Quakerism the Path-Way to Paganism

CHAP. IX. Of Universal Salvation Possible.

1. AFter a pedantic parad, wherein our Quaker discovereth as much Vanity as Ignorance, conceiting that he and his party alone are the men of understanding, and that wisdom must die with them, and supposing, that the Opinions, which they embrace, and which he now broacheth, were never known in the world before they, whom he calleth Pag. 78.79. a company of poor mechanicks, were raised up to declare the same he proceedeth to declare, what these new Revelations are, which they have received. It is not worth the pains, to spend words in discovering this man's Ignorance, Folly, Pride and Pedantry, in all his excursions, for these appear manifestly, in his whole discourse. He not only falleth foul upon the worthy Ancients, Augustine and Prosper (whom yet he cited as favoring Universal Redemption) and upon Luther and Calvin ; but his dear friends the Arminians cannot escape his rode; for albeit they asserted Universal Redemption; yet because they did not clear so fully the way, how the benefits of this death of Christ were communicated to all, as he could have wished, they must be censured as a company of Ignorant-Fools, that knew not how to speak consequent • ally to their own renent: And yet for anything I see, they said little less, than he saith himself; for we must not think, that his errors are as New, as his Fond Fanatical Expressions are, wherewith he setteth them off. The Devil can help to the coining of new words, and to the framing of a new dress; for he is not so little Master of Words and Notions; nor is he so little versed in Politics, as not to see it of his Advantage to clothe Old Errors with New Notions, that they may the better pass among the ignorant, for matters never heard of before.

2. But leaving this to the ensuing trial, let us see, what is this New Light and Gospel, the knowledge of which, he saith, they have gote by the Revelation of Jesus Christ, and have it confirmed by their sensible Experience, and sealed by the Inward Testimony of the Spirit, in their hearts. He layeth down the mater in three Propositions Pag. 79. § 11. The first whereof (which in this Chapter we are to examine) is this. That God, who out of his infinite love sent his Son, who tasted death for every man, hath granted to every Person, whether Jew, o • Gentile, or Turk, or Schithian, or Indian, or Barbarian, of whatsoever Kind or Nation, or in whatever part of the world he live, a certain day and time of visitation, in which day, or time, it is possible for them to be saved, and partake of the benefit of Christ's death. This is one part of the New Gospel, which the Quakers preach: And, • re I proceed in the examination of the grounds thereof, I must premise these two things, first. That all this is founded upon the error of Universal Redemption, which we have rejected and confuted in the preceeding Chapter, and when the only pillar, on which this new Fabric is erected, is taken away, by such force of Scripture and Reason, as this Man, I suppose, shall be forced to yield unto, or declare himself to be self condemned, the building settled thereupon, needeth no more than its own weight, to bring it down headlong. And when further Chap. VII. we have vindicated the doctrine of Reprobation and free Election, (which this man labored with all his might to take out of the way, knowing that if that should stand, his New Religion or rather Old Pelagian & Arminian Delusion, should find no footing, we might forbear the further examination of his following doctrine, which is but so many native consequences, flowing from false Grounds and Positions. But Secondly. I cannot well understand, how he can say, that he and the rest of the Quakers have this confirmed unto them by their sensible Experience, it not being a matter, that can come under that manner of cognition: it seemeth, that their inward senses are so quick and lively, that they can sensate what is not sensible. But I find it usual with him, to say so much weight upon his own Experience and Feeling, as if it were the whole basis of his new Inventions and Doctrine, that it is no wonder, he make use of it, in all cases, pertinent, or impertinent, all is a matter, valeat quantum valere potest, everyone will not advert to its impertinency, but believe the man speaking from his own Experience, what his own Experience can never make him sensib • e of; for the Quakers do experience, as they say, what is not done, but remaineth to be done in the world, let be what is past, as all Christ's sufferings, &c. These thoughts and the like may possibly have moved him thus to speak here.

3. We have seen what his Proposition is; and the meaning of it is in short this, so far as I can take it up, That because God hath an inconceivably great love to all, & desire to save all, & for this end sent his Son to die alike for all, & every man & mothers son, he granteth to all & every man a certain space of time, within which if they accept of the offer of peace, & hearken to his commands it is well, they shall be saved: but if not, they must perish: But if now we inquire; How this matter cometh to the knowledge of every son of Adam: for it is but reasonable they hear of the terms, on which they may be saved, before they be condemned for rejecting of them? He will tell us afterward of an Universal Gospel, making the matter known to all & everyone. But again, if we inquire, Whether or not everyone of Adam's posterity hath Power in himself & gracious Ability, qualifying his Natural Faculties, to accept of this offer? He will tell us afterward, that there is an Universal Saving Grace and Light given to every man, whereby this may be brought to pass, if Freewill be so kind, and tender of the man's salvation. Whence we see, that Salvation lieth equally at every man's door, be he Jew or Gentile, Schythian or Barbarian, Turk or Christian : And every man hath Power and Ability, Moral, to lay hold on Salvation, if he be disposed to accept thereof: This, and nothing else, must be the Possibility, whereof he speaketh; so that there is not requisite hereunto any new grant of Grace, or Divine Help, to quicken the man, or to work Faith or any other grace requisite in him, he hath a stock, from his Mothers womb, which is sufficient, if he will but improve it, and that notwithstanding of anything he lost in Adam : (it was not then, we see, for nothing, that this Quaker was so much against Original sin, as we heard.) Now this being the proper and native face of this man's doctrine, let any man tell me, wherein it differeth from the Old Pelagian and late Popish, Jesuitical, Arminian and Socinian Error? And yet so vain and confident is the man, in his Ignorance and Self Admiration, that he holdeth these things forth, as a New Revelation (from the lying Spirit that hath been a liar and murderer from the beginning, no doubt) communicated only unto the Quakers, who are but a company of ignorant mechanicks, not acquainted with controversies, or read in the writings of Pelagians, Jesuits, Arminians and Socinians. And it may be, this is all the ground of his concluding this, as to the unlearned and unread Quakers, to be from Revelation, little knowing or observing, how deeply this erroneous imagination is implanted and rooted in the corrupt heart of every son of Adam, so that they learn it without book, or study; yea so that all the preaching of the Gospel of truth will never be able to eradicate these Natural errors, particularly this Natural Pelagianism, Iesuitisme, Arminianism and Socinianism, out of their minds and hearts, till the Grace of God come: and hence is it, that the Gospel, which is the doctrine of the Grace of God, diametrically opposite to this delusion, which is, in all points, a sworn enemy to the grace of God, is so little embraced and closed with by many, who live and die under the clear Manifestations thereof. And it is no wonder, that these false imaginations, being natural & in laid in our corrupt natures, have so deep an Impression, & be looked upon, by this Corruption, that is as blind as self conceity, as Impressions of the Spirit, especially when the God of this world, who is in them blinding their minds, doth concur to fortify this Prejudice against the doctrine of the true grace of God, and withal transformeth himself into an Angel of light, for this effect: which consideration moderateth our astonishment at the Boldness and Confidence of the Q • akers, and particularly of this their Patron, in this matter.

4. When he cometh to explain this proposition Pag. 82. §. 12. he tells us what he meaneth by this day and time of visitation, that God hath granted unto all men: And negatively he says he doth not mean, every man's term of life, though as to some, as for example the penitent thief, it may extend so far. But wherein consisteth this visitation? This was the chief thing that was here to be explained: we must, it seems, wait for his meaning till a fitter season afterward. A day of gracious visitation and invitation in the Gospel offer, we acknowledge; But what it is, which is granted to the Heathens, that can go under this name, I am yet to learn, knowing no dispensation of God, that can be called a day of Visitation, in reference to Salvation, but what it is in and through the preaching of the Gospel, which bringeth life and immortality to light, and which therefore cannot be said to be granted to such, as never heard of it.

5. Then he tells us positively, that it is only such a time, in which God is sufficiently exonered of the condemnation of every man, which may be longer to some, and shorter to others, as it seemeth good unto God, according to his wisdom. That no flesh shall have any ground of quarrelling with God, I am past all doubt; But if this man think, that in some cases, God is in hazard to be impanneled by man, it concerns him to make this matter more plain to us, who see no such hazard, and can apprehend no such danger. If he learn anything of this out of the Scriptures, he would do well to acquaint us therewith; if he have it only by Revelation, I am not like to bottom my faith upon his said or supposed Revelations. Sure, I think he should have given us some other ground for all this difference, that God maketh among men, granting to some a longer day, and to others a shorter day of Visitation, than is the good pleasure of God; for he cannot but know, that we lay this down for a ground, why some get no such day of Visitation, I mean as to the preaching of the Gospel; and yet this will not satisfy him, and others of his kind, who take upon them with no small boldness, to tell us of Rules of Justice, of their own imagining, which God must not transgress. What if some say, That God is not Just and Righteous enough, if he grant not to all an equally long day of Visitation? Will he think to satisfy them with saying, So it seemeth good to God according to his Wisdom? If so, he must be very partial, who will not accept of this answer out of our mouth, when, sure, it may sufficiently serve to stop his mouth; seeing it cannot help him, to say, that in the other case God should be less Unjust; for in no degree, how small so ever, can God be Unjust. But all this is but what some Papists say, who will not have this sufficient grace always at hand, but say that some sin it away, as may be seen in Bellarmine. Lib. 2. de Grat. & Lib. Arb.

6. What becometh of them after this day? He saith, they may live after it, but there is no Possibility of salvation for them; and God suffereth them to be obdured, as a just judgment for their infidelity; and then he raiseth up such as instruments of his wrath and maketh them his rod against others. But (1.) May it not come to pass that such, after that day, may hear the Gospel preached? no doubt, he will say, yea: is not then the Lord mocking them, when he inviteth them to Repentance & Salvation, after it is Impossible for them to Repent & be saved? If not, why objected he this against our doctrine of Reprobation? (2.) Why is there no Possibility of Salvation? Is it impossible for God to give them grace? or hath their Free will gote such a crake, or such a bias, as that it is impossible for them to run right? Then they have, in that case, lost all Free will; for his masters, the Jesuits & Arminians tell us, that it is not Free will, which cannot either will or nill, as it please • h, even all things requisite being present: And if there be not Free will, there can be nothing, as they say, but Necessity, & necessity taketh away all sin, & all conscience of sin. (3.) He saith, God suffereth them to be obdured. And is this all? The Scripture speaketh more actively of the matter, telling us, & that frequently too, that Go • hardened the heart of Pharaoh See Exod. 7. & 8. & 9. & 10. & that he hardeneth whom he will Rom. 9:18. (4.) But whether are they obdured, before the day of Visitation be at an end, or after? if before, then while they are Obdured, salvation is possible: If after, then their day of Visitation ended before they were abdured: & then I would ask, if sin procure this finishing of the day of their visitation or not? and what sin it is, seeing it is not Hardness of heart? Is it the sin of Infidelity? but then, seeing persons are guilty of that, at the first hearing of the Gospel, & not obeying & believing, eight • er this day endeth with the first proclamation of peace in the Gospel, (which is false, seeing many are and may be long Unbeleevers under the drop of the Gospel, and after many years get grace to believe) or not; and then we would fain know, when? (5.) By his mentioning of Infidelity • ere, as the sin procuring God's permission of Obduration, he seemeth to import, that the day of Visitation calleth for faith: an • I wish he had explained to us, what he understandeth by faith, and what is the Object, and what are the Acts of this faith; for hithertil, I could observe nothing said by him, that might inform me. (6.) But how can Infidelity be charged upon such, as never heard the Gospel? Doth the Scripture anywhere charge Infidelity upon such, as lived without the pale of the C • urch? (7.) When the Lord gave up the Gentiles to uncleanness, to vile affections, and to a reprobate mind Rom. 1:24, 26, 28. Which I suppose he will think to be equivalent, unto the Lord's suffering them to be Obdured, as he speaketh, we hear that it is for other sins, than want of Faith, or for not improving the day of Visitation. (8.) what the last clause can import, or for what end, it is adduced, I cannot well imagine. Only I gather out of it, and the preceding words That he cannot but say, that God punisheth sin with sin, and useth sinful men, acting sin, as his instruments, & as a rode in his hand, and so must will that sin be in the world by his permission; which is what our Divines say, though on all occasions, and without occasion offered, he falleth soul upon them, upon this very account; as is to be seen within two lines af • er this, where he would have his Reader believe, that we say, that God doth necessarily impell men to sin; which is a manifest untruth. (9.) In this case, what becometh of God's will & intention to save all? if he say, These are excepted. He must prove this restriction, & withal deny his Universality. If he say, the will to save all is antecedent; but t • is will is consequent, as do Pelag. Jesuits, and Arminians, he must then say, that God's will is really alterable and altered; and so make God like unto mutable man, neither wife enough to foresee what will be, nor powerful enough to do what he willeth, or effectuat what he intendeth: let him and his Patrons see to this.

7. To this purpose he applieth that place already cited Rom. 1. but, as we said, we find not the sin, for which the Lord gave them up to a reprobate mind, called a Despiseing or not receiving of the offer of the Gospel, or, not improving of the day of Visitation; but they were other sins against the Light of Nature; And if this man take the Light of Nature, for the Gospel, (as, it may be, we shall find, in due time, that he doth) we may know, what is the Quakers Gospel. To prove that some may outlive this day, he adduceth the instance of Esau Heb. 12:16, 17. and the lamentation of Christ over Jerusalem Luk. 19:42. But (not to fall upon the business yet, nor examine his g • ounds, which he prosecuteth more fully afterward) I would only ask, what this can prove, concerning a day of Visitation granted to all and every per • on, Heathen, & Barbarian, that never heard of the promise of the Messiah, nor of his coming in the flesh, and of salvation through Him? will he say, that all the posterity of Esau had as fair an offer of the Inheritance, as he had himself? and that all the Jews, these sixteen hundred years, have had as fair a day of Visitation, as they had, concerning whom Christ taketh up that lamentation? • f not, where is the truth of his Proposition? The Apostle tells us Rom. 11. that the natural branches were broken off, because of unbelief, and cast away, verse. 15, 17, 19, 20, 21. &c. And that was not meant only of that generation; for he tells us verse. 25. that blindness is happened to Israel, until the fullness of the Gentiles be come in : and as yet, concerning the Gospel, they are enemies; for the deliverer is not yet come out of Zion, to turn away ungodliness from Jacob verse. 26. Isaiah. 59:20. They lie yet under their own doom, which their Forefathers pronounced with their own mouth, when they said, His blood be upon us, and upon our children ; and under that wrath which came upon them to the uttermost, 1 Thes. 2: v. 16. Have all their posterity had as a fair a day of Visitation, (or anything like it) as their Forefathers had, before that Paul & Barnabas said unto them Act 13 46. It was necessary, that the word of God should first be spoken unto you, but seeing ye put it from you, and judge yourselves unworthy of eternal life, Lo, we turn to the Gentiles ? No, I suppose not, what will he then do with his false proposition?

8. This is all, which he giveth as an Explication of his Proposition, and there are two main things, which called for some Explication, and which he hath left untouched. The one thing is, what is the nature of this Visitation? Or what is that dispensation of God towards Heathens, who are not within the visible Church, nor never heard a distinct sound of the Gospel, or of a crucified Christ, the Captain of Salvation, and the only Peace maker, that can pass under the name of a day of Visitation? That we might know, whether it be of one and the same kind, which is granted Both to those, that are within the Church, and to those, that are without▪ And if not, what is the difference: For it would seem reasonable to say, that God requireth something more of those that are within the Church, in order to salvation, than of such as are without it: and whether faith in a crucified Christ can be required of such, as never heard of Him? The other thing is, what is the meaning of that, Salvation is possible ? What Possibility is this, which he meaneth, or in what respects is it said to be Possib • e? Is his meaning, that it is possible through God's grace? No: for then it should be possible, so long as they live: For if God would give them grace, they should be saved. His meaning then must be, that God hath laid it down at all men's door, and they have all sufficient Power to accept of the Conditions, or do what is requisite for salvation, if they will, without any c • ncurrence of divine grace, or any new supply: And that this is really his true meaning, we shall see, when we come to examine his grounds.

9. As for the truth, which we maintain, it is to be seen, in our Confession of faith Chap. 1. §. 1. [ Although the light of Nature, and the works of Creation and Providence, do so far manifest the Goodness, Wisdom and Power of God, as to leave men inexcusable (Rom. 2:14, 15. and 1:19, 20 Psal. 19:1, 2, 3. Rom. 1:22. with Chap 2:1. yet they are not sufficient to give that knowledge of God, and of his Will, which is necessary unto Salvation (1 Cor. 1:11. & 2:13, 14.) therefore it pleased the Lord at sundry times, and in diverse manners, to reveal himself, and to declare that his will unto his Church (Heb. 1:1.) and afterwards for the better preserving and propagating of the Truth, and for the more sure establishment and comfort of the Church, against the Corruption of the flesh. and the malice of Satan and of the world, to commit the sa •• e wholly unto writing (Prov. 22:19, 20.21. Luk. 1:2, 4. Rom. 15:4. Mat. 4: verse. 4, 7, 10. Isaiah. 8: v. 19, 22.) which maketh the holy Scripture to be most necessary (1 Tim. 3:15.) those former ways of God's revealing his Will unto his people being now ceased (Heb. 1:1, 2. 2 Pet. 2:19.) And in the larger Catechism quaest. 60. Can they who have never heard the Gospel, and so know not Jesus Christ, nor believe in him, be saved by their living according to the light of nature? Ans. They who have never heard the Gospel (Rom. 10:14.) know not Jesus Christ (2 Thes 1:8, 9. Ephes. 2:12. John. 1: verse. 10, 11, 12.) and believe not in Him, cannot be saved (John. 8:24. Mark. 16:16.) be they never so diligent to frame their lives according to the light of Nature (1 Cor. 1:20,—24.) or the Law of that Religion, which they profess (John. 4: verse. 22. Rom. 9:31, 32. Phil. 3:4,—9.) Neither is there salvation in any other, but in Christ alone (Act. 4▪ 12.) who is the Savior only of his body the Church (Ephes. 5:23.) And again Quaest 68. Are all the Elect only effectually called? Ans. [All the Elect and they only are effectually called (Act 13:48.) Although others may be, and often are, outwardly called by the ministry of the word (Mat. 2 • :14.) and have some common operations of the Spirit (Mat. 7:22. & 13:20, 21. Heb. 9:4, 5.) who, for their willful neglect and contempt of the grace offered to them, being justly left in their unbelief, do never truly come to Jesus Christ (John. 12:38, 39, 40. Act 28:25, 26, 27. John. 6:64, 65. Psal. 81:11, 12.)

10. When the Gospel cometh to a place, there is ground of hope, that God hath some lost groat or other to find out by the light thereof, for it being the Gospel of Salvation, and by it the Lord bringing life and immortality to light, and it being the mean appointed and designed of God for this end, to bring in the chosen ones, there is ground to suppose, that the Lord hath some elected ones in that place, moe or fewer. And though as to the intention of God, and as it is the means designed of Lord, whereby to effectuate the purpose he hath of saving such, as he hath designed unto life, it be properly sent to gather them in: yet considering it as containing the revealed will of God, and pointing forth duty, and as it is put into the hands of men, who know not the secret Counsels of God, nor whose names are written in the book of life, whose not, it concerneth all that hear it; and all are bound in obedience to the command of the great God, in the mouth of his authorized Ambassadors, to believe and obey the Gospel: And when obedience is not yielded thereunto, the righteous God, because of the refusal of the offer, and the contempt done to the grace of God, in that refusal, either taketh away the Gospel, leaving that people in darkness, and in an irremediable case, by Non-churching or Excommunicating them, as he threatened to do to Ephesus Revel. 2: to La • dicea Rev 3: and did to the Jews, when he cut them off, and hath done to several other Churches, sometimes • amous for Christianity: And where he continue • th the Light of the Gospel, after much contempt (there being of his Elect there whom he will not want, but with much long suffering, for the glory of his Grace, wait for) he hath other spiritual judgments, wherewith, even in this side of Eternity, he punisheth such contemptuous offenders, whose life natural he may spare for a time, by giving them up to hardness of heart, judicially blinding them, giving them up to the power of Unbeleefe, and to spiritual Security, and Deadness, so that no preaching can pierce them, no Means can prevail with them, no Motives can move or persuade them, no Threatenings can awaken them, or rouse them out of their sleep: So that the Lord dealeth with them, according as it is written Isaiah 6:9, 10. Mat, 13:14. Mark. 4: v. 12. Luk. 8:10. John. 12:40. Act. 28:26. Rom. 11:8. maketh their eyes heavy and shutteth their eyes, &c. or as it is written Esa. 29:10. Rom. 11.8. poureth out upon them the Spirit of a deep sleep, and closeth their eyes: or as it is written Psal. 81:12. giveth them up to their own hearts lust: or as it is Psal. 6 • :22. maketh their table a snare : or as it is 2 Thes. 2:10, 11, 12. giveth them up to all deceivableness of unrighteousness in them that perish, and sendeth them strong delusion, that they shall believe a lie, that they may be damned, who believed not the truth : or saith to them, as Revel. 22:11. He that is unjust let him be unjust still; and he that is filthy, let him be filthy still: And though such judgments may be inflicted upon some, that live and die under the drop of the Gospel; yet it may well be said, as to these, on whom the Lord poureth out these judgments, that the day of their Visitation, and hope is at an end: But yet, though the consideration of this, may and should make the Faithful Labourer in the work of the ministry, when ready to complain, and cry out, that he hath labored in vain, and hath spent his strength for naught and in vain Isaiah 49:4. lay his hand upon his mouth, and adore, knowing withal that his judgment is with the Lord, and his work with his God ibid. and that he is unto God a sweet savor of Christ even in them, that perish, and to whom he is the savoure of death unto death 2 Cor. 2:15, 16. Yet notwithstanding because it is not certain, who are the particular persons, who are thus judicially smitten of God, he should mind his duty, and preach the word, be instant in season, out of season, reprove, rebuke, exhort with all long suffering and doctrine 2 Tim. 4:2. and be patient, in meekness instructing those that oppose themselves, if God peradventure will give them repentance, to the acknowledging of the truth; and that they may recover themselves out of the snare of the devil, who are taken captive by him, at his will 2 Tim. 2:24, 25, 26. And others also, who are even in a more private capacity, should save some with fear, pulling them out of the fire Iud verse. 23. Not do we hereby give allowance to any to despond, or despair, who hear the Gospel, for the Lord hath his own time of coming, & the door standeth open, that whosoever will may be encouraged to come forward; for Christ in no wise casteth out any that cometh John. 6:37. & the invitation is Free & Large, & whosoever will let him take of the water of life freely Revel. 22:17. Though with all we must say, that word Heb. 6:4, 5, 6, 7. may strick terror into the hearts of many, for it is impossible for those, that were once enlightened, and have tasted of the heavenly gift, and were made partakers of the holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again unto repentance, seeing they crucify to themselves the Son of God afresh, and put him to an open shame; for the earth, which drinketh in the rain, that cometh oft upon it, and bringeth forth herbs, meet for them by whom it is dressed, receiveth blessing from God, but that which beareth thorns & briers is rejected, & is near unto cursing, whose end is to be burned.

11. But as concerning that possibility, which this Quaker dreameth of, whereby it is concluded, or presupposed, that every Mothers son of the Posterity of Adam have Power and Ability Moral, (I say moral, that no man may think▪ I speak here of the mere faculties of the soul, Understanding & Will,) to believe and obey the Gospel; or can of themselves believe, without the Spirit of God, and his mighty operation, enlightening the Understanding savingly, and renewing the Will, and causing, by the influence of his grace, the soul lay hold on the offered salvation, and accept of the all-sufficient offered Mediator; we utterly deny it, affirming, faith to be the pure gift of God, wrought by the exceeding greatness of his power, according to the working of his mighty power, or according to the working of the might of his power, Ephes. 1:19. & 2:8. And that this faith cometh by hearing, and hearing by the word of God Rom 10:17. So that we see nor how any, without the Church, or the hearing of the word of God, and of the word of the Gospel revealing Christ, the power of God, and the wisdom of God, can believe; not how any w • thin the Church, and who hear the sound of the Gospel daily, can believe without the grace of God, working Faith by the Operation of his Spirit, and thus concurring with the word. And therefore, we deny Salvation to be Possible (in this Quakers sense) to any, yea even to the Elect; other ways we must reject the Scriptures of truth, and embrace the Pelagian Error, and lay aside all prayer for the Spirit of grace to work faith, and only make our supplications to Lord Free will, and think to batter the walls of Freewill with mere Moral Swasion, as Jesuits, Arminians and Socinians, with the old Pelagians, imagine; and sacrifice to our own net, and burn incense to our own drag, Free will, because by it our portion is fat, and our meat plenteous; And so give thanks (with the damned) to God, that hath made salvation only Possible; but to ourselves alone for making it Actual, and for obtaining the crown and prize.

12. Having thus, in short, proposed our Judgment, after hearing of his Opinion, we come now to examine the proofs of his Proposition, which he layeth down Pag. 93. &c. §. 19. And first, in general, he saith, That it is manifest from the complaints, which the Spirit of God useth in the Scriptures, against such, as perish, chideing and reproving them for rejecting God's visitation and love, and refusing his mercy. Ans. (1.) His Proposition is Universal, and these Complaints an • Reproofs are only Particular, viz. against such, as were within the Church; & so they can prove nothing. (2.) Neither will these Reproofs, &c. prove that such had power and ability to embrace mercy and love offered unto them, without the grace of God, as say Jesuits and Arminians ; for the Scripture tells us, that God must give the new heart, Ier. 31:33, 34. & 32:39, 40. Ezech. 11:19, 20. & 36:26, 27▪ Heb. 8:10. and that none cometh to the Son, but whom the Father draweth, John. 6:44, 45. and that it is God, that worketh in us both to will and to do, Phil. 2:13. And to gather our Power and Ability out of the Commands and measure the one by the other, is the very core of Pelagianism and Arminianism ; for upon this ground did Pelagius conclude, that we could keep the whole Law perfectly, as this man also saith, Hear Pelagius himself ad Demetriadem (cited by Vossius Histor. Pelag. lib. 5. part. 1. Thes. 6.) [ Duplici ignorantia accusamus Deum. Inscientiae, ut videatur nescire quod fecit, nescire quod iussit, quasi oblitus fragilitatis humanae, cujus Author ipse est, imposuerit homini mandata, quae ferre non possit. Simulque (prô-nefas!) adscribimus Iniquitatem Iusto, Pio Crudelitatem, dum aliquid impossible praecepisse conquerimur: deinde pro his damnandum esse hominen ob ea, quae vitare non potuit: ut (quod etiam suspicari Sacrilegium est) videatur Deus non tam salutem nostram quaesisse, quam poenam. Itaque Apostolus sciens, a Domino justitiae ac majestatis nihil impossible esse praeceptum, aufert a nobis vitium murmurandi; quod tunc utique nascisolet, cum aut iniqua sunt quae jubentur, aut jubentis minus digna persona est. Quid tergiversamur incassum? Nemo magis novit mensuram virium nostrarum, quam qui ipsas vires nobis dedit. Nec quisquam melius, quantum possimus, intelligit, quam qui ipsam virtutem nobis posse donavit: nec impossible aliquid voluit imperare, qui justus est nec damnaturus hominem fuit pro eo quod vitare non potuit, qui pius est. ] Which in short is this, That to say, that God should command anything, which is not in our power to do, were to accuse God of Ignorance, as not knowing man's power; and of Iniquity, Cruelty and Sacrilege, commanding that, which he knew we could not do, and thereafter condemning us for not doing of it. This Quaker may see his own face in this glass.

13. He citeth further the words of God to Cain Gen. 4:6, 7. and saith, that this timeous admonition, and promise of pardon upon condition he did well, saith that he bad a day of visitation, wherein it was possible for him to be saved. That it was possible for Cain, through the grace of God, to have done well, and obtained the excellency, we affirm; but that he had power without this grace, all this admontion cannot prove; so that, as is said, it is pure Pelagianism for him to add, God could not propose that condition, to do well, to him, if he had, not given him sufficient strength to do well. Had Pharaoh sufficiency of strength moral to let the people of Israel go, when God had hardened his heart, so as he should not let them go? If not, how could God send Moses to him with a word of command? This man told us Thesis 4. That man, in his Natural state, could know nothing aright; and that all his Imaginations, Words and Actions were evil, and only evil continually: Now I inquire, if such a man can be said to have sufficiency of strength to know God and things divine, and to do well? If not, then it seemeth by this man's doctrine here, that God can impose no command upon such, to know God, and to do well. We know, that God giveth the heart to perceive, eyes to see, and ears to hear Deut. 29:4. and that the carnal mind is enmity against God, for it is not subject to the Law of God, neither indeed can be Rom. 8:7. And that the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, becauss they are spiritually discerned, 1 Cor. 2:14. He citeth to the same purpose Gen. 6:3. And we deny not, that the Spirit (speaking after the manner of men; for such expressions cannot b • understood properly of God) is said to contend with men, to wit, by his Word and Servants, whom he sendeth forth to deal with men in his name. So did he thus strive long with this old world by his messengers, the Patriarchs, particularly by Noah, called a preacher of righteousness, 2 Pet. 2:5. But what of this? This day of Visitation, (saith he) which he granteth to everyone, is such as therein the Lord is said to wait, and be gracious Esa. 30:18. to be long suffering Exod. 34:6. Num. 14:18. Psal. 86:15. Ier. 15:15: By all which, (not to mention the impertinency of that citation Isaiah. 30:18. as also of that Ier. 15:15. as may appear to any at the first view) he can only infer that which we do not deny, viz. That God is long suffering, and patient even towards the wicked: But can he hence conclude, that the wicked have power therefore, of themselves, without the Spirit of regeneration and grace, to do what is commanded in reference to life eternal? Let him essay this, and give yet fuller proof of his Pelagianism. That wicked persons may forbear much wickedness, and acts of iniquity, without the special grace of God, I readily grant; and hereby turning from their former wicked courses, may prevent their own temporal ruin, and hold off the judgments of God that are threatened and imminent, as we see in the people of Nineveh, and in that wicked King Ahab ; and so that the old world might have prevented their destruction by turning from their evil ways, and hearkening to the counsel and command of Noah from the Lord, who waited with patience, 1 Pet. 3:20. All this is true, but what is all this, in reference to eternal Salvation? Is it likewise in their power, when they please, to turn to the Lord, and serve Him with a perfect heart, and to walk before Him and b • perfect? Ere we believe this, we must see other proofs thereof, than what is brought from the word of Command; for that, I suppose, will reach even such, whose day of Visitation is at end; and to whom salvation is, on this account, impossible, as this man saith.

14. He foresaw, that it would be answered, that the long suffering mentioned, 1 Pet. 3:20. was not unto salvation. And therefore citeth as a parallel place, to clear that it was unto salvation, 2 Pet. 3▪ 15. But the man taketh no notice to whom the Apostle Peter is speaking there, in his second Epistle, see verse. 9. explained and vindicated in the former Chapter. They were these, whom the Apostle looked upon, as having obtained like precious faith, with him and others, through the righteousness of God, and our Savior Jesus Christ 2 Pet. 1:1. and whom he styleth beloved Chap. 3:1, 8, 14, 17. and such as were looking for the coming of the day of God, and for new heavens, and a new earth, wherein dwelleth righteousness verse. 12, 13, 14 and such as were in case to grow in grace, & in the knowledge of Jesus Christ verse. 18: Now to these only, and such as belonged to the Election of grace, whom the Lord was yet to bring-in, the Lord's delay to destroy the world with fire (which is the long suffering here spoken of, as verse. 9. cleareth) was salvation, because he would want none of them, that his body (to which they belonged as members) might be complete. But he tells us further, to as little purpose, that Peter in this matter looketh to Paul's writings, insinuating that this was the Catholic and common doctrine of the Church. And why should it not be so, as we have cleared it. And Paul also, in his Epistle to the Hebrews (which is the writing of Paul to them, to whom Peter is now writing, as appears 1 Pet. 1:1. 2 Pet. 1:1.) speaketh to this same purpose Heb. 10.35. to the end. So that this man is in a fond mistake, when he supposeth afterward, that in this particular Peter hath his eye towards Paul's Epistle to the Romans. Chap. 9. seeing that Epistle was not written to them, to whom Peter is here writing; and that he meaneth such an Epistle, as was written to the same persons, is clear from verse. 15. Even as our beloved brother Paul also—hath written unto you. It is true, Peter addeth other Epistles of Paul, wherein he speaketh of these things, that Peter is here treating of, which cannot be said of that place of his Epistle to the Romans. And what he speaketh of our wresting of the Scriptures, may (as is evident enough from what is already said, and will appear more ere we end with him,) without the hazard of a reproach, be retorted upon himself and his party: But we have some other thing to do, than insist upon recriminations.

15. He citeth next Pag 95. Rom. 2:4. and then asketh, how these could be called riches and bounty, unless there had been a time, wherein they might have repented, & become partakers of these riches, which were then offered? Ans. These might have been the riches of God's goodness and forbearance and long suffering, calling them to turn from their wickedness, and not treasure up wrath to themselves against the day of wrath, though nothing certainly accompanying salvation: Nature may teach persons, that God's bounty and goodness in spare • ng or not cutting off with remarkable judgments, as he doth some; and continueing life, & good things necessary for life, notwithstanding they deserve to be cut off, should be otherwise improven, than by taking encouragement therefrom, to sin the more. Shall temporal spareing favoures, bestowed on such, as deserve nothing but hell fire, be in so small account with us? Was it in their power, without the grace of God, upon the simple consideration of the goodness of God, and his long suffering and patience towards them, to repent savingly? or could they have been made partakers of Salvation, without saving Repentance? One of these this Man must prove, ere he can evince anything hence, proving salvation possible, in his sense, to all and every person. And I suppose these words of the Apostle verse. 7. To them who by patient continuance in well doing, seek for glory and honor and immortality; Eternal life, will import some other thing. This seeking after glory and honor and immortality & that by well doing (or, as the opposition made verse. 8. cleareth, by doing the truth, & obeying righteousness, & by working good as verse. 10.) and by continuance in well doing, & by patient continuance in well doing, cannot sure be performed by any, by the mere strength of Nature, and without the Grace of God. And how shall it be performed by them, that know nothing of an Eternal life, or of Glory and Honor and Immortality; & so cannot seek after it, & that in such a manner? Will he say, that all the Heathens & Barbarians, the Cannibals, & Men-eaters, & such as have little more of Men, than the outward visage, & positure of the body, are acquainted with these things; & can by their own Industry & Paines reach the crown of immortal glory? If he do not both affirm & confirm this, he proveth not his Universal Day of Visitation granted to every Mothers son, in which they may, if they please, lay hold on eternal life.

16. Thereafter §. 20. he citeth Isaiah. 5:1, 2, 3, 4. (and as parallel parables Mat ▪ 21:33. Mark. 12:1. Luk. 20:9. which yet differ in several main points) a passage which his predecessors, the Jesuits & Arminians, did much • elaboure and wrest, to give some countenance to their errors, about the Resistibility of the grace of Conversion. All which this man deduceth from all of them is this. That this parable could be no ways Apposite to them, to whom it was spoken, unless these laborers might have brought forth fruit; such a possibility had they, that Christ by the Prophet saith, what was more to be done to my vineyard, which I have not done? Answer. (1.) What can this prove for them, who had not such pains taken upon them? had no vineyaird erected among them? This man is good at concluding an Unlimited Universal from a plainly Restricted Particular. (2.) That it was their duty to have brought forth fruit, is certain; that they had power of themselves, without the grace of God, to have brought forth saving fruit, he hath not proved, neither can reprove 3.) To say, that therefore they could not be blamed, is a Pelagian Erour, & such as himself cannot allow of, if he will not contradict himself; for after the day of Visitation is past with a man, that man hath no more Power or possibility of doing any good, and yet he will not say. that therefore he cannot sin, & become blame worthy after that time. (4.) Any may see, that the parable, mentioned by the Evangelists, reached mainly the Priests & Rulers, & not the People, though in their hearing it was spoken; and that it was to exaggerat their cruelty, & rage against his faithful servants, and that, which they wert shortly to exercise against himself, the true Son & Heir. And who knoweth not, that even without saving grace, they might have foreborne these acts of cruelty, & that it was really in their power? And thence to infer a power of doing all requisite to salvation, must be such logic, as is hateht in a distempered brain, & a clear evidence thereof (5.) When the Lord said by his prophet, what could be more done &c. He speaketh only of external means, whereof there was no deficiency; but these they had were sufficient in their own kind, and enough, and more than enough to convince all of the height of the wickedness of the Jews, who under all this plenty of means brought forth (as to the generality, and body of the people, concerning whom he is speaking) nothing but wild grapes, yea stinking grapes, as the word importeth; so that their deeds were worse, then the deeds of the heathens, who neither had such Means, nor outward Favoures conferred upon them Ier. 5: ver. 28. He citeth as of the same import, Prov. 1:24, 25, 26. Ier. 18:9, 10. Mat. 18:32, 33, 34. & Act 13:46. But he tells us not what use he would make of them. That persons may and will refuse the Lord's call, who doubteth? Because they can do evil, have they therefore a Power to do good? Or because they may forbear some acts of cruelty towards others, will it thence follow, that they have a power to do that which hath a certain connection with Salvation? These are Quaker -like Inferences, that want all solidity, and no little of sobriety.

17. In the last place he citeth Mat. 23:37. Luk. 13:34. & 19:41, 42. whence he Inferreth first, that there was a day, wherein the inhabitants of Jerusalem might have known the things, that belong to their peace. Nex, that in that day, God would have gathered their children, as an hen her chickens Thirdly, that they would not; and because they would not, they were now hid from their eyes, so as they could not see, that day being expired; and therefore they were justly condemned and obdured. Ans. (1.) That the inhabitants of Jerusalem had a fair sun shine day of the Gospel, at that time, is most certain: but had all the world, and every city of the world, from the beginning of the world, unto that day, and since to this day, such a fair day light? If yea, whence is it proved? This text proveth no such thing, but in the rare fancy of this Quaker, who supposeth that a Particular will prove a General: Just as if he should say, He, and some few others are, Quakers ; therefore all the world are turned Quakers, and were Quakers from the beginning, & shall be Quakers to the end of the world. But if not, how then doth he conclude the thing, that is in question? (2.) The text speaketh nothing of this Power and Ability to know: But Christ, as man, Pathetically expresseth his vehement and earnest desire, that they had known: And therefore there is no ground for any such conclusion, as he would hence infer. (3.) That the Lord Jesus labored with earnestness and love, to have gathered their children, as a hen doth her chickens under her wings, is very true; but hence he cannot prove, that God hath Ineffectual Desires and Wishes after the salvation of the damned: what is spoken of Christ, as man, and a preacher of Righteousness, can with no show of reason be applied to God. (4.) That the Lord punisheth the contempt of the Gospel, with Darkness, Judicial strokes, and Desolation, is true, and asserted by us above; but none can hence infer, what this man would conclude, that knoweth what he saith.

18. What followeth Pag. 96.97. is but what we willingly confess, & have asserted above, to wit, that after the Contempt of Mercy & Salvation offered, God giveth up to hardness of heart, as Isaiah. 6. Mat. 13:14. Mark. 4:12. Luk. 8:10. John. 12:40. Act 28:26. But when he speaketh of the talents given Mat. 25:14 &c. he insinuateth that the one talent was sufficient, being of the same kind with the rest: But how hath he proved, that by these talents is meaned saving grace? And that by persons, or servants, to whom these talents were given, are meant all and every man, from the beginning of the world to the end; and that their tradeing with the same, importeth power and ability in themselves, without divine help and grace, to improve these gifts or graces to a spiritual and saving advantage? Sure, the Scripture tells us, that without Christ we can do nothing John. 15:3, 1, 5, 7. and that it is the grace of God, that doth all in us, 1 Cor. 15:10. And that of ourselves, as of ourselves, we are not sufficient to think anything, but our sufficiency is of God. 2 Cor. 3:5. and that it is God, that worketh in us, both to will and to do Phil. 2: • 3. And whatever ability be granted to improve some common gifts and advantages, given to many, to be improven for the glory of God, and the good of others, (which is all that is imported by these Talents) no man can hence infer, sufficiency of saving grace granted to all, and ability to improve savingly all gifts and advantages common to all, but such as can make ropes of sand. Thus we have considered all that he hath said on this Proposition, for which he is beholden to his friends the Jesuits and Arminians, as might be shown, if it were worth so much pains, let any, who will, Rea • the Jesuit Didacus Ruiz de Praedestinatione dispp. 39 40.41.42.43.44.45. and especially disp. 46. de Barbaris and he shall find this Quakers doctrine, at full length.

CHAP. X. Of Universal Grace and Light.

1. We come to examine his Second Proposition containing a further piece of their divinity, which he expresseth thus Pag. 79. §. 11. That God for this end did comunicate and give to every man a certain measure of the Light of his Son, a measure of grace, or some manifestation of the Spirit, which hath several names in Scripture, as the seed of the kingdom Mat 13:18, 19 light manifesting all things Ephes. 5:13. the word of God Rom. 10:18 the manifestation of the Spirit given to everyone 1 Cor. 12.7. the talent Mat. 25.14. the Gospel preached to every creature Col : 1:23: Ans. This must be a strange and wonderful thing, that is both Grace & Gifts, which are inward, and placed in the soul; & the Word of God & the Gospel, which is outward, preached & declared to the ears of people; what can we make of this? or what can we understand by it? Nay this, with them, is the Spirit of God, it is Christ, God Father, Son & holy Ghost, and what not? This I take to be peculiar to the Quakers for neither Pelagians, nor Socinians, nor Arminians, nor any of their followers, nor Jesuit, ever spoke at this rate of non-sense, & vented to the world such Inconsistencies, which are rather the foamings of a distracted brain, than the discoursings of men, in their wits, how heterodox so ever. But is it not strange, that this man should imagine these things to be common to all mankind? The seed of the kingdom I nowhere read of; but of the word of the kingdom, which is compared to seed: and was this word preached to all nations, from the beginning of the word? Or is it to this day sown in all nations, even amongst Heathens, in Iapan & other Regions & Territories in the East & West Indees ; or among the Turks & Cannibals ? By whom I pray; and upon whose testimony must we believe this? The word of God Rom. 10:17. is the word, that is heard, & preached by such as are sent, whose feet are beautiful verse 15. & by which faith cometh, & calling upon God verse. 13:14, 17. Is this common to all Nations? The manifestation of the Spirit spoken of 1 Cor. 12. is concerning gifts peculiarly enumerated verse. 8:9, 10. such as the word of wisdom, the word of knowledge, faith, gifts of healing, working of miracles, Prophecy, discerning of spirits, diverse kinds of tongues, and interpretation of tongues. And are these common to all men? or were they then common to all the world? Nay, doth not the Apostle expressly restrick them to the Church, of which he is there speaking, & in which the Lord did set Officers, endued with these gifts verse. 28? & expressly say, that they were not common even to all the members of the Church, as may be seen through that chapter, & particularly verse. 29, 30? beside that the scope of the whole irrefragably evinceth this. As for the talent mentioned Mat. 25. We spoke of it in the preceeding chapter. And that Gospel, whereof Paul speaketh Col. 1. Was that which he was sent to preach to all indefinitely, as providence, (which sometimes stood in the way of his endeavoring to preach it somewhere, as we see Act. 16:6, 7.) ordered it; and which is called verse. 26. the mystery, which hath been hid from ages, and generations, but now is made manifest to the saints; Was this common to all before Christ came? & is it common to all this day? How shall it be evinced, that this Gospel is thus Universal? will he take that word, every Creature under heaven verse. 23. without any limitation? Then he must s • y, that Paul, preached this Gospel to Devils, to Beasts, & all creatures without sense, as well, as to Men. But if he will restrick it, let it be according to Reason, & we are satisfied, & his design is crossed; for, as we cleared above Chap. VIII, these Universals must be interpreted according to the nature of the thing spoken of, & the circumstances of the place; & so it will here but import, an indefinite mission among the Gentiles, and is an hyperbolick expression of the vast extension of the tidings of salvation, now under the Gospel administration, in comparison of what it was un • er the law, when restricked to the limites of one kingdom, & to the posterity of Abraham, Isaac & Jacob, with a few Proselytes.

2. To keep us from startling at the non-sense of the Proposition, we have more, & more of that kind, to meet with, in the further explication thereof, set down in several Pages from Pag. 82. §. 13. to Pag. 92. And though some may justly blame me for wasteing words, & spending time, upon such a Nonsensical, Self-contradictory Proposition; yet considering, that here lieth the core of their delusions, and that, which (though not as to mater, yet) as to expressions is peculiar to the Quakers, and common to them all, the Reader must have patience, and hear all, and then he will be better able to judge.

3. He beginneth then Pag. 82. §. 13. & tells us, That this Seed, Grace, word of God, and light, with which every man is enlightened, and a measure of which everyone hath, in order to Salvation, and which by man's pertinaciousness and the malignity of his will, may be resisted, extinguished, wounded, suppressed, killed & crucified, is not the proper essence and nature of God, considered in itself. Before we enter upon a particular discussion of this man's words, we conceive, it will be of use, to help us to understand him the better, (if he may be understood at all, in this chief part of their heretical doctrine) to take notice of some expressions of other Quakers, concerning this Light, and Seed, of which they speak so much; Mr Hicks in his dialogue ; giveth us some account of some of their expressions in this mater Dial. 1. Pag 3. G. Whitehead said, in him was life, & the life was the light of men. If the life be the divine essence, the light must be so also; for such as the cause, such the effect must be. And Again Pag. 4. The light within must be God, because to deny it so to be, is to deny the Omnipresence of God. Thus the light is the Essence of God, & the Omnipr • sense of God. And again G. W. reasoned thus, The divine life is immutable. To say then the light within is not God, is to say God is mutable. Therefore it is blasphemy to deny the light within to be God. Yea Pag. 5. he tells, that one Robert West called the denying to worship the measure of light in every man, damnable heresy; and said, that the Spirit, which God breathed into Adam was not man's spirit, but another, the breath of our nostrils, the anointed Lord. This is that true light &c. And Pag. 6. He tells us, that commonly, they call this light within, Christ, or a measure of Christ. And Pag. 7. That Crisp said, that it was sufficient to heal, help and save them▪ t • at take heed to it ; and that because, if it ought to be obeyed, then it must be sufficient &c. So Pag. 9, 10. They say, they do obey the commands of the Living and Eternal Word in them, that is, the Light to them is the living and eternal Word So. Pag. 16. He tells us, that some of them call the seed, Christ ; others, a measure of God ; others say, that it is the Spirit Pag. 47. he tells us, that Naylor saith That Christ is the election, and the elect seed : and that Fox saith, The seed, to which the promise is, is that, which hath been laden as a Cart with sheaves by the sinner; which seed is the h • pe Christ. And Pag. 82. that W. Pen saith this light within was and is sufficient to bring about remission of sins, & eternal salvation, wh • ch was the errand, for which Christ came into the world. In his 2 Dial. Pag. 45. he tells us, that Ed: Burroughs called this seed, the Church, which is Christ's body Pag. 46. that he said also, that such as denied Christ to be the light in every man, were Antichrists : and that G Whitehead said, To say the light in every man is a mere creature, is contrary to plain Scripture—this life and light is divine and increated. In his 3 Dial. Pag. 8. He tells us, that they say, That the life of God, is the light of men, with which every man is enlightened, is sufficient to salvation : And that they who obey it, are the good subject; and children of God, and obtain favor, l • ve, and the recompense of the reward of righteousness : and how they speak thus, Thou confounds the light (within) and the creature together, concluding Imbecillity, Insufficiency, and Ignorance in the light which are the imperfections of the creature. And again Pag. 10.) It is impious to charge men's infirmities upon the Light, and reput that insufficient because they are rebellious. And again p. 43. that they say, who or what was Christ, in that manifestation itself, but that divine word, light and life, manifested in flesh. And pag. 52. This argument springs in my mind, for the divinity and sufficiency of the Light, That which in all ages hath been the just man's path, and there where the blood of cleansing is known, and by which fellowshipe is enjoyed, and the light of eternal life obtained, is, ever was, & ever will be, a divine, sufficient and saving way. But such a way is the Light &c. Mr Stalham in his book against the Quakers part 1. giveth us some others of their expressions, concerning this light, in prejudice of the Scriptures, such as Pag. 60. that G. Fox said, the light was the true teacher and the light within life, the light in Scripture is death. so p. 74. that the same person said, It is the light that gave forth the Scriptures, and will open the Scriptures, and is a more sure word of prophecy, yea and the grace, that appeared unto all men. And Pag. 83. that I. Nayler said, that this light, if we did know, own and obey it, would lead us out of the fall. Many such expressions may be found. I suppose, by others, who are acquaint with their books: and by these expressions, we may in part conjecture what they mean by this Light ; & that upon the ma • er it is the same the old Begards said to wit, that every intellectual being hath enough within itself to make it happy.

4. But to return to our Quaker, we see (1.) what various titles & epithets he giveth it, he calleth it the Seed, Grace, the Word of God, and the Light, which certainly is not to clear and explain the mater to us, but to inveigle us & cile our eyes, and leave us more in the mist, that we should not know, what it is, (2.) He saith, this (whatever it be) is in some measure given to every man: and sure, what is common to all men, can be nothing but Nature, or the Pelagian grace of God, that is man's Free Will, as Vossius showeth us Hist. Pelag. Lib. 3. Part. 2 Thes. 1. Pelagius thought and said, that this Rational Will, or the Possibility of Nature created by God, was the grace of God by which all might be done; though afterward he added, to color the business better, a supernatural grace ; but this was nothing else, but the external doctrine of the law: But whether the Quakers will come this length, I know not: When all this addition of Pelagius, did not satisfy the orthodox, he added the grace of remission of sins ; but he thought not this necessary to all. See Voss: ibid. Thes. 2. when this did not satisfy, he made another addition of the grace of Christ, consisting only in his Doctrine and Example. At length, when all that would not satisfy, he added the divine help of the Spirit working in men ; but restricked it wholly to the Understanding, granting no operation of the Spirit upon the will. Now whether our Quakers will come all this length, I doubt, seeing this grace that Pelagius acknowledge • , cannot be said to be common to all men, How much less, can that be called grace, which they talk so much of? and how can so great things be said of it, while it cometh short of the very Pelagian grace? (3). He saith, this is given in order to Salvation. But what is the meaning of this? Is it sufficient, without any supervenient grace of God, to effectuat salvation? and is it given of God intentionally for this end, that it may lead unto salvation? Then we need no more Gospel, no more Preaching, no more Grace of God, no more Help of the Spirit. This must be the very first exscreation of Pelagianism. And the setting of corrupt rotten Nature on the throne (4.) where • ead we, that that, which is common to all men, is called the Seed, the Grace, and the word of God? or that the Light of nature, which is in some sense common to all men, hath a native and kindly manufucture or tendency to the salvation, revealed in the Gospel? (5.) The Scripture tells us, that the seed of God remaineth, and that it is proper to such as are borne of God, 1 John. 3:9. and so it is not common to all, nor can it be exstinguished or killed (6.) I would fain know, how this Word of God can be crucified? it may be he, with other Quakers, meaneth hereby the crucifying of Christ, whereof the Gospel speaketh (7.) He saith, this seed &c. is not the very essence of God: & how in this, he contradicteth others, whose expressions to the contrary we mentioned just now, let all judge. But he lenifieth the mater, by saying, that it is not the essence and nature of God taken precisely in itself; So then it seemeth, that it is the Essence of God, considered some other way; whence it appeareth, that all men are partakers of the very Essence of God, though not as considered precisely in itself, but some other way, What blasphemy is wrapped up here, let any ju • ge, that will:

5. But why may not this seed and light be meaned of the Nature and Essence of God, simply in itself considered? Because saith he, that cannot be divided into parts and measures, being most pure and simple, free of all composition and division, & so can neither be exstinguished, nor wounded, nor crucified, nor killed by all the strength of men. Ans. Yet, it would seem by him, that the Essence and Nature of God, though not as considered simply in itself; yet as considered some other way, may be Divided into parts, and Compounded, and so Exstinguished, Wounded, Killed, yea & Crucified: and I would only know of him, in what respect we can so consider the Essence and Nature of God, as that we may say of it, it may & can be Wounded, Killed, & Crucified, or Exstinguished? He leaveth us here in the mist.

6. We have heard, what he understandeth not by this Seed & Light &c. He tells us next, what he understandeth by it viz. a Spiritual, heavenly, and invisible principle (principium) & organ, in which God, as he is the Father, the Son & the Spirit, dwelleth, a measure of which divine and glorious life is in all, as a seed, which of its own nature inviteth and inlineth all to good; and this (saith he) we call the vehicle of God, the spiritual body of Christ, the flesh and blood of Christ, which came out of heaven, and of which all the Saints do eat, and are nourished unto eternal life. Here we have a mysterious revelation of their mysterious conceptions, by which we can understand as little of their meaning, as before: for (1.) What is this Principium, this Principle? Is it a principle of Natural Actions? Or a principle of Gracious and Saving Actions? If of Natural actions, how doth it differ from the soul, and the Faculties thereof? If of saving and gracious actions, how is it given to and implanted in every man, how Atheistical and wicked soever he be? The Scripture tells us of a principle of wickedness in every man by nature, whereby they are inclined to all evil, and only evil, and that continually; And we hear of the God of this world in them that are lost, blinding their minds 2 Cor. 4▪ 4. and of the Prince of the power of the air, the Spirit that worketh in the children of disobedience, Ephes 2:2. And that this is the common condition of all, till they be quickened together with Christ, and brought out of that state of death by faith in Christ, Ephes. 2:3, 4, 5. and by believing the Gospel 2 Cor. 4:3, 4. (2.) How or what way is this to be called an Organ ? Of what is it an instrument or Organ? Of God, or of the Soul? Instruments must be instruments of some principal cause: Or is this word properly taken, or improperly? Is it a Suppositum, or a Virtue and Principle superadded to the Suppositum, siting it for action? Or is it to the soul, as our members and organs are to the body? What he meaneth hereby, he would do well to explain for his expressions are dark and dubious, and give no distinct sound. (3.) In what respect is this Principle and Organ called spiritual? Is it spiritual as opposite to Carnal and Bodily, as not being Corporeal? Or as opposite to Natural? Or as opposite to Sinful and Corrupt? If he mean the first, it may be nothing but the Soul, or the Faculties, or Natural Qualities thereof; and so a mere natural thing: But if he take it in the two letter senses, how cometh it to pass, that everyone, lying in their natural state, are made partakers thereof? It must be wrought by the special Operation of the Spirit; and this special Operation of the Spirit is not common to all men breathing, but is peculiar to the chosen ones, and to believers, as the whole Scripture informeth us. (4.) We may move the sam • doubts touching the other two terms, Celestial, and Invisible. The soul may be called Celestial; as being immediately created of God, & put into the body; and it is Invisible, as not being the object of our corporeal senses: But it may be, he taketh these terms, in some other more limited sense. (5.) He saith, God dwelleth in this Principle and Organ; but how can that be? That God is said to dwell among his people, in respect of the signs of his Presence, and of the effects of his Love, Care and Tenderness of them, we read Exod. 25: verse. 8. & 29:45, 46. Numb. 5:3. & 35:34. Deut. 12:11. Ezra. 6 12. Deut. 33:12. 1 King. 6:13. Ezech. 43:7, 9, Zech. 2.10, 11. 1 Chron. 23:25. But this was not common to all Nations, but was the special privilege of that people. So we hear of God's, of the Spirits, and of Christ's dwelling in the souls of his beloved and sanctified ones, by more special significations of his Favor, and gracious Workings of his Love, Rom. 8:9, 11. 2 Cor. 6:16. Ephes. 3:17. Revel 21▪ 3. John. 14:17. 1 Cor. 3:16. 2 Tim 1:14. 1 John. 3:24. & 4:12, 15, 16. But that this in dwelling of God, or of his Spirit, or of Christ, is common to all men, and not the peculiar privilege of the Saints, the places cited do abundantly manifest to be false. Of God's dwelling in such a Principle or Organ, the Scripture maketh no mention; and we must not be wise above what is wri • en. He would do well to explain this out of the Scriptures; for we value not his dreams and fancies. (6.) What meaneth that expression, That God dwelleth there as the Father, as the Son, and as the Spirit ? Doth God Father, Son and Spirit dwell in all the ungodly, Heathens, Barbarians, any other ways, than as He is omnipresent, or by his Natural and Common works in and about them, as in and about all his creatures, who proportionably live, move and have their being in Him, as men and women have; for all are his workmanship, and get life and breath an • all things from him, Act. 17:24, 25, 28. & 14:15? But what meaneth that, as the Father? &c. It may be, he doth not acknowledge a Trinity of Persons, in one Divine Essence; as sure Other Quakers do not: And then all the Trinity of Persons, whereo • the Scripture speaketh, must be nothing but some different unintelligible ways of God's manifesting himself, and dwelling in all and everyone of Adam's posterit • ; and it may be too, in all • he Creatures, sensible & insensible. (7.) He calleth this a divine and glorious life, whereof all are partakers, in some measure: It is a divine life; indeed, and glorious, to have God dwelling in the soul, in love and power: But by virtue of what Covenant cometh He to dwell in every man? Not sure by the Covenant of works, for that is broken, and all are become heirs of hell & wrath, because of the violation of that Covenant. Not by the Covenant of Grace, for that requireth faith before persons be interested in these special favoures, & privileges. And the Scripture tells us, that all men have not faith: how then come all men to share of these highest privileges, or of this divine and glorious life, which are promised in the Covenant of grace, through Jesus Christ, by whom they are purchased? Is this divine and glorious life so mean and common a thing, that even Heathens and Reprobats share of it? Sure, the divine and glorious life, pointed forth in the Scriptures, is a rare thing, and is the privilege of very few, and even of few of those, that are members of the visible Church. Will this Quaker tell me, if this • ivine and glorious life, whereof all Iaponians, Brazilians, Cannibals, are made partakers, be distinguished from the divine and glorious life peculiar to the Saints? And if it be distinguished, how? Or if it be the same in kind, why Regeneration, Union with Jesus Christ by faith, the Effectual Working of the grace of God, and a through Renovation, is requisite to the enjoining of that, in some greater measure, which all have Naturally, in some measure? (8.) He saith, this measure of the divine and glorious life, is a seed. But whereof? Is it the seed of the Eternal weight of glory, that the Saints live in the hope of? Wherever that seed is, it cometh at length to the harvest of glory; as the Scripture teacheth us; and if this seed be sown in all, all shall at length be saved. If it be not the seed of Glory, whereof, I pray, is it the seed? Is it the seed of Grace? This seed abideth 1 John. 3:9. and is incorruptible, and is by the Word of God, even that Word of God, which is preached by the gospel 1 Pet. 1:23, 25. So that this seed is no common thing, but peculiar to such, as are borne again, who by Christ do believe in God, who raised him up from the dead, and who have purified their souls in obeying the truth through the Spirit 1 Pet. 1:21, 22.. (9.) He saith, this seed inviteth and inclineth all men to good. But doth it invite and incline the Iaponians, Bra • ilians Artigovanteans, and such Heathens, who never heard of Christ, nor had any show of Religion, to faith in Christ? Or even to all, that is enjoined by the Law of Nature, or the Law of the two Tables? How cometh it then that Paul, who was far better versed in the Law, than Heathens are, saith, he would not have known concupiscence, unless the Law had said, thou shall not covet ? And how can this consist with the sinful state of every natural person, whose thoughts and imaginations incline and invite to evil? Read Rom 3:10 to 20. All are under sin verse. 9. all have sinned and come short of the glory of God verse. 23. Nay, how can this be, seeing the carnal mind is enmity against God, and is not subject to the Law of God, neither indeed can be Rom 8:7? Is not the heart of every man by nature deceitful above all things and desperately wicked? Ier. 17:9. is not their very mind and conscience defiled? Tit. 1:15. Where then can this good seed lodge? It lodgeth neither in Heart, Mind, nor Conscience: And shall it lodge in the Flesh? It is true, there is left in every Man a bit of a Natural Conscience, informing concerning some Natural good, requisite for self-preservation, and for the preservation of Societies, and inclineing thereunto: but what is this to that Spiritual good, required now by the Gospel, and discovered by its Light? Alas! I see the hieght of the Quakers divinity is what a Natural Conscience can teach a Man-eater; and this is their Gospel; and this is their divine and glorious life. O poor wretches! (10.) This seed he calleth the Vehicle of God. A wonderful expression, savouring more of a distracted brain, and of an audacious, blasphemous spirit, than of a sober Christian, fearing God. (11.) He calleth it the Spiritual body of Christ : But by what Scripture, I know not. Christ is called the Savior of the body Ephes. 1:23. Is Christ the Savior of this seed? The spiritual and mystical body of Christ is the Church Ephes 4:4. 1 Cor. 10.17. & 12:12, 13, 20. Rom. 12:4, 5. Col. 1:24. Ephes. 2:23. R • m. 12:27. Ephes. 3:6. & 4:12, 16. Col. 1:18. & 2:19 What are the members of this body? the body is not one member, but many 1 Cor. 12.14. (12.) He saith, it is the flesh and blood of Christ, that came out of heaven. But had Christ no other flesh and blood, than this? Then the whole Incarnation of Christ is denied: And where is our Christian Religion then? where is the Death of Christ? where is his Resurrection? where is his Ascension? where is all the History of his life? Is all that but dreams and lies? whither will the Quakers lead us; Christ gave his flesh for the life of the world John. 6:51. did he give this seed for the life of the world? was this seed a sacrifice to satisfy the justice of God? what foolries be these? Now the man in deed appeareth in his colors, a Quaker in grain; speaking nonsense at random; and hereby evidencing what Spirit acteth him. But one word more; where readeth he, that Christ's flesh and blood came out of heaven? They mean that Christ had the same Spiritual flesh and blood, within his carnal flesh and blood, which they have; and so they are as much the Christ's of God, as he was. O dreadful blasphemy? (13.) He saith all the Saints eat of this. What; do only the saints eat of this, while it is in every Man? Every man, by this man's doctrine, is partaker of Christ's Spiritual body, and hath Christ's flesh and blood in him, but they do not all eat thereof: a strange fancy, that persons have food in their belly before they eat it, that persons are partakers of Christ's flesh and blood, before they eat him by faith: what wild Notions be these? Men are partakers of a glorious and divine life by having the spiritual body of Christ in them, and the flesh and blood of Christ, that came out of heaven, and that before they make any application of him to themselves by faith: where read we of such things? Christ tells us the contrary, that except we eat the flesh of the Son of Man, and drink his blood, we have no life in us. John : 6:53. and that with a doubled asseveration, verily, verily. And he tells us moreover, that he dwelleth in such, as eat his flesh, that is, in believers verse. 56. and not in others, and verse. 57. that he that eateth him, even he shall live by him. But these Impudent Quakers, whose work is, as it seemeth, to c • ntradict Christ, and all the Gospel, tell us, that even Heathens, and all, before they come to eat Christ by faith, have Christ dwelling in them, have a divine and glorious life▪ are partakers of the body and blood of Christ, and of that bread, that came down from heaven▪ What more contradictory to Christ's express sayings; (14.) He tells us, that all the Saints are nourished by this unto life eternal. Is not this doctrine of the Quakers a rare Gospel; wherein that, whereby the choicest of Mankind, the people of God, the Saints, and Renewed ones, live and are nourished unto life eternal, is nothing but what is common to Turks and pagans? (15.) It is true, they give this common thing (which is nothing but Nature) many goodly names and titles, wherein they outvye that cheating enemy of the grace of God, Pelagius ; and are greater and more blasph • mous cheaters and deceivers, than he was; for he gave the goodly name of Grace, unto corrupt Nature, which he pleaded for; but they add. That it is a Spiritual, Celestial and In • isible Principle and Organ, the dwelling place of God as Father, as Son and as holy Ghost, the Vehicle of God, the Spiritual b • dy of Christ the Body and blood of Christ ▪ the Food of the Saints, and their Nourishment to life eternal : And when all is done, it is nothing but Nature; if we believe the Scriptures. What manifest, absurd, and impudent deceivers must they then be who thus think to deceive the world with new coined, brainesick, and non-sensicall titles and notions, with which they guilde the poisonous pile of Pelagianism, yea the very dregs thereof, which they would have us swallow over, and thereby make us good Heathens, but no Christians? Is their Religion anything, but mere paganism, under Christian abused expressions?

7. We must have patience, and hear more; for he addeth. And as this Light and seed beareth witness against all evil deeds; so is it crucified, extinguished, & killed by them; and it fleeth from evil & abh • rreth it, as man's flesh fleeth from and abhorreth that which is noxious and contrary to it: Answ. (1. doth this Light and Seed bear witness against all evil deeds? How or what way doth it bear witnese, in the Heathens, against their not believing in Jesus Christ, the Son of God, that was Crucified at Jerusalem ? or is that no evil deed? against their not Mortifying the deads of the body through the Spirit Rom. 8:1 • . But not to mention the duties, which are revealed to us only by the G • spel; How came it, that this Light and Seed did not bear witness against the Cilicians, who lived upon thif • ; and against the Messagetians, Who used their wives in common; and against the Persians, who of old married their own daughters? Nay it is observe • , that there is hardly any one point of the law of nature, which some Nations have not violated, not only by their Custom • s and constant Carriage, but by their very Laws: Did this Seed then and Light bear witness in them, against these evil deeds? what thinks he • f the Achaeans and Heniochians, of whom Aristotle reporteth, that they used to kill men and eat them? and we hear of such today in New England, commonly called Men eaters : What saith their Light and Seed to this? What thinks he of Zenon, Chrysippus, and the magi of Persia, who allowed the Son to lie with his own Mother: and Brethren and Sisters to lie together, and of those, who approve Sodomy, and of Theodorus Phylosophus : who thought Theft, Sacrilege & Adultery lawful? How came it, that this Seed did not bear witness against the people of Derbe and Lystra, when they went about to sacrifice unto Paul and Barnabas, and had followed vanities so long, and did not turn unto the living God, Act. 14:13, 15? why did it not bear witness against the people of Athens, for thinking that God could be worshiped with men's hands, and that the Godhead is like unto gold or silver, or stone graven by art and man's device Act. 17:25, 29? As also for their mocking at the Resurrection verse. 32? But enough of this notorious falsehood. (2.) He saith this Seed is killed, &c. but tells us not by whom: and the last persons mentioned were the Saints. (3.) He saith it fleeth from evil, &c. It cannot then be the Grace of God, which opposeth, resisteth an • fighteth against evil: The Spirit lusteth against the flesh, Gal 5:17. The work of the Grace of God in souls is to work out sin, to root it out, kill it, and mortify it, and crucify it: But this great Nothing of theirs hath no affinity with Grace.

8. He addeth. And seeing it is never separated from God and Christ▪ but where it is, there is God, and there is Christ involved; therefore in that respect, when it is resisted, God is said to be resisted, and Christ is said to be crucified and killed. Ans. (1.) We know, there is in every man a Natural Conscience, which, as God's deputy and vicegerent, in the soul, pleadeth and testifieth for Him and his Law, according to its light and information; which in some is more, and in some less; more in such, as live under the Gospel, than in such, as live without that light; and in those that have but the light of nature▪ it testifieth for the God of Nature, according to the relicques of the Law of Nature in some more, and in some less; but in all these, because of the darkness of their Minds, and the corruption of their Hearts, whereby they are subject unto sin, and to the Prince of the Powers of the air, the Spirit, that worketh in the children of disobedience, it giveth not full testimony for God, and his Law, but partial, and in some more gross abominations. (2.) We deny that where this Natural conscience is, there Christ as mediator betwixt God and man, can be said to be; that is. It is not true, that this Light in Heathens without the Church, declar • th anything of Christ, and of the Gospel of Salvation, in and through Him; or that Christ, as Mediator, can be said to be crucified and killed, when this is resisted or disobeyed by them: for the great things of the grace of God, revealed in, and brought to light by the Gospel, are not to be read upon the works of Nature, but are of pure Revelation, and have had their different measures of Revelation, and now the greatest under the Gospel dispensation; whence it is called, a mystery, which from the beginning of the world hath been hid in God, Ephes. 3: • . and hid from ages, and from generations, but now is made manifest to his saints, Col. 1:26. And all the various and gradual manifestations thereof have been; in all ages, the peculiar privilege of the Church; and not common to all, so that others without the Church, remained without Christ, being aliens from the Common wealth of Israel, and strangers from the Covenant of promise, having no hope, and without God in the world, Ephes. 2: verse. 12. Never read we, that the Heathens, without the Church, were challenged and rebuked for the contempt of the Gospel, or of Christ offered in the Gospel, that was never revealed unto them: for as man as have sinned without Law, shall also perish without Law, Rom. 2: verse. 12. So as many as have sinned without the Go • pel, shall p • rish without the Gospel, for how can they believe in him, of whom they have not heard? And how can they hear without a Preacher? And how shall they preach except they be sent? Rom. 10:14, 15. (3.) What blasphemy is it to say, that God and Christ are involved in this thing? Do not their hearts quake at such expressions?

9. What more? And as (saith he) it is received in the heart, and is not hindered from produceing its own natural and proper effect, Christ is formed, and raised in the heart: of which the Scripture maketh frequent mention, which is called the new man, Christ in the saints, the hope of glory. This is that inward Christ, of which we only and so often speak, and whom we declare, everywhere preaching him, and exhorting all, that they would believe in the light, and obey it; that they might know Christ born and raised up, in themselves, and delivering them from all sin. Ans. Here is a short and clear account of the mystery of iniquity, the abomination of desolation, which they own, maintain and preach, who are called Quakers, the sworn enemies of the Gospel grace of God: To which we say (1.) When it is said to be received in the heart, it is supposed, that formerly it was not in the heart: And how can this be, seeing he said before, that it was in everyone? Or was it only in their head, and not in their heart? (2.) Did ever Pelagius more Pelagianize, than doth this Quaker ? Or can there be anything imagined more opposite to the Gospel, and to the rich grace of God, therein revealed, than to say, that there is in every man, Heathen, Barbarian and Scythian, who never heard of Christ in the Gospel, that, the proper and natural effect of which, is to form Christ in the soul: Why did the Apostle Paul then say Gal. 4:19. My little children, of whom I travail in birth again, until Christ be formed in you. What needed the Apostle be at all this pains, and pain, to travail in birth, for that, which could have been wrought, though he, and the Gospel, which he preached, had never been heard of? And what need is there of the preaching of the Gospel, if the whole Gospel, and the whole Grace of God, necessary to the forming of Christ in the soul, be in every Heathen, that never heard of the Gospel? Can there be anything invented by Satan, more contradictory to that Gospel, whereby life and immortality is brought to light▪ Is there anything imaginable, that more directly crosseth and annulleth the whole frame of the Gospel, in all its parts, and overturneth its very Foundations? (3.) The Scripture indeed maketh frequent mention of the Grace of God manifested in the Gospel, and of the effects brought to pass by the Gospel, and the Grace of God working thereby: but it nowhere saith, that there is anything in the heart of man by nature, which produceth Christ in the soul, the hope of glory, as its proper and natural Effect; Nay, the whole book of God, declareth the plain contrary, when it not only showeth us the blindness and wickedness of the heart of every man, till it be renewed by grace, & consequently the utter impotency of nature to work salvation; but also showeth that all that, which the light in every man can eye, as its object, being only the works of Creation & Providence, is utterly insufficient for attaining this end; because those works can declare nothing of the Gospel mystery, whatever it may do of the Law. Hence, the times of the Gentiles, living without the Gospel, are called times of ignorance, at which God winked Act. 17:30. and times, wherein God suffered all nations to walk in their own ways Act. 14: verse. 16. so that they were alienated from the life of God, Ephes. 4:18. having the understanding darkened, and being under ignorance, because of the blindness and hardness of heart. The Gospel doth everywhere tell us, that we cannot be justified by the works of the Law; and yet all that, which this Common Light can do, is but to • nforme, and that most imperfectly, of some things required by the Law of Nature; it speaketh nothing of faith in Christ, which is Absolutely requisite to Justification and Salvation; for without it, it is impossible to please God Heb. 11:6. and by it we are united unto Christ▪ the only Mediator; for there is not another name given to men, under heaven, by which they can be saved, but by the Name Jesus Act. 4▪ 12. and it is life eternal to know God, and Him, whom He hath sent, Jesus Christ John. 17:3. But should we expatiat here, in the confutation of this gross Pelagianism, we should transcribe the whole Gospel. ( • .) Christ in saints the hope of glory, is not brought about by Nature, nor by the Works of the Law; but by the Gospel, and faith in it: for this is the riches of the glory of this mystery, whereof Paul was a minister, according to the dispensation of God, and which had been hid from ages and from generations Col. 1:25▪ 26, 27. and wherein Paul labored, striveing, according to his working, which wrought in him mightily verse. 29. Nay, before they were reconciled in the body of Christ's flesh, through death, they were alienated and enemies in their mind by wicked works verse. 21, 22. and this was the peculiar privilege of such as had received Christ Chap. 2.6. and were in him circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the circumcision of Christ, & were buried with him and risen with him in baptism, through the faith of the operation of God; and were quickened together with him verse. 11.12.13: (5.) If this be all the Christ, which they preach and declare, their Christ and theme is but the dim and dark Light of Nature, or the Corrupt Nature of Man, which is enmi • y to God, and to the Gospel: And so they are Heathenis • Preachers, no Gospel Ministers; they are Nature Teachers and Admirers, and Gospel Subverters. Therefore all that love their own souls, should keep far from their tents, and look upon them as the most desperate Enemies to the Gospel of the Grace of God, that ever Satan sent abroad in the world, to destroy souls. (6.) The Christ, whom the Gospel commands us to believe in and obey, is Christ, the Son of God; God man; our Immanuel; the promised Messiah; the Fellow of God, against whom the Sword of Justice did awake; the Servant of God, who was Incarnat; God made manifest in the flesh, who grew up as a tender plant, as a root out of a dry ground, was despised and rejected of men, a man of sorrows & acquainted with grief; who was wounded for our transgressions, and bruised for our iniquities; who was brought as a lamb to the slaughter; and made his soul an offering for sin, and poured it out unto death; who bore the wrath of God due for sin, and was crucified at Jerusalem. But the Christ, whom they command us to believe in, is a Christ borne with every man, that came into the world since the beginning, that is neither God, nor Man, could neither suffer nor die, nor satisfy justice. So that their Christ is a Christ that the Gospel nowhere maketh mention of; yea, against which every Chapter and verse in a manner of the whole Old and New Testament beareth witness. (7.) He tells us that they exhort all men to believe in this Light, and obey it. And what can the Faith of, or Obedience to this Light do; Did ever this light teach, or require of Aristotle, and the wisest of the Heathens, as Plato, Seneca, Cicero, Pythag • ras and others, Faith in the Messias, or in Jesus Christ promised, or at length exhibited and crucified? Is that light Christ crucified, and Satisfying justice, and paying the Penalty of the Law, and broken Covenant? What desperate mischievous madness is this! what horrid abomination do these men preach & hold forth? (8.) He tells us, that Christ is born and risen in every man, and all their preaching is to exhort them to know him; and yet he told us before, that this was the work and proper effect of this Light: and if this effect be already wrought in every man, in no one person is this light resisted and suppressed: and he needeth not preach and exhort every man to believe in this light, and obey it; for that is done in every man already, having Christ formed in him, and arisen in h • m. Behold how their abominable doctrines cannot hang together, but are ropes of sand; yea cross and contradict one another. (9) Then he tells us, that it delivereth them from all sins. Then Heathens have a Christ within, sufficient to purge and take away all sin: Then all must be saved; for whoever is delivered from sin, cannot but be saved. O what devilish doctrine must this be! It may be a doubt, if the Devil, appearing in men's bodies, and coming to preach among people, could broach more damnable and soul-destroying Tenets▪ than these are: O! what times are • hes • we live in, wherein such doctrines are put in print and avowed O woeful pagan preachers? O hellish Paganism! Whither will these men run, and be driven by the Devil?

10. We have seen, by this short hint, what a dash they give unto the whole Gospel: and what an indignity they have thereby done unto Jesus Christ, cannot be hid from any, that knoweth what true Christianity meaneth: and he, in the following words, seeking to alleviate the mater, doth, in effect, make it worse than ever; for instead of exalting Christ, he doth, with the base Unchristian Socinians, debase our Lord Je • us Christ, for (saith he P. 83.) We desire not hereby to equalize ourselves unto that holy man, the Lord Jesus Christ; who was borne of the virgins Mary, in wh • m dwelt all the fullness of divinity bodily; nor as we destroy the reality of his present existence as some calumniate us. Ans. Unworthy man, that dar move such an Objection, and give so unsatisfyin • an answer thereunto. O what abjects of blasphemous pride must this gang of creatures be, that dar have such thoughts of themselves? What, and was our Lord, who was the Fathers equal, no more but an holy Man, and born of a virgins and had the fullness of divinity, (and not of the God head, or Deity, though the word in the original, that is used Col. 2:9 is more emphatick, than that used Rom. 1:20. it being 〈 in non-Latin alphabet 〉 , not 〈 in non-Latin alphabet 〉 ) in him bodily? And will this Miscreant deny him to be God equal with the father in power and glory? But if he be but a man, how can he be said to dwell in us? He dwelleth not in us (saith he) immediately, but mediately, as he is in that seed, which is in us. But himself called this seed Christ born in us and raised in us: and thus Christ dwelleth in us by Christ borne in us: What demented creatures must these be, who speak thus non sensically, in these soul-maters? He addeth as the top-mystery of their mischievous doctrine. Seeing He, to wit, the Eternal word, which was with God, and was God, and immediately dwelt in that Holy Man; so that he is as the head, we as the members; He the vine, we as branches; and as the soul is far otherwise and more immediately, in the head and in the heart, than in the arms and feet, and as the sap and life of the Vine doth other ways and more exist in the trunck and root, than in the wine branches, so God dwelleth other ways in the Man Jesus Christ, than in us. Behold, here is all the honor and preference that Christ geteth, He was nothing but a m • er man, as this Quaker, is; only God dwelt in him, as the sap is in the root, or trunk of the tree; but he dwelleth in the Quaker, as the sap is in the branches: Christ and He is animated with one God; as the Head and the hand, are with one soul: And thus Christ had no existence, before he had it in the womb of the virgins, more • han this Quaker had an hundred years ago. Where is then the God head of our Mediator? Where is our Immanu • l? How was the Word made flesh, John. 1:14? How was God manifest in the flesh 1 Tim. 3:16? Where is he, who was the brightness of God's glory, and the express image of his person. Heb. 1:3? Where i • he, who being in the form of God, thought it no robbery to be equal with God, but made himself of no reputation, and took upon him the form of a servant &c. Phil. 2:6, 7? Where is he, who is the Image of the invisible God, by whom all things were created Col. 1:15, 1 • . 2 Cor. 4:4? Where is he, who toke part of flesh and blood, and the see of Abraham? Heb. 2:14, 16? Thus the Quakers deny the Incarnation of the Son of God, and that our Lord Jesus Christ, was and is the Second Person in the Trinity, very and eternal God, of one substance and equal with the Father; and so join themselves with the wretched Socinians, wherefore, we (if their doctrine be true can no more be said to be purchased by the blood of God, as Act. 20:28. And if He had not been true God, how could • e have stood under the infinite wrath of God, and the power of death? Act. 2:24, 25. Rom. 1:4▪ with 4 25. How could he have given worth & efficacy to his suffering, obedience and intercession? Act. 20:28. Heb. 9:14. & 7:25, 26, 27, 28. How could he have satisfied God's justice? Rom 3:24, 25, 26. How could he have procured to us his favor? Ephes. 1.6. Mat. 3▪ 17. How could he have purchased a peculiar people? Tit. 2:13, 14. How could He have given to us his Spirit? Gal 4 v. 6. How could He have conquered all our enemies? Luk. 1: v. 68, 69, 71, 74. And how could he bring us to everlasting salvation. Heb. 5: v. 8, 9. & 9: v. 12, 13, 14, 15, 16. But they deny all these things as done by any other Christ, than what is within themselves, though in a smaller measure, than in him, that was crucified at Jerusalem. (2.) Behold also, how he runneth wild in his notions: for when he saith that Christ was a man, as we are; and that Christ dwelleth in us; and that the same God dwelleth in us, that dwelt in Christ, he must also say that Christ dwelt in Christ immediately, and Christ dwelleth in us mediately. But (3.) He saith the Eternal word, which was with God, and was God, dwelt immediately in the holy man Christ; but mediately in us ; But he will not say, that Eternal Word did assume the man-hood into its personal union: and so, admitting a gradual difference, which varyeth not the kind, Quakers and Heathens may as well be said to be Immanuel, God manifest in the flesh, as Christ Jesus; & to be the life which is the Light of men, and the true Light, which lighteth every man, coming into the world: and what not? How abominable must that Abomination be, which these Quakers call and account their Religion? They deserve not to be called Christians. As for his rejecting of the errors of Apollinaris ( Pag. 84) denying that Christ had a soul; and of Eutiches, who denied him to have a true human nature, w • at is it, but what all the Socinians will deny, as well as he?

11. In the third place §. 14. Pag. 84. he says, this grace, light and seed, is not an accidens, but a real spiritual substance, which the soul of man can apprehend & feel; and from which proceedeth that real and spiritual birth, called the new creature, the new man in the heart. Ans. (1.) Then this must be neither Grace, nor Light, for these are not substances. (2.) It is little wonder, he call it a Real Spiritual Substance, when it is God's Vehicle, and the Organ, in which He dwelleth: But neither Scripture, nor sound philosophy tells us of any substance in man, but what belongs either to his Soul, or to his Body: it is like he will join himself with the old Heracleonites, who spoke of a third substance in man. (3.) The soul can apprehend and feel an accidens, as well as a substance; and the new creature, and new man in the heart, being an accidens, and consisting in Knowledge, Righteousness and Holiness, the image of God in man, Ephes 2:24. Col. 3:10. can proceed from an accidens. (4.) This man stricks-in with the old Manichees, & with Flacius Illiricus, in part, who said, that Original Sin was a substance; so also they said, that Original Righteousness and the image of God, is a substance, and the essence of man. See Wigandus de Manicheismorenovato Pag. 8.9. And that the new man is the substance of man. id. Pag. 14. (5.) This says, that this Seed and Light, or Grace, or what ever it be called, must be nothing but what is Natural, belonging to the Nature and Essence of man, and cannot be anything supernatural; and so all their Conceptions of this mater, how substantial soever they suppose it to be, must be Carnal and Natural. (6.) How can the new creature, which is a supernatural thing, arise from this natural (howbeit substantial) Seed and Grace?

12. These things are not very intelligible, being the issue of men transported with delusory fancies: And howbeit he saith, that they are wonderful to carnal men, who are strangers to them; yet me thinks, The word of God should contain such things; and till we find the Scripture bearing witness thereunto, we must forbear the imbraceing of them, though we lie under the imputation of being but carnal men, with him, who thinketh none are Spiritual, but himself and other Quakers. But how proveth he the thing? He tells us only, that they know it, and are sensible of it, by true and certain experience, They taste it, smell it, see it, and touch it. And why not also hear it? But the pretended experiences of deluded men, are no demonstrations to us. The more they talk at this rate, after we have heard of their corrupt Pelagian, Arminian and Socinian Principl • s, tending to overturn the Gospel of the grace of God, the more we cannot but suspect them of gross Knavery, and Delusion: Persons possessed with the devil, can talk as much of their senses, and sensible experiences of the workings of Satan, in them, as these Quakers can do; And yet that is no argument to us, to receive their Assertions, as demonstrations, unless as demonstrations of devilry.

13. But he learnedly demonstrateth, that it is a Substance; because it abideth in the hearts of the ungodly, even while they remain in their impieties. Ans. And doth not Pravity, Ignorance, Rebellion, &c. remain in their hearts, while they abide in their impieties? Are these therefore substances? The man shall thus go far beyond Illyricus, & make all actual wickedness, substances; & so ascribe them all to God, who is the Author of substances. But (says he) no accident can be in a subject, unless the subject can be denominated therefrom. And why may not the man, in whom is this grace and light, be denominated a graced and enlightened man? And sure, if Christ (as they say) doth thus enlighten every man, every man may be said to be thus enlightened, as well as when one smiteth Robert Barclay, he may be said to be smitten; or as well as when Satan deludeth him, he may be said to be deluded: And thus this Substance shall be turned into an accidens, by this man's philosophy. But why may not substances give ground for denominations? The soul is a substance; and if the soul be in the body, the body may be said to be enlivened therewith; and so, though it were granted▪ that this grace and light were a substance, yet everyone, in whom it is, might be said to be graced and enlightened thereby. And thus his demonstration evanisheth. He tells us, they distinguish betwixt holiness, as an accident • , denominating a man, as this seed getteth place in his heart; and this holy and substantial seed, which oft lieth in men's heart, as a grain of seed in a rocky ground, as we distinguish betwixt health, which cannot but denominat the man, in whom it is, and medicine, which is a substance, and which may be in a most unhealthy body. Resp. (1.) Nay we see, They distinguish betwixt this seeds lying in the heart, and its getting place in the heart, or else these words have no sense. (2.) If there be such a difference betwixt this Substantial Seed and Holiness, as is betwixt Physic and Health, that substantial seed is no part of holiness, and consequently it is no part of the image of God in man. (3.) How can the man not be denominated from this seed, and accounted an holy man upon the account thereof, seeing he called it before a Spiritual Principle and Organ, and the Vehicle of God, and that wherein God dwelleth, and from which God and Christ cannot be separated, And a divine and glorious life? Shall a man have a Spiritual Principle of holiness in him, and a divine Life, and yet not be accounted a spiritual and holy man? Nay, shall a man have Christ in him, dwelling and abiding in him, & yet not be called an holy man? Shall a man have God dwelling in him, as Christ had (though not in that measure) and yet not be accounted a spiritual holy man? (4.) The Scripture acquanteth us with no Seed, or Principle of a spiritual life, communicated to every man by his Birth or Conception, nor to any, but in Regeneration, when they are borne again, not of blood, nor of the will of the flesh, nor of the will of man, but of God John. 1:13. And these are they, who receive Christ, offered in the Gospel, and by believing on his name, receive power to become the Sons of God, verse. 12. for that which is borne of the flesh, is flesh; and that which is born of the Spirit is Spirit, John. 3:6. This being so, we pass his comparison, and that which he addeth, as being founded thereupon; all being grounded upon a fundamental error, his reasons for which are afterward to be examined.

14. In the fourth place §. 15. he saith▪ That hereby they do not derogate from the Sacrifice and propitiation of Christ. But how is this imaginable, seeing this Seed, which is born with every man, will sufficiently save them, if they will but suffer it to work in them; so that there is no necessity for a man once to hear the name of Christ named, in reference to Salvation? And what improvement doth or can this Seed, or Light in Heathens, that never heard of Christ, make of the Sacrifice of Christ? We are told that Christ, the true Messias, by his knowledge, that is, by the knowledge of him, as making his soul an offering for sin, and as bearing their iniquities, should justify many, Isaiah. 53:10, 11. And further we heard before, how this Man joineth with Socinians, in denying the Deity and Incarnation of the Son of God; and how, having done this, he can plead for or maintain Christ's Sacrifice and Propitiation, is intelligible only to Quakers, who can (as they pretend) understand unintelligible things. But let us hear, how he vindicateth himself and the rest from this imputation. He saith, They believe all that is written of Christ's Conception, Birth, Life, Miracles, Death, Resurrection and Ascension, to be true. And what then? Socinians will say the same, and yet are no friends to Christ's Sacrifice and Propitiation. Do you believe, that that body, which was crucified at Jerusalem, rose again and is now in glory? Speak your mind here, if you dar; & that that Body was personally united to the Godhead? we think (saith he further) all to whom these things are revealed are bound to believe them. But what will the belief of them signify, seeing the devil believeth them to be true. Yea (saith he) we think incredulity here damnable. And why so? Because that divine seed would incline all to believe; for it assenteth to all truth that is declared. But all this being, but an historical faith, can effectuate no salvation. Hath the devil, who is no stranger to this historical faith, this divine Seed in him also, inclineing him to believe this truth? If not, then this divine seed is not requisite unto this Faith; if yea, then God and Christ dwelleth in the devil; and he is partaker of a glorious and divine life: for this and more was said above of this seed, as we heard.

15. We hear nothing yet said for the Sacrifice and Propitiation of Christ: Therefore he addeth, that they firmly believe, that Christ's coming was necessary, that by his death and passion he might offer himself a sacrifice to God, for our sins: and whoever obtain remission of sins, it is by virtue of his Satisfactory sacrifice. These are fair words, but contain nothing that can satisfy any understanding person; for the Socinians themselves will say as much, as may be seen in Hoornb. Socinianismi Confut. lib. 3. Cap. 1. Pag. 490.491. Doth he say, that the Quakers grant, that Christ's sufferings were a proper punishment suffered by Him, as a cautioner, in the room and stead of any sinner; and that thereby He did truly and properly make satisfaction to the justice of Go • , for the sins of his people; and so purchase unto them Grace and Glory, & Remission of sins, having pacified God and reconciled him unto them, by a true and proper sacrifice; and so properly and truly did redeem his people? As the Socinians make Christ only a Metaphorical God, in respect of his Office, so they ascribe to him a Metaphorical Redemption and Satisfaction. And if this patron of the Quakers can say no more on their behalf, it is too too manifest, how small account they have of the Sacrifice and Propitiation of Christ. And what if all this be meant of the Christ within them?

16. Yet he would make us believe, that they magnify and exalt Christ's propitiation, above what we do: we believe (saith he) that as all men were made partakers of the evil f • uits of Adam's fall, though thousands never heard of him; so many may feel the virtue of this divine seed, and by it be turned from evil to good, albeit th • y be utterly ignorant of Christ, by whose obedience and suffering they obtain this benefit Ans. (1.) All men are actually made partakers of the evil fruits of Adam's fall, so soon as they have a being, because this is propagat by nature, all mankind being in Adam as their head and root. But grace is not propagat by nature. Had Adam this seed in him after he fell, and before the promise of the seed of the woman was made to him? Then he lost it not by the fall; but by the fall, sure, he lost all inclination to spiritual good. If he represented all Mankind, in the New Covenant of grace, as he did in the Old Covenant of works, then, as his fall did redound, in the one, to the actual condemnation of his posterity, so should his faith (for we charitably suppose, he was a believer) redound, in the other, to the actual salvation of all: of what necessity then should the sacrifice of Christ be? (2.) All were partakers of the evil fruits of Adam's fall, actually and not potentially only; for there is none that escapeth: but the feeling of the virtue of this divine seed, is but a possibility; so that, notwithstanding this divine seed be said to be in all, yet it might so fall out, that not one should be saved; for to have a power only to feel this seed, importeth no actual feeling, till Free will come in, and determine the matter; nor hath it any efficacious influence upon Free will to determine it, but leaveth it to its free choice. (3.) Is this all the benefit, that is had by Christ's Obedience and Death, that people may be turned from evil to good? then it seemeth Christ's death was not so effectual for the good of any, as Adam's sin was for the hurt of all. Is this to magnify and exalt the Sacrifice of Christ? (4.) If this be all that Christ purchased, to wit, a power to turn from evil to good, and to feel the virtue of this seed, if men will, he hath purchased nothing but what is Natural, or what is inferior to common moral virtues; for it is natural to have a power to do or not do, as men will, and a moral virtue is more than such a power; because it leaveth not the man in a state of pure indifferency, but inclineth him to acts of such a virtue, and only to such acts. And if Christ purchased only this power, he purchased no more a power to do good, than a power to do evil; for the power of itself is indifferent to both, no more inclined to the one, then to the other: So that Christ hath purchased • o Supernatural Grace, which effectually moveth and determineth to good; but only the Pelagian Natural Grace, by which no man is more inclined to good, than to evil; and which a man may make use of, or not, as he will; and so, if he will, it shall be of no benefit to him (5.) If this be all that Christ hath obtained, it is not much mater, though we say, that such are partakers of it, that never heard of Christ. (6.) But why saith he, Many may feel this seed that never heard of Christ; & not All ? Is there any difference? if there be, what is it, and upon what is it founded? (7.) We deny, that any partake of the Supernatural and Saving Benefits of Christ's death, who are without the Covenant, and never heard of him, we mean persons come to age, for we except the Elect Infants, who are within the covenant, and are not capable of hearing. And this Mans doctrine rendereth the knowledge of the Gospel very useless, at least not very necessary; though life and immortality be • rought to light thereby 2 Tim. 1:10. and it be the mean through which people are begotten unto God 1 Cor 4:15. and the power of God unto salvation Rom. 1:16. the glorious Gospel of the blessed God 1 Tim. 1:11. though by it we are called to sanctification of the Spirit, and belief of the truth, to the obtaining of the glory of the Lord Jesus Christ 2 Thes. 2:14. And in the word of the truth of the Gospel, we hear of the hope, which is laid up f • r us in heaven Col. 1:5. Though by it, the Gentiles be made fellow heirs and of the same body, and partakers of his promise in Christ Ephes. 3:6▪ And it be the Gospel of our salvation Ephes. 1:13. Though it be a glorious Gospel, having light in it to shine into the heart of believers 2 Cor. 4:4. and hath a blessing and a fullness of blessing in it Rom. 15:29. so it is called the Everlasting Gospel Rom.. 14:6. and for preaching of which Christ himself was anointed Luk. 4 18. What unworthy creatures must these Quakers be, that think so little of the Gospel of Christ, and of the preaching of it, and cry up so much the Light within?

17, But he saith, they believe that it is necessary for such as hear the Gospel to believe it. Ans. Necessary, how? Wherein consisteth this necessity, seeing we may be saved without it? Is it because it is a Revelation of God's truth? But that speaks out no more the necessity of the faith of the Gospel, or of the History of Christ, unto salvation, than the faith of this, that Paul left his cloak at Troas, or the History of Cain, Ishmael, Judas, &c. which is recorded in the Scriptures And thus he maketh the great mercy of enlarging the borders of the Church under the New Testament, and of taking-in all nations, by the preaching of the Gospel, without discrimination, to be no mercy at all, or at least, a very small mercy, He addeth, That they ingenuously confess the outward knowledge of this to be full of comfort to such as are under it, and are acted by this inward seed and Light. Ans. But this comfort is not necessary to Salvation, according to them: This inward Seed and Light is sufficient for this; and we are enquiring after its necessity, but find none, in this man's opinion Yet, let us see, wherein this comfort consisteth? For (saith he Pag. 86.) not only are they humbled by the sense of Christ's death and sufferings; but they are also confirmed thereby, and encouraged to follow his excellent example 1 Pet. 2:2. and are also refreshed by his gracious speeches. Ans. And is this all? Then I see, there is no more necessity for any to be acquainted with the History of Christ's life and death, than with the History of other holy saints of God; and we have no more interest in that, than in these: is that to exalt Christ's Satisfaction and Propitiation? All that was written afore time, was written for our learning, that we through patience and comfort of the Scriptures, might have hope Rom. 15:4. And is the History of Christ of the same nature and use, with the History of others? And is there no more to be gathered therefrom, than what an example may contribute? This is pure Socinianism in grain.

18. In fine he discovereth to us another mystery, concluding thus, The History indeed is profitable and comfortable, conjoined with the mystery; but not without it; but the mystery is and can be profitable without the explicit and external knowledge of the History. Ans. That the knowledge of the History, without the receiving of Christ, held forth therein, conform to the Gospel terms, is of little use, as to Salvation, we grant; but what else he meaneth by the mystery, I know not, unless he mean the light within. (2.) Can he show us, how the mystery can be known, without the History? Or to whom, and when it hath been known? (3.) Why was the Gospel written, and that by so many several hands? And why have we any books of the New Testament? And why did Christ appoint O • f • cers to continue to the end? Why did he send forth his Apostles to bear witness of his Death and Resurrection? Why saith John Chap. 20 verse. 31. but these are written, that ye might believe, that Jesus is the Christ, the Son of God, and that believing ye might have life, through his name ? Thus we see, how at one dash this Mischievous Man would destroy the whole administration of the Gospel; by making it altogether unnecessary unto salvation: what a desperate design must these men have?

19. In the fifth place, he cometh to clear how Christ is in all, That the Seed and light is in all, he hath said; and that this Seed and Light is God's vehicle, in which God and Christ do always dwell, and from which they cannot be separated, he hath affirmed: But that it obtaineth a place in the heart of all, and is joined therewith, so that Christ is formed there and ariseth, he here denieth? Thus we have a distinction without a difference; for in whom soever Christ is by his Spirit, in them he is formed, there he dwelleth as in his house and palace, taking possession of the soul, as his own; and these are Christ's 1 Cor. 3:23. Christ liveth in them, and they live by faith in him Gal. 2:20. they crucify the flesh with the affections and lusts Gal. 5:24. which cannot be said of the Heathen, who are without Christ Ephes. 2:12. for Christ dwelleth in the heart by faith Ephes. 3:17. Christ is united to the Church only, as her head Ephes. 5:23. who grow up in him, in all things Ephes. 4:15, 16. and their life is hid with Christ in God; and Christ is their life Col. 3:3, 4. And this indwelling is mutual; as he is in them, so they are in him John. 6:56. 1 John. 4:15, 16. Hence they are said to be in Christ Rom. 8:10. & 16:7. 2 Cor. 5:17. & 12:2. Can this be said of all the World? Is all the World dead with Christ Rom. 6: verse. 8. Col. 2:20? Or joint heirs with Christ Rom. 8:87. or crucified with Christ Gal. 2:20. quickened together with Christ Ephes. 2:5. Or risen with Christ Col. 3:1? He granteth, that Christ is not in all by Union, or strickly by Inhabitation. How is he then in all? He answereth, he is in them as in the Seed and Light, from which Christ is never separated ▪ But what ground have we for this Fancy and Notion? What Scripture speaks so of Christ's indwelling in all? How is this distinction cleared from Scripture? He citeth Amos 2:12. Behold I am pressed under you, as a cart is pressed, that is full of sheafs. And what can this Metaphorical expression say, that may be read, as it is on the margin, I will press your place, as a cart full of sheafs is pressed, & as Junius & Tremellius render it, with the Dutch ; or as Munster, behold I raise a pressure like a cart made lean when full of sheaves; or as the old Tygurin version, Behold I shall straiten you in your place as a cart full of sheafs is straitened : or as Arias Montanus, Behold I make a seige in your place, like as a Cart is besieged being full of sheafs ? By all which, we see, this is no nearer to his purpose, then East is to West. Then he tells us, that Christ is crucified in wicked folks, Which we look upon as a non-sensical dream. But he addeth for a kind of confirmation, that Paul writing to the Corinthians and Galatians speaks of Christ's being crucified in them 1 Cor. 2:2 〈 in non-Latin alphabet 〉 Ans. But what can this import, as to such, as never heard of Christ; Or as to the whole World? (2.) It is true Paul says 1 Cor. 2:2. that he desired to know nothing among the Corinthians, a people rich in knowledge and gifts, but Christ and him crucified; that is, The main thing he drave at and desired, was to have them acquainted savingly and practically with a crucified mediator, for this he preferred to all other knowledge, that would not humble and bring to a true Christian deportment, but would rather puff up, and lead away from the practice of Christianity (3.) Whereas he looketh to the particle 〈 in non-Latin alphabet 〉 , as if that always were to be rendered in, & that taken properly too, which is variously rendered, sometimes by Heb. 11:2. Luk. 4:1. sometimes at Rom. 8:34. Ephes. 3:13. sometimes with, or among Rom. 1:12, 29. & 16, 17. Luk. 16:15, 16. sometimes with, Rom. 15:35 Ephes. 6 2. (4.) Paul also, rebuking the Galatians, who had so soon suffered themselves to be bewitched from the truth of the Gospel, useth this as an aggravation of their guilt; & to enforce his challenge, Chap. 3:1. he saith that Jesus Christ had been evidently set forth and crucified among them ; that is, that the Gospel had been so plainly and fully preached unto them, that they could no more pretend ignorance thereof, than if they had seen all drawn and purtrayed on tables before their eyes. And though this sense & import of the words be so obvious and plain, that he who runneth may read it; yet behold how this Quaker dar pervert and wrest the plain meaning of the Spirit of the Lord, contrary to the very Scope and Intendment of the plaee; for thus he paraphraseth it, The Apostle desired to know this Jesus Christ in them, and to manifest him to them, that they being made sensible, how they had crucified Christ, might repent and be saved. As if the Apostle had been ignorant of this Christ in them, if so be that he was in all, and everyone of Adam's posterity: and as if none of those, the Apostle wrote unto, had been believers, and penitent, though he accounted them sanctified in Christ Jesus 1 Cor 1:2. and such as had the grace of God given to them by Jesus Christ verse. 4. and were enriched by him in all utterance, and in all knowledge verse. 5. See also verse. 6, 7, 8, 9. What he speaketh of Christ's being the Light, is impertinent here.

20. In the Sixt place Pag. 87. §. 16. He would fain make us believe, that by this divine Principle, they do not understand, any part of Mans Nature, or any relicques of good left after the fall : But the reason he giveth betrayeth him, & bewrayeth his ignorance, or worse; for the saith, that they make this principle distinct from the Soul, and its faculties. And what then? The light of Nature, and of Common honesty, and the knowledge of some things of that kind, is neither Soul nor Faculty; and yet it is no grace, nor anything but Nature, & some Relics or rubbish of the old building; And, forsooth, to make us think, that he is no Socinian, nor Pelagian, he tells us again, that the Light he speaketh of, is not only different from the Soul and its Faculties, but is of another Nature; as if the Socinians Reason, and the Pelagians Nature or Grace, could not also be distinguished from the Soul and its faculties. The acts and exercise of the Faculties, is not the same with the soul, or with the faculties of the soul themselves: no more than seeing or hearing is the same with the eye & ear. But he addeth. That mere rationality cannot savingly understand anything in things spiritual, yea is a great impediment thereof, and enemy thereto. And the same we say of the Seed and Principle, he talketh of, and saith is in all men, though he give it goodly names, and call it the Spirit, supposing that Paul 1 Cor 3:16. maineth every man breathing, when he saith, know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you ? and not remembering that the Apostle Rom. 8:9. maketh this the peculiar privilege of the Saints, saying, But ye are not in the flesh, but in the Spirit, if so be, that the Spirit of God dwell in you: Now if any man have not the Spirit of Christ, he is none of his. But this is a main business, & it doth not a little concern him and his cause, to show a clear difference (if there be any) betwixt his opinion, and that of Pelagians and Socinians : and yet, instead of doing this, he runneth out in extravagancies, to bewilder his Reader, telling us Pag. 87. & 88. that when the principle or rational propriety exalts itself, to reign and rule in spiritual things above the seed, then the seed is wounded. We know, that corruption and carnal reason, can and doth fight and strive against the grace of God, in God's people; and that in others it will rise up against the Truth and authority of God, in the Scriptures: But to imagine such a thing, as either of these, in persons living in heathenism, without God, and without Christ, & without the very report of the Gospel, is to dream wakeing. And to call it Antichrist, rising-up against Christ (as he doth call it) is but a Notional juggle, to hide their blasphemies.

21. He goeth on to tell us his dreams, for he saith, as God created the sun to give light by day, and the moon by night; so he hath given to men the spiritual and divine light of his Son, to rule them in Spiritual things, and the light of reason to rule them in Natural things &c. These are but impertinent fancies; for he should clear to us here, how that, which he calleth the Spiritual and divine Light of Christ, which is in every man, differeth from Nature, or the Natural Enduements, which accompany the Rational soul; that it may appear, that he is no Pelagian, nor Socinian : for we grant, that there is a spiritual and divine light of Christ, which only can savingly make the spiritual things of God manifest to the soul; but this is not common to all, but peculiar to God's peculiar ones, if we may believe the Scripture: and in this sense, it is true, which he saith, That reason must be illuminated with this divine light, before it can rightly take up Spiritual things; but that divine light is some other thing, then the Light within.

22. Again He would make us believe, that this Light in every man, he talketh of, is distinguished from the Natural Conscience, upon this ground, that the Natural Conscience can be defiled Tit. 1:15. but the light cannot, for it maketh manifest all things that are to be reproved Ephes. 5:13. But how cleareth he that the light, that is in every man by nature, cannot be defiled? The Apostle in that cited place Tit. 1:15. says that the Minds and Conscience (and what light is in men is there) of unbelievers are defiled. And as for that light mentioned Ephes. 5:13. He will never prove, that is a light common to all men, especially when the next verse restricketh it to them, that awake out of sleep, and are arisen from the dead (which cannot, I suppose, be said of all men) & get this light from Christ. Sure, such as are yet asleep, yea dead, can have no Spiritual light: And they that are yet darkness, are not light in the Lord verse. 8. nor can they prove what is acceptable unto the Lord verse. 10. not having yet received the Spirit, which is in all goodness, and righteousness and truth verse. 9. So that the whole scope of the place manifesteth this man's detorsion thereof. The Apostle is exhorting them, who sometimes were darkness, but now were light in the Lord, to walk as Children of light, and to reprove the unfruitful works of darkness verse. 8, 11. showing what is the true nature of that light, whereof they are now made partakers, being light in the Lord, and brought out of the state of darkness, viz. to discover, and make manifest such unworthy actions, to the end they may be shuned, and thought shame of. What he addeth of conscience challenging and vexing, for what is not wrong, according to its misinformation, is nothing to the purpose, now in hand, unless to give a convincing argument against himself; and to show, that the Light in Turks, who are challenged by their misinformed and deceived consciences, for drinking of wine, prohibited by Mahomet, is nothing different from the darkness of their blinded consciences; for how will he prove, that there is any spiritual light in them, witnessing the contrary, of what their blinded and misguided conscience saith▪ Of the same nature and import is that which he addeth Pag. 89. of the blinded conscience of Papists, challenging for eating flesh in Lent. But he addeth, that the light of Christ, will never consent to such abominations, but taketh away blindness, openeth the Intellect, and directeth judgment and conscience. All which is very true of the true light of Christ, bestowed upon believers, and revealed in his word; but is most false of his Light, which is in all men naturally, and common to all the Sons of Adam, Heathens, Turks, and Cannibals, as well as Christians in name and thing. And while the Quakers preach up this, as a sure guide to life eternal, they are abominable Pelagian, and Socinian deceivers, who should be fled from, as the most impudent and sworn enemies of the Grace of God, and of His Gospel, that ever appeared out of the bottomless Pit; a company of pure Pagan-preachers, whose doctrine is Paganism, and driveth thereunto.

23. In the last place, as a plaster to cover all the deformities of his opinion, hithertil held forth, he tells us, that this light and seed is not the power and faculty of the man's soul, whereof a man is master, and can exercise when he will, if no natural defect hinder; for a man cannot stir up, when he pleaseth, this Light and seed, but it moveth and breatheth and contendeth with men, as the Lord seeth good; so that a man, even though he hath some sense of his misery, cannot, when he will by his stirring up of this light, attain tenderness of heart; but he must attend to that, which at certain times cometh upon all, in which it wonderfully mollifieth and warmeth the heart, and worketh in the man; at which, time, if the man resist not, but join with it, he obtaineth salvation thereby : And he compareth it with the Spirits moving the waters of Bethesda (not Bethsaida, as he saith) and addeth, that God, in love to all mankind, worketh so in the heart, by this seed, at certain singular times, setting their sins in order, before their eyes, inviting to repentance, and offering remission of sins and salvation, which if man refuse not, he may be saved. Then he is so persuaded of the truth hereof, that he is assured, no man that readeth this, and dealeth honestly with his own heart, in the sight of God, will not acquiesce thereunto, and in some measure be sensible thereof: Closeing with this Epiphonema. That this is the precious day of visitation, which who soever resisteth not, shall be happy forever. This is the day of the Lord, which is as lightning shining from east to west; and as the wind, or the Spirit, breathing into the soul, and its sound is heard, but we know not, whence it cometh, and whither it goeth.

24. To all which, I shall shortly reply, beginning at what is last. (1.) That Spirit, whereof Christ speaketh John. 3. that bloweth where it listeth, waiteth not for man's not-resisting, no more then the wind, whereunto Christ there likeneth it: And it througheth its effect, the new birth; for he addeth, so is everyone, that is borne of God: will this man dar to say, that all Men in the world are partakers of this new birth? (2.) How impertinet that other expression is, which Christ hath, Mat. 24:27. unto the purpose, which this man is now handling, he may read that run • h t • But it is usual for these men, to play thus boldly with the Scriptures, as men, that have not the fear of God before their eyes. (3.) He taketh no notice, that his writings are not likely to come into the hands of Heathens, Pagans, Turks and Barbarians. And so his Proclamation of this day of visitation and fair opportunity of Salvation, to all, is but vain. (4.) We are to see afterward, if he can prove from Scripture, that God hath planted such a Seed in every man. (5.) He saith here, that God hath certain singular times, wherein he thus cometh; but in the preceding Chapter, we observed another account of this day of Visitation, as of a day, that did not go and come again, as the Angels moving of the waters of Bethesda. Or he must say, that this day cometh but once, in a man's whole life time; so that, if men repent not at that very hour or moment, they shall never be saved. And if this be his doctrine, it is neither consonont to his expressions elsewhere, not to the Scriptures; nor is it comfortable to either one or other. (6) It is absolutely false, That God offereth remission of sins & salvation to every man, upon condition of non-refusal; for He offereth remission and salvation to none, but in Christ, and that upon the condition of faith in Jesus: as the whole Gospel cleareth. And this offer is not made to any, to whom the Gospel is not preached; for it is the Gospel, whereby life and immortality is brought to light, and wherein Christ is held forth, as the Propitiation: it is the power of God unto salvation, to everyone that believeth, for therein is the righteousness of God revealed from faith to faith, Rom. 1:16, 17. So that this man's doctrine destroyeth the whole Gospel, and rendereth the whole administration thereof useless; yea it taketh away the death of Christ and his merits and blood shed, when it taketh away faith, that must lay hold upon it. (7.) What is this not-dissenting, & not-refusing, that he talks of? The Arminians spoke at this rate. Is this anything else, than the use of Free will at whose devotion, Christ and his Salvation is? This even this, with the Pelagianizing, Socinianizing and Arminianizing Quakers, is the thing, that must wear the crown, and have all the glory of our Salvation, and to it must the everlasting songs be sung. Glory, honor and Praise must be given to our own noble and well inclined Freewill, that did not resist, nor refuse, in the day of visitation. Let never my soul come into these men's secrete ? (8.) That God wonderfully warmeth and mollifieth the heart of every son of Adam, at someone time or other, is mere Quakerisme, that is to say, a vain dream. And that God wonderfully mollifieth & warmeth the heart of a man, in reference to salvation, and that yet the man may refuse the call, and perish, may be true or false, according as that mollifying & warming is interpreted; But if it be taken for the gracious working of the Spirit of God (as, it may be, he will take it) he proclameth Armianisme: If he take it for some common operation of the Spirit, & yet say, that man's not resisting of this, alone without anymore, will certainly prove saving, he preacheth forth Pelagianism, and denieth the necessity of the grace of God. (9.) In fine we see, that this Plaister will not cover the sore; Nor free him from the charge of Pelagianism : For Pelagius said as much and more, as Vossius Hist. Pelag. lib. 3. part. 2. Thes. 4. cleareth, out of Augustine: for he tells us that Pelagius, explaining the nature of that grace, which he at length came to acknowledge, said it did nor consist in the Law only, but in the help and adjutorium of God. But this Quaker will not admit the grace of the Law, or doctrine of Christ; for the preaching of the Gospel with him is not necessary unto Salvation. Yet hear Pelagius▪ The Lord helpeth us (said he) by his Doctrine and Revelation, while be openeth the eyes of our heart—while he illuminateth us with the ineffable gift of his heavenly grace. Is not this as much, as this Quaker saith, when he speaketh of God's stirring up this light that is within every man? Nay it is more; for Pelagiu • hereby granted a real operation of the Spirit upon the Mind, illuminating it by an unspeakable gift of heavenly grace; but our Quakers illumination is nothing but God's putting the natural conscience to work. And will this Quaker say more then, or as much a Pelagius said, on these words, God worketh in us both to will and to do. God doth this (said he) while he stirreth us up by the greatness of future glory, and the promise of reward; and while by the revelation of wisdom, he stirreth up the lazy will unto the love of God, and while he persuadeth to everything that is good. Will this Quaker say, that God doth even this much to everyone of the Heathens? What Knowledge of the greatness of future glory, or of the promise of the rich recompense of reward; what Revelation of Wisdom; What Love to the true and only God, is or can be imagined to be, among all, and everyone of the Heathens? Pelagius did very carefully distinguish betwixt Posse, Velle & Agere. And he said, the first did properly belong to God, who bestowed it upon his Creature: But the other two were wholly of man. Now all that this Quaker ascribeth here to God, is but he first possibility; for the man is left at liberty to will or nill, as he pleaseth, and to operate, or not operate, as he thinketh good. This Possibility, Pelagius said, every man had, whether he would or not; but the will and the deed was in his own power Hath not our Quake sucked this man's breasts? And as Pelagius would acknowledge no necessity of grace to help us to will and to do, or to cause us will and do, beside this Possibility, or illumination of the mind; So this Quaker restricketh all the grace of God unto the stirring up of the Light. Saith he anything of Grace, causing the Man to consent? Or taking away that resistance? No; Pelagians, Arminians, Socinians and Jesuits, are dearer friends to him, than that he should put any dishonor on their Diana, Free will.

25. Having thus traversed this man's explication of that Universal Grace, Light or Seed, which he asserteth; and having traced him to his den: We come to examine his grounds for this wild Assertion, held forth §. 21. Pag. 98. &c. He first adduceth John 1: ver. 9. That was the true light, which lighteth every man that cometh into the world. And this, he saith, some call the Quakers text: but I would rather call it their stumbling block, and neck-break; because it is a passage, which they do wrest, as they do also other Scriptures, unto their own destruction, as Peter speaketh, of some in his days 2 Pet. 3:16. Concerning these words of John, it would be noticed (1.) Some join these words, which we have rendered, that cometh into the world, not with every man, as in our translation, but with the word light, rendering the words thus, that true light, which lighteth man, was coming into the world, according to the like phrases, Mat. 10:32. Luk. 5:16. & 15:1. Act. 8:28. Not as if the meaning were, that Christ did enlighten every man, by coming into the world, as if he did not enlighten them before: But this they give to be the meaning▪ that John hereby is pointing forth the incarnation of the word, showing that the light, the true light, which lighteneth every man, did come into the world: and why we may not thus take the words, rather than as they are commonly rendered, I do not yet see any cogent reason. (2.) As to this illumination, which this light communicateth, when it is said to enlighten, it is not one and the same way understood by all; Some take it to be understood of the common light of nature, whereof all are in one measure, or other, partakers: So Calvin, Musculus and others, on the place, and among the Ancients Cyrillus lib. 1. in John. Cap. 9. The Socinians bend all their strength against this exposition, because they will not acknowledge this Light, Life, and Word, to be the true & living God, equal with the Father in power and glory; And with these Socinians this Quaker joineth, in his opposition to this sense. Others mean hereby Spiritual Illumination, by true and saving grace; but yet do not say, that this is actually communicated to every man; but that the meaning is, all that are spiritually illuminated have this Illumination from that Light. And this way Augustine of old, and others of late, interpret the words, explaining it by this simile, a School-master may be said to reach all the children of such a place, though all & everyone without exception are not taught by him, because all that are taught in that place, are taught by him alone: But why both may not be here included, I see not; this serving the more to set forth the excellency of Christ, yea and his Godhead, which John principally here intendeth, as is apparent from almost every verse, from the beginning, where he is spoken of, whatever the Antichristian Socinians invent, and say to the contrary: And this being true, that Jesus Christ, the Word, and the Light, and the Life here spoken of, is true God verse. 1. and the creator of all things verse. 3. it cannot be denied, that he is the Author of all that light, wherewith men are enlightened, and that even the light of Nature and Reason is from Him, who is the fountain of all Light and Life. Nor must we therefore say, that the Spiritual light is as common as the Natural: Nor is the intendment of the Evangelist here, to assert this; because he had said verse. 7. that John the Baptist came to bear witness of this Light, that all men through him might believe, pointing out, that the way of partaking of the spiritual light and life, which Christ, as a fountain, communicateth, was by faith: and it is notoure enough, that all men have not Faith, and therefore all men are not partakers of this Illumination. And further John tells us afterward verse. 10. that the world knew not Christ : And yet all that are spiritually illuminated, and have gotten an understanding from Christ, know him, that is true, & are in him, that is true, even in his Son Jesus Christ. This is the true God, & eternal life, 1 John. 5:20. And verse. 11. that Christ came unto his own, & his own received him not : But certain it is, that all, who are spiritually illuminated, receive Christ; They who have the eyes of their understandings enlightened, & have the Spirit of Wisdom & Revelation, in the knowledge of Christ, cannot but embrace him. Nay the whole Scripture confirmeth this. And if it be inquired, why is it then said, that He enlighteneth every man? I Answer, To show the enlargement of the object of this rich favor bestowed by Christ, beyond what light, John, held forth, who, in his witnessing ministry, was restricted unto Judea : and further seeing it is said of John, that he came to bear witness of the Light, that all men through him might believe, when yet John did bear witness unto a very small part of all men: We see no reason, why the every man mentioned verse. 9. should be understood so universally, except with this restriction, every man that believeth. But mainly it is said, that this Light doth thus Spiritually enlighten every man because it is he alone that hath enlightened, in all ages and under all dispe • sations of the Covenant, both before and after the Law, and now, all Nations, without such distinction, or discrimination, as was under the Law. Finally if all and every man be Spiritually Illuminated by Christ, all and every man must be saved, for this Spiritual Illumination is wrought by the indwelling Spirit, which is not given to all, but to Christ's peculiar ones Rom. 8:9. And the Scripture tells us of many, whose understandings are darkened Ephes. 4:18. who are of night and of darkness 1 Thes. 5:5. and under the power of darkness Col. 1:13. are in darkness, and abideth in darkness, and walk in darkness John. 8:12. & 12:35, 46. 1 Thes. 5:4 1 John. 1:6. & 2:9, 11. 1 Pet. 2:9. Act. 26:18. Luk. 1:79. Rom. 2:19. And who can think, that these and such like expressions can be used of those, whom Christ doth enlighten with Grace and Spiritual Illumination?

26. Hence it appeareth, that however we take these words, they can afford no countenance unto the Quakers Imagination; for though it be true, that all men are enlightened, one way or other, in one measure or other, by Christ; yet it will not follow, that all men are enlightened by him Spiritually, Supernaturally and Savingly; for there is a light of Reason, and Conscience Natural, which Christ being God giveth, and this is not Supernatural, spiritual nor saving: So there is a Light of the Word, which is not so common, as is the Light of Nature and of the Natural Conscience, which is from Christ also, and is different from the Spiritual and Supernatural light. And if this light be wholly restricted to Spiritual and Supernatural Light, it is not intelligible out of Scripture, how this can be said to be bestowed on all and every man; but on the contrary the Scripture showeth, that many are not enlightened thus, but in darkness, and blinded with darkness; and so that this Illumination is proper and peculiar to a few, if the Scripture be to be believed. Let us now see, what he can make out of this place of Scripture, for his purpose.

27. He observeth first, That the divine Apostle doth call Christ the light of men. Ans. The Apostle indeed saith, verse. 4. That the life was the light of men. But the question is, what may be the meaning hereof? Calvin hereby meaneth that common light of Nature and Reason, that is granted to men above beasts, whereby they are said not only to live, as beasts do, and vegetables, but to have the light of an understanding. And so did Origen Tom. 3. and Cyrillus Lib. 1: Cap. 7. in John. of old; and Marlorat and others of late. Others, I know understand this light of a Spiritual and Supernatural Light. But why may we not comprehend both, seeing all the light of men, or whereof men are partakers, is from this life, whether Natural or Supernatural, whether Common or Saving, whether the Light of Knowledge, of Sanctification and Holiness, or of Joy and Consolation; whether that, which at first was conferred upon man, in his Creation; or that which afterward is conferred in his Restauration, through grace John. 8:12. Ephes. 4:24. Eccles. 11. ult. 2 Cor. 4:6. John. 16.22. Rom. 14:17, 18. Phil. 5:4? But I know, our Quaker will astrick this to a spiritual, supernatural and saving light, and thereupon infer, that this is common to all. But Jesus Christ himself teacheth us other ways, John. 8:12. saying, I am the light of the World, he that followeth me, shall not walk in darkness, but shall have the light of life. So that though Christ be the light of the world; yet everyone hath not the light of life, but they only who follow him by faith: all others walk in darkness; and are void of this light of life? So John 12:46. I am come a light into the world, that whosoever believeth on me should not abide in darkness. Whence we see, that though Christ be come a light in the world, yet all are not actually savingly enlightened, but many are in darkness, and abide in darkness; even all that believe not on him. Hence, though light be come into the world, yet men love darkness better John. 3:19. yea, hate the light, verse 20. And howbeit Christ be the light, yet none become children of the light, but by believing in him John. 12:36. and all are not children of light Ephes. 5:8, 14. 1 Thes. 5:5.

28. He observeth next, That this light shineth in darkness, though the darkness doth not comprehend it. Ans. True, John saith so verse. 5. the meaning whereof Calvin giveth to be this, That when man did generat into a state of darkness, the light of his understanding was not wholly extinct, but there remained some sparkles of the old light, in which he was created, in the midst of the mass of darkness, which sin caused, which might have discovered a Deity: but such was the power of darkness, that the mind of man was rather filled with vanity, and enmity against God, than did perceive this great Author and Donor; and so was driven further away from God, by sin and superstition. But I shall gratify the Quaker so far, as to acknowledge, that more is here comprehended, than a mere shining by the Light & Law of Nature; even the shining of the light of the New Covenant, in Christ Jesus the Mediator, which in all ages, since the fall, hath, in some measure, been declared unto a dead & darkened people, who, for the most part, did not perceive, nor lay hold upon this light. Christ was pleased to reveal himself by degrees and piece-meals Heb. 1:1. more darkly in the first promise of the Seed of the woman, that should tread the head of the Serpent; somewhat again more clearly under the Law, and now most clearly under the Gospel, when the day spring from on high hath visited us, to give light to them, that sit in darkness, and in the shadow of death Luk. 1:78, 79. But all that light, which was left in man after the fall, being but darkness, in comparison with what once it was, was not able to discern and perceive, nor willing to embrace, this light, without supervenient Divine & Spiritual light and grace. Hence the people of Israel could not improve all the manifestations of this light, which they had; for God had not given unto them an heart to perceive, nor eyes to see, nor ears to hear. Deut. 29:3, 4▪ And still it holdeth true, that the natural man perceiveth not the things of God 1 Cor. 2:14. and that the carnal mind is enmity against God Rom 8:7. for darkness cannot comprehend this light.

29. In the third place, he observeth, that this true light enlighteneth every man, that cometh into the world : Of which we have said enough before. As for what he addeth, that all will admit of no exclusion: we said enough Chap. VIII. and as to spiritual Illumination, the text itself enforceth a restriction, when it tells, that darkness did not comprehend this light verse. 5: and that the world knew not this light verse. 10. and that his own received him not. But he saith, This light shineth even in their hearts, who comprehend him not, and dispelleth darkness, where men close not their eyes. But in this the Man bewrayeth his ignorance of the nature of spiritual Illumination, which so dispelleth darkness, and so shineth into the soul, as that it giveth a spiritual visive faculty; or so enlighteneth the Understanding, as that the man cannot but see: when the eyes of the understanding are enlightened, they cannot but see, what is the hope of his calling, and what is the riches of the glory of his inheritance in the Saints &c. Ephes. 1:8. Christ is given for a light to open the blind eyes Esa. 42:6, 7. when God, who commanded the light to shine out of darkness, shineth into our hearts, he giveth the light of the knowledge of the glory of God, in the face of Jesus Christ 2 Cor. 4:6. so that with open face, they behold, as in a glass, the glory of the Lord, and are changed into the same image from glory to glory, as by the Spirit of the Lord 2 Cor. 3:18. The text saith not that this light is and was, & shall be in every man. Quakers are good at dreaming.

30. Then be saith, That John tells us verse. 7. to what end this light is given, viz. that all might believe by it ; for he will have 〈 in non-Latin alphabet 〉 to be meaned of the Light, and not of John. But the man is busy here seeking a knot in a rush. The Evangelist tells us, what was the end for which John was sent; to wit, to bear witness of the Light, that all through him might believe; that is, through him as an instrument, for he was the Elijah, the Prophet, that was to come, to turn the heart of the fathers to the children, and the heart of the children to their fathers Mal. 4:5.6. Mat. 11:14. Mark 9:11. he was to turn many of the children of Israel to the Lord their God ; for he was to go before him, in the Spirit and power of Elias, to turn the hearts of the fathers to the children, and disobedient to the wisdom of the just, to make ready a people prepared for the Lord Luk. 1:16, 17. He was the prophet of the Highest, and was to go before the face of the Lord, to prepare his ways. To give knowledge of salvation unto his people, by the remission of their sins &c. Luk. 1:76, 77, 78, 79. So that this 〈 in non-Latin alphabet 〉 doth properly refer to John, who was but an Instrument, by whom his hearers were brought to believe in Christ, the true Light: And to John do Cyrillus, Chrysostomus, and all the Latin & Greek Commentators, except Theophylact, refer it. And the very genuine aspect and series of the words enforce it; this being the end of John's ministry and witness-bearing, that by him and through his Ministry, all his hearers might be brought to faith in the true Light, for this was the intendment of all his labor and pains; as we see John. 3:36. Act. 19:4. But this Quaker would make us believe, that to interpret the words so, is to contradict the scope of the context; for it is Christ, says he, that enlightens all with this light; And is not this, that they might believe by it? Ans. It is true, it is the true Light, that enlighteneth all. And He, as an efficient cause, doth thereby work faith in all that are enlightened; but nevertheless by John the Baptist, as an Instrument, might his hearers be brought to believe in Christ, the true Light: and what way doth this contradict the scope? He addeth, All could not believe by John, for his Ministry came not to all Ans. Thence let him learn, how to interpret these universal particles. So it is said Mat. 21:26. all held John for a prophet, & yet many in the world never heard of John, but the meaning is, all, that knew his ministry; and so here, all to whom his ministry came, indefinitely, without exception of any. But all, says he, enlightened with the light might have believed thereby. Ans. Nay, all, enlightened with this saving light, should certainly have believed; for this Illumination giveth not a bare power to believe; but certainly worketh the effect. John (saith he further) did not shine in darkness, but this Light shineth in darkness, that darkness being dissipated, it might beget faith Ans. And what then? Ergo by John's ministry men could not be brought to believe in the true light? This is a Quakers Consequence, that is, ridiculous. But lastly he says, we must believe by that, in which communion is had with God; but by walking in the Light we obtain this communion, not by walking in John. Answ. Our walking in the light is our enjoying communion with God, as the text, at which he glanceth 1 John. 1:7. doth clear? Our walking in the light is a fruit of faith, and not the cause of it, though it may be a cause of its increase, and confirmation. What is that, to believe by walking in the light? Though not by walking in John ; yet by hearing & receiving of his doctrine, men might be brought to believe in Christ; for he came to bear witness of the true Light, and faith cometh by hearing. As we have received Christ, so must we walk in him, Col. 2:6. but receiving goeth before walking, and is not effectuated by walking.

31. He spends sometime Pag. 99. to prove, that this Light, here mentioned, is supernatural, saving & sufficient, and foundeth all upon this, that it is the light of Christ, whereby all ought to believe. And thus subdolously foisteth-in his corrupt errors, his Pelagian and Arminian conceits, with a special artifice, that the unwarry Reader may be infected with his poison. But (1) we know no Supernatural and Saving Light or Grace, which is only Sufficient, and not Efficacious and Effectual, or such as will certainly produce the effect. Supernatural & sufficient grace to believe, not only giveth the man a spiritual Power to believe; but powerfully, insuperably, invincibly & effectually Inclineth, Moveth, Draweth and Determineth the heart to believe; and efficaciously worketh the Effect, and produceth Faith, in the soul. As for his merely Sufficient Grace, he hath learned it in the Jesuits, Arminians and Pelagians school, not in the Scriptures, Though there be a Light granted even in the works of Creation and Providence, which may convince of a Deity and of several duties, called for at the hands of men, which may and doth render such as come short, inexcusable Rom. 1:20. And though a greater Light be granted in the dispensation of the Gospel, to convince and render more inexcusable such as believe not: yet we know of no Saving Light Sufficient to salvation granted to all, even of such as hear the Gospel; far less to all Heathens; for as to this, all naturally are blind and dead; and no grace can be sufficient, but that which quickeneth, and giveth eyes to see, and ears to hear, and hearts to understand, and overpowereth all in the man, that maketh head against Christ. In what sense then can it be true, that saving sufficient Light is given to all? Can that, which is a merely Natural Power, produce a spiritual and Supernatural effect? As soon may a beast produce acts of reason, or a vegetable plant do acts of sense; for these are effects of another Nature, and of an higher sphere, and require a suitable principle. If it be said, By acting that which is Natural, we may procure, or make way for what is Spiritual and Supernatural, We inquire, where there is any such promise, or appointment of God, giving ground for this assertion? Nay, if it were so, we should be called, according to our works, and not according to his grace, contrary to 2 Tim. 1:9. Tit. 3:5. Rom. 9:15, 16. If it be said, That these words, To him that hath, shall be given, include such a promise, that such as improve nature aright, shall obtain grace. We reply, That it must be proven, that what is promised to be given, is of a different nature, and not of the same nature, with what the man hath. Both these parables, to which this is annexed, clear, that the more promised is but of the same kind with what was had and improved: To say then, that one that improveth nature shall obtain grace, is as much, as to say, that one improving health shall obtain wealth or honor, or one by improving wealth and honor shall obtain health. But the meaning of the saying, is, that such as improve gifts and talents, given of God, shall get more of the same kind; as he that improveth wealth getteth more wealth (2.) What meaneth that, by which all ought to believe ? doth Spiritual Grace and Light bestowed only lay on an obligation to believe? Then it doth nothing; for the obligation lay upon the man before to believe (3.) Is everything, that layeth on an obligation to believe, Supernatural and Saving? Then the law is supernatural and saving. But our Quaker talks, he knoweth not what (4) we do not exclude supernatural & saving Light, as appeareth from what we said: But let us hear, why this man would have nothing else here understood?

32. His first reason is, because we are not said to receive what is common and peculiar to our nature, from Christ, and the Evangelist is here declaring Christ's office, as Mediator, and the benefits which we get from him, as such. Answ. If we receive not what is natural and common from Christ, we have neither our Being, nor Conservation of him; contrary to Heb. 1:3. Col. 1:16, 17. And that the Evangelist is here chiefly clearing and confirming the Deity of Christ, none but Socinians will deny. His Second reason is, because the light is said to shine in darkness and yet not to be comprehended by darkness: but this darkness, is nothing but the natural state of man, and yet in his natural state man can comprehend what is common and peculiar to him, as such. Ans. Not to take notice of his calling something both Common and Peculiar, which is a sort of repugnancy here: we grant, that man's natural state is a state of darkness; and therefore infer, that while in that state, he is void of all spiritual and supernatural Light; for when this cometh, the man becometh light in the Lord: And though man, in his natural state, can comprehend that which is natural, yet he cannot comprehend the God of Nature, who is here called Light. This Light may shine by natural effects, of Reason and a Natural Conscience, in a natural man, and yet the man nor comprehend, or understand this Light. Our Quaker, whose light of reason is darkness, taketh the light here to be meant of the effect, and not of the efficient; & so practically confuteth himself. His third reason is but a repetition of what he said before, & was answered §. 30. He ade • h more, That, in which we are commanded to believe, that we may become the children of light, is supernatural, sufficient and saving. But we are commanded to believe in the light John. 12:36. Ans. That we are commanded to believe in the light, which is God, is most true. But that we are commanded to believe in the light, which is but a mere Creature, and a work in us (as he imagineth) is not true: John, who came to bear witness of the light, said unto the people, that they should believe on him, which should come after him, that is, on Christ Jesus Act 19:4 And told them, that he that believeth on the Son, hath everlasting life, and he that believeth not the Son, shall not see life, but the wrath of God abideth on him John. 3 36. To him gave all the prophets witness, that through his name, whoever believeth in him, shall receive remission of sins Act. 10:43. But why do we cite particular places, seeing the whole Bible confirmeth it. Here his Quakerisme setteth up its head, while he will have that Light, mentioned John 12:36. not to be meaned of Christ himself, but of some created thing in every man, that is but mere Nature, contrary to the very obvious import of the words, as connected with the preceeding verse 34. where Christ and the Son of man is mentioned, whom the Jews thought should abide forever, and not be lifted up; but he tells them, that he was not to stay always, and that therefore, they should be wise unto salvation, and lay hold on him, now by Faith, and walk in him; for darkness would come, when he, and his dispensations of the Gospel, should be removed; conform to that John. 8:12. I am the light of the world, he that followeth me, shall not walk in darkness, but shall have the light of life. See also John. 9:5. But (says he Pag. 100.) they could believe in his person, although he was removed. And himself addeth an Answer, when he mentioneth afterward a day of visitation: so that if they did not lay hold on the fair opportunity they had, the day would come, when Christ himself, and also in his Dispensations and Offers of mercy, in the Gospel administration, should go away; and then they should walk in darkness. His conclusion, being so ill founded, and destructive of true Christianity, substituting some Natural (and consequently now corrupt) thing, common to all men, both within and without the Church, both barbarous and more moralized, in the room of Christ, is to be rejected with all detestation, and deserveth not to be once more repeated. What he citeth at large, out of Cyrillus, if it be considered alone, without this man's corrupt gloss, which we are not to regaird, speaketh nothing against the Truth, which we own, as might easily be made to appear, if we judged it worth so much pains, as to clear it.

33. The Second ground of his Universal Grace, set down, Pag. 101. § 22. is taken from the parable of the sower, Mat. 13, Mark. 4. Luk. 8. and this, he saith is the word of faith, Rom. 10. and the engrafted word, Jam. 1:21. But is any so blind, as not to see, that this is utterly impertinent to his purpose, seeing it is so manifest, that our Lord is here speaking of the ordinary fruit of a preached Gospel; and that among those, that seem to be most docile, and are not of the profane and flagitious mockers, opposers and persecutors of the truth. Is he not speaking of that word, which is heard with the ear? And doth not Paul speak of such an outward word, Rom. 10. which is preached by such, whose feet are beautiful? And that word, whereof James speaketh, is the same, which should be received with meekness, that it may become an engrafted word, and prove saving. Is this word a substantial thing, lying in every man's heart? Is this word communicated to all the world, to all and every man in the world, since the very day, that Adam fell? What uncouth fancies must these Quakers have, that are carried away with such dottages? Either sure, these men are mere mockers, or they are under a judicial stroke of blindness and infatuation. But says he, This word is really sown in the stonny and thorny ground, as well as in the good. Alas, poor man, thinks he, that every word in a parable must be pressed thus, till it bleed? Who ever heard rational men speak thus? And though it were so, this will not speak for all the world, a great part whereof hear nothing of this word; Nay nor for all within the Church, or that hear the word; for open mockers, contemners and persecutors of the word, belong neither to the rocky, nor thorny ground, nor to the way side. What he citeth out of Victor Antiochemis, from Vossius Hist. Pelag. is utterly impertinent; for it speaketh nothing of all the world, but of such only, as hear the word preached; and to this end only Vossius himself adduceth it, as may be seen by his Thesis : And any that read Victor's words may see, that he speaketh of the preached word, and not of the Quakers substance, and vehicle: a fanciful dream.

34. He urgeth next Pag. 102. the Parable of the Talents Mat. 25. saying, he that had but two talents and had improved them for his masters advantage, was accepted, as well as he, who had five; and he that had but one, might have done the same. —And hence he inferreth, that though everyone hath not the same measure of grace, yet everyone hath that measure, which is sufficient, Ans. The main thing is not here confirmed, viz. That this Talent is a substantial thing; and not that grace, which is but an accident: I believe he saw, that what is spoken of improving these talents could not well agree to his substantial Seed and Light; and far less the hiding of the one talent. Nor (2.) Hath he proved, that these talents signify saving grace, and not mere gifts of the Spirit, which are given for the good of the Church. Nor (3.) Hath he said anything, to clear, that by these servants, are meant all the men and women, in the world; and not the officers of the Church, or others that are gifted, living within the Church. These things he must clear and demonstrate, before he can make any use of this Parable: and till he find himself in case to do this, we proceed.

35. In the third place, he saith, §. 23. This saving seed is the Gospel, which the Apostle saith, Col. 1:23. was preached in every creature: And the Gospel is not a bare declaration of good things, but the power of God, Rom. 1:16. for though the word, figuratively and by a metonimy signify the outward declaration; yet properly it is that inward power, virtue and life, whereby the Annunciation of good things is preached in the hearts of all, offering salvation unto them, and willing to redeem them from their sins; and therefore it is said to be preached in every creature, when many hear not the external Gospel. Ans. (1.) The Gospel, which was preached, was the doctrine delivered by men, & whereof Paul himself was a Minister; But that seed, which he talketh of, & which he saith is abiding, as a substance, in every man, is not that, which Paul an • others, whose feet were beautiful, did preach. That needeth no preacher; for it is its own preacher, and requireth no more, but hearing and obedience. (2.) Thus also the vanity of that criticism, upon the particle 〈 in non-Latin alphabet 〉 (which before we had occasion to show to have various significations) is manifest, for how could that, which was already in every creature, be said to be preached in every creature? And when was this preached in every creature? Was it from the beginning of the world? This he must say, or he saith nothing. And doth this place prove that? (3.) The Gospel, which was preached in every creature (to follow the Quakers interpretation) was the same Gospel, which the Colossians had heard of their faithful Ministers; and that was not a substance within them, that belonged neither to soul, nor body. (4.) The term every creature, is but an hyperbolick expression (as the words following under heaven, are a Pleonasmus) showing the large and illimited spreading of the news of salvation, to all Nations indifferently, without Restriction, or Exception, whereby the New Testament is differenced from the Old Test. as we fully manifested Chap. VIII. and is sufficiently explained, verse 28. where every man must not betaken in its full extent, as if Paul and the rest of the Apostles, had spoken in the hearing of every man, then breathing; far less can it be meaned of every man, that died before they were borne, and are borne since their death. Here also we hear of all wisdom ; yet we must not think, that Paul and the rest taught Physicks, Metaphysickes or Politicks, &c. (5.) The Gospel, which was preached to every Creature, is explained, verse. 25. and called the word of God, and verse. 26. it is called the mystery, which hath been hid from ages and from generations, but was now made manifest to his Saints. But according to the Quakers Principles, their Gospel, light and seed was neve • hid, but in all ages, was in all and everyone, and alike manifest and clear, in itself. (6.) The Gospel, which Paul preached, and whereof he was not ashamed, Rom. 1:16. is that mean, which God is pleased to make use of, whereby to exert his power, in the conversion of souls; and upon this account is called the power of God. So that the very preaching of the Gospel, when blessed of God, is a powerful mean of salvation, being accompanied with faith in the hearers, & is a mean of begetting faith, as Paul tells us Rom. 10. when he saith, that faith cometh by hearing. (7.) He should have told us, in what place of Scripture, the word Gospel is taken properly, in his sense, for that inward Strength, Power & Life, which is common to all Men: for till he do this, we shall account him but a babbler. (8.) We deny all such thing, within every man, be it a substance, or an accidens, that offereth salvation, and redemption from sins, to every man: And account it a greater Antichristian expression, and assertion, than ever Pelagius had the confidence to maintain. And beyond what any Socinian ever durst vent. Yea, I look upon it, as a real and substantial overturning of the whole Gospel of the Grace of God, and of our Salvation; being nothing but pure paganism: and this Man doth hereby sufficiently declare himself to be a Pagan preacher.

36. He addeth Pag. 105. That Paul saith Rom. 1. that in the Gospel, was revealed not only the righteousness of God from faith to faith; but the wrath of God also, against all such, as detain the truth of God in unrighteousness. Ans. The Apostle saith no such thing, but to confirm the absolute necessity of the Gospel, and that there is no salvation to any, • ew or Gentile, but by the Gospel, he beginneth with the Gentiles, and showeth what persons they were, and concludeth with the Jews; and then tells us Chap. 3: verse. 9. that he had proved both Jews and Gentiles, that they are all under sin. It is true, he says, the wrath of God is revealed from haven against all unrighteousness of men, &c. because that which may be known of God is manifest in them. &c. But what of this? What is made known of God (saith he) is made known by the Gospel. Ans. This is most false; for the Law and Light of Nature, with the works of Creation and Providence, do make known much of God. But this is not the Gospel of the grace of God, whereby life and immortality is brought to light. It is like indeed, that this is all the Quakers Gospel. Many things have we met with hitherto, which confirmeth us in this Apprehension; & thisi expression here putteth it beyond all doubt. Doth this Gospel manifest the righteousness of God from faith to faith? Yes, saith he, that is, it revealeth to the soul, what is good, just and equitable: And as the soul receiveth and beleeveeth that divine righteousness, it is more and more revealed from one measure to another. Ans. What ignorant babbling is this? What effronted and bold playing with the word of God is this? Is everything that revealeth, what is good, just and equitable, the Gospel? Then the Law must be the Gospel. Then Adam in innocence had the Gospel. Then the dim light of nature is all the Quakers Gospel; this is their Grace, their Substantial thing, their Light within, their Seed. Are they not then noble Divines? And is their Religion anything but heathenism? Is it not worse then Pelagianism, Socinianism, Arminianism and Iesuitisme ? The following words cannot, I confess, be well answered: for they are nothing but a rabble of non-sense, though fit lettuce for their lips. And though he should say (as some of them use to speak) that I am in the witchcraft, and cannot understand his meaning, I must forbear noticeing of him, and his tattles, and see if anything worth an answer followeth, for though (says he) the outward creation declareth the power of God; yet that which is known of God is revealed within, by which inward revelation, we are made fit to see and discern the eternal power of the God head, in the outward creation, for if that inward revelation, were not, man could no more understand the invisible things of God by the visible and outward creation, than a blind man see colors &c. Ans. (1.) What is that Inward Revelation, distinct from the Outward Revelation? It is, it may be, the reception, or actual intellection of what is outwardly revealed; and so the Natural Faculties, acting as such, must be Evangelic Preachers, and Inward Revealers, with the Quakers. (2.) The text speaks of no such Inward Revelation, distinct from what was had by the outward Creation: For that which may be known of God, was shown unto them by the things, which were made verse. 19:20. (3.) There is no more aptitude requisite to see and discern God's eternal Power and God-head (not the eternal power of the God-head, as he speaketh) in a natural way (and Paul is not here speaking of a spiritual and saving way) by the works of Creation, than to have a natural faculty of Understanding, and Reason, freed of prejudices, and contracted biases and blindness; for this matter is so deeply rooted in their minds, that will they, nill they, it cannot be thrust out (4.) It seemeth by his simile, that this Inward Revelation is the same to the actual understanding of these things, that the eye of the body is to seeing and discerning of colors; and so it is manifest, that it can be nothing else, but the inward faculty of the soul, whereby such things are known and understood: And so this Inward Faculty of the soul, with the Light of Reason, is the Quakers Preacher and Gospel. Poor souls! and what will this teach concerning the new Covenant, and the way of salvation through a crucified Mediator? Do the Quakers know no other Gospel then this, whereof all the fruit was, that it left the poor miserable heathen without excuse, when they fell to their idolatrous courses? O how are they to be pitied, that, under the clear manifestation of the Gospel, do thus run back to the Heathens Theology, that they may be made much more inexcusable then ever the Heathens were? Do they glory so much in Paganism?

37. He tells us moreover, that the Apostle saith first, that that which is known of God, or the knowledge of God, is manifest in them; and next, that in and by that manifestation granted inwardly and received, they were able to read and understand the power of God in visible things. Answ. (1.) By what authority maketh he 〈 in non-Latin alphabet 〉 , and the knowledge of God, one & the same, seeing this is more comprehensive. and of a larger latitude? (2.) I do not see the second thing, in the Apostles words, but I want the Quakers spectacles. Then he very learnedly moveth an Objection thus, if any should say, That the external creation of itself, without any inward supernatural and saving grace, or seed, did declare to a natural man, that God is. And will he deny this? He must then contradict the Apostle. But what answereth he? What good I pray, would that knowledge do, if it did not also communicate to me, what was the will of God, and how I should do that, that is acceptable to him? Ans. And what would this answer say? Either the Inward Revelation, which the heathens had, (that I may speak in his language) did also reveal what was the will of God, &c. Or not: if not, to what purpose is all this said? If it did, then the Apostle is quite out, and destroyeth hereby his own cause. But I shall help the Quaker with a distinction. That same Inward Revelation (as he calleth it) could and did reveal to the Heathens part of the will of God, concerning duties, legible by the Law of nature, and written upon the creation of God; but could reveal nothing of the mysteries of the Gospel; because these did depend upon pure Revelation, there being no lineaments thereof written upon the Creation; nor no vestige thereof impressed in the heart of man. Hence, though the Heathens knew, or might have known, to have put a difference betwixt some things good and evil; yet they could never understand the Revelation of Jesus Christ, in the Gospel. All this cleareth further, that the Qu • kers know no oath • Gospel, but what the Heathens, by the Light of Nature, did understand. He citeth Pag. 104. Micah. 6:8. But most impertinently: For the Lord gave not that revelation of his will to the Heathens, which he did to the Jews Psal. 147:19, 20. Then he citeth Paul's Words Rom. 1. The wrath of God is revealed against them, who detained the truth of God, in unrighteousness. And what then? Could not the Heathens oppress & make a prisoner o • that Truth of God, which the Law and Light of Nature did reveal? If not, what meaneth all the following discourse of the Apostle in that Chapter, and Act. 14: verse. 15, 16, 17. & 17: v. 23▪ 24, 25, 26, 27, 28, 29? This man is a stout advocate for Paganism.

38. Then he citeth Rom. 10. where the Apostle saith, that the word, that he preached, was not far off, but near in their mouth, and in their heart: And thereafter verse. 18. he saith, that this divine preacher did sound in all men's ears and hearts. Ans. The Apostle out of Moses Deut. 30:14. is clearing the righteousness, which is of Faith, and is differenceing it from the righteousness, which is of the Law. Now, that righteousness of faith, whereof Moses spoke Deut. 30. was not revealed to all Nations, at that time, but to that select and peculiar people, to whom Moses was sent, the posterity of Abraham, Isaac and Jacob. See Deut. 4:5, 6, 7, 8. and 7:6, 7, 8. So that all the world had not that doctrine, which Moses taught these Israelites, revealed and declared unto them; but they must have gone over seas, and countries, and adjoined themselves unto the Common wealth of Israel, as proselytes, before they could have reaped that benefit: & so, though this word and doctrine was brought near to the Israelites, in their mouth by profession, and in the heart by faith, of as many as had their hearts circumcised to believe; it will say nothing for the Universal Grace and Light, which Quakers plead for. (2.) This doctrine of faith, which Moses declared, was the same upon the matter, with that, which Paul preached; and that which Paul preached was not in the heart of heathens, or of all men borne of Adam, but was a mystery, hid from ages and generations, and spareingly revealed, even to the Church, until the last dispensation came. Nay, the Apostle tells us plainly what that is, verse. 9. that if thou shall confess with thy mouth the Lord Jesus, and shalt believe in thine heart, that God hath raised him, from the dead, thou shalt be saved. Now, will this Quaker say, that Heathens, and such as never heard of Christ, do, or can confess with their mouth the Lo • d Jesus; or believe with their heart, that he was raised from the dead? See also what followeth verse. 10▪ 11. for with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation, for the Scripture saith, whosoever believeth on him shall not be ashamed. (3.) The following words confirm this, where the Apostle verse. 14, 15. showeth the necessity of hearing, and of preaching, and of sending, for the begetting of faith, saying, how shall they call on him in whom they have not believed? And how shall they believe in him, of whom they have not heard? And how shall they hear without a preacher? And how shall they preach except they be sent, as it is written &c. —then verse. 17. he concludeth, that faith cometh by hearing, and hearing by the word of God. This cannot then be meant of any inward thing, that lieth in the heart of every man; but is the outward call of the Gospel, which soundeth in the ears. (4.] As for that verse. 18. It is to stop the mouths of both Jews and Gentiles, especially the Jews, who whould pretend ignorance of this preached Gospel, & say, that they had never heard thereof; therefore saith the Apostle, Have they not heard? Yes, would he say, That is unquestionable, for their sound went into all the earth, &c. What sound is this? Is this a sound of something, that is lodged in Heathens, who never heard of the Gospel? None can fancy this, but a Quaker ; Or will this Quaker say, that the sound of the Gospel preached came unto the ears of all and every man breathing? No, he saith expressly the contrary. What can he then make out of this? Hath the Light within such a sound and words, as that Gospel, which the Apostles preached; or as the preaching of the Apostles, which went far and near into all the earth, and to the ends of the world, in a manner? for the Apostle is alludeing unto the expressions, which the Psalmist useth Psal. 19. speaking of the Sun and heavens, these great and universal preachers of the glory of God, but not of the Gospel. And sure, even these preachers were outward preachers, and not anything within the man; not any Light, or Grace, or Seed, or what they will call it, that is within the heart of any man; or of all men.

39. Then he citeth Heb. 4:12, 13. As bearing witness to his fancy. But though many take the Word of God, there mentioned, to be understood of the outward word of the Gospel, preached, and declared; (in which sense it perfectly contradicteth this man's dream) yet, beside what is spoken hereof verse. 12. that which is said verse. 13. can agree only to a person, and so it is most probable, that this Word of God, is Christ, as the learned D. Own hath lately cleared, in his Comment on the place▪ But whether of these ways we take it, it can no ways favoure this man's dream; for there is nothing giving ground to imagine, that this word of God, is anything abiding and remaining in the hearts of Heathens and mere natural persons, which is the Quakers Universal Grace. Who would not wonder, to hear men say, that there is that in every man, Turk and Pagan, which is quick and powerful and sharper than any two edged sword, piercing even to the dividing asunder of Soul and Spirit, and of the joints and marrow, and is a discerner of th • thoughts and intents of the heart; neither is there any creature, that is not manifest in the fight of it, but all things are naked and open unto the eyes of it; and with it; have we to do ? We heard before, that they called this seed, the Vehicle of God, and here he ascribeth to it, the very property of God; to know all things, even the Intents of the heart: doubtless Quakers, that are sensible of this Light, can know our very thoughts and designs. But we hear blasphemy too much, out of the mouths of these men; and yet we must hear more; for he saith, that in and by this word, God seeth the thoughts of men ; as if he did not see them immediately, but mediately by the spectacles of this that is within every man. Doth this man believe verily, that there is a God? And dar he say, that he is beholden to this Light within, for discerning the Thoughts and Intents of the heart? What a God must these Quakers dream of? Will they exalt this Light within above God? O horrid blasphemers? Nay, this Quaker hath not yet done with his blasphemy, for he ascribeth to this light, that which is said Isaiah. 55:4. and so David was a Type of this light, and the new everlasting Covenant containeth, and holdeth forth the mercies of this Light, that are purchased, procured, and • onveyed to believers by this Light: and it is this light, that is given for a witness to the people, for a leader and a commander; and so this • ight is our prophet, priest and king, and then we have nothing to do with that Jesus of Nazareth, of whom the Gospel speaketh, & whom the Apostles preached, Thus the whole Gospel is overturned at one blow: and all the New Testament is to be looked upon, as a cunningly devised fable, or must all be understood allegorically, as speaking of this Light within, which is Gospel, Bible, Savior and all to the Quakers; and of no other Christ, of no other Savior, and Redeemer. What a fundamental and antievangelick error, this of the Quakers is, no man needeth now to doubt; nor fear to call them pagan Preachers.

40. Faith cometh by hearing (saith he) and hearing by the Word of God, which is placed in every man's heart, to be a witness for God, and à medium by which they may be brought unto God, through Faith and Repentance. And because man's heart is naturally hard as iron, God hath put this word in it, to be as a fire and as an hammer Ier. 23:29. by whose strength and virtue, if it be not resisted, the cold and hard heart of man is warmed, and made soft, and receiveth an heavenly image and impression. Ans. Here is a further confirmation of the desperate design of these Quakers, to overturn the foundations of Christian Religion, for (1.) The word of God, by which Faith is wrought in souls, is not, with them, the word of God which is preached, or the Gospel, which Christ & his Apostles preached; but a thing in every man's heart, Heathen as well as Christian, which they nickname, & blasphemously call the word of God▪ Did Paul preach this word, which is in every man's heart? Or did any of the Apostles make this their theme & text? Did they ever say, that by this word Faith was wrought in the heart? Was this the Christ crucified, that Paul spoke so much of? Sure, faith cometh by the hearing of that word, which is outwardly preached by such as are sent, and whose feet are bautiful upon the mountains, bringing glade tideings Rom. 10:15. Isaiah 52:7. Nah. 1:15. and by such as was Isaiah, whose report was not believed Rom. 10 16. Isaiah 53:1. Hear what Peter said Act. 15:7.— Men and brethr • n, Ye know, how that a good while ago God made choice among us, that the Gentiles, by my mouth, should hear the Word of the Gospel, and believe. And what that word of the Gospel was, which Peter preached to Cornelius (to which passage this relateth) see Act. 10:34. to 43. What meaneth Paul by the foolishness of preaching, whereby such as believe are saved, 1 Cor. 1:21. was that the preaching of a Light within? Why doth he then call it the cross? verse. 18. and Christ crucified verse. 23? would the crying up of the light within be a stumbling block to the Jews, and foolishness to the Greeks? No certainly: But because the Apostles doctrine did lie so cross hereunto, neither Jews nor Greeks could relish it, except those, who were the called; and they indeed, and they only, saw Christ the power of God and the wisdom of God verse. 24. What need is there, that we should insist in disproving of this, which overturneth the whole doctrine of the Gospel, and rendereth all the administrations thereof useless and ridiculous? (2.) What Faith, I wonder, can be produced by this Light within? It cannot be the Faith of God's elect; for the mighty operation of the Spirit is required thereunto: and, as an external mean, the out ward preaching of the Gospel, which is called the word of Faith Rom. 10:8. and the hearing of faith Gal. 3:2. And Paul tells us Rom. 1:5. That he and others received grace and Apostleshipe, for obedience to the Faith among all nations. The Gospel and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret, since the world began, but now is made manifest, and by the Scriptures of • he Prophets, according to the commandment of the everlasting God, made known to all nations, for the obedience of faith Rom. 16:25, 26. Through the Gospel did the Apostle beget the Corinthians 1 Cor. 4:15. The