deny all external institutions in Worship

381

2. They do not acknowledge a precept for an ordinance, where there is an Institution

491

3. They are against all ordinances, calling them forms

545

4. They deny that ever God did, or will reveal himself by them

545

5. They say, Christ blotted them out, and they must not be touched

545

6. To seek Christ in ordinances, is to seek the living among the dead

545, 546

34. Of the Sabbath.

1. They deny the Lord's day to be the Christian Sabbath

412

2. They hold all days alike

412

35. Of Worship.

1. They say all Worship must be done by inward Inspirations, as to time, place, duration

411

2. They condemn our having a Preacher to preach, in our solemn Worship

412

3. External actions in Worship need particular influences or enthusiasms

461

4. When we move, say they, without the Spirit, it is the unclean part, which offereth to God, which he will not accept

545

36. Of the Quakers Worship.

1. They have no preparation to their Worship

412, 413

2. Nor do they begin with prayer

413

3. Nor do they make any use of the Scriptures in their Worship

413

5. In their Worship, they unchristian and un-man themselves

414

6. They talk of God's power transmitted from Vessel to Vessel, whereby when one is affected, all are affected

415

7. They lay aside all words, even Scripture words, in their Worship

415

8. Then they must Introvert unto the inward principle within them, as unto the most excellent Doctor

415

9. This doctor teacheth them to cease from their own words and actions, & to feel the inward seed of life; & thereby be moved to pray, preach, or sing

416

10. And hence cometh a flood of refreshment, that runneth over the whole company

416

11. And then they need neither Baptism nor the Lord's Supper

417

12. If one present be not introverted, if the power be a little raised, in the assembly, he is presently laid hold on, and this power warmeth him, as fire warmeth a man

417

13. If any present wander in their imaginations, one, in whom the life is raised, will feel a travelling woman's pains, for them, and they will be pricked secretly, though nothing be spoken

417

14. Yea, if a stranger come to gaze & mock, he is so terrified at the sight, that if his day of visitation be not past, he becometh a convert

418

15. In the first place, they must of necessity be silent, in their Worship

420

16. God is speaking in every man, & therefore they should be silent & hear, that the good seed may arise

422

17. In this silence, they must lay aside all sense & fear of sin; thoughts of death, of hell, of judgment, and of glory; prayers & all religious exercises

422

18. Thus they must be abstracted from all operations, imaginations, & ejaculations of soul

422

19. And then the little seed, planted in every man, getteth room to arise, & becometh an holy birth; & that Divine air is it, with which man's spirit is fermented, & then they become fit to hear his voice

423

20. While they are thus Introverted, they cannot be deceived

424

21. For the Devil cannot simulate this Introversion, nor work there; for he is excluded, & worketh only in Natural men

424

22. When they once introvert, they are in a castle, & they feel themselves to be without the Devils reach

425

23. Hereby they keep communion with other, when scattered asunder

425

24. Before they speak or preach, they must Introvert, & consult the dim thing within

441

25. They must be acted & moved by Immediat impulses, & extraordinary motions of a Spirit

443, 444, 450, 452

37. Of Preaching.

1. They are against our way of preaching from a text of Scripture

437

38. Of Prayer.

1. They are against praying morning & evening, before & after sermon, before and after meat

450, 451

2. Their inward prayer is an Introversion of the soul

453, 454

3. They speak of praying outwardly under a degustation, which is neither public nor private prayer

455

4. They speak of ejaculatory prayers, made to man's self

455

5. No public prayer without Introversion

455

6. Beside Introversion, there must be an immediate inspiration, calling & prompting to prayer, or else we must not pray,

455

7. They say, that praying to God, without the feeling of the Influences of the Spirit, is a tempting of God

456

8. Men, say they, must introvert to that place, where they may feel that, whereby they may be led to prayer

457, 462

9. Watching is only the souls attending on the Spirit, that it may feel him leading to pray

457

10. To command men to pray, without the Spirit, is to command them to see without eyes

459

11. They say, we pray without the Spirit, because we have our limited times

460

12. They say, the wicked sometime have the influences of the Spirit to pray, and then they may pray acceptably

462, 463

39. Of Singing Psalms.

1. They are against our way of singing of Psalms

463

2. Alledging that thereby ofttimes abominable lies are uttered to God

464

3. And that we Immediatly thereafter in prayer, confess ourselves guilty of the same sins, for redemption from which we have given praise

464

40. Of the Sacraments.

1. They think, if the word Sacrament were laid aside, all controversy about the Sacraments would cease

468

2. They think the definition of a Sacrament can agree to many other things

468

41. Of Baptism.

1. They are against baptism

465

2. They say, there is but one sort of baptism

469

3. They make the outward Element and the inward Grace two baptisms

469

4. Washing of water is not Christ's baptism, with them

471

5. They own no baptism, but the baptism of the Spirit

471

6. They deny all baptism, but what is with the H. Ghost & with fire

545

7. They would have the ordinance of baptism wholly laid aside

473, 475

8. They say, the ark was a type of Baptism

473

9. And that Johns baptism was a figure of Christ's baptism

474

10. Baptism with water is with them a figure of baptism with the Spirit

474

11. Washing with water in baptism is contrary to Christian Religion

475

12. Christ did not warrand his Disciples to baptize

475

13. Washing under the Law, and our baptism are the same

476

14. They reckon baptism among Jewish ceremonies & rites

477

15. They condemn our baptizing in the Name of the Father, Son & H. Ghost.

479

16. They say, the Apostles baptized by permission, & not by Commission

480

17. They say the Apostles mistook Christ's spiritual baptism, & took it for Johns water baptism

480

18. Baptism with water, say they, was in use among the Jews before Johns days

481

19. Water baptism, say they, is but formal imitation, the invention of man, and a mere delusion

545

20. In contempt hereof, they say; outward water cannot wash the soul

550

42. Of the Lord's Supper.

1. They deny the Lord's Supper to be an Institution of Christ

482, &c.

2. Instead of this Ordinance, they profanely substitute their ordinary repasts

486

3. To their ordinary repasts they profanely apply the ends of this Ordinance

486

4. The body, which they eat, & blood which they drink, is the celestial seed, the Divine substance, the Vehicle or spiritual body of Christ

486

5. To this spiritual imaginary body of Christ they apply all that is said of Christ's body John. 6.

487

6. They say, this spiritual seed, as it getteth room to rise up in the heart, is bread to the hungry; and thereby the soul is revived

487

7. They enjoy this breed, by believing in the manifestation of this light

487

8. They say, the Supper of the Lord is truly possessed, when the soul introverts, &c.

489

9. They say, believers enjoy this at all times, especially when they meet together, to wait on God

489

10. They say, Christ only took occasion from the bread & wine to tell his disciples, that as these nourished their bodies, so His body and blood should nourish their souls; And so did institute no Sacrament: and this is the only meaning of these words. This is my body, &c.

492

11. They call it a bare ceremony

492

12. They will have Paul, 1 Cor. 11:27. only to say, that if they would needs perform this ceremony, they should do it worthily

493

13. With them, do this in remembrance of me, saith no more, but that, seeing this was to be the last occasion of his eating with them, they should look to him, that by commemoration of that occasion, by his passions & death, they should be stirred up to follow him

495

14. They call the practicing of it a Jewish ceremony

496

15. They think, the wine was merely accidental

496

16. They reckon the bread & wine in the Lord's Supper, among the things of the earth, Col. 3.

499

17. They say, we have this Ordinance from the Pope

545

18. They say, He whose death we are to remember, till he come, is the word & prayer

545

43. Of Ministers Maintenance.

1. They are against the fixed maintenance of Ministers; and will only have their necessities supplied if need be

401

2. They will have no limited maintenance

401

3. They will not have people compelled to give any maintenance

407

4. Ministers, say they, must seek nothing by Law

407, 408

4. They say, it is a carnal Ministry, that must have maintenance

410

44. Of Magistrates.

1. They deny Magistrates to be lawful, who are not of their way

11

45. Of Liberty of Conscience.

1. They plead for libery to all errors

501

2. Magistrates, say they, may not hinder people to meet together, to Worship God as they judge best

505

3. Otherwayes they sin against the nature of the Gospel

508

4. And against sound Reason & the Law of Nature

511

5. The old Laws for punishing of Idolaters, they say, no more bind us, then the Jews killing of the Canaanites, or their taking gold, &c. from the Egyptians

509, 510

46. Of Wrs.

1. They are against all wars

514. &c.

47. Of Lawful Oaths.

1. They are against swearing before Magistrates

523. &c.

2. Swearing by the Name of God of old was, as they say, a ceremony

525, 526, 527

3. Oaths, say they, did prefigu • e God's truth and fidelity

528

4. And had their rise from the Devil

528

5. Christ might swear, say they, as being under the Law; not we, who are under the Gospel

529

6. They say, we ought not to regard what Paul did, as to this, even in his Epistles

530

7. Yet they will swear, but not upon a book, nor by lifting up the h • nd

529, 530

48. Of Civil Honor.

1. They are against the giving of all honor or respect to Superiors or Equals

533. &c.

2. Christians, say they, may not give nor receive titles of honor

537

3. They use no other compellation for all persons, but Thou & Thee

539

4. They will salute no person, nor signify any respect by uncovering the head

540

5. They account this adoration; & yet their first Father James Naylor received Divine Worship at Bristol

541, 542

49. Of the Resurrection.

1. They deny the Resurrection of the same body

17, 552, 553

50. Of Heaven and Hell.

1. They assert no Heaven or Hell, but what is within us

553, 554

CHAP. I. Some remarks upon his Preface to his THESES.

1. B Efore this Author come to set down his Theses, he premiteth a Preface, wherein (1.) He giveth us the Title & inscription of them. (2.) He showeth to whom he doth particularly make his address, or to whom he directeth these his Theses, to be considered, or confuted. (3.) He is pleased, to prevent our mistake, to give us a description of himself, their Author. And (4) We have his prologue, or preliminary discourse, to those, unto whom he addresseth himself.

2. I shall not so far preoccupy the judgment of the Reader in the threshold, as to show & demonstrate, that his Theses, which he styleth Theological, might more fitly & truly be called Ethnical, or, if you will, Diabolical: for upon the review of the whole, after the ensuing examen, this will appear so manifest, as if written with a sun-beam, to all not blinded with prejudice, & who believe the Word of God, & close with it, as our only Rule of Faith & Practice.

3. His Theses he directeth to all Clerks, or clergymen, or what he will have us understand by Clericis (for thus he loveth to speak, whether Ironically (as he supposeth we call him, & others of his way, Quakers ) & out of contempt & disdain, or upon any other account, I leave every man to judge • : But what Clerks are these? To Clerks (saith he) of all sorts of the whole Christian world. Whereby it is obvious, that he acknowledgeth a Christian world, in which are Clergy-men of various kinds, & to which he himself, & others whom he here Patronizeth, do not belong; for he speaketh of them all, as belonging to another Profession, than what he & his fraternity hold: and while he thus manifestly excludeth himself & his party from the Christian world, everyone may freely judge to what a world he & they must needs belong. It is ominous to stumble thus in the very threshold. But whom doth he mean by these Clericis? The following words will not suffer us to think, that he meaneth all the people of God; nor will the expressions themselves admit that; because these Clerici must be but apart of the Christian world. And if he understand hereby Church-officers, as distinct from Church-members, he joineth herein with Papists against Protestants, who account the whole Church, & not the Officers thereof only, as do Papists, to be God's Clergy or Heritage, as doth the Apostle Peter, 1 Pet, 5, 3.

4. More especially, in the next place, he directeth them to Doctors, Professors, & Students of Theology: (and this▪ I cannot but think, is spoken indeed ironically; for in his esteem, it is not true Theology, which is taught by these Doctors & Professors, & learned by these Students:) and that we may know, who these all Doctors &c. are, he addeth, in all the Academies of Europe, whether Popish or Protestant: what his design hereby is cannot be hid; for who seeth not that he intendeth his Theses as a chartal to provoke them, or any of them all, to a dispute; which must needs argue too great an excess of blind confidence in this Man: and withal, there is a subdolous Insinuation here manifest; for hereby he would make the world believe, that his opinions are equally different from & repugnant to the Popish Abominations, & to the Protestant Truth : which is a shreud presumption, that his ensuing doctrine will not savoure much of Christian candor; seeing it is so obvious, & shall be made manifest, ere all be done, that his opinions homologate more with the Popish, than with the Protestant doctrine. And if a provocation to dispute were not here intended, why would he direct his Theses more especially to Professors & Students in Academies, & not equally unto all Christians in common; as charity would require of one, who should intend the common good, that is, the edefication & right information of such, as he supposeth to be out of the way? But I am apt to think, (and it may be everyone shall judge me not far mistaken in this) that this confident brag was resolved upon, to the end common people might hear, that such a Quaker had provoked all the learned men of Europe to a dispute, & none durst enter the lists to fight with this Goliath: & thence suspect, if not conclude, that the Quakers are the only maintainers & owners of Truth : & their sayings must be all unquestionable & irrefragable Assertions: But the judicious & learned may at the first see, there is little cause to be moved at all this confidence, there being so little said hereby him, which hath not been examined, & condemned both from Scripture & found Reason, by the faithful asserters of the orthodox truth, writing against the Pelagians, Arminians, Socinians, Enthusiasts, Anabaptists, Papists, & others, to whom alone he is obliged for all that he hath said, whether in his Theses, or in his large Apology & Vindication, & that before he was borne. So that once to take notice of what he hath here scraped-together out of the writings of the Heterodox, might seem a rejecting of the wise man's counsel, Prov. 26:4. answer not a fool according to his folly, lest thou also be like unto him: But the consideration of the humore of these men will enforce a compliance with what the Spirit of the Lord, in & by the same wise man, saith, Vers. 5. answer a fool according to his folly, lest he be wise in his own conceit, and the simplicity of some, who are ready to believe everything, set off with such art and cunning, as these men study, and the proneness of many in this generation to a relinquishing of the received Truth, will in some sort necessitate an examination of what this late Disciple, & now Patron, of the Quakers, hath so say, in his own & in their defense. Notwithstanding that the beginning of strife is as when one letteth out water, & that therefore it were better to leave off his contention before it be meddled with; yet, upon the forementioned considerations, & to establish such as, it may be, are staggering, or ready to be shaken; & others, who desire further clearing of, & their own confirmation in the Truth, I shall, through the help of the God of Truth, (howbeit I be none of those, whom he particularly here describeth, as the men he would fainest deal with) adventure to discover what evil apprehend to lie wrapped up in his fifteen Theses, & in his large book entitled an Apology, written for futher confirmation & explication of his Theses; and that in the language best understood by our countrymen, whom I judge most in hazard by these men's doctrine: leaving such of those, he most particularly bespeaketh in his preface, as shall judge it convenient & to edification, to emit in latin, a discovery of his pernicious, but groundless, errors.

5. He styleth himself a Servant of the Lord God : upon what true account I know not, unless upon the same account, that all the works of creation bear that Title, Psal. 119:9 • . which yet, if we consider his work, may be very much questioned, seeing he endeavoreth so much (as a Servant of Satan rather) to darken & deface (so far as he can) the glory of that God, whom the works of creation, after their kind, extol. But if he speak thus, upon a more special account, as some will confidently believe he doth, he must not be offended, if I desire to see his credentials, that it may appear, he taketh not that honor to himself, but is called thereunto, as all are who run not unsent. It is no strange thing for this sort of Fanatics (a sort of men truly such) & Enthusiasts, to pretend to immediate missions, & to assume this style to themselves: the history of the Anabaptists in Munster, & in other places of Germany & Helvetia, will not suffer us to forget this: Thomas Muncer styled himself so in his letters; Melchior Hoffman would needs be called & accounted an Apostle from heaven; and what blasphemous titles David Georg did assume to himself, is sufficiently known. It is obvious enough, what mo • ed the former Fanatics unto this, & what this man designeth by arrogating to himself this style: but reason will require, that we try such Impostors before we trust; & that we have clear & manifest evidences of his divine call, who cometh with a new doctrine & a new Gospel▪ Nay, I think, it will be saifest for us to hearken to Paul, saying, Gal. 1:8, 9. But though we, or an Angel from heaven, preach any other Gospel to you, than that which we have preached unto you, let him be accursed: as we said before, so say I now again, if any man preach any other Gospel unto you, than that you have received, let him be accursed. And this ground abiding firm, we need not auxiously inquire after the nature & quality of this man's call; for be he Man or Angel, an Apostle, or any Other Person, the other Gospel or Antigospel, which he preacheth in his Theses & Book, discovereth the cursedness of his Call & Employment: I wish, we all more minded what our Lord said, Mat. 7:15-20. Beware of false Prophets, &c.

6. Moreover, in his single Theses, he calleth himself, one also of these, who are ironically (as he supposeth) called Quakers, but I find that he leaveth out this particular in the second edition of his Theses, premitted to his large Apology, whether as ashamed thereof, or upon whatever other account, I leave to others to judge. I need not descant upon the Name, nor use many words to show the appositness of its application, or the grounds thereof; seeing it is sufficiently known, how, at the beginning of their appearance, they used, while at their meetings, to be strangely affected with Quakings, Shakings, Tremblings, Foamings at the mouth, & other such like Unusual Motions of the body: Others of his persuasion rather own this title, as disown it, w • ile they maintain the thing, & look upon it, as an effect of the same power, that made Moses to quake, shake & tremble; saying that Moses was a Quaker : so Richard Farnworth, in his Return to the Priests about Beverly (as he styled his book Pag. 14. as also in his writings against Mr. Stalham, saying, Thou speaks against the power of God, that worketh effectually in his people, as it did in Moses, Habakkuk, David, Paul, & others, &c. Insinuating that as they are all Prophets, immediately inspired, so they are made to quake the same way that Moses, Habakkuk & the rest were. Nay himself giveth us this account of the matter, in his Apology Pag. 230.231. That from the inward birth, while the darkness striveth to obscure the light & breaketh through the darkness, there ariseth great trouble in the soul, which affecteth even the outward Man, so as that by these workings, ofttimes the body is wonderfully shaken, many sighs & groans are emitted, yea, as it were, the pains of a woman in travail are felt; and this not only in one person alone, but in the whole meeting, so that everyone fighting against this power of darkness, & being moved with the motions of contrary waves, are exercised as in a day of battle; & thus trembling & motions of the body seize upon all: And then he tells us, that hence came the name, Quakers, whereof (though they did not choose it to themselves, yet) they are not ashamed; but rather rejoice that they are made sensible of this power. And seeing it is so, why he should account this name ironically attributed to them, I know not; especially seeing it is the most apposite characteristick that can be, expressing in a signal manner that which they account their glory, & which manifestly distinguisheth them from all other Secks, which we know now a days, But passing this, I only observe • from thence, That he clearly intimateth a distinct party, of which he accounteth himself a member; & withal giveth us no other name, by which they should be called, who make up that distinct Seck: and therefore till he help us to a more apposite characteristical denomination, & to a more adequate distinguishing title, we must, with his favor, use the old, though he should think, that we used it only ironically. If he say, that his meaning is, That all those, who ironically (in his judgment) are called by others, Quakers, should go under that distinguishing character & title, which he assumeth to himself; & so be discriminated from all other persons of the Christian world, by the Name & Style of The Servants of the Lord God. Then indeed, beside that his latin conjunction et, will not well admit of that construction, or sense, we must of necessity cast away our Bibles, as no more to be regairded, than the Turks Alcoran, (which, it is like, they would gladly have us do) before we be induced to own them, as such.

7. His Salutation, being a wish of sincere repentance unto the acknowledgment of the truth, is good in itself, but what his perverse meaning is, cannot be hid: and I shall not here anticipate a clear & full manifestation of the perverseness of his meaning; our following discourse will abundantly discover that. Only I add, that I think all true Christians should repay him & his Associats, with a full measure of the like kind, shaken together, pressed down & running over, If it can stand with the unchangeable purpose of God.

8. Having thus described himself, & the party, for whom he appeareth▪ to prevent our mistake, in the next place he bespeaketh those, he directeth his Theses unto: and first he would persuade them, that his following propositions, being read & viewed in the fear of God, will discover simple, naked, & plain truth. But though he, both in his Theses & in his large Book, holdeth forth his meaning▪ more plainly & nakedly, than heretofore others of his persuasion have done{us}, so far as I could observe, (in which I must needs commend him;) yet I dar not say, that he is in all things so clear & distinct, as I could have wished; as I shall have occasion to note hereafter. And whereas he thinketh, that such as read & view his Theses, in the fear of God, will observe simple, naked & plain truth, I must needs judge him to be in a mistake, & to speak thus through the blindness of prejudice: for after all the reading & pondering of them, that I can make, (and, I hope, in the fear of God) I cannot come to that light or persuasion; for I find them to be a Farrago of errors, old & late, patch'd up in a bundle, & sometimes set off with dark & enigmatick expressions, which can no way suite plain, simple & naked truth.

9. Secondly he goeth on, & inveigheth, in a subdolous manner, against all human learning, that hath been any way made use of in Theology, not spareing even useful Commentaries written upon the Scriptures, complaining that the whole of the worthy labors of pious & orthodox writers, hath but darkened the Truth, an hundred fold more, than it was in itself. I will be loath so far to contradict him, as to say that, through the corruption of man, & Satan improving the abilities of some to his own wicked ends, there is nothing of this too true; for, as in all ages, so never more than in this present, Satan's wicked designs have been & are carried on, by the writings of men of corrupt minds, darkening the Gospel of our Lord Jesus Christ, & perverting the T • uth, as it is in Jesus: Yet I must needs say, that, though his single sheet of Theses beareth no great bulk, it hath, in its design, contributed, nevertheless, no small assistance unto the corrupting & darkening of the Saving truth of God: yea, I may saifly say, more than any, or many of the volumes, at which he carpeth; Nay, I doubt, if more error, pernicious in itself, & dangerous to souls, shall be found amongst the heterodox writers themselves, couched up in lesser, yea or in so little, bounds, as is his single sheet of Theses, than is to be found here. It is usual with this sort of men, as it was with their forefathers, or fore runners, to cry down learning & books: John Matthize at Munster, after a revelation from heaven, (as he pretended) commanded all books to be brunt, except the bible; & I nothing doubt, but that had been commanded to be burnt with the first, if he had not seen how odious that would have made him, & how it had crossed his corrupt designs. And they ordinarily cry out against Learning & Schools of learning: what they intend hereby, is so obviously notour, that it cannot be hid; for if all books were once destroyed, & all learning once banished away, how easily might they prevail with their errors, & lead captive silly people, with their fair flourishes of glorious-like expressions, & make fair way unto their dreams & pretended Revelations, & to their setting up their Diana, the Light within, their Scripture & all? But they know, that the learned & judicious, having read of the Pranks & Pretensions of men of their stamp, in former ages, & of the heterodoxies of men, corrupt as to the faith; & of their grounds, in all former ages, will soon be in case to detect their pernicious errors, & deceits, now again revived, & brought up from the bottemless pit; & discover their abominations, which, by all means possible, they would carefully prevent. I should judge it superfluous & unnecessary, upon this occasion, to digress, & show the usefulness & necessity of learning, & of books written for our help to understand the truth & the mind of God, revealed in his word, whether by particular Treatises, written on particular & practical subjects, or by more general Treatises, clearing up the whole body of divinity, or by Commentaries on one or moe particular places, or books of holy Scripture; seeing the labors of the worthy & painful servants of Christ, in this kind, speak sufficiently for themselves.

10. He complaineth moreover, that the world is overburthened with books: wherein, I acknowledge, he speaks not far amiss: But I would fain know, why he & his party contribute their assistance, to the making of this burden heavier? It is sufficiently known, how busy they are in scribbling, & troubling the world with their Pamphlets ▪ and though his sheet of Theses did not add much weight unto the oppressing burden of books, under which, he said, the world was groaning; yet his Apology, consisting of moe than fifty sheet in a large quarto, addeth some considerable weight.

11. He inveigheth also against disputes & debates, or books written of that nature, calling them altercations, & thus would condemn all the useful works of the faithful vindicators of Truth against heretics, & other erroneous persons; & among the rest, all that have been written against Papists, Pelagians, Arminians, & others, of whose dregs he hath made a mass, & framed it into fifteen Piles, to be swallowed by such as love death; &, that they may the more easily go over, hath painfully labored to guild them over with his voluminous Apology : But I think he might in prudence have forborne this, not only because, he hereby giveth a manifest ground of suspicion, that he loveth neither the detection, nor confutation of error; but also because his one Sheet smelleth rankly of Ishmael; and so, as his hand is against every man, who is not in all things of his judgment, so every man's hand must be against him: and his thus chartaling of all Doctors, Professors & Students, in all the Universities of Europe, whether Popish or Protestant, is no great toaken, that he would have all Disputes & Altercations laid aside and his voluminous Apology is a demonstration hereof, beyond contradiction.

12. He proceedeth & inveigheth against Scholastic divinity (as it is called) telling us, that an age were not sufficient to learn it, & that it helpeth no man nearer to God, nor maketh any less a sinner, or more righteous. I must confess, that I am not a very fit person to judge in this matter, being it may be, as little, if not less, conversant in this kind of writings, as himself; and shall willingly grant, that much of that learning might have been spared, as being more adapted, I mean as spun out by light, audacious and too too philosophical brains, to the drawing of minds off the serious study and improvement of substantial and necessary Truthes; than to the fixing of hearts, in the faith and practice of saving Truthes: and though much of it be not very necessary, yet it is not wholly to be rejected or thus condemned, as noxious or useless; for though it be (as the best things may be) abused by some, and not only idle and vain questions handled therein, but errors and pernicious doctrines maintained thereby; yet experience hath taught us, that worthy instruments have been raised up of the Lord, who, having had a competent knowledge therein, (which they acquired in far less time, than the one half of an age) were in case to defend the Truth against Papists, (who most study, and cry up this Scholastic Theology,) against Socinians, Pelagians and Arminians, who make no little use of that sort of learning to maintain their errors: as also against other heretics, and erroneous persons; having had hereby no small advantage in detecting their shifts and evasions, and in urging them to a punctual debate, without oratorious declamations, long and tedious argumentations, and subtle subterfuges; so that such as have had most acquaintance therewith, have been most fit to deal with adversaries: and I suppose (though it be little to the commendation of that learning, upon the account of its perversion) had himself been an utter stranger hereunto, he had not been in case to have said so much (to such good purpose, as he imagineth) as he hath done, in his Apology, in the defense of his Theses. Upon which account, as also because, Papists, Pelagians, Arminians and Socinians, (to whom he is so much indebted for his new doctrine) have by their practice so much declared their approbation thereof; I cannot but wonder at the man's unadvisedness in this point; and especially because, some, most acquainted with this sort of learning, can tell us, how much Quakers are beholden to it, for some of their prime notions, which have either had their first rise there, or confirmation therefrom. As to the censure, which he passeth upon this Scholastic Theology, I shall only add, that howbeit he prefer his Script, to all learned volumes, written by Scholastic divines ; yet I must needs say, That the chief heads of his doctrine (Theology I cannot call it) which I confess may be learned very quickly, and that without the help of subtle Teachers, being (so far as I can judge of it) borne with every corrupt son of Adam, and deeply seated in the dunghill of corrupt Nature, if reduced into practice (which is the end he driveth at) shall prove no less, if not more, insufficient and inept, for the effects mentioned by him, that is, to bring Men nearer unto God, and to make them less sinners and more righteous; as our following examination will manifest.

13. I do the less wonder at his taking in, among the rest, the commendable labors and pains of such, as have written Commentaries, for explaining of Scripture, (though I will not say, but that, as all that proceedeth from Men, wanteth not its own dross) when I consider, how low an esteem this man and his party have of the Scriptures, which they will not look upon, as our only sure Rule, by which we are to order our Pathes, and to examine the Teachings of Men. One Francis Howgil (as Mr. Stalham showeth in his Revilers rebuiked part. 1. sect. 2.) called the Scriptures, other men's words. Commonly they deny that the Scriptures should be called the word of God; and therefore in contempt they call it, a printed bible. So did Richard Farnworth call it, as Mr. Stalham reporteth, in the forecited place: and sect. 36. he tells us, that one John Lawson, another Quaker, called it, the letter, the written word, which is natural and carnal. Such like is to be seen ordinarily in their writings, as we will hear afterward.

14. For a ground of his prejudice against the many volumes, written in divinity, he allaigeth, That they have more darkened, than cleared up the truth. And yet I judge, that the smallest System of divinity, that ever was put forth by an Orthodox writer, is able abundantly to discover both his error, and ignorance; and will be found a fitter mean to clear up the Truth, and to attain the ends by himself mentioned, than Cart-loads of such Theses as his are, though backed with as many moe of his Apologies, which do manifestly both darken and deny Truth. But I am apt to think, that the real ground of his prejudice, is, that there is so much to be found in any of these books (I mean such as are written by the Orthodox, and upon the points, here touched by him; or more generally upon the wholly body of divinity) against his old errors, new broached again, and put into a new dress, that he could wish, for salving of his own credit, and for helping forward his disperate design, that either these were all consumed, or that they were utterly laid aside; for he cannot but know, that whoever readeth these, must needs see his nakedness and folly, without much study.

15. The account he maketh of all the learned men of the world, beside himself and his party, is, that they are the Wisemen, the Learned, the Scribes, and the Disputers of this world, whom the Lord hath cast down, or destroyed, understanding, no doubt, such as Paul meaneth, 1 Cor. 1;19, 20. But this is the measure of charity that must be expected from them: However, let his esteem of them be as mean as he will, there are among them, who shall be found to be, whether he will or not, no enemies to the cross of Christ; and to whom the preaching of the cross is not foolishness, but the power of God; and who, through grace, are helped, by the foolishness of preaching, to save them that believe; and make it their work to preach Christ crucified, even Christ the power of God, and the wisdom of God. And on the other hand, what enemies to Christ, to his Cross, to the Preaching of His Truth, and to all His Ordinances, he and his party are, we may have occasion to show, ere all be done. And I am not afraid to say, that they will be found among the Chief Enemies of the cross of Christ, howbeit he would fain equalize them to the Apostles, whom I supposeth he meaneth by, the fisher men, he mentioneth. Hereby also we can see, that this new Seck, would fain become, yea make themselves, the only Compurgators of all that hithertil hath been written in Theology; and from them alone we must expect the indices expurgatorii, which will only except, or reserve, some writings of Papists, Pelagians, Semi-Pelagians, Arminians, Enthusiasts, Anabaptists, Perfectionists, Antiscripturists, Libertines, and of such as are against the Ministry and the Ordinances of Christ ; or some special pieces of their writings, which serve to confirm his sentiments, which are an Hotch Potch, made up of the Quintessence of all these: and for the rest, that any way contradict him, they will have but one sentence and censure passed against them, viz, all is naught. It is remarkable also, that according to this Mans judgment, the pure and naked Truth of god was never unfolded and declared, until this Generation of Quakers arose, and (if some of themselves be to be believed, it is far from half an age, since they appeared in our Horizon) which neither agreeth with truth, nor with himself.

16. He tells the Clergy, That God thrust down the wise men, &c. and hath chosen some few despicable and unlearned persons, as to Scholastic learning (as he did of old fishermen) to publish his pure and naked truth; by whom no doubt, he meaneth himself and his fraternity; for which we have nothing but his own assertion: If their call be thus immediate and extraordinary, it can be evidenced by such characters of credentials, as may rationally satisfy any man concearning it: and what these characters are, I would gladly understand. The Apostle Paul hath told us, that the Spirit speaketh expressly, that in the later times, some shall depairt from the faith, giving heed to seduceing Spirits, and doctrines of devils, speaking lies in hypocrisy▪ having their consciences seared with an hot iron. 1 Tim. 4:1, 2. And how fitly this will quadrate with this sort of men, the sequel will evince The same Apostle hath told us in that same Epistle, Chap. 5:3, 4, 5. That whoever consent not to wholesome words, the words of our Lord Jesus Christ, and to the doctrine, which is according to godliness, is proud (or a fool, as the margin hath it) knowing nothing, but doteing about questions, and strifes of words, whereof cometh envy, stri • e, railings, evil surmiseings, perverse disputings of men of corrupt minds, and destitute of the truth, supposeing that gain is godliness: from which he adviseth Timothy, and us all in him, to with draw. He describeth also, in his second Epistle, a sort of men, whom he would have shuned, saying Chap. 3:1, 2, 3, 4, 5, 6, 7. This know also, that in the last days, perilous times shall come; for men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to Parents, unthankful, unholy, without natural affection, trucebreakers false accusers (or make bates, as it is in the margin) incontinent, fierce, despisers of those that are good, traitors, heady, high minded, lovers of pleasures more than lovers of God, having the form of godliness, but denying the power thereof; from such turn away: for of this sort are they, which creep into houses, and lead captive silly women, laden with sins, led away with diverse lusts, ever learning, and never able to come to the knowledge of the truth. And how app • sitely these all, or the most of them, agree to this generation of Men, a few words might evince, if it were my present business: But all that I now design, is to evince a necessity laid upon us, to try Pretenders, before we trust them; especially such pretenders, as are thus described by the Apostle.

17. As concearning these fisher men, he mentioneth, and to whom he compareth himself and his complices (by whom I imagine, he meaneth the Apostles, except Paul, who was no fisher man, but was learned, being brought up at the feet of Gamaliel) I would inquire at him, if he thinketh, that they did publish the naked and pure truth? If so, he must know, that we desire only to follow that, as we have it recorded to us in the Scriptures of truth, which he and his party do not much value. And I would ask further. How it cometh to pass, that there is such a discrepancy and contradiction betwixt what these Apostles did teach, and what he and the rest of the Quakers do teach? Truth, sure, and pure and naked truth cannot be contrary to itself. And if he say, that there is no difference, betwixt his doctrine and the truth delivered by the Apostles, he must not be offended, if we try the same by their writings, and make use of what light within we have, to this effect.

18. It is not enough for him falsely to accuse all tha • have written of Theology, of darkening and obscuring the truth; but he must also usurp the throne of God, and judge of the heart and intentions of men: for he alleidgeth that this was their end, That the poor common people might admire them, and maintain them: which carrieth as little truth in it, as it evidenceth Christian charity in the asserter: But we must not storm at such reflections, from the men, whose woe • ks declare what Spirit they are of. Nor shall I retaliat (though I might) nor inquire what way they are maintained; it is enough, that there are shreud presumptions, that their stock lieth at Rome.

19. Whatever we think of them, they will needs look upon themselves, as the only called and authorized dispensers of the Gospel; for he saith, that God hath made choice of some few despicable and illiterate persons, to publish the pure and naked truth; and among the rest of himself, to be a dispenser of this Gospel. So that among them, all are equal administrators, and dispensers of this their Gospel, for they have no select officers, especially set apart for this work: and so with them all are eyes, ears, &c. and their body is no organical body; so that their Church (if their combination may, with any propiety of speech, be called a Church) must needs be a monster. But passing this, which sufficiently discovereth, what enemies they are to Gospel Order, and to the institutions of Christ, in his Church; of which more when we come to his Tenth Thesis : we think ourselves concearned to know, what for a Gospel this is, which they pretend to a mission to preach. Sure, it is not that, which Christ and his Apostles taught, and left on record, as this man putteth beyond all debate, in his writings; and others clearly demonstrate by their books, containing such positions, as overturn and destroy the Gospel. Mr Norton, teacher of the Church at Boston, in New England, being appointed to write against the Quakers, by order of the General Court, tells us, in his Tractat printed A. 1660. Pag. 6.7. &c. that the Quakers deny, that the Father, Son and Holy Ghost, are three distinct Persons ; that Christ is God and Man in one Person : that Christ is a distinct person from the person of the Father : that Christ is a distinct person from any of His Members : And so their Christ doth unchrist Christ. He tells us moreover, that they deny the Scriptures, or written word, to be the Rule of life ; and that they make the light within them, and the Spirit without the Scriptures, to be their guide: that they own none as lawful magistrates, who are not of their way: that they assert an infallible light within them, above the trial of the Scriptures : that they will not acknowledge that they sin; but profess perfection of degrees in his life. Mr Stalham, in his Epistle to the Reader, prefixed to his Reviler rebuiked, showeth us, that they make nothing of the historical letter of Christ's Death, Resurrection, &c. but turn all into allegories. And that they are, with H. N. in his joyful message of the Kingdom, Pag. 170. ready to call these things mere lies, which the Scripture-learned (through the knowledge, which they get out of the Scriptures) bring-in, institute, preach & teach. As also, how they join with Jacob Behme, who slighted the imputed righteousness from without, and magnified the little spark within, whereby the Father draweth them all to Christ, and teacheth all within them: and say further, that in Adam stood the Covenant of grace: that there is no certain Ordination from eternity, upon any soul particularly, which is yet to be borne; but only a common universal foreseeing of grace. He showeth us also, how Will. Erbery, in his Call to the Churches. Pag. 4. said, what Gospel or glade tideings is it, to tell the world, that none shall be saved, but the elect and believers? and that the Gospel, which Christ taught was but in part, that which was proper only to the Jewish Church; not that to be preached to the world. And moreover Pag. 6. he telleth us, that he said, the Gospel, which the Apostles preached to the world, was not that, which they wrote to the Churches, nor yet what they read in the Scriptures of the Prophets: but the Gospel was a mystery, which in the light of God, they could manifest to men, and make all men, see themselves in God, that's in Christ. And Pag. 9. that God is in our flesh, as in Christ's—for the mystery of faith was more than men imagine, and, it may be, more than Paul wrote to the Romans and Churches of Galatia. And Pag. 37. that Christ's coming again promised, Act. 1:11. was nothing but his coming in Spirit and power in the Saints, and in their flesh, when they are most confused and dark. Further the same Mr Stalham, in the book cited, showeth how they contradict Scriptures, in several points, as concerning Scriptures, Trinity, the Light within, the Law, Sin, Justification, Regeneration, Sanctification, and its Perfection, Christian warfare, Repentance, Means of grace, Baptism, Lord's Supper, Prayer, Singing, Elders and Ordination, Ministers maintenance, Immediat calling, Immediat teaching, Civil honor, Swearing: unto which might be added several things brought out of their writings, by Mr Hicks ; beside what we shall have occasion to remark in this Author, with whom we now deal. By all which, we may conjecture, what a Gospel this is, which they teach, even another, than we have in the Scriptures, and than that, which the Apostle taught: And what welcome such as come with another Gospel, were their credentials angelical (unto which these men are strangers) should have, Paul hath taught us Gal. 1:8, 9. as was mentioned above: which is a sufficient warning for all that fear God, to beware of these men.

20. This man hath an high and mighty conceit of his Theses, calling them though short yet ponderous, and saying, that they comprehend many things, and denote the true original of knowledge, of that knowledge, which leadeth to life eternal. And I do indeed conceive, that they contain much (though I dar not say the whole) of the marrow of that Gospel, whereof he is a dispensator; we may look upon ourselves therefore, as called more narrowly to consider and examine them. If the matter contained in them were good, I should not quarrel at their brevity; but I see, what they want in length, the Apology hath, Ponderous he calleth them; but we know, wet sand, though of small value, is more ponderous than what is more worth; and indeed so ponderous are they, that they will sink the poor soul, that embraceth them, without any other super added weight, into the bottomless pit. His saying, that they pointe forth the true original of saving knowledge, will never persuade me that they do so. How defective they are as to this, we may show in the next Chapter. Nay rather: I dar say, that they discover the true original of that science (falsely so called) which leadeth to the bottomless pit: and this I hope, to make appear, ere all be done.

21. He tells us that he beareth witness to this truth, in this his work: But he must hold us excused, to seek for a more sure ground to our faith and persuasion, than his bare testimony, especially when he speaketh not only not consonant to Scripture, but so manifestly contrary thereto. Indeed if we were called to rest upon his and his co-partners bare testimony, all further dispute were at an end, and we might cast our bibles at our heels, and learn all our divinity, at their mouth, or at the light with in us, & rest thereupon, notwithstanding it contradict sound reason and experience, let be Scripture. But through grace, we have not ye • drunk-in that principle; and therefore must stand upon our old bottom, and go to the Law and to the Testimony.

22. In fine, he tells us, that he leaveth this his testimony unto the light of Christ, illuminating everyone of our consciences : which words may have a double sense, as expressed in his latin; and either import, that he leaveth this his testimony, as a confirmation of that light of Christ, which illuminateth every man: and if this be his meaning, the preaching up of this light, must be the whole of his Gospel wor • , and the whole Intent and design of his writing and publishing these Theses ; yea if so, these Propositions of his must serve for no other end, but to confirm the truth and reality of this light of Christ; But then I think, They, or He by them, should have given us some clear discovery and explication of the nature of that light of Christ, which is (as he saith) within every man ; which I find not: but it may be, what is here wanting is supplied by his Apology. But if his meaning be▪ that he leaveth this testimony, to convince that light of Christ, which illuminateth every man's conscience, than it seemeth, that light of Christ hath need of his information; and that, notwithstanding thereof, conscience may refuse to receive his doctrine and information: so that this light of Christ, though it enlighten the conscience, cannot captivate the same to a kindly submission to that Gospel, which he preacheth, till some other thing work. But seeing he leaveth this his testimony to be pondered and considered by the light of Christ, which enlighteneth every man's conscience; and thereby granteth, that every man hath this Supreme light of Christ within him, and thereby may, and is allowed by him to judge of what he saith; he cannot be offended, that I judge by all that light of Christ within, enforming my soul and conscience, from that light of Christ, which is held forth in the Scriptures of truth; and determine accordingly against his Assertions.

CHAP. II. Of the true ground of Knowledge.

1. HAving thus considered his Preface, with which he ushereth-in his Theses, I come now to a particular examination of his doctrine, expressed in his Theses and vindicated and explained, in his large Apology: His first Thesis, which is concerning the true ground of Knowledge, is short, wherein he tells us, that, seeing our chief happiness is placed in the true Knowledge of God (for this: is life eternal, that they might know that true God, John. 17:3.) the true and genuine understanding of the right original and ground of Knowledge is especially necessary to be known and believed.

2. Christ indeed in his prayer John. 17:3. speaketh to his Father thus. And this is life eternal, that they might know thee, the only true God, and Jesus Christ, whom thou hast sent : which last words, why this man did leave out (and his &c. added in his second edition is but a small relief) who can tell? if of design, it must be a bad Omen, and giveth small ground of expectation of a full and satisfying discovery of that knowledge of • od, which is through faith in Jesus Christ, and is thereby begun felicity here, and leadeth forward to the certain fruition of God. However, Christ hereby giveth us to understand, that that knowledge of God, which is eternal life begun, cannot be had without the saving knowledge of Jesus Christ, as the sent Ambassador of God, in whose face and manifestations, God, who commanded the light to shine out of darkness, shineth into the hearts of his own, to give the light of the knowledge of his glory, 2 Cor. 4:6. Our Lord doth not mean here a bare speculative knowledge, but such a knowledge, and beholding of the glory of the Lord, as changeth the beholder into the same image from glory to glory, even as by the Spirit of the Lord, 2 Cor. 3:18. and so is accompanied with Faith, apprehending and closing with the Son, in whom is this eternal life; so that he who hath the Son, hath life 1 John. 5:11, 12. And it is this Son of God, who must give us an understanding, that we may know him, that is true, and we are in him that is true, in his Son Jesus Christ. This is the true God and eternal life, 1 John. 5:20. And another foundation, or original, of knowledge, that is saving, and the way to eternal life, can no man lay, 1 Cor. 3:11.

3. It is good and necessary, I confess, to have the genuine and true understanding of the right original and ground of this true and saving knowledge: But whether this man's doctrine hath a genuine tendency thereunto, or not, the sequel will evince. I am far mistaken, if, after trial, his doctrine prove not a perverting of the Gospel of Christ, Gal. 1:7. and of the right ways of the Lord, Act. 13:10. and contradictory to that Gospel, whereby life and immortality is brought to light, 2 Tim. 5:10. and which is the Gospel of Salvation, Ephes. 1:13.

4. We might readily think, that one, taking upon him, with no small confidence, to teach the whole world, and to give a new discovery of pure and naked truth, which hitherto hath been (as he supposeth,) darkened and obscured; and who openly declareth, in the beginning of his doctrine, that the genuine understanding of the right origin • l knowledge of that God, whom to know is life eternal, is necessary to be known and believed, should explain to us some hidden mysteries of God, and help us by his new grounds to some more distinct apprehensions of what is revealed to us of God, in his word: But alas! this man's ignis fatuus is no sure guide to us. The grounds he layeth down are both defective and destructive: Of their destructive nature, we will have large occasion to speak hereafter: and how defective they are, a few Instances may clear.

5. And first. Seeing he would hold forth to us clear and naked truth, and acquant us with true divine and saving knowledge, how cometh it to pass, that in his Theses, we hear nothing of the nature and attributes of God? Supposeth he, that we can attain to the true and saving knowledge of God, and yet not know Him to be a Spirit, Pure and Invisible, without a Body, Parts, or Passions; nor know, that He is the only True and Living God, Infinite in Being and in all Perfection? Shall we think, that it is no part of that knowledge of God, wherein consisteth true felicity, to know Him to be Immutable, Immense, Eternal, Incomprehensible, Almighty, Most Holy, Most Absolute, Most Just, Most Righteous, Most Wise, Most Gracious, and Long-suffering, &c. Is it no part of the genuine knowledge of God, that tendeth to life, to know, that He hath all Life, Glory, Goodness and Blessedness in & of Himself, &c. and that He is the sole Fountain of all Life, Glory and Goodness, which the Creature partaketh, or is capable of; and the only Author of their being? what for a knowledge of God must that be, in which all felicity consisteth, whereof the knowledge of these particulars mentioned shall make no part? And if he thinketh, that the knowledge of God doth of necessity comprehend the knowledge of these particulars; how cometh it to pass, that in his Most comprehensive Theses, and his large Apology too, which hold forth (as he would make us believe) that knowledge, which leadeth unto life eternal, there is such a deep silence of these so many particulars, so necessary to be known and believed? It concerneth him to answer this.

6. Next, Shall we think, that it is no necessary part of this saving knowledge of God, to know that there is one God in Essence, and Three distinct persons in the Unity of the God head, of one Substance, Power and Eternity; viz God the Father, being of none, neither Begotten, nor Proceeding; God the Son eternally begotten of the Father; and God the Holy Ghost, eternally proceeding from the Father and the Son? And if the knowledge of this be such an essential part of Christianity, and a ground of that knowledge of God, which leadeth to salvation, and so necessary for the right uptaking of the great work of Redemption and Salvation, as it is, and cannot rationally be denied by any sober man, who considereth what a sure basis this is unto the Christians hope, peace and comfort; how cometh it to pass, that there is no express, and distinct mention made of this fundamental point, in all his Theses? we have heard how the Quakers of N. England have denied this foundation: And Mr Stalham in his Reviler rebuked part. 1. sect. 7. tells us, that the Quakers, against whom he wrote, d • nied th • t there was any Scripture for the Trinity, and said, that the Holy Ghost was no Person. It is known also, how others of them inveigh against this fundamental Truth. It is true▪ I find not this man, either in his Theses, or in his Apology, directly writing against this true • h; Yet, as I find no expressions hereanent, in his whole book, others than such, as might come out of the mouth of an Antitrinitarian Socinian ; so I judge, if his Theses had answered his great brags in the Preface, they had expressly and distinctly not only mentioned, but clearly have unfolded this truth.

7. In the (3.) place. If by his Theses he would direct us into the Saving knowledge of God, and make a plain discovery to us, from the very fountain, of all that knowledge, that leadeth unto life eternal; how cometh it to pass, that we have no declaration made to us, of the Eternal Purposes and Decrees of God, whereby some Men and Angels, are predestinated unto everlasting life, and others foreordained unto everlasting death; and whereby, according to the most wise and holy counsel of his will, he hath freely and unchangeably ordained whatsoever cometh to pass? Shall we think, that the knowledge of this hath no interest in the saving knowledge of God, or in that knowledge, which leadeth unto life, which yet undeni • bly yieldeth such a noble ground of Faith, Dependence, Praise, Reverence, Humility, Hope, Consolation, Admiration and holy Fear? Nay, this Man not only doth not asserte or explain this; but, as we shall hear, doth deny and impugn it, with all his might.

8. How cometh it (4) That in all his Theses, or Apology, there is not the least mention, direct or indirect, made of the Covenant of Redemption; or of those mutual actings of the blessed Persons of the Trinity, resembling a mutual Covenant and engagement, concerning the everlasting Interest of man? Shall any man think, that this point of truth, which is such a sure ground of all our hopes and consolation, such a sure support of staggering souls, and such an armor of proof against the assaults of Satan, maketh no part of that knowledge, which leadeth unto life, or hath no place in true and saving knowledge?

9. Further (5.) Doth not the doctrine of the first C • venant of Works, entered into with Adam, as the representative of M • n-ki • de, upon condition of Personal, Perfect, and Perpetual obedience, belong to that necessary knowledge, which bringeth forward unto life; or unto that knowledge of God in Christ, which is begun felicity? How is it then, that his Theses are so silent herein, or at most give us such a dark and jejune hint of this, as is next to none, as we shall see? It is one of the Quakers tenets, as M ^r Stalham Showeth in his forecited book, Part 1. Sect • 7. that Adam was not under a Covenant of Works : that the Law, which Adam had in innocence written in his heart, was not the moral law : that Adam did not stand by the observation of the positive branches given him in command, according to that Law. So said I. Nayler and R. F. as he showeth us; and that the same James Nayler, in his Book called, The discovery of the Man of sin Pag: 23. went about to prove this by such pityful Arguments, as these, The Covenant of Works saith, do this and live; but he (that is Adam) had the life already, while he stood in it, and so it was not to be obtained by working ; as if do this and live, could not hold forth the condition of continueing in life: and again, That the law was added because of transgression, which, if it had been before the transgression, could not have been ; as if the law must not of necessity be before sin, which is the transgression thereof, 1. John. 3.4. and could not afterward beheld forth as a glass to discover the foul spots of transgressions: and the same would R. F. in the 12. Pag. of his Book go about to prove.

10 Moreover. (6.) If his Theses be such an unfolding of clear and naked truth, how cometh it, that he speaketh so obscurely, and enigmatically of the fall of Adam ? Doth not the clear and distinct knowledge of this truth concern such as would be acquaint with true and saving knowledge?

11. But especially, (7.) We may wonder how it cometh to pass, that in his Theses, which he would give out, as a sum of saving knowledge, nor in his great Apology, we have no description, explication or delineation, yea, or mention of the Covenant of Grace, wherein Life and Salvation, Pardon and Acceptance, Grace and Glory is promised and offered, through faith in Jesus Christ, or acceptance of Him, as He is offered in the Gospel? Shall we think that the knowledge of this is no part of that pure and naked Truth, which is necessary to be known? Or that it can contribute nothing unto that knowledge of God in Christ, which is the sure way unto eternal life? How shall he be able to persuade us hereof?

12. Again. (8.) Shall we think, that the doctrine of the Redemption, purchased by Christ, of the Atonement made by him unto Justice for the sins of his people; and of their Reconciliation unto and Acceptance with God, upon the account thereof; of the Sufferings of Christ in Body and Soul, in his state of Humiliation; of his Death Resurrection and Ascension, and Sitting at the Fathers right hand; of his Obedience, and of the Sacrifice of himself, which he, through the Eternal Spirit, once offered up unto God, to satisfy Justice, and purchase not only Reconciliation, but also an everlasting Inheritance, in the Kingdom of Heaven, for all such as were given to him of the Father? shall we think, (I say,) that the knowledge of this is not necessary unto Salvation; nor necessary to such, as would have such a knowledge of God, as is eternal life? If he dar not be so impudent as to say so▪ why is there such a shameful silence hereof in his Theses and Book, as there is? Had he no will to displease his friends, the Socinians.

13. Further (9.) Shall it be thought, that the doctrine of the Incarnation of the Son of God, the Second Person in the Trinity, hath no great interest in that pure and naked truth, the knowledge whereof leadeth unto life, because it hath no place in his writings?

14. The like (10.) may we say of the work of Grace and of Sanctification, of which his account is so dark and enigmatical, that it is far from an holding forth of pure and naked Truth: And how cometh it, that he is so silent in explaining to us the nature of Faith in Jesus Christ, and of its Actings; and of Repentance unto life, and of our Communion with the Father and his Son, through Faith? do not these appertain to that knowledge of God, which is Eternal Life? What shall we then think of this Gospel, which He taketh upon him to be a publisher of?

15. In the next place (11.) To speak nothing of the law of God, in obedience whereunto, with a right frame of Spirit, consisteth true Sanctification, and that Obedience, which is a real mark of true Love to God; and so must be necessarily known, to the end we may come to the possession of Eternal life, whereof notwithstanding he not only giveth no plain or naked account; but also, with the rest of the Quakers, layeth down grounds destroying all obedience to the law of God, as we shall hear: How cometh it, that in all his explication of the true nature and original of that knowledge, which leadeth unto life, whether in his Theses or Apology, we have no account given to us of that Eternal life, which we are to aim at and intend, as our last end; nor yet of its opposite, Eternal Death and Hell, whereby we might come to know something of the nature, worth and necessity of Glory?

16. Yet once more (12.) I would ask why it is, that in his Theses, he giveth us no account of the Resurrection of the Body, nor of the last Judgment? He cannot say, that the knowledge and faith of these particulars are not necessary, unless he be of the same opinion with other Quakers, who either speak dubiously thereof, or do down right deny it, Mr. Hicks showeth us, in his Book, called, The Quakers appeal answered, Pag: 21. that one Whitehead asserted in the hearing of many witnesses, that this body shall not rise again, and that Will. Pen, in his Book entitled. Reas. against Rail. Pag. 133. saith, That it is inconsistent with Scripture, Reason and the belief of all Men right in their wits. And Pag. 134. that the absurdity of the Transubstantiation is rather outdone, than equalled, by this carnal Resurrection. And that Pag. 138. he called it a Barbarous conceit. Shall I think, that this our Apologizer is of the same mind? If not, it concerneth him to speak more positively thereunto; for his silence will go for an approbation of what his party speak expressly: and further, as concerning the last Judgment, we may suppose, that such as look on the Resurrection of the dead, as a figment, will give no place in their creed unto the doctrine of Christ's coming again to judge quick and dead: and indeed, I find in the second Dialogue of Mr. Hicks Pag: 42, 43, that Whitehead, in his Christ ascend : Pag. 18, 20, 21, 69. denieth That Christ hath a personal being, at the Right-hand of God, without all men. And Pag. 2 • . that he denieth, That he shall come visibly again, saying that they are like to be deceived, who are expecting, that Christ's second coming will be a personal coming. And I find G. Keith, in his Immediat Revel. Pag. 77. applying the second or next coming again of Christ, mentioned by James Cap. 5:7, 8. by Paul Heb. 9.28. and by Peter 1 Pet 1:13. to Christ's revelation, when he shall appear in us glorified, who before was crucified in weakness, yet now raised in power, and living by the power of God, and raising us up together with him, & setting us in heavenly places in him ? Whereby he cannot but mean a second coming again of Christ, which is already past; and nothing else.

17. By these particulars, & several others, which might be added, everyone may judge, what a delineation of that knowledge, which leadeth to Salvation, this confident man will give us, in these his Theses, when so many, so important, and so necessary and essential parts of our Christian faith, are not once by him mentioned or asserted, let be cleared up or explained; but rather, tacitly or expressly, rejected and condemned. We may also judge, what that knowledge of God, wherein is life eternal, is, which he shall pointe forth to us, in his Theses; when so many things, so manifestly belonging to true divine and saving knowledge, are, if not denied, yet waved, by him, as not necessary to be known and believed. Hereby also we see ground to suspect that Original and Foundation of knowledge, which he followeth, and would propose to our understanding & faith, in the two next following Theses : for either that must be a false Original and rotten Ground of saving knowledge; or he is yet a stranger to the true and genuine Knowledge thereof; otherwise he should be in case to give us a more distinct & faithful account of these and such like particulars, which are so necessary to be known and believed.

18. I Shall readily grant, that it is very necessary and useful, to know what is the true ground and original, out of which we are to draw that knowledge of God, and of his ways, which is necessary for us to know and believe, in order to the obtaining of that felicity, which consisteth in, and is had further by, the knowledge of God in Christ; not only because many are ready to drink-in false Notions and Principles (as he saith, but very obscurely and indistinctly in his Apology Pag. 1. and 2.) of God and of his Truth; & to hold fast what they have so, through Ignorance, Misinformation, and Prejudice, imbibed; but especially because, so many Pretenders to high and great matters, as he and his like, are ready to embrace a Shadow for a Substance, and take a suggestion of Satan, the Father of lies, or a dream of their own brains, or a lying Vision of the Prince of the powers of the air, for Revelations and Manifestations of the God of Truth; and the Motions of their own corrupt minds, enlightened with the wildfire of their own fancies, or the fire flaughts of the God of this World, for the Motions of the • pirit of God. That such things have been, and may be, himself dar not deny; and if he should deny it, sad experience of the fantastic Enthusiasts, and false Teachers, which every age hath produced, will put it beyond all denial; as also the Idolatry and Superstition of so many Nations and People, (as himself affirmeth Pag. 2.) which were a clear evidence of the false and fictious Opinions and Apprehensions, which they had of God, and a fruit of the false Divinations and pretended Revelations, which they trusted to. And therefore, with good warrand, and with his own approbation, I shall say, That it is a most dangerous thing to lay a wrong foundation of Knowledge, and to draw the same out of a corrupt Original; and that we ought to be sure, that the Ground and Original of our Knowledge be such, as we may saifly trust to and build upon. But whether the Original, which He and other Quakers do follow, and which he would prescribe unto us, be the true and genuine Original, and Ground of saving Knowledge, he must allow us liberty, seeing the danger here is great, (as himself confesseth) and such as enter not by the door are Theevs and Robbers, to examine; and to try, whether the Ground, he holdeth forth, be Saife; or the Ground, we build upon, be not Sufficient.

CHAP. III. Of inward and immediate Revelations.

1. The main scope of his second Thesis, which is concerning Inward and Immediat Revelations, is, to give us the true and genuine understanding of the right original and foundation of Knowledge: So that this Thesis must point out unto us this Original and Ground of true and saving Knowledge: and by the title, which he hath prefixed unto this Thesis, we learn, that his opinion is, that Inward and Immediat Revelation is the only right Original and Foundation of Knowledge : and this Inward and Immediat Revelation is given us, in place of the holy Scriptures, as his adjoining the third Thesis, concerning the Scriptures, and what he saith of them therein, make manifest.

2. We should now come to the examination of what he saith, of this Inward and Immediat Revelation; but in the entry of his explication of this Thesis, in his Apology Pag 4. we are staved off by a huge Preoccupation, and meet with a dangerous Dilemma; for either we must give our assent unto what he saith, in this Thesis; or bear the stigma and blake mark of Carnal and Natural Christians, ignorant of the motions and operations of the Spirit of God in our hearts. But perceiving an open way of escapeing from betwixt the horns of his dilemma, and waving his uncharitable censure of such, as oppose him, as being not only strangers to these motions of the Spirit in their hearts; but as accounting them no way necessary; yea as mocking them, as foolish and ridiculous, and much more to this purpose (wherein, as he manifesteth what Spirit he is of, and with what Spirit he is led; so he bewrayeth much ignorance of the mind and assertions of his Opposites) which would be both endless and unprofitable, for me once to take any notice of, let be to answer, seeing a simple contempt of his Calumnies is sufficient: Waveing, I say, these his impertinencies, as the native fruit of his imbittered Spirit, against all that do not applaud his wild Notions; I shall tell him, that I cordially give my assent unto that of Paul, Rom. 8:9, 14.— now if any man have not the Spirit of Christ, he is none of his. For as many as are led by the Spirit of God, they are the Sones of God. And I know no Christian, whether Private Person, or Doctor, Minister or Divine, that will not homologate with me in this, howbeit he flander us, as not only denying this, but also as contradicting it.

3. But he would hence deduce, that no Knowledge of God can be acquired, without a Divine and Immediat Revelation; and for this cause, he distinguisheth betwixt a Certane and an Vncertane ; a Spiritual and a Literal; a Saving and an Empty, Aery and Brainy Knowledge of God, and saith, the One can be many ways acquired, but the Other not without an Inward, and Immediate Manifestation of the Spirit of God, shining in the heart, and enlightening the understanding. By which we see, what Darkness and Confusion occupieth this man's mind; and how, either through blind Ignorance, or wicked Prevarication, he laboreth to pervert the true state of the Question, and leadeth his Readers into the same ditch of Ignorance and Prejudice, wherein himself is fallen. If he cannot, we know, how to distinguish betwixt the Spirits Inward and Immediat Revealing and making known the mind of God, as he did of old unto the Prophets, and Apostles, whether by Dreams, Visions, Vive voice, or inward efficacious Inspirations; and the Spirits gracious In-working and Impressing the Truthes, other ways revealed and made known mediately, upon the soul of a man, giving him, through the spiritual Illumination of his mind, and the gracious and effectual Moving of his heart, grace to See, to Imbrace, and to Close with and savingly Improve the Truths revealed. These things which are most manifestly distinct, & clearly different, he is pleased, either out of mere Ignorance, or our of Design, all along, to jumble together and confound, that he might the more darken the Reader, and prejudge him, both of the right state of the Question, and at the orthodox truth, which he maliciously misrepresenteth. The difference betwixt these two Operations of the Spirit, without running forth here into a tedious and unnecessary digression, for the clear information of the Reader, and for preventing our further labor afterward, we shall thus make plain and manifest. The first Operation of the Spirit mentioned, is that which he, & the rest of the Quakers, endeavoure to assert & plead for, in prejudice of the Scriptures, which now to us, under the New Testam. supplieth richly, and with advantage, the want of the Immediat and Extraordinary Revelations of the mind and will of God, concerning duty, whether as to Faith or Practice, by which the Lord was pleased formerly, after diverse manners and ways, to make the same known. The other, which we assert and maintain, is an Efficient and not Objective Revelation, and confirmeth the authority and truth of the Objective Revelation of the mind of God, both touching Faith and Manners ; and so reserveth to the Scriptures their due place, as our complete Objective Canon and Rule, and confirmeth them therein, bringing home, with power and saving grace upon the heart, the Truths therein revealed, and casting the soul into the mould of these saving Truths. The One, which they plead for, taketh away all the use of the letter of the Scriptures, all the study thereof, or all the pains to be used, in Acquireing the knowledge of the Original tongues, in Reading of Commentaries for attaining to the knowledge of the letter, in Preaching and Hearing of preachings, & in Useing other means, for reaching the knowledge of the Truths, delivered in the Scriptures. The Other, which we maintain, presupposeth in ordinary this knowledge of the letter of the Scriptures, and the use of means contributing thereunto, as a mean appointed of God, whereby we may come, through his Grace cooperating on our Understandings & Wills, unto the saving & soul-captivating knowledge of the same Truths. As the saving and gracious believing and improving of the Truths of God, revealed of old by his immediately and extraordinarily inspired Prophets, unto others, did presuppose their hearing and understanding the letter of what these Prophets and extraordinary Messengers revealed, as the mind of God; and did not destroy and make useless that mean: as the way of Quakers would necessarily have done; for they alleidge, that every individual soul, before they could savingly believe and understand the Truth of God, behooved of necessity to have the same, as Immediatly, Inwardly and Extraordinarily revealed to themselves, as it was to the Prophets; and thus every man was to be an immediately inspired Prophet to himself: and what need was there then of immediately Inspired Prophets, singularly pitched upon and raised up, for the use and benefit of others?

4. This being plain, & a sure basis, whereupon we may stand; and such a clear stateing of the Question, betwixt us and the Quakers, that none needeth be ignorant of the true difference betwixt us and them; we may very shortly dispatch this Man and his Doctrine: which for the most part (as we shall see) runeth upon this Confusion and Mistake, for thus he beginneth Pag. 5. to tell us, That in all ages this hath been acknowledged viz, That there is no saving knowledge of God to be had, without the Spirit : and to this end citeth some passages out of Augustine, Clemens Alexander. Tertul. Jerome, Athanasius, Gregorius Magnus Cyril Alexander. Bernard, Luther and Melanch • on : None of which speak any other thing, than what I have already granted and asserted; and no true orthodox Christian, or any that I know, will deny, except Pelagians, Arminians, & the like, with whom this Man doth too much conspire, as we shall hear. But, can he produce any of the Fathers, or of our Reformers, maintaining such Inward and Immediat Revelations of the Spirit, as the Quakers, with their predecessors, the Enthusiasts, do assert now to be necessary, and do pretend to? If he be so well acquainted with the writings of the Fathers, as by these his citations, he would have us believe, he hath done wisely for himself, but not very honestly, in concealing what several of the same Fathers, and Others, write expressly against such high Pretenders, as the Quakers now are, and in whose footsteps they, in many things, now tread, Theodoretus in Epit. Haeret. Fab. Cap. 3. giveth us Cerinthus, as the first Patriarc • of Fanatics, pretending to such Revelations: Irenaeus lib. 1. adverse. Valentinum &c. Cap. 9. showeth how Marcus Valentinianus had a great Impostor, & a certain Devil for his Assessor, by whom he himself seemed to Prophecy and foretell things; and how he made some certain women, whom he accounted worthy of that honor to prophecy, and speak some brain-sick discourses, when warmed by that empty Spirit, so that they supposed themselves to be Prophetisses: Theodoret, in the forecited book Lib. 3. Cap. 11. tells us, that one Montanus, out of an ambition to excel all others, alleidged that he had all his Opinions from the instinct of his Spirit, the Paracle • e ; and did pretend to Enthusiasmes and Revelations; and that he took unto him Priscilla and Maximilla, as two Prophetisses, calling their writings Prophecies, or Prophetick Books, and preferring them unto the divine Evangel. And from this Montanus, borne at Pepuza in Phrygia, came the Seck of Cataphrygians and Pepuzians, Augustine may also be read concerning this, Catal. Haeret. Num. 26. and 27. And these men, because they pretended much to the Spirit (as our Quakers do now) were usually called, Spirituales, and they called and accounted others, Carnal Persons, Psychici, Animales. Eusebius Hist. Eccles. Lib. 5. Cap. 16, and 17 may be read to this purpose, relateing some of the pranks, and opinions of these Cataphrigians, and how one Apollonius wrote against them and their revelations, and how Serapion and others gave witness against them. Let him, if he please, read also Epiphanius contra Haeres. Tom. 1. Lib. 2. Haeres. 48. & 49. Where he will meet with some things, not unworthy of his consideration. Of this sort also were the Euchites, who came of the Messalinians, who were also called Enthusiasts, concerning whom see Theodoretus Epit. Haeret Fab. Lib. 4. Cap 11 and Phylostr. Haeres, 49. A wonder it is, that he citeth not Tertullian's books written de Ecstasi, after he turned a follower of Montanus, whom, and whose ecstasies, he labored to defend, in these books; sure such, could he have fallen upon them, had been more apposite to his purpose, then what he here citeth out of his book, de volandis Virginibus : & we could also cite his book de pra • cript. adverse. Haeres. Cap. 52. where he inveigheth much against such Prophets. Among others of the predecessors of Quakers, may the Circumcelliones and Donatistae be reckoned, who did pretend to Visions, and such Revelations: and we may take in Quintius the Liber • ine, though much later, and others of the like stamp.

5. In his §. 3. he goeth on ranting at the same rate, inveighing against all Doctors & learned Persons, who are not of his judgme • t, as being void of the Spirit (and so no more to be called Christians) as subserving, in their writings and labors, the design of Satan, being only instructed in the external letter of the Scriptures whileas others, that had only this inward and immediate revelation, were true Christians : & hence he very profoundly doth infer, That the inward and immediate Revelation is only that sure and undoubted method of true and saving knowledge. I shall not be the man that shall plead for Doctors or Professors, that deny, or are strangers to the workings of the Spirit of God: only I may say, that the Quakers have not as yet given such irrefragable demonstrations of their being illuminated and led, by the Spirit, as may make us secure and confident, as to the truth of all, which they say. I suppose the Spirit of God would teach them to speak more soberly of such, as they are yet great strangers unto: But to what purpose is all this waste of words, if he mean nothing else by his Inward and Immediat Revelation, than what we formerly §. 3. did own and explain, against. whom doth he fight? But if he mean (as he must, if he speak to the purpose) what we said was the opinion of the Quakers, all his wit and skill shall never be able to infer his Conclusion from the Premises. I grant, that the knowledge of the letter of the Scriptures, will never bring a man to heaven, if with that there be not some gracious and saving Work of the Spirit, working up the man to an Imbraceing, Closeing with, and rightly Improving of the Truths there contained; yet I dar not say, that the very letter of the Scriptures, in its kind, as a complete Canon and Rule, is not able to make us wise unto salvation, seeing the Apostle is express for this 2 Tim: 3.15. nor will I say, that to the end the Truths revealed in the Scriptures may be savingly believed, there is a necessi • y that everyone have these same Truths revealed and declared unto them Objectively, by new Inward and Immediat Revelations, as the Prophets and Apostles had the Truths revealed unto them, which they delivered unto others, in the name of the Lord. And when he shall be able to infer this Conclusion from solid Premises, we shall think ourselves concerned to take notice of it.

6: In his §. 4. He would have us believing, that he doth not hereby condemn all other second ways or means, as he purposeth to clear in the next Thesis, that is, all other Ways and Modes of attaining to the knowledge of God; for he granteth these to be profitable, and that they may conduce to facilitate the work; but he is here pleading (as he saith) for that which is absolutely necessary. But all the question is, concerning the true meaning and import of that, which he accounteth so Necessary; if it be such Revelations of Truths, as the Prophets, and such as were Immediatly inspired, had, and as Enthusiasts plead for, I deny the necessity hereof; and, as to this, what way, I pray, can other means and modes, as the Scriptures, conduce to facilitate these Revelations? have they any influence upon the person, who is to receive these Revelations, disposeing him thereunto? Let him explain this, and then he may hear what shall be further replied. If the thing so necessary unto the saving knowledge of God, be only that operation of the Spirit, which we mentioned above, we assent; and only say, That he should speak more intelligibly, than call this an Inward and Immediat Revelation: But it is usual with this sort of men, to speak, (as did the Libertines, against whom Calvin wrote Cap. 2.) after an high and lofty manner, as if they were always ravished in an ecstasy; for as they always have the Spirit in their mouth, so they use a strange idiom, that such as hear them are at the first amazed; and this they affect of purpose to deceive their hearers, and raise in them an admiration of them and their Opinions.

7. Having thus premised what he thought fit to say, to clear the Question, and to make way, for vindicating of his Thesis, he cometh next to the explication and confirmation of his Assertion in his Thesis, where he tells us of five particulars, 1. That there is no knowledge of the Father, but by the Son. 2. That there is no knowledge of the Son, but by the Spirit. 3. That God did always reveal himself by the Spirit. 4. That these Revelations were the formal object of the faith of the Saints. 5. That the same object of faith remaineth. He nameth here, we see, the Father, the Son, and the Spirit; and we might readily think, that he would here hold forth the order of working of the glorious Persons of the Trinity, in things without, ad extra ; and particularly in the Revelation of the mind of God concerning man's duty: But whether we may rest persuaded, that his judgment herein is Orthodox, and that verily he believeth, that there are Three Persons in the God head, equal in Power and Glory, of one Substance and Duration, may be a doubt, partly because, the Light within, which to him is the supreme and only adequate Rule of Faith, cannot teach this mystery: and hence it is, that the Socinians not only will not admit this, as an article of their creed; but do also with much industry and rage oppose it and mainly upon this ground that their Natural Reason, or the light within them (which upon the matter, so far as I can judge, differeth not from the Light of the Quakers ) cannot comprehend it: and partly because I find other Quakers, such as those of New England, and those against whom Mr Stalham wrote, as I hinted above, denying it. It is true, this man hath several expressions further, in the words following, which would seem to evince, that he is orthodox herein: and there are some also that may seem to look another way. But not purposeing to make more debate with him, than I must needs do, I shall not fix anything upon him, for which I see not clear ground: only I wish, that the next time he cometh forth in public, he would be more plain and positive, as to this.

8. As to the first of the forementioned Propositions, It is true, that no man knoweth the Father, but the Son, and he to whom the Son will reveal him, Matth. 11:27. Luk. 10:22. for no man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him, John. 1:18. and God, who at sundry times, and in diverse manners, spake in times past unto the Fathers, by the Prophets, hath, in these last days, spoken unto us by his Son, &c. Hebr. 1:1, 2. and so the Son of God, the Second Person of the Trinity, being the true Eternal God, of the same substance; and equal in power and glory with the Father, when the fullness of time was come, took upon Him man's nature; so that the Word was made flesh, and tabernacled among us, John 1:14: to the end, that He might execute his Offices, and, among the rest, declare the whole Counsel of God concerning man's Salvation, as the great Prophet and Teacher of Israel: But shall we suppose, that this Man looketh upon Jesus of Nazareth, of whom the Father said, Mat 17:5. This is my beloved Son, in whom I am well pleased, hear ye him, to be this Son that revealeth the Father, and to be that grand mystery, God manifest in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, bel • eved on in the World, received up into glory, 1 Tim. 3:16? The reason of my doubt is this: because I find some Quakers give a very indistinct and unsatisfying answer to such a question as this, and give ground to suppose, that they understood nothing by the Words being made flesh, but the Light within them. But his proof and explication of this Proposition is observable Pag. 9. He proveth it thus: Because God, who is the root and fountain of all operation, made all things by his eternal word & Son ; and citeth John. 1:1, 2, 3. Ephes. 3:9. If hereby he understand the first Creation, with the orthodox, how shall he evince this Consequence, That because God created all things in the beginning by his Son Jesus Christ; Therefore there is no knowledge of the Father, but by his Son? and is this a point so difficult to be proved, that he was constrained to run back to the first Creation for an argument? This would justly give ground of suspicion, that the man meaneth by the Creation in the places cited, not the First, but the Second Creation, with which Christ's Revelation of the Father hath a more clear and natural connection; and so joineth with Socinus and his followers, Enjedinus, Smalcius and Schlightingius, in denying, upon this account, Christ to be God creating all. They say, that, when the Scripture saith, God made all things by the Word, &c. the meaning is, God made all things by his own word and virtue ; the same expression, which this Man useth here: and thus interpret and apply the same Scriptures, which he here citeth, even that John. 14:6. But admitting that he taketh the Creation in the orthodox sense, we may observe some other Abomination lurking under this; To wit, That this manifestation of the Father by the Son, is not to be understood of a Gospel Manifestation, but of a Natural Manifestation, had in and by the works of Creation; and so not of a Manifestation peculiar to the Church and people of God, but of a Manifestation common to Heathens, and all without the pale of the Church; otherwise he shall hereby destroy what afterward he laboreth to build, viz. the Universality of this Manifestation. But whoever considereth the Scriptures, by us cited, shall find, that Christ meaneth a manifestation and declaration of the Father, in and by the Gospel, and Gospel, Ordinances, to the destruction of this man's Universality.

9. He cometh §. 6. to the clearing of his second Proposition, viz. That there is no knowledge of the Son, but by the Spirit : And who will deny this, as to that Knowledge, which is truly and eventually saving, (of which Saving, Certane and Necessary Knowledge, his Proposition is to be understood, as himself expressly showeth us, with an Observandum) and 1 Cor. 2:11, 12. & 12:3. whereby he proveth this, are clear enough: but I see not the necessity of adduceing, as a proof hereof, Revel. 3:20. behold I stand at the door, &c. Yet beside this Saving knowledge, there is a Literal knowledge, had by the common gifts of the Spirit, which is also true, in its kind; and though as to any Saving Effect, it be Ineffectual; yet we must not say with him Pag. 12. that the Spiritual Truths in the Gospel are as lies, in the mouth of carnal persons; for they are true, even as to them, Heb. 10:26. Some may sin willfully after they have received the knowledge of the truth, for whom no more sacrifice remaineth, and 2 Pet. 2:20, 21. Some may have escaped the pollutions of the world, through the knowledge of the Lord and Savior Jesus Christ: and have known the way of righteousness, who, after they have known it, turn from the holy commandment, &c. I cannot then say, with him, that this Knowledge of Christ is no more properly to be called a Knowledge of Christ, than the speaking of a Parot is properly human knowledge; for I cannot think, that when Christ sent Judas to preach the Gospel, it was as a man sending an ambassage by the hand of a Parot; or that Balaam had no real knowledge of what was revealed unto him, in his trance.

10. But, not insisting on this, which is not much to the main purpose, I Observe, that the thing, which concerned him chiefly to clear up & prov • is not once touched by him here. He should have proved t • us, That this teaching of Christ by the Spirit, is, and was always, by Immediat Revelation, that is, by Enthusiasmes, and such Extraordinary Ways: Nor doth he (which is also remarkable) distinguish betwixt Christ's teaching by the Spirit, in the Prophets of old, and the Apostles of late; and Christ's own teaching Immediatly in his own Person, while Incarnate: which two the Apostle clearly differenceth, Heb. 1:1, 2. & 2:3, 4. Nor doth he speak anything of Christ's Mediat teaching, whether by Apostles, extraordinarily assisted, or by Ordinary Ministers, or by his Word: nay, by his language we might suppose, that he excludeth these ways, from being ways of Christ's teaching, contrary to Math. 10:20. 1 Thes. 4:8. 2 Cor. 5:19, 20. Mat. 28:18, 19. and many other places.

11. Let us proceed, and see what he saith §. 7. in confirmation of the third Proposition viz. That God did always make himself manifest to the Sons of Men by the Spirit. For this cause he would have us considering, how God, from the beginning, did manifest himself in his creatures. But our enquiry should be, how he did manifest himself to his creatures: These words in creaturis suis, in his creatures, cannot but be understood of the way of his manifesting himself. But to Manifest Himself in or by the Creatures, is not the same with Manifesting H • mself in or by the Spirit. For confirmation of his Proposition he adduceth Gen. 1.2. And the Spirit of the Lord moved upon the face of the waters. Is not this a pregnant proof of God's revealing his mind unto Men, who were not yet created? B • t passing this ridiculous Argument, which moreover perverteth the genuine meaning of the Spirit of the Lord, in that passage; let us see what he adduceth further. I think (faith he) no man will deny that from Adam, to Moses, God's communion with man was by immediate manifestation of the Spirit: I answer Though it be true, that Christ, as the great Prophet of his Church, did by the Spirit reveal the Counsel of God, concerning man's salvation; yet that he did this by the Spirit's Immediat Revelation, unto every Individual Person, will never be proved: now, this being the matter, that he would have us grant, and which only maketh for his purpose, he must prove it, ere we assent to it. That the Lord was pleased to reveal his mind Immedialy to Some, and by them to Others, from Adam to Moses, we know: but that every individual Person, even of the people of God, were advanced to this privilege, I deny. Yea, even dureing that time, we read in Scripture but little of these Manifestations. We know, what was spoken immediately to Adam & to Cain: we read also of the Prophecy of En • h, in Iud's Epistle, (which yet was not any new Truth revealed) we read also of what was revealed to Noah, and to Abraham, to Isaac and to Jacob, and to so • e few others. But what will all this make for his point? Sure, these few persons were not all that lived, dureing that long tract of time: what then became of the rest? how were they instructed? was it not Mediatly by those Patriarchs, and selected Persons? And did not the Fathers instruct their children from generation to generation, that the right worship and knowledge of God might be propagated from hand to hand?

12. This proof evincing nothing, let us see the next, afterward (saith he) in the times of the law, the Lord spoke no other way to his children; which cannot be denied by such, who acknowledge the Scriptures to have been written by the inspiration of the Holy Ghost. Answer, That the Scriptures of the Old Test. were so written, I grant: That the persons, employed in that work, had immediate Revelations to this end, I grant: Nay moreover I grant, that, all other true Prophets, who were raised up of the Lord, whose Prophecies the Lord thought not fit to make a part of the Canon of the Scriptures, had Divine▪ Inward and Immediat Revelations: But this Reason is as childish, as the preceeding. Doth he think, that this is enough to prove his point? Doth he think, that all the rest of the people of God, in those generations, had those Immediat Revelations? or that this followeth, as a clear consequence from his Argument? What folly is here? He might as well prove, that all the people of this generation are Quakers, because he, and some few moe, are such. But Pag. 13. he saith, That the Lord did always speak immediately to the High Priest, when he entered the holy of holies, who did communicate the same will of God unto the people. Answ. How will he prove, that the High Priest had always then and there Divine Immediat Revelations? And though it were granted; what hath he gained, seeing himself confesseth, that this was not the privilege of the people, who were to learn the mind of God, at the mouth of the High Priest. He goeth on, at the same rate of raving, and tells us, that no man was excluded from this inward Communication, who did diligently seek it, and attend upon it. Which is his fond and groundless conceit, fit to be taught unto his admirers, but to be hissed at by all rational persons. Then he saith, That others beside the high Priest had this inward communication. And who denieth it, who remembereth, that there were Prophets in those days, who were neither High Priests, nor Levites? But he addeth a wonderful confirmation, adduceing instances from Numb. 11:25.29. Neh. 9:30. Psal. • 1: v. 13. and 139:7. Esa. 48:16. Is it imaginable, that this Man knew what he was doing, when he wrote thus? Or did he write his book for his foolish and credulous followers. Were these seventy Elders, the whole congregation? Or was that Spirit, that rested upon them, a Spirit, inwardly revealing the mind of God, concerning the duty of the people of God; and not rather a Spirit of government, fitting them for the employment, to which they were called? Why did he not cite also the Instances of Bezaliel and Aholiab, Exod. 35:30—35. and of wicked Saul, 1 Sam. 10:10, 11, &c. and of the Inchanter Balaam, Numb. 23, & 24? Did not the good Spirit by Moses, guide his people in the wilderness, Neh. 9: v. 20. as afterward by the Prophets, verse 30? Had all the people the privilege of Moses and of the P • ophets? what can such foolish reasonings import? Did David speak of the Spirit of Prophecy, Psal. 51? And who denieth that David was a Prophet, and had many Revelations? And what would he infer from the place of Isaiah? Doth any say, That Isaiah was not immediately sent of God?

13. By these his reasonings, he doth abundantly declare, that he can prove no more, than what nobody will deny, (though many of his proofs come even short of that) viz. That there were Prophets immediately inspired of God, from Moses to Malachi. But did the Lord inspire all the people with the knowledge of his will Inwardly and Immediatly, as he did these Prophets? Though this be the only thing he should say, if he would speak to purpose; Yet he dar not say it, it being so manifestly false. The Apostle tells us, Heb. 1:1. That God spoke in time past unto the Fathers, by or in the Prophets; and so not Immediatly to all the Fathers: when the Lord had solemnly given the law at mount Sinai, and had written it once and again in Tables of stone, Exod. 34:28. Deut. 4:13. & 5:22. & 10:4. He gave orders to Moses, to write the rest of the law, Exod. 24:4. Deut. 31:9, 22. And this law was to be written in a book that it might be keeped and read. There were also officers appointed to Interprete and explain this law, Josh. 23:6. 1 King. 2:3. Josh. 1:8. Deut. 29:21. & 30:10. & 31:26. & 17:18. Josh. 8:31. 2 King. 14:6. & 22:8. 2 Chron. 17:8, 9. & 24:4. Neh. 8:8. Act. 15:21. The like we may see of the Prophecies of the Prophets, Ier. 30:2. & 36:2, 10. & 45:1 & 51:60. Ezech. 2:9, 10 Hab. 2:2. Nah. 1:1 Luk. 4:17, 20. & 3:4. & 20:42. Act. 1:20. & 7, 42. Was this teaching and instructing by books read, studied, and explained, the Immediat Revelation of the Spirit? Or was it no Revelation of the mind of God, because it was not an Immediat Revelation? Hence then we see, that even when this Immediat Revelation was most in use, it was not the only way of God's communicating his mind to every individual Son of Adam.

14. Then he telleth us, That it is confessed by all, that under the N. T. the Lord revealed himself by his Spirit, unto Apostles and Evangelists. This is very true, but maketh no more for his purpose, than what he hath already said; for we know, that all are not Apostles nor Evangelists, 1 Cor. 12:29.

15. His fourth Proposition, viz. That these revelations were of old the formal object of the Saints, cometh next to consideration. But before I proceed to examine what he saith of this, I must first dispatch some things, which he saith in his Thesis, which will contribute to our more compendious examination of his Apology, both as to this, and the following proposition. So then, when he speaketh thus, by this formal object of faith he must mean, the total formal Object, or all that which is the ground of faith of, and obedience to such, or such particulars. Next, I, would know, what he meaneth by these Revelations ? whether the Things revealed; or the Revelation of the particulars, in such or such a way; or both? If he understand hereby the Propositions, or Assertions, or Duties, or Rebukes, or Instructions and Laws, and the like, which were Revealed: Then he cannot call these the Formal Objects of faith; because they were only the Material Object, or the particulars, which were to be received and believed; and not the Reason or Ground why and upon which they were to be received and believed, If he understand hereby the Revelation itself, either simply considered, or as so or so modified: Neither can he call this properly, the formal Object of divine faith: for, suppose the Devil should have deceived some, by Dreams, Visions, or any other way, (which was not impossible (he always laboring to be God's ape) as we see, Deut. 13. Ier. 27:9. & 9:8, 24. (& 23:27, 32.) here would be Revelation, and a Revelation so and so modified; and yet there was no ground of faith, as the same places prove. But if he say; That he speaketh of a True Divine Revelation, which must of necessity be the Ground or Formal Object of faith▪ I answer, Then it is manifest, that the Revelation, whether as considered in itself; or as so or so modified, is not the total Formal Object of divine faith: But the Veracity & Truth of God, declaring by Prophets immediately inspired his mind, must be the Formal Ground of receiving what is delivered, as Truth to be believed by a divinefaith; and the Supreme Authority of God, declaring by the same men of God, hiswill and command, must be the Formal Ground of receiving what was delivered as a Law to be obeyed: Both which were comprehended in this sentence, Thus saith Jehovah, with which the Prophets did usually usher-in their Sermons and Prophecies. As it is not a man's bare saying, or signifying this or that to us, which is the Formal Ground of our giving credit thereto; but the Truth and Honesty of the Person speaking these words: nor is the simple Reading or Making known such or such a Command to us, the Formal Ground of our receiving it, and of yielding Obedience thereto, as a Law; but the Legislative Authority of the Person giving out that Law, in such a manner: So it was not the Prophets their simple declaration or revelation, that did solely ground the people's Obediential belief of, what they spoke; But the Veracity and Authority of God, speaking in and by them. Revelation, whether to the Immediatly Inspired Holy men of God, or by them Mediatly to others, was a necessary mean, to hold forth the particulars to be believed and obeyed; but not the total formal Ground, upon which the particulars revealed were to believed and obeyed; But this, Thus faith Jehovah, which was also conveyed unto the people, and made known unto them by the Sent Prophets: As a man's speaking is a necessary mean to make us know both what he asserts as truth, and what he would have us believe upon his report; And as Promulgation of laws is a necessary mean to convey the knowledge of the particular Laws, together with the authority enjoining them, unto the Subjects concerned; and cannot be the whole, but at most a part of the formal object of faith and Obedience, or a natural means of the Production of the material Object: for whether the Revelation be to be looked upon, only as such a means (as some) or as a part of the formal object (as others) it is all one against the Quakers : and we need not fall upon that debate here. But if he understand▪ Both together, Then neither can that be the Formal Object of Faith divine, as is clear from what is said. It is not from the Revelation simply, that such or such a Proposition is true; but from the Veracity and Truth of him, that maketh the proposition. Nor is it from the Promulgation, that such or such Words, framed into the form of a Command or Law, have the force of a Law; but from the legislative Authority of him, who giveth forth the command. Hence we see, That it is all one, as to the Formal Object, or Ground of Faith and Obedience, whether the Revelation be Mediat, or Immediat, One way or Other, providing it hold forth the Proposition to be▪ Believed, & the Law to be Obeyed, as coming from Him, who is Truth, & the undoubted & supreme Legislator. So that our believing of such or such a Proposition with divine Faith is resolved into this, Thus saith Jehovah to us, who is Truth itself and cannot lie ; and our divine Obedience to such, or such a Command resolveth into this, Thus saith to us, and thus commandeth us the Supreme Lord and Lawgiver Jehovah : & here the outward testification or declaration of God, is not excluded, but included rather.

16. That we may not walk in the dark, with our confused and confounding Author. When he calleth Revelation the Formal Object of Faith, I would gladly understand, whether by this Revelation he meaneth the Lord's making his mind known, unto the Patriarchs or Prophets themselves, by Voices, Visions, Dreams &c. Or the Revelation made known by these Prophets or Patriarchs unto the people, by vive voice, or by writing &c? or doth he mean Both? If he understand the first, then he speaketh only of the Formal Object of the Faith of these Patriarchs and Prophets, who received these Immediat Revelations from God. But I would fain know of him, what was the Formal Object of the faith of the people, to whom these divinely inspired Patriarchs and Prophets made known these Revelations, with a Thus saith the Lord ▪ The Revelation made to the Prophets could not be the Formal Object of the Peoples faith, because it was a Revelation Immediatly made only unto the Prophets, and revealed to the people not Inwardly and Immediatly by Vision, or Representation to their minds; or God's Vive Voice to their ears; but Mediatly by way of Declaration, or Preaching outwardly to their senses, by the Prophets. If he understand the Second, then the Immediat Revelation is not the Formal Object of Faith; for the Revelation, which they had, was Mediat. If he mean Both. Then his Thesis is defective; and this should also have been mentioned; for a Divine Revelation, coming to us Mediatly by the ministry of Men, divinely inspired, may hold forth the Formal Object of faith to us; as the Scriptures, penned by men immediately Inspired, do now hold forth to us the Formal Object of our Faith; for we believe with a Divine Faith what is asserted in them, because spoken and delivered to us by the Lord Jehovah, who is the God of Truth, not Immediatly, but Mediatly.

17. Upon this ground, we see what way to Interpret that word in his Thesis, Divine inward revelations are absolutely necessary for Founding of true Faith : For it is true, Nothing can be received by a true divine Faith, but what is delivered by God, or revealed by the First and Prime Verity, who is Veracity itself; yet it is not necessary, that this First and Prime Verity reveal his mind Immediatly to every person; as if none could be, or were, obliged to believe with a true and divine Faith, what God saith, but only such, as are Immediatly inspired. Bec • u • e (1.) Then the People of old, to whom the Prophets were sent, with a thus saith Jehovah, might have refuised Faith and Obedience; and alleiged, that these Revelations were not made to them Immediatly; and therefore, they were not bound to Believe and Obey them. But we find that the Lord spoke even to the Fathers by the Prophets Heb. 1:1. (2.) If this were true, then the people of Israel, that heard not God speaking from Mount Sinai, being borne after that time, were not obleiged to receive the Law, delivered on Mount Sinai, with a divine Faith: and yet the word spoken by Angels was steadfast and every transgression & disobedience received a just recompense of reward Heb. 2:2. And he that despised Moses's Law (though Moses only had that law from God by Immediat Revelation, except the Ten words) died without mercy Heb. 10:28. (3.) Then the Prophets & Patriarchs, or such as had the Inward and Immediat Revelations, could only be guilty of Unbeliefe and Disobedience, and not the People, to whom they spoke; contrary to the whole tenor of the book of the Prophets. How then, I pray, could Saul's disobedience to the command of God by Samuel be as the sin of witch craft 1 Sam. 15:19▪. 23.? See Ier. 7:23. and 11:4, 7. and 26:13. and 38:20. and 42:13. and innumerable moe places. (4.) How then could this aggravate their sin, that God himself spoke unto them, and called upon them, by his Prophets? Hos. 6: ver. 5. Ier. 7: ver. 13, 25. and 25: ver. 3, 4. and 35: ver. 14, 15. and 26: v. 5. and 29: v. 19. and 44: v. 4. and 11: v. 7. and 32:33. (5.) Then there was no difference, as to the yielding of Faith and Obedience to what was spoken, to be put betwixt a True Prophet, that spoke in the name of the Lord; and a False Prophet, that prophesied out of his own heart, Ezech. 13:17. and spoke lies in the name of the Lord, Ier. 23:25. & 26:36. & 27:10, 14, 15, 16. & 29:9, 21. (6.) Then it could not be said, at that time, that he that despised, despised not man, but God; and yet we find this charged upon them, 2 Chron. 36:16. Prov. 1:30. Isaiah. 5:24. Amos 2:4. It is manifest then, how Uncertane, yea how False this is, which he here asserteth: and this being the only pillar of his fabric, we may judge how tottering it is.

18. He granteth in his Thesis, That these divine inward Revelations (which he maintaineth yet to be in use) neither do, nor can contradict the external testimony of Scripture and sound reason. Whence it is clear, that such inward Revelations, as do contradict either Scripture, or found Reason, are not Divine: if then, upon trial, it be found, that he and others pretending to divine Revelations, deliver Assertions point blank contrary to the Scriptures of truth, we are allowed to reject them, as being not Divine: And upon this ground, I may boldly say, that these Theses ▪ (let the Author pretend to what Inward Revelations he pleaseth, in conceiving and frameing of them; and let him allege, that they were given to him, by Inward Revelation, as much as he thinketh good) are not of Divine Authority: and if he had them by any Inward Revelation, it hath been a Revelation of Satan. My reason is, because they are so diametrically opposite to the testimony of God in the Scriptures of truth: and this shall appear yet more manifest, ere we have done. And he cannot be offended at my trying of his Assertions and Revelations, by the touch stone of the Word, seeing he here granteth, that a Divine Inward Revelation will deliver nothing contrary or contradictory to the testimony of God in the Scriptures; and consequently, that it can be no Divine Inward Revelation, which doth contradict the Scriptures; for God being a God of truth, yea Truth itself, His testimonies cannot be Yea and Nay.

19. While as he addeth, That hence it will not follow; that divine Inward Revelations should be examined and tried by the Scriptures, as by a more noble and certain rule, he gaineth nothing; for though this should not follow upon the ground, which he laid down; yet it may follow upon another more sure and certain ground: for albeit a divine Inward Revelation, carrying its own divine evidence with it, needeth not be examined by him, who is thus Immediatly inspired thereby, by the Rule, of the Scriptures, as by a more noble and certain Rule: as the Prophets, truly inspired of God, received what was really and divinly manifested by the Spirit of God, without Further examination: yet that same Divine Revelation, when it cometh to be published and declared to others, may justly and warrantably be brought to trial and examination by the Scriptures, as a more sure Rule and Teste to us. Though one divine Testimony cannot be more true and certain, in itself, than another; yet one may be more clear and evident to us, than another; and we may try that, which is less clear and evident unto us, by that, which is more clear and unquestionable, without the least impeachment of the divinity of the other; and that also by God's allowance and approbation: For (1) we find the noble Bereans highly commended, as acting gallantly, and more nobly then those of Thessalonica, because, though they received the word of Revelation, delivered by Paul, with all readiness of mind; yet they received it not without examination; for it is added Act. 17:11. That they searched the Scriptures daily, whether those things were so. They would not take Paul's bare word upon it, though he was one divinely Inspired, and had the Gospel by Revelation, which he preached, Ephes. 3.3. but brought this Revelation to the teste of the Scriptures, as a more sure Rule unto them. (2.) It was the command of the Lord, of old, Isaiah. 8:20. that his people should go to the law and to the testimony; and consequently examine what was brought before them, and delivered unto them, as Revelations; that so they might know, which were truly Divine or from God; or which were only from Wizards, or such as had familiar spirits, pretending to divine Revelations. (3.) What meaneth, I pray, the Apostle Peter, 2 Pet. 1:19.20. to say, that the Prophecy of the Scriptures is a more sure and firm ( 〈 in non-Latin alphabet 〉 ) word, than was even a voice from heaven? His words are remarkable verse 17, 18, 19. for He (i. e. Christ) received from the Father honor and glory, when there came such a voice to him, from the excellent glory, This is my beloved Son, in whom I am well pleased: and this voice, which came from heaven, we heard, when we were with him, in the holy mount. And then addeth verse 19. We have also a more sure word of prophecy, or prophetical word, ( 〈 in non-Latin alphabet 〉 ) which was a standing authentic Canon; and though not more sure and firm, in itself, than was the voice from heaven; yet it was more sure as to men, and less obnoxious to Cavils, Suspicions and Exceptions of Adversaries. (4.) It is remarkable, that Christ himself directeth his hearers to search the Scriptures, in reference to the trial of the truth of what He delivered, John. 5:39. Search the Scriptures, for in them ye think ye have eternal life, and they are they which testify of me (5) We are commanded to beware of false Prophets, Mat. 7:15. &c. Therefore we must try and judge of their Doctrine and Revelations; and so come to know the Prophets, Pretenders or Real, by this fruit. So we are commanded not to believe every spirit, but to try the Spirits, whether they are of God, 1 John. 4:1. and consequently, we must have a Rule, by which we must try the Revelations, both of False and of True Prophets▪ and this Rule must be more clear and unquestionable to us, otherwise it can be no Rule. (6.) So, of old, when the people of Israel were commanded, Deut. 13. not to hearken to a Prophet or Dreamer of dreams, though he should give a sign or a wonder, to confirm his commission, when he would draw them away after other God's, contrary to the standing Law of God; this standing Law and Commandment, not to go after other God's, to serve them, was the Teste, by which they were to try the Revelations of Prophets Divine, or mere Pretenders: and so of necessity it behooved to be more clear unto them, than a divine Revelation made known to them by a True Prophet. (7.) When Paul saith, Gal. 1:8, 9. that though Apostles, or Angels from heaven, should come and preach another Gospel, they should be rejected, as accursed, he clearly showeth, that the Gospel already delivered was such a clear and evident Rule, that by it we may warrantably try and examine all Doctrines and Revelations of Angels, or Apostles; and so must be a more clear and certain Rule to us, than divine Revelations, brought to us by Prophets, or Apostles: (8.) The same may be cleared from these Passages, Mat. 24▪ 11, 24 Mark. 13.22. 2 Thes. 2:2. 1 Tim 1:4. But the matter is evident enough from what is said: I proceed.

20. If he say. That he may grant all this, without any detriment to the main thing he driveth at here, upon this account; that, though others may be allowed to try by the Scriptures, what some deliver, as Revelations from God, unto them; yet such as have the Revelations immediately from God are not to try them: and consequently, that he and others of his persuasion, who have such divine Manifestations and Revelations, are to act accordingly, without any further trial and examination, by Scripture, or any other Rule. I answer first, Then he, and the rest of the Quakers, cannot be offended with us, for not receiving their Assertions by faith, and not yielding thereunto all submissive Obedience, as the very Assertions and Commands of God, until we find the same to be consonant to Scripture, notwithstanding that they should, with all the confidence imaginable▪ affirm to us, that they have those Doctrines and Assertions delivered to them by divine Revelations. Secondly, Then certainly, we should have an higher esteem of the Scriptures; and not look so contemptuously upon them, as the Quakers commonly would have us do; not say, with Nicolas Lucas, a Quaker, That if the Bible were burnt, as good an one might be write, as Mr Hicks reporteth in his 2. dialogue. Pag. 5. and evinceth again dialogue. 3. against Will. Pen. Pag. 86. Thirdly, Then I think He, and the rest, should obtrude nothing upon us, without Scriptures; but should confirm unto us all their Assertions out of them. Sure, we find the Apostles, though divinely inspired, yea and Christ himself, confirming their Doctrine from the Scriptures, Mat. 12:3, 5, 7. & 26:31. Mark. 14:27. Luk. 4:8 1 Pet. 1:16. Rom 11:8, 26. & 10:19, 20, 21. & 12:19. & 15:9, 10, 11, 12, 21. & 14:11. Gal. 3:20. 1 Cor. 1:31. 2 Cor. 4:13. And Paul in his Apology doth plainly affirm, Act. 26:22. that he delivered no other things, than those, which the Prophets and Moses did say should come, Fourthly, Either it must be granted, that some Illuminations, stro • g Perswasions, and the like, that come as new Revelations, may and must be examined by a Rule: or it must be said, that there are now no diabolical Injections or Delusions, working upon the Fancie and Imagination, and casting-in Wilde Fire and Wilde Light in the Mind; or that all these Manifestations and Illuminations must be received, as unquestionably good, and believed & obeyed, whether they come from the Father of lights, or from the Father of lies. But no rational man will assert this last; nor will the many Enthusiasts, or Entheasticks, or Ecstaticks and the like, who have been, to manifest conviction, deceived and deluded, suffer us to asserte the Other. Therefore seeing there have been, and yet may be, Satanical Delusions, instead of Divine Revelations; and seeing these must not be received as good come, it is manifest, that they must be tried by a Rule, and we know no other Rule, beside the Scriptures, by which we can try the Spirits, and the Insinuations of Spirits, for we own not the Doctrine of Swenckfeldius or of the Antinomians and Familists ▪ who said the word should be tried by the Spirit, and not the Spirit by the Word. Fifthly, may not the Lord give up some to strong Delusions? Sure, Paul giveth us to understand so much 2 Thes. 2:11. when then some are judicially deserted of God, and given up to strong delusions, to believe lies, and to receive Impressions of lying and deceiving Light, Either they sin not in receiving and walking according to th • t light, or they are under an obligation to reject such a corrupt guide. The First cannot be said: and if the Last be said, then such persons are under an obligation to try and examine these Revelations and Discoveries, by some certain Rule, with whatsoever plausible and insinuating Glance, they dazzle and affect their Minds and Imaginations: And if so, we have our point, seeing it will be readily granted, by Protestants, that nothing can pretend to be this Rule, beside the Scriptures only. Sixthly, The great doubt is, if it be the Lord's fixed and established way now, under the New Testament dispensation, when the Gospel is sufficiently promulgated, and the Foundation of Gospel administrations abundantly laid, to reveal his mind, and make his will known, concerning what we are to believe, or what we are to do, by Inward, Immediat and Extraordinary Revelations and Inspirations: And if this be uncertane, as shall appear by examining what he hath said for it; than it is more than manifest, that such deep Apprehensions, and fixed Phancies; yea and (it may be) Injections or Insinuations of the Prince of darkness, in the Minds and Imaginations of men, either naturally Melancholick, or given up of God to strong Delusions, which some may meet with, and fondly look upon, as divine Illapses of light, may very warrantably, yea must be brought unto trial, by the touchstone of the Scriptures. As of old, even when the way of Prophecy was more ordinary and common, the false Prophets might warrantably have brought their diabolical Inspirations, and phantastical Delusions, to the trial of the Law and of the Testimony; so much more now, when that extraordinary way of the Lord's manifesting of his mind is ceased, may this course be taken, to prevent a deceit; especially seeing, we have a full and complete Rule, whereby we are to walk, and to regulate ourselves, both as to Faith and Manners.

21. The reason, which he addeth in the end of his Thesis, to wit, That a divine Inward illumination and Revelation, is of itself clear and evident, compelling the intellect, that is well disposed, and insuperably moving and bowing it to an assent, and that by its proper evidence and clearness, &c. evinceth nothing contra • y to what we h • ve said: for, though a truly divine Illumination or Revelation (Extraordinary and Immediate, of which kind we are here speaking) will bring its own credentials along with it, and by its own evidence prove itself Divine, & so powerfully persuade the soul, that there shall no hinke or doubt remain, concerning its authentic Authority; yet every Revelation, or Enthusiastic Illumination, which men may be carried away with, and yield up themselves unto, as fully persuaded of the Reality and Relevancy thereof, will not p • ove truly Divine, or such, as ought to be received with a divine Faith, without being once questioned, or put to the trial: for, as was hinted just now, then it must be said, that the Devil, the Prince of the powers of the air, the God of this World, the Prince of darkness, and the Spirit that worketh in the Children of disobedience, cannot deceive any with his false Lightnings; n • y, not even such as are judicially given up of God to strong delusions to believe a lie: which yet the experience of all ages would confu • e; & the Scripture also tells us, that Satan can transform himself into an Angel of light 2 Cor. 11:14. & that he hath his depths Rev. 2:24 & his devices 2 Cor. 2:11. That he is the Ruler of the darkness of this world, & spiritual wickedness in celestials Ephes. 6:12. What meaneth, I pray, the working of Satan, with all power and signs and lying wonders, and with all deceivablness of unrigh • ousnes in them that perish, because they received not the love of the truth? mentioned 2 Thes. 2:9, 10▪ do we not hear Revel. 12:9 that the great Dragon, that old Serpent, called the Devil and Satan, deceived the whole world ? But not to insist on this, which the many Energumeni, persons obsessed with the devil, and phanaticks with Enthusiasts, and the like, wherewith Histories of all ages abound, will not suffer us once to call into question; and whi • h the late relations of John of Leiden • , Thomas Muncer, John Battenburg, Melchior Hophman, David Georg, Swenckfeldius, W • igelius, in Germany: and of Hacket, Coppinger, Arthington, and the rest of the Grundletonians, in England ; with the instances of Fanatics among the Papists, mentioned by D. Stillingfleet, in his Idolatry of the Church of Rome Chap. 4. do put beyond all debate; let us but consider, how it was with the false Prophets of old, in whom Satan was a Lying spirit to persuade Ahab 1 King. 22:20, 21, 22. Were not they, and the like, deceived with false Impressions, supposing they had the Spirit of the Lord, when it was but a lying Spirit deceiving them 2 Chron. 18:23. 1 King 22:24? Is there not a Spirit of Error, as well as a Spirit of truth 1 John: 4:6?

22. But, that we may put an end to this, this Mans own expression confirmeth what I say: for he hath a restriction or qualification spoiling all his purpose, while he saith, that this divine Revelation moveth an understanding, that is well disposed, to an assent. Whence we see, that every Revelation, pretending to be Divine, is not to be submitted to, as such; but that Revelation only, which proveth itself unto an intellect well disposed, and discovereth thereunto its own proper Evidence and Perspicuity: And therefore, all Revelations, even though supposed to be divine, ought not to pass without examination. But I had thought, that all divine Revelations and Inspirations Extraordinary and Immediat (for we speak not here of the Lord's Mediat and Ordinary Illumination, whereof all the children of God are made partakers, in one degree or other) did either find, or make the intellect well disposed, for receiving the Impression of Light and Truth revealed, so that a graceless Balaam could say Numb: 24:4. Balaam the Son of Beor hath said, and the man, whose eyes are open, hath said: He hath said, which heard the Words of God, which saw the vision of the Almighty, falling into a trance, but having his eyes open. Hence Elisha called for a minstrel, that his Spirit might thereby be composed, and he in case to receive the Revelations of God, 2 King. 3:15. So that while the Intellect was out of frame, through one passion or other, the man was not in case to receive the divine Illapses of Light, and Revelations of God's mind. Now, while this man insinuateth, that even divine Revelations may come into an understanding, not well disposed; it must be much more probable, that other Revelations, which are not truly Divine, may affect a distempered understanding. And yet, I doubt, if this Man can give such clear marks of distinction, betwixt an Understanding that is Distempered; and an Understanding, that is Sound and well Disposed, at the receiving of such Revelations; whereby the Persons, under these receipts of Illumination, can certainly know, whether their minds and understanding were Well or ill disposed; that thereby they may certainly know, what to judge of these Revelations. Yea, I doubt, if he can give instances of persons, so immediately Illuminated, even by the Father of lies, sensible and convinced of a distempered understanding, while receiving these glances of new light. So that, even because of this, and because it is possible, that such Meteors of new Light may fall upon a distempered understanding, and be received and entertained as Divine, when nothing less; it is certain, that these Illuminations should pass under examination and trial; and there must be a Rule and Measure, whereby they must be tried: and consequently, that the Scriptures must be that Rule, seeing among Protestants, nothing else can pretend to this umpireing Power.

23. Having premised these things, to facilitate our way in what followeth, we return to the Examination of what he saith in his Apology, Upon the fourth and fifth Propositions, formerly mentioned. His fourth Proposition is, as we heard, That these Revelations were of old the formal Object of the Faith of the Saints, And by these Revelations, he must mean Inward and Immediat Communications of the mind of God by Dreams, Visions, Vive Voice or the like; such as these were, which the Patriarchs and Prophets of old had; or, as we have shown, he shall speak nothing to the purpose he would be at. New let us see what way he proveth this. He adduceth for this end the definition of faith, given by the Apostle, Heb. 11:1. saying, that faith is the substance of things hoped for, & the evidence of things not seen. But to what purpose, I do not see; seeing it is a most certain Truth, that all that have had, and now have this faith, have not had, nor yet have, these Inward and Immediat Revelations, whereof we are speaking. That the Object, or ground of this Faith was the saying and promise of Jehovah, is unquestionable: but the thing that he should prove, is this. That this saying of God, which saith gripped to, and laid hold on, was immediately spoken by God to every individual believer; as for example, that promise, which was immediately revealed to Adam, That the seed of the woman should tread down the head of the Serpent ; or That immediately revealed to Abraham, That in his seed all the nations of the earth should be blessed, &c. and the like. Doth he think, that no man can believe a promise, but he to whom this promise is immediately spoken by God? Let him prove this; for I will not grant it. He attempteth a proof from the Instances mentioned in that Chap. and adduceth only two, Noah and Abraham : And I willingly grant, that not only these two, but all others, who had immediate Revelations from God, whether touching matters of Faith or Duty, had the Word and Authority of God, immediately so made known unto them, for the only formal Object of their Faith. But withal I say; that all others who believed, though still the Word and Authority of God, was the formal Object of their Faith, and ground of their Obedience, had not this formal Object conveyed and made known unto them by Inward and Immediat Revelation: and of this, beside the manifest and unquestionable evidence of the thing itself, we have Instances in that same Chapter : dar he say, that all, who believed from the beginning, that the Worlds were framed by the Word of God, &c. had this truth revealed unto them by God Immediatly, either by Dreams, or Vive Voice, or the like? where readeth he of Revelations Inward and Immediat made to Abel, who yet by Faith offered unto God a more excellent Sacrifice, than Cain? Where readeth he (to pass by others) of the Inward & Immediat Revelations, upon which their faith was founded, who, through faith subdued Kingdoms, wrought righteousness, stopped the mouths of lions, Quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valient in fight, turned to flight the armies of the aliens, received their dead raised to life again, were tortured not accepting deliverance, that they might obtain a better resurrection, had trial of cruel mockings and scourgings, and moreover of bonds and imprisonments; who were stoned, sawne asunder, were tempted, were slain with the sword, who wandered about in sheep skins and goat skins, being destitute, afflicted, tormented; who wandered in deserts and in mountains, and in dens and caves of the earth? Where readeth he, I say, of such Revelations, made to all these persons, who yet had faith, and by faith were they Encouraged, Enabled, Supported and Carried thorough?

24. B • cause he foresaw, that some would Object That hence it would follow, that there is no formal Object of faith now, because the Lord doth not reveal his mind by Angels, Dreams and Visions, and the like. Therefore he taketh notice of this Pag. 14. & 15. but his answer is so confused and indistinct, that you can hardly know, what he would say. He will not limit the power and liberty of God, Wherein he doth wisely. But will he say, that God ei • her did, or now doth reveal the whole Object of faith, to all believers, in su • h a manner? He distinguisheth betwixt what is substantial and universal in the object of faith, and what is circumstantial and accidental: And hereby he either speaketh non-sense, or destroyeth his own cause; for if the Immediat Revelation, by those ways mentioned, was but accidental, it cannot be called the formal Object of the faith of all believers. He distinguisheth next betwixt what was obnoxious to doubting, and what was not ; But he leaveth us in the mist, while he explaineth Neither. Then he tells us, That these vive voices and dreams &c. were the thing which they did believe; and not the formal object or ground, upon which they bel • eved. I should rather think, that the word of Truth or Command, which was made known unto them by vive voice, or dream &c. was the Material Object (not the Formal Object quod, as he ignorantly speaketh) or the thing, which they were to believe and receive, and that these dreams, &c. were but the manner of conveyance both of the material Object, and of the Formal. He addeth a serious truth, viz. That they were not ignorant, that the Devil could have formed sounds of words in the air, and delude the external senses by false apparitions, and this daily experience proveth : Whereby he confirmeth what we formerly said, and giveth us fair warning to take heed, and beware of such Delusions. I wish, he and the rest of the Quakers would carry the impress of this Truth always with them. But how then was the formal Object of faith secured? He answereth, There was a secret testimony of the Spirit in their hearts, per • wading th • m that these voices and visions were really from God But was this secret testimony distinct from that, which came along with these Divine Voices and Dreams &c? If not; what will he gain hereby? or against whom would he fight? if it was distinct; than it seemeth God's Immediat speaking by Voices, Dreams, Visions &c. were not so clear and evident in themselves, as to Compel, Move and Bow the intellect, that was well disposed, by it's own evidence and clearness, unto an assent; and were not so clear and evident as the common principles of natural Truthes are, viz. That the whole is more than a part: Two contradictories cannot be both true and false, which move and bow the Mind to a natural Assent: and thus he contradicteth what he said in his Thesis. See above §. 2. Moreover, if the matter was so, he must say, that there was no more Objective Evidence and Clearness in God's speaking by Voices, Dreams &c. than in the Devils speaking so; for without this new testimony, the Prophets themselves could put no difference betwixt the One and the Other. Again, could not the Devil come with a false toaken, a • d persuade the false Prophets, that the voices and visions they had were really from God? And may not the Devil do so now, especially in such, as are given up of God to strong delusions, to believe a lie? But what would he make of this falsehood▪ He would Inferre, that this Inward Testimon • was the Principal and original Object of their faith. A wild assertion; for th • s Inward Testimony should rather be called the Principal and Original Cause, or th • Efficient Cause of faith, than the Object of it, for its use was (according to his own doctrine) not to Declare immediately the Object of then Faith; but to work up their soul and mind to receive and close with the Object, which was proposed, in these Divine Dreams and Visions; as that power, which openeth the eyes of the blind, is not the formal Obj • ct, but the efficient Cause, of the man's seeing the sun. Then he addeth. That these expressions. The Lord spoke, the word of the Lord came, or was to such, or such an one, and the like, will not evince, that God spoke by audible voices: and that, he who asserteth it must prove it. But we need neither Assert it, nor Prove it: for it is enough to us, if these expressions signify that singular way (whatever it was) which the Lord used, in communicating his Mind to the Prophets; and so a way distinct from that, which he used with every individual, private and particular Believer. The answer to his formal argument, with which the closeth this Paragraph, may b • taken out of what is said, and I need not spend time, with repeating the same things.

25. He cometh §. 9. to the main business, the last Proposition, viz. That the Object (he should mean the formal Object) of the faith of the Saints is alwa • es the same. And thinketh he that any Christian will deny this, which yet he must spend words about the proof of? Thinks he that we believe not, that there is one faith? But what reasoning is this, There is one faith. Therefore faith hath but one Object? what object me • neth he? Formal or Material O • ject? if the first ; we grant, th • t always & in all ages the formal Object of faith divine, was the Truth and Veracity of God, as to things believed, and h • s Supreme Legislative Authority, as to acts of Obedience. If he mean the Material Object, he speaketh nothing to the purpose; because he must here speak of the Object he spoke of in the foregoing Proposition, and of none other. And yet the man, as ignorantly as a child, talketh in the following words of the Material Object: for to prove that the Fathers had the same object of faith, that we have, he adduceth Abraham's faith, and the Fathers drinking of the same rock, which was Christ 1 Cor. 10. (and yet all that drank of that water, had not saving faith in Christ) whereby he can mean nothing but the same Material Object, which we grant to have been the same, as to the substance. But I would know, what he would say of the Material Object of Adam's faith, before the fall? Was Christ tha • Object? No certainly; and yet Adam had a divine Faith. And after this discourse of the Material Object, he concludeth rarely and profoundly, that the Object of their faith and ours is the same viz. Inward and Immediat Revelation, which before he called the formal Object of faith. Is this man fit enough to boast all the learned men of Europe, who cannot distinguish betwixt the Formal and Meterial Object of Faith? who would not pity such an Ignoramus, that yet is so confident, as if all the wit and learning of Europe, were nothing to this rare und • rstanding? Thinketh he, that none of his Read • rs were able to observe this master piece of Ignorance and Confusion? The same line of Confusion is drawn over the rest of that paragraph; for he citeth Gal 1:16. which he may apply to both: then he citeth Heb. 13:7. which only speaketh of the Material Object: and then he tells us, that the diversity of administrations alters not the object ; what object? He addeth a reason, that would seem to plead for the same formal object ; for otherwise (saith he) God should be known some other way, than by the Spirit : But his next reason is most rare, all actions are specified from their Objects, saith he: These things need no further examination; to rehearse them is more than enough, so exotic and non-sensical are they.

26. But at length he would seem to speak something more to the purpose, when he saith, That such as deny this Proposition of his, make use of a distinction, granting that God cannot be known, but by the Spirit, but withal denying that this knowledge is Immediat and Inward, because it is by the Scriptures. But the same Confusion is continued; for we know not, whether he speaketh of the Formal Object of faith, or of the Material : If he mean the Formal, I know no man, that saith, that the Scriptures are the formal Object of Faith; but that they contain the material object, and express the veracity and authority of God, which is the formal object; and so are, at most but a part of the formal Object. If he mean the Material object, who granteth, that the Spirit is that? That the Spirit is what the Scriptures say he is; and doth▪ what the Scriptures say he doth, is, I grant, a part of the Material Object of our Faith. It may be, that through ignorance, he falleth upon another question here, than his Proposition gived clear ground for; and would discuss this question, whether the Scriptures contain all that is necessary for us to believe unto salvation; or must we have new Revelations making known to us, what we ought to believe, or what we ought to do, in reference to salvation? together with this (and so still there shall be confusion) whethe • the Lord doth now Instruct us Inwardly and Immediatly, as of old he manifested his mind to the Patriarchs, Prophets and Apostles; or doth he it Mediatly by the Word, & Ordinances Public, & private, which he hath appointed for this end? But the man walketh in the dark all along, either through ignorance, or worse. Waving what he here denieth concerning Scriptures, till we come to examine his next Thesis, let us here see, what he undertaketh to prove: we are here to prove (says he) That the Christians now a days, no less than of old, are led inwardly and immediately by the Spirit, after the same manner, though it may be not all together in the same measure. Here still nothing but confusion and darkness: For (1) How all the People of God of old were led by the Spirit, he hath not shown; or what way they were led Inwardly and Immediatly: was the privilege of a few Patriarchs and Prophets common to them all? were none of them led by the Spirit in an Ordinary way, by the Teachings and Information of others, the Spirit, by his grace and efficacious Operation inwardly, concurring? were none of them Taught and Instructed by the Ordinances of God, established among them, and blessed by the Spirit? 2 We know not what he meaneth by this Inward and Immediat Leading, whether that which is Ordinary and Common to all saints, whereby the Spirit d • th Efficiently and Powerfully draw & determine the soul, to a compliance, in Faith and Obedience, with the will of God, revealed in his law, and to a right Improvement of his Ordinances, which He hath established in his House and Church, for building up of his People, in their most holy faith: or that which is Extraordinary and peculiar to a few, whereby, for the good of others, and their further instruction, he was pleased, in a singular manner, to Communicate his mind; and to Reveal Immediatly what others were to believe and to do. If he mean • this last, we shall attend his proofs; If he first, he beateth the wind, and fighteth against his own shadow 3. We know not what he meaneth by the same measure, of which he speaketh so doubtingly. Sure as to the light of saving Knowledge, and as to the Object of faith, there is much more clear discovery thereof under the New Testament, than was in the time of the Old Testament, as Paul proveth 2 Cor. 3: concluding verse. 18. But we all with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord: And as the whole Gospel evinceth. See Ephes 3:9. 1 Pet. 1:10, 11, 12. Act. 2:14-20. Luk. 7:28. From all which, it is manifest, that we cannot understand, what it is which he would prove, and what his Arguments must conclude.

27. Yet, let us see what his reasons are. He adduceth §. 10. these promises of Christ John. 14:16, 17, 20. and 16:13. and hence would clear to us three particulars, First, That the Comforter and the Spirit, here mentioned, is not the Scriptures, and he learnedly proveth this from other Scriptures: As if any sober Christian ever Asserted such a thing. But in the bye, as if he had no friendship with the Socinians, he redargueth their incogitancy, that do not acknowledge any Inward Spirit or Virtue, but a mere Natural one. But in what Socinian doth he read such a thing? I think He rather and the Socinians are one, denying this Spirit and Paraclete to be a person, and a divine person, as to Essence one with the Father and the Son, but as to subsistence distinct: The Socinians do say, that the Spirit and Holy Ghost is but the Inward Spiritual Virtue of God; and are not so carnal and natural as to say, that it is a mere Natural Spirit or Virtue. Thus he helpeth us to know, what himself meaneth by the Spirit, here and elsewhere mentioned, viz. Not a distinct person of the Trinity, but an Inward Virtue, which they call the Light within. The second pa • ticular is That this Spirit is inward ; and for this he citeh Rom. 8: v. 9, 10. 1 Cor. 3: v. 16. and that, all noble works are ascribed to this Spirit, citeing John. 6: v. 63. Act. 2: v. 4. and 8: ver. 10. Rom. 8: ver. 2, 13, 15, 16, 26. 1 Cor. 2: ver. 10. and 12. v. 8:9, 10, 13. and closeth with a saying of Calvin's Institut. Libr: 3. Cap. 2. By all which what he would say, and against whom he would dispute, I know not: do we deny the Spirits work in his children? Do we deny his Union with them, that he is in them, and dwelleth in them; or their Union with Him, that they are in Him and walk with Him? All the question, is about the way how this is Conceived and Expressed. Will he say, That the Spirit so is and dwelleth in, and abideth with believers, that hereby they become personally united with Him, and so are one person with Him? Some indeed have said little less; and thereupon inferred, that believers were Godded, &c. as they loved to speak: But if this be his meaning. I account him a Blasphemer? Supposeth he, that the Spirit is in • elievers as a Virtue or Spiritual power, and is the Light within them? Then as he contradicteth himself, saying that this light and virtue is within every man, which here is but promised to believers; so he giveth us a shreud presumption, that he is a Socinian, denying the personality of the Holy Ghost, which the texts cited by himself, and many others of the like import, do manifestly evince. The third particular, is the work of the Spirit to guide into all truth, &c. which we shall be loath to deny, whatever his friends the Arminians and Pelagians do. Do we cry up the Traditions and Precepts of Men? Do we exalt corrupt and carnal Reason? Let himself see to this, who crieth up the Light within, which is but Nature under a new name, as shall be shown, in due time. This is his first Argument: but what is his Conclusion? Ergo The holy Spirit abideth and dwelleth in and leadeth his own. All true Christians have the Spirit of God dwelling in them, as in his Temple: and Ergo (For this Argument must be branched-out into many, so fertile is the man's invention) The Spirit moveth, instructeth and leadeth every true Christian into the knowledge of such things, as are necessary unto salvation. Ans. Concedo totum, and what would he have more? But poor man, knoweth he not what is the point in difference? Hath he Concluded, that the Spirit communicateth the knowledge of God's mind, to all his saints, in the same manner and way, as he did of old to the Prophets. who were extraordinarily Inspired: and that that immediate way of communication of Truths to be believed, and Duties to be performed, which was peculiar to Patriarchs and Prophets, or to the Apostles, is continued, and common to all believers? No: This point is too hot for his fingers to touch: and we must be satisfied, to hear him prove, that which he can prove, though it be the same, which we assert; and so to no purpose:

28. Before he come to this second Argument, he tells us §. 11. That there are some who do confess, that the Spirit doth now breath upon, and lead the Saints, but this is Subjectively and in a blind way, coeco modo ; but not objectively; that is, He illuminats the understanding to believe what is revealed in the Scriptures, but presents not any verity objectively, and this they call medium incognitum assentiendi, an unknown medium of assent; that is, of which the man is not certain, nor sensible. Ans: Whom he doth particularly here mean, I know not, and so I cannot judge, whether he reporteth their opinion faithfully, or not; nor how they explain the terms here expressed? I know men may have various conceptions of the same Truth, and so may have various and different-like Expressions, and yet mean one and the same thing. And for my part, though I cannot assent to some expressions here used; yet I think the substance of the truth, which I own, is held forth here. The Scriptures are a complete Rule to us, in all things concerning Faith, and Manners, in reference to Salvation, and hold forth the revealed Mind of God here anent, as an outward Objective mean, or an external Rule. And therefore, we need now no new Revelation, either as to Truths to be believed, or as to Duties to be obeyed, in order to Salvation; but we need the Breathing, Light and Power of the Spirit, both to cause us see the matters already revealed, and to close with them, as divine Truths and Commands. Let us see however, what he answereth. Though this opinion (saith he) be more tolerable than the former, yet it is not true, And why? First because there are many truths, which as they respect everyone, (ut singulos respiciunt, it may be he meaneth and should h • ve said, Personas singulares) are not all found in the Scriptures. But what are these Truths? Are they Truths concerning salvation? if so, I deny what he saith, and shall wait his proofs, in the Next Thesis, where he promiseth to show this. Secondly, because (saith he) the Arguments adduced do also prove that he proposeth truths to us Objectively. But suppose, that several of the Scriptures by him formerly adduced should conclude this, as to the Apostles and some others; yea and more, viz. That they should be filled with the Spirit, and Immediatly and Extraordinari • y Inspired and acted to pen Scripture, and infallibly to hold forth Gospel Truths, to set down immutable Gospel Rules, to establish Gospel Ordinances, and the like (which also was so) will he think, that the promises in this extent belong to every individual Believer, so that each of them, by virtue of these promises, are Infallible Dictators, writers of Scripture, and the like? let him assay the proof of this, and we shall consider what he saith. But further, though I should grant, what he here saith, he hath gained nothing: for I would say so, that the Lord Jesus hath by his Spirit revealed Truths even Objectively unto us, and even this way made good these promises: but how? By Inspireing Apostles and others, to pen Scripture, wherein all New Testament Truths, necessary, and sufficient for us to be believed, and obeyed, in order to Salvation, are contained and revealed. Is not this a proposeing of Truths Objectively. Nay more, I say, the Spirit, to this day, is proposeing to us truths Objectively, in & by the work of the Ministry and Ordinances, which are established and maintained by the Spirit, for this end, to clear up the word of Reconciliation, and to explain all Gospel Truths, which we are to believe and obey: Here is also an Objective proposal by the Spirit. But you will say. it is not an Immediat Objective proposal. I grant it; and yet it is sufficient to confute his reason, which mentioneth not this Immediatness ; nor will he prove any such thing, out of these Scriptures, in reference to all believers.

29 Now followeth his Second Argument, taken, as he says, from the new Covenant, whereby he would prove, that we are to be led by the Spirit not only Immediatly, but also Objectively. A strange conclusion, as full of confusion as the former; for any would think, that by Objectively here he meaneth Mediatly. But I suppose, he would have said, not only Subjectively, but also Objectively. For clearing of the matter, and to prevent a fighting in the dark, we would know, That the work of the Spirit, in order to the believing of Truths, is either in and about the Soul of the man, whom he is to give a Revelation of the truth unto, or is in and about the Truth, which is revealed, and to be believed. The First is that which is meaned by the word subjective, because the man is the subject in which the Spirit is to work faith. The Other is that which is expressed by the word Objective, because the truth revealed is the Object, which is to be believed and received. Now the Subjective Operation of the Spirit in this matter, is by enlightening the Understanding of the man, taking away the veil, that was over his eyes, and thus enabling him to see the Object; as when Christ cured the blind man, he put him in case to see the light, which he could not do before; so the Spirit openeth the eyes of the mind of the man, that he may see the wonders out of his law Psal. 119:18. As to this immediate work of the Spirit (though the Lord thinketh good to do this ordinarily, in and by the use of means, which he hath appointed; so that the word Immediatly must not be so understood, as to exclude these) he maketh no debate with us. But as to the Objective operation of the Spirit, it is by proposeing of the Object, or Truth to be believed unto the Intellect, as true, and as spoken by God: and this is twofold, either External, or Internal ; External is when the Truth is proposed by God to the Intellect by outward, means, such as the Scriptures, Preachers and the like, and this may be also called Mediat. Internal, which may be called Immediat, is when the Lord's Spirit doth immediately propose the Truth to be believed, as true, and as spoken to them, as a truth now to be believed, because thus spoken by Him immediately unto their souls, unto which is requisite a real secret operation of the Spirit, immediately carrying the truth in upon the Understanding by Supernatural and Immediatly Infused intelligible Species's. The former mediate way, this man is not Satisfied with: and this last immediate way is that whereby Truths were revealed extraordinarily to Prophets, and Apostles and other • , who were Inspired, and is usually called Prophetick Revelation; and in this sense is the word Revelation ordinarily taken in Scripture: And this is the Revelation Immediat and Objective, which this man would plead for, and which we deny to be common to all believers, whether under • he Old Testam. or under the New ; And which we also deny to be • he way, by which we are to expect the Teachings and Leadings of the Spirit now; seeing we are built upon the foundation of the Prophets and Apostles, Christ himself being the chief corner stone, Ephes. 2:20.

30. Now let us see how he proveth his point. He adduceth two passages of Scripture Isaiah 59:21. and Ier. 31:33. with its parallel Heb. 8:10. where the Lord promiseth, that the words, which he shall put in their mouth, shall not depart out of their mouth, nor out of the mouth of their seed, nor out of the mouth of their seeds seed, from hence forth even forever.