Quakerism the Path-Way to Paganism
15. But he hath something Pag. 190. §. 14. that would seem to answer that question, we just now proposed; for after he hath again nakedly told us, that this extraordinary call (for he nameth it so here) is as well necessary, when the Church is settled, as when it is under a general Apostasy; he saith, that such as are thus called, are made manifest in the minds of their brethren, and their call is verified in them, who by the sensation of that life and virtue, that floweth out by them, are d • yly edified in their most holy faith, and become the signs of their Apostleshipe, according to 2 Cor. 13: v. 3. Ans. (1.) But as yet there is no Inward Testimony of the Spirit directly saying, that such men are truly called; and without this, in his judgment, they cannot be said to be taught and led of the Spirit, nor can they believe without this. (2.) Is this manifestation always at every discourse, or sometimes only? Is it upon all their hearts, or upon some only? It may be, there lieth an answer, in these words their brethren : But the signs of the Apostleshipe of Paul were among strangers, whom he converted, and brought in to the faith: And if this manifestation be always and upon all present, he layeth down a ground to question Christ's Apostleshipe and Call; for his preaching had not always this effect, as is notoure. Nor Paul's and Barnabas theirs, among the Jews, as the book of the Acts showeth, and 2 Thes. 2. Nay, let that word be considered 2 Cor. 2:15, 16. for we are unto God a sweet savor in Christ, in them that are saved, and in them that perish; to the one the savor of death unto death, and to the other the savor of life unto life : And that Isaiah. 49:4. Then said I, I have labored in vain, I have spent my strength for naught and in vain; surely my judgment is with the Lord, and my work with my God : and that Isaiah 53: Who hath believed our report? And to whom is the arm of the Lord revealed ; & if he think it enough, that this manifestation be made sometimes, upon the the minds of some. Alas! Poor man, thinks he that there are none of all the servants of Christ, who dar not be so bold, as he is, to pretend a Divine Immediat Call, through an Extraordinary and Immediat Revelation, that can say the same, and that upon a more just account? As for his brethren, they are under the same delusion with their Teachers; and the sensation they have of life and virtue, is but the sensation of the workings of delusion; and no edification, or building up in the holy faith, but in opposition to that faith, which was once delivered to the saints; as is manifest to all that hear them, and read their books; and as this book, which is now under examination, hath made more manifest to me, than all that ever I heard, or read of them before.
15. He addeth. This is that, which giveth the true and substantial call and title unto the Minister, whereby he is a real successor of the virtue and power, that was in the Apostles. Ans. (1.) Then the extraordinary call was no true and substantial call or title. Then Ezekiel, who was sent to a rebellious house, that would not hear, had no true and substantial call; nor Moses, when he was sent unto Pharaoh. (2.) They, who are a savor of death unto death to some, may yet for all that, be successors to the Apostles. (3.) But I see, what this man would be at: The Quaker-Preachers (though as we have manifested above, nothing in truth but Pagan preachers) must be the only successors of the Apostles, and Possessours of the power and virtue, that was in them. What more? Such Ministers stand not in need of the ceremony of Ordination and Imposition of hands. Ans. Why then were hands laid upon Paul & Barnabas, Act. 13:3. And why had Timothy the laying on of the hands of the Presbytery, 1 Tim. 4:14. If such made use of this ceremony, shall any Minister now a days think it below him, to do the like? But says he, Our adversaries, who use it, confess that the power of communicating the holy Ghost is ceased among them: And is it not ridiculous to imitate the shadow, when the substance is away? Ans We say not, that the holy Ghost was always given by imposition of hands: let him look (not to mention instances in the Old Testament, where it had no such use) Mark. 10: v. 16. & 16: v. 18. Luk. 13:13. And even where it was used toward Church-officers, it did not always carry along with it, the giving of the holy Ghost; as we see, Act. 13:3. it was used towards Paul, who before that had been filled with the holy Ghost, Act. 9:17. The same also we read of Barnabas, before this time Act. 11:24. So then though this power be not, and this use of imposition of hands be ceased, yet its use in Ordination, and Ordination itself, must not be cast away, by such, as would be followers of Christ, and of his Apostles, seeing its principal use in Ordination remaineth, not only to declare, who the person is, who is to be set apart, for the Ministry; but to declare the solemn Dedication and Consecration, or setting apart of the person, for the work, and the conveyance of the Ministerial Power and Office, with a charge to go about the work with all care and diligence, But it is little wonder, that our Quakers trample this Ordinance underfoot, when there is not one ordinance of Jesus Christ, that they value, or will regard. And what Christians these are, let everyone judge: And whether or not, I had not ground to say, and again to repeat it, that they are a company of the most desperate Antichristian opposers of Christ, and all his Appointments, that ever the sun shined on.
16. It is observable, that in his whole discourse, he speaketh nothing of infallibility, which other Quakers require, in Ministers of the Spirit. See Fox. mystery p. 72. and some plead for, in all, as W. Pen in his Spirit of truth p. 32 &c. and why he is not so plain and full, as others are, he knoweth himself.
CHAP. XVIII. Of Ministerial Qualifications.
1. WE proceed now, to examine what he saith, about the Qualifications of Ministers Pag. 190. &c. §. 15. Though what he began to say of the Ministerial Call, was rather concerning the Qualifications, as we observed; yet now seeing here he beginneth to speak directly, and ex professo, of these Qualifications, we shall follow him. And first he tells us. That as he placed the true call, in the motion of the holy Spirit, so also (he says) the power, virtue and life of the Spirit, and of grace, proceeding from him, is the principal and most necessary qualification, without which he can neither discharge his duty, acceptably unto God, nor profitably unto men. Ans. Wherein he placed the call, we have heard, and have heard it several ways expressed; And here we have it in a new distinct manner expressed; for here nothing is mentioned, but a simple motion of the Spirit ; and every motion of the Spirit is not extraordinary. But (2.) What he says here of a necessary qualification, seemeth only to relate to the better and more profitable discharge of the duty, as to men; and so to respect the been esse of the Office, & not the simple esse of it. As for what he says of God, that it cannot be performed acceptably unto him, is nothing; for an unsanctified Magistrate cannot perform his office acceptably every way unto God, unless we mean only, that the substance of the work, when done according to justice and equity, is approven of God, though the person be not accepted in it, (3.) We have here good words, Power, Virtue and Life of the Spirit, and of grace : But these must not deceive us; for by all these good words, according to his principles, formerly considered Chap. X. he cannot understand what is imported thereby in the Scriptures; but only what an Heathen or Pagan, that never heard of Christ, nor never shall hear of him, is capable of: And whether this be fitter to be a necessary qualification of a Pagan-preacher, than of a Gospel-Minister, let any judge who will.
2. He saith next, That we affirm three things concur to the constituting of a Minister, to wit, Natural parts, that is, that he be not an idiot; acquired parts, that he be learned in the tongues, in Philosophy, and scholastick theology; and finally the grace of God: The first two belong to the essence of a Minister, the last to his been esse. Ans. Who stateth the question thus, I know not; for my part I cannot well approve it. Of the grace of God, I spoke my mind, in the beginning of the preceeding Chapter: As to the knowledge of the languages, wherein the Bible was originally written, I think that very convenient, in some measure at least, and he hath let us see here and there, in this his Book, what use he could make of it: but as to the knowledge of the original languages, & use of commentaries, I think it no wonder, he should think it utterly useless, seeing the knowledge of the Scriptures themselves, is of so little an account, with him. That skill in Philosophy is useful, in some measure, I shall assent; but for the knowledge of Scholastic Theology, I account it not so necessary; And I suppose the knowledge of other Theology much more necessary; though all these be very requisite, in a Professor. On the contrary, as not having said enough before, he saith, That without grace, no man can be a true or lawful Minister. And I suppose he meaneth, neither before God, nor Man, This I judge too far said. His first Argument for this is the same with the first he brought above, for his call, and was there answered.
3. His 2. Arg. is much like the former, being this; No man can be a minister of the Church of Christ, which is his body, but he that is a member thereof. But he who wanteth the grace of God, cannot be a member of that body. Therefore &c. Answ. Had he understood the difference betwixt the Church Visible, and Invisible; and had he known, that Officers are set in the Church Visible, and not in the Church Invisible, which is made up of homogeneal parts, he had seen the vanity of this argument: Christ is an head to both, & communicateth by his Spirit suitable nourishment, whether of gifts, or of grace, to the members of both, according as he thinketh fit Ephes. 4:7.11, 16. 1 Corinth. 12. throughout: and while he applieth these things wholly and solely unto the Church Invisible, he bewryeth his ignorance. His 3. Arg. is from 1 Pet. 4:10, 11. and he translateth the words thus, as every man hath receiveth grace, so &c. but the word in the original is 〈 in non-Latin alphabet 〉 , which we find always rendered gift, or free gift: but it is like, that gift and grace are one thing with him, with whom the highest grace is a most common gift, whereof even a Pagan, as such, can be capable. It is true, the Apostle addeth, as Stewards of the manifold grace of God: But that by grace is meaned a gift is notoure from the whole context, and scope of the place; for it is that only, which can be ministered, and communicated by speaking; let him consider, what this word importeth Rom 1:5. & 12:3. Gal. 2:9. Ephes. 3:8. & 4:7. Phil. 1:7. 1 Pet. 1:10. 1 Cor. 3:10. 1 Pet. 5:12. But says he, this cannot be understood of any mere natural virtue, for by these God should not be glorified. Answ. Let him therefore see to this, who giveth us no other grace, but what riseth out of the puddle of Nature: But we acknowledge spiritual gifts, which yet are distinct from grace, that is saving, 1 Cor. 12:1, 4, 9, 28, 30, 31. & 14:1. Heb. 6:4. Act. 8:20. & 11:17. 1 Cor. 1:7. & 13:2. His last Arg. is from 1 Tim. 3:2. Tit. 1:8. Which show indeed, what is very requisite, and what should mainly be looked after; so as such, who give clear evidences or pregnant presumptions of the contrary, should not be admitted unto the ministry; but because real grace is hid in the heart, and cannot be infallibly demonstrated unto others, so as they can judicially pass sentence thereupon; we cannot say, that the want of true grace doth really null all their Ministerial acts, both before God and Man. What he citeth from a nameless Author, as also from one Franciscus Lambertus, saith nothing against what I say; nor proveth his point.
4. He Pag. 194. §. 17. Answereth contrary Objections, the first whereof is. That then all ministers should be saved. And instead of answering, and saying (which he might have done, with some show of reason, according to his grounds) That none others, but such as should certainly be saved, were true a • d lawful Ministers; finding this, it seemeth, too hask, he chooseth rather to say, That there may be a total falling away from grace; the contrary whereof we have shown above Chap. XV. and so he yieldeth the Argument. Another objection taken from their Principles, he proposeth thus. Seeing they affirm, that every man hath a measure of saving grace; it is not necessary, that that should be a special qualification of ministers. To which he answereth (his mentioning a call, as requisite to ministers, is nothing to the point in hand) That by grace, which is the qualification of Ministers, he understandeth not that mere and naked measure of light and grace, as it is distributed to convince and to turn to righteousness; but as it converteth the soul, and worketh strongly in it, and as men are fermented into its nature, and bring forth the fruits of temperance righteousness and piety &c. To which I shall onl • say, That all this is a confirmation to me, that this ministerial qualification, is but a Pagan Qualification; such as is produced, by Natural strength, and the power of Free Will, out of that seed of grace, which is in Pagans, and in all by nature; which is nothing but mere Nature, and hath no affinity with the true grace of God, which is saving, brought to light by the Gospel, and wrought by the Spirit of God, according to the New Covenant of Grace: And if this be all, that he pleadeth for, (as it is,) it is only fit for a Pagan Preacher, such as he is.
5. He saith That Arnoldus Professor in Franeker objected the example of the false Prophets. Whether it be so, or nor, I know not: I should not press that Instance so generally. But what shall our Quaker say unto the Instance of Balaam, call • a Prophet (not a false Prophet) by Peter 2 Pet. 2:16. And to him God came Numb. 22:2, 10. and spoke to him verse. 12, 20 and Chap. 23:4. & put a word in his mouth verse. 5.12, 16. See his Prophecy Chap. 24:3. &c. And yet was but a wicked wretch? What saith he to the Instance of Judas ? He saith 1. That his commission was not purely Evangelic, but limited to the house of Israel, Mat. 10:5, 6. Ans. This will make Christ himself to have been a legal preacher. But their commission was verse. 7: to preach saying the Kingdom of heaven is at hand. And their being limited at first unto the House of Israel, will not alter the nature of their work or commission, which being after enlairged, was still the same, upon the matter. See Act 13:48. He 2. saith, That this case was extraordinary, because he was immediately called by Christ, and endued with power to preach and work • iracles. Answ. All this doth but strengthen the Objection; for if Christ called him, as the rest, to be an Apostle, and endued him with power to preach, who yet was but a graceless man, at the heart; though not yet openly scandalous, or declareing his wickedness; we can hardly say, that the want of grace doth make a Minister, no Minister. What he addeth, that it is not proven, that at that time, he had no grace. Is but founded upon his error of the Apostasy of the Saints: and therefore deserves no new consideration. What he saith of our leaving the other Eleven, and choosing him for our patron. Is but a calumny: and his inference, that the most part of our Pastors are most like unto him, is of the same nature, and deserveth no further answer.
6. The last Objection, which he proposeth to answer, is a gordian knot to him; and therefore, because he cannot loose it, he must cut it. It is this, That hereby people should be in doubt, whether any of their administrations, as of the Sacraments &c. were valide, because they could not infallibly know; whether they were gracious, or not: An Objection it is, that might be further improven, for hereby Ministers themselves should frequently be in doubt, whether they should go about their work, as doubting of their state (which can & oft be falleth the best Christian) & consequently doubt of their call, & of their being true Ministers; And hereby Satan should play his game, to some purpose; & prejudge the Church of the labors of the best of her Ministers What says he now to this? He saith, this Objection doth not touch them, for the worship, which they own, is not attended with such external institutions. That is, They own no such Worship, nor no such Administrations: They reject all: They have nothing to do with any, or all of Christ's Institutions, whereof we will hear more afterward: And what could a Pagan have said more?
7. In the next place Pag. 196. §. 18. He showeth, that he doth not exclude all true learning, from the qualification of Ministers, But what sort of learning owneth he? He owneth that, which cometh from the inward instructions and operations of the Spirit, whereby the soul learneth the secret ways of the Lord, and knoweth the inward labors and exercises of the mind &c. and such, says he, as are thus taught, can teach, and opportunely admonish, and by certain experience witness for God, as did of old the Prophets, and the Apostles of late 1 John. 1:1. Ans. By this it seems, that all ministers learning, of whatsoever kind, that is useful, must be immediately taught them; & they must have all by inward Instructions of the Spirit; And it will not be enough to him, that the Spirit teach us by ordinary means, as he did Daniel Chap. 1:17. comp. with verse. 4▪ but it must be by Immediat Inspirations, & Revelations: & I would fain know, if he learned his Latin, Greek & Hebrew so? But who seeth not, what a tendency this hath to banish all learning out of the world, and to introduce palpable Paganism, Darkness & Ignorance, whereby people may become a prey unto such seducers, as he is? If so, away with all Academies, & Schools of learning; though even when Immediat Revelations were more ordinary, there were schools of the prophets, & young prophets, having others over them 1 Sam. 19.20. & we hear of the sones of the prophets 2 King. 2:3. & of master & scholar Mal. 2:12. See also 1 Sam. 10:5, 10. 2 King. 2:5: & 22:14. Away then with all Reading, Studying, or Searching of the Scriptures; away with learning so much as to read, & with all study of arts of sciences, that might help in the least to understand the Scriptures; contrary to Deut. 17:19. 1 Tim. 4:13. & 5:17. 2 Tim. 2:15. Revel. 11:3. John. 5: v. 39. for we have no more to do now, but to wait for Immediat Revelations of all things, which I should judge a manifest tempting of God, & an exposeing of ourselves to delusions, which God, in his righteous judgment, might give us up unto. Doth not the Spirit, in Paul's making use of the sayings of heathen poets. Act. 17:28. Tit. 1:12. teach us, that a good use may be made of human learning, even for carrying on a spiritual work? Nay, this principle followed forth, would destroy all Teaching, all Interpretation of Scriptures, all Means of learning; all Instruction of parents, & all Ministry. And what have we then to do with the Quakers teachings & writings? This is no new thing; it was the doctrine of the old Anabaptists.
8. Then §. 19. & forward, he comes to speak in particular, to three parts of literature: as if there were no moe; nor none more excellent & useful: & the first is the Knowledge of tongues, Latin, Greek & Hebrew; And he says we judge the knowledge of these necessary, that we may read the Scriptures, in the original languages, which Scriptures, he says, we take to be our only rule. Thereby declareing, that he owneth then not as such: and sure, seeing we own the Scriptures for our only Rule, it is but rational, that we study these languages, in which they were first written, that we may thereby come the better to understand their meaning; seeing no translation can so fully & emphatically express the original, in all points, as were to be wished: But why mentioneth he the Latin for this end? Thinks he, that any part of our Rule was originally written in Latin? Belike he would foist-in some apocryphal books into our Canon, or give us the Popish vulgar version, for the only authenticque? And if so, we should not stand in great need of the Knowledge of Hebrew & Greek. He says, this study was commendable in the primitive Reformers, because darkness before had overwhelmed the whole Christian world. Answ. (1.) Then it seemeth there was then a Christian world, contrary to what he said above (2.) If it was needful to dispel darkness, it cannot be unnecessary to keep out darkness. (3.) But why might not the Spirit, without their study, have taught these things? And why did they not wait till the Spirit taught them immediately? (4.) How came it, that the Spirit gave a blessing to their endeavors? Will God bless sinful means? But he addeth. That true reformation was not placed in that knowledge; for though Papists, out of emulation, set up that study, yet we see that they are as much obdured in their errors, as ever Ans. who saith, that true reformation was placed in this? It was a mean in itself to help towards the knowledge of the Scriptures; And if Jesuits, & other Papists, do not improve the same to a right end, shall therefore the mean be condemned altogether? This man tells us, that Jesuits & all men have a light within them, which, if well improven, would prove saving, and because they, & many others, do not make a right use hereof; will he think, that it should be laid aside altogether? I suppose not. Therefore, says he further, this will not prove the necessity of this science unto ministers. Whence doth he conclude this? It is a conclusion without premisses; for that which he said last, would rather infer the contrary. Far less, will it evince (saith he) that it is a qualification more necessary, then is the grace and Spirit of God; seeing this can supply the want of that, in rusticks, and in ignorant persons. Answ. I shall be far from saying, that it is more necessary; Let each have its own place and I am satisfied; things subordinate can well consists; but this man will have these two contradictory. What the Spirit may help illiterate persons to know, by hearing, in the things of salvation, is nothing to the purpose; for we are speaking of Ministers, who should be knowing persons, and able to teach others. And Peter tells us, what unlearned Persons are apt to do with the Scripture: But says he Pag. 198. all the knowledge, that is had by that learning, is without the Spirit, and so is fallible; when as a rustic, hearing the Scriptures read, can say, that it is true, by the same Spirit, & also understand it, and if needful interpret it, by observing how his own condition agreeth with the condition of the saints recorded in Scripture Ans. It is not without the Spirits ordinary assistance: and we look not for immediate infallible Motions and Inspirations. (2.) Why may not the rustic, if acted by an infallible and immediately inspireing Spirit, tell all this, without hearing the Scriptures read? And how should he even have heard them read, in his own language. If they had not been translated? And how had they been translated, without this knowledge? (3.) May not the rustic mistake his own condition? and consequently misinterpret the Scripture? or may he not misapply that passage, & wrest it, contrary to its native scope, and that through ignorance even of the letter of the Scriptures; and so suppose an harmony, or similitude, where there is no such thing? Such a thing, I suppose, is not impossible: And what doth his argueing then evince? But he hath a sufficient experience in some of his Quakers, particularly in a shoe maker, or cobler, correcting a Professor, in a citation of some passage of Scripture, affirming, that there was no such passage to be found Ans. This man hath his fables ready at hand, for we had such another before: but few of his Readers can know, whether he speaketh true or false: all that I shall say, is that this fable is impertinently here brought in, for the question is not, whether a Professor or Doctor, may not have a failing memory? Nor whether a mechanic cannot have a more happy one? & what more is in this fable, I cannot see, unless he would hence infer, that the Spirit teacheth them, without book, hearing or reading, the very letter of the Scripture, even the very translated words. And if this be true, it is little wonder, they are at no pains in reading the Scriptures, let be in studying of them. But till I know the truth of this mystery better, I crave his leave to suspend my belief.
9. The next point of learning is Logic and Philosophy. But whether is it Natural or Artificial Philosophy, that he is against? Though I judge, that a man may be a minister, & yet be no profound Philosopher, nor expert in that which goeth under that name; Yet I think some measure of knowledge thereof, cannot well be wanted, especially in such as have to do with wrangling sophisters, like this Quaker, that would pervert souls, & propagate error; & it hath its own profitableness to other uses also. But what hath this man against it? It is (says he) the root and original of all contention. How doth he prove this? we know, the best things may be abused, but the abuse of a science, may bear its blame, & the science itself be blameless. It draweth men away from that clear understanding of things, which reason itself might furnish. This, if so, is but its abuse. He that is not very wise can be a perfect logician. This may be doubted; And it may be, he will not deny, that one not very wise may be a good Christian: doth it not help in defending of truth, & refuting of heretics? The truth, that is in men truly rational, needeth not this help, and it will not convince the obstinate; but teacheth them many artifices and distinctions, to oppugnate the truth, saith he, Ans. What meaneth he by that truth, with is in men truly rational? is it natural truth, or supernatural; common, or saving? Me thinks, he had need of some science, whereby to explain himself; for his language is dark (2.) Though truth, in itself, should not need this help; Yet it may stand in need of some such help, to fix it in a subject, that is doubting, either because of the darkness of his own understanding, or because of the contrary argueings of Adversaries. (3.) This science is only used, as an instrumental medium to convince, or if not to convince, yet to confute their errors, and to defend truth from their exceptions, and that in such a rational way, as may be convinceing to such, as will not be obstinate. (4.) If any use its distinctions to oppugn the truth, they must bear the blame for this abuse: the distinctions may however be good. Truth (saith he) coming from an honest heart, and taught by the Spirit, will sooner penetrate, then thousands of demonstrations; as the Instance of the old man convinceing the heathen Philosopher, whom all the Bishops of the Council of Nice could not overcome, with their disputes. Ans. This is only when it pleaseth the Lord, to concur with his blessing: And such rare examples are not ordinary; and are to teach us in all these ways to depend upon the Lord for the blessing, and not to loose us from the use of the means. What saith he to natural logic He doth not deny the use of this, because every man in his wits hath it▪ & he hath also used it in this treatise. Ans. But if natural logic be so useful, why is artificial or acquired logic so noxious, seeing it only serveth to accomplish and polish the other? Though every man in his wits hath this, yet I suppose some have more and some have less; and such as have less may be allowed to take some help to increase it. If he hath only used that logic here, I could wish him, to take some more of artificial logic to help it; and yet, I think he hath not wholly renunced it in this Treatise, though by neither, nor by both, hath he been able to gain his point, whether in confirming his errors, or in darkening of the truth. What says he to other parts of Philosophy? That part, says he, which is called the Ethics, may be better learned out of the Scriptures. Which is very true, they being a full and perfect rule in all morals: But I think, that this study should not be unprofitable for him, who will not own the Scriptures as a Rule; and acknowledgeth the light of Nature, for a guide, and only rule, which is in all heathens, and by which light alone they wrote their morals or Ethics: so that▪ I think, if he would make use here of his natural logic, he might see, how consequentially he should speak to his own principles, if he would recommend to all the study of Aristotiles Ethics, or the morals of some other Hethenish Philosophers, instead of the Scriptures. For Physicks and Metaphysics, saith he, they may be reduced to Medicine and Mathematicques. But not to be too Philosophical, in disputing here with him, why may not the knowledge of them; Yea and of Mathematickes too, be of some use, to whatsoever art or science they may be reduced? I would fain hear, what reason his natural logic could give us, to convince us, that they could not be useful, because of that? As for my dull natural logic, it can perceive no reason, nor show of reason. In fine He citeth Col. 2:8. and 1 Tim. 6:20. which speak nothing against the innocent and profitable use of philosophy, which is all we defend: we speak not of that philosophy, which is vain deceit, after the tradition of men; and which, as Beza on the place thinketh, is that Theology, which is the product of human vanity, leaning only to Custom and Enthusiasmes: let him consider this, & what Calvin on the place, thinketh this Philosophy to be, and it may be, he may see his own Theology comprehended under it, if not mainly understood. What is this Philosophy then, in Calvin's judgment? Even, w • atever men devise of their own head, while they think themselves wise in their own opinion, and that not without some specious pretext of reason : And, a persuasive discourse insinuating in the minds of men, with fair and plausible arguments : And, nothing else then a mere corruption of spiritual doctrine : And, all adulterous doctrines which breed in men's brains; whatever color of reason they may have. This is enough for Col. 2:8. And as for 1 Tim. 6: verse. 20. The science falsely so called there spoken of, is not Philosophy, but a science of coineing and uttering new and vain bombast words, giving a sound without substance, tending to corrupt and darken the simplicity of the Gospel: A science wherein I know none more expert and skilled, than are our Quakers. He may read Calvin on the place, if he will. And for a close to this, How great a prejudice so ever he hath against Philosophy; yet in the primitive times, Christians, who had been Philosophers, was not by their Philosophy less fitted, but more, to defend the truth against heathen Philosophers; as Justin Martyr against Valentinus, Tertullian against Marcion; Origen against Celsus; Chrysostom against Libanius; and Prudentius against Symmachus.
10. The last part of human literature, which he inveigheth against, is that which is called Scholastical Theology, by which I suppose, he meaneth that only, which now commonly goeth under that name, as distinct from Polemick divinity, handling controversies, debated betwixt the orthodox, and heretical or erroneous persons, such as Pelagians, Socinians, Arminians, Anabaptists, Antinomians, Quakers, and the rest; And as to it, I shall say no more, than I have said Chap. 1. §. 12. and suffer him to go on in his ranting. Only I must take notice of some expressions, which he hath here and there, in this discourse. Though I cannot understand, how Origen should be among the first, who by this art gave himself to interpret Scriptures; nor how hereby Arius fell into his error; seeing this Theology is commonly commenced from Peter Lombard ; yet I am glade to hear him Pag. 201. calling that heresy of Arius, (who denied the Son to be equal with the Father in power and glory and of the same essence) horride ; for many of his Brethren the Quakers either doubt of, or directly deny the Trinity: Yea Mr Clapham, in his book against the Quakers Sect. 3. tells us, they call this doctrine a lie, and citeth for it Saul's errand to Damascus p. 12. and the sword of the Lord drawn p. 4. And in this, if he thinketh as he speaketh, I would know, how he will reconcile himself unto them: but it may be, he taketh Father Son and holy Ghost, for one Person, as well as for one essence; as some other Quakers do. He speaketh like a Quaker, that is, calumniously, when he saith §. 22. that this▪ knowledge is accounted a necessary qualification for a Minister, when the pure teaching of the Spirit of truth is contemned. He may speak thus, if he thinketh good, against his old friends the Jesuits ; for we are for the teaching of the Spirit, and prefer it to all other whatsomever: but we are for the teaching of the Spirit, in the way he hath appointed, that is, by waiting upon him, in his ordinances, meditating on his word, and using all other lawful means to come to the right understanding of his meaning, in his word, especially prayer: But we dar not, with this deluded bold generation, tempt the Lord, by looking for immediate Revelations, and laying aside all Means and Ordinances, in coming to the saving knowledge of his Name, as revealed in the Gospel of his Son, Jesus Christ. We account it also a calumny for him to say, ibid. that he who is to be a Minister, must lairne the airt of playing a hookster in the word; because we say, he must attend unto reading of what is written, for the understanding of Scripture. And whereas he thinketh the Devil could make as good a sermon, as the most learned: I only demand; and may he not also make as good a discourse, without book, as they do? I fear he hath too great a hand in all their discourses, and scriblings too.
11. What he saith Pag. 202. §. 23. is but a groundless commendation of their way, and of themselves, as the only men raised up of God to be witnesses fo • him. If they have shaken the foundations of Babylon, as he saith, how cometh it, that Babylon and they are so well agreed, and that in principal matters, as (1.) In vilifying the Ministers of Christ and calling them deceivers. (2.) Denying our Churches to be true Churches. (3.) In calling the Scriptures but a dead letter. (4.) In denying it to be the judge of controversies. (5.) In refusing to have all Spirits tried by the written word. (6.) In crying up the sufficiency of a common light within. (7.) In maintaining Free will. (8.) Perfection. (9.) Apostasy of the Saints. (10.) Justification by inherent holiness. (11.) In confounding Justification and Sanctification. (12.) In mocking at the • mputed righteousness of Christ. (13.) In placeing holiness in outward observations of their own deviseing. (14.) In Pretending so much to Revelations, Visions, Raptures, &c. (15.) In pretending to Infallibility? As for the Increase of their number, whereof he boasteth, it is a clear verification of that. 2 Thes. 2:9, 10, 11, 12. who • e coming is after the working of Satan, with all power, and signs, and lying wonders, & with all deceivablenes; of unrighteousness in them, that perish, because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie, That they all might be damned, who believed not the truth, but had pleasure in unrighteousness. W • at he talketh further of his own experience of the power of their discourses, is but a further demonstration of what we said; to wit, of his being given up to strong delusion; as this volumne of his putteth beyond all question, with such as believe the Scriptures. And for a recompense of his exhortation to us, in the close, I shall also obtest him in the Lord, to consider his ways over again, and search after the procuring cause of this dreadful judgment of the Lord's giving him to up to those delusions; that he may repent, and be saved; for what high thoughts soever he may now have of that way, he will find his delusion in end, either here, (which I shall wish) or when it shall be too late, which the Lord prevent in mercy.
CHAP. XIX. Of the Ministerial Office.
1. WHen our Quaker beginneth to speak of this matter Pag▪ 203. §. 24. he followeth his usual manner, of crying up themselves, and loading all their Opposites with what expressions of disrespect and contempt, he thinketh meet: We are the men, with him (as the orthodox were of old with the Swenkfeldians, Familists, and Antinomians, ) who always adhere to Externals, following our External Rule and Methods, devised by our carnal and human Wisdom; because we follow and desire to cleave unto the Rules and Methods, and all the Orders, prescribed by Christ, to be observed in his own House: And upon the other hand, They are the men, who follow the ways of the Spirit, and his immediate Help and Influence: and he leadeth them (as he saith) in such an Order and Method, as becometh the Church of God; though this order and method of theirs, wherein they suppose the Spirit leadeth them, be no prescribed Order in the word; but the mere Invention of their own fantastic • rain, blasphemously Fathered upon the Immediat Teaching and Leading of the Spirit of God; for we know no ground to imagine, that the true Spirit of God will lead any in Courses Opposite unto, and Reflecting upon the holy Institutions of Christ; because he is the Spirit of Christ, and sent by him from the Father, and was to testify of him, John. 15:26▪ and not to counterwork Him, and trample upon his Appointments; It is also said, that he would glorify Christ, and receive of His, and show it unto the disciples, John. 16:14. But the Spirit, that leadeth them, is wholly set in them to dishonor and cry down Christ, and to reject all his Ordinances, not one excepted; as we have seen already, and shall see more. Nay, this evil Spirit, that acteth them, destroyeth and casteth away these very Orders and Ordinances, which the Scripture tells us, the true Spirit of God hath appointed and established: and is such an enemy to all Gospel Order, that it crieth up only Paganish and develish Confusion.
2. What he saith of the Papal and Prelatical Hierarchy, I have nothing to do with: but what can he say against that Order, which Presbyterians maintain to be Instituted by Christ, by Officers of divine appointment, and the Courts & Judicatories, which they own, Superior & Inferior? Whatever contention be among these, concerning the Order to be observed in the house of God, there is no warrand for him & his party to cast away all Order, & bring in the confusion of Babel, instead of that beautiful and edifying Order, which Christ, the Supreme Head and King of the Church, hath wisely, for his own glory, & for promoving the good & edification of his Subjects, Appointed, & signally Blessed.
3. But says he Pag. 204. speaking of his party, We say the substance is to be inquired after, and the Virtue, Life and Spirit, who is one, in all these different names and offices, mentioned in the Scriptures 1 Cor. 12:4 Ephes. 4. Answ. We say also, the Substance is to be inquired after, and the Spirit's Blessing, Power, Efficacy, and Presence to be sought; but so, as the Ordinances and holy Appointments of the Spirit be religiously Observed; for the Spirit of God hath not taught us, to see any repugnancy here; whatever that evil Spirit, which acteth and leadeth them, doth. Sure, had there been any such Repugnancy or Inconsistency, as these Fanatics dream, the Spirit had never appointed these Orders; nor instituted these Ordinances and Officers; nor prescribed Rules to Regulate these Officers, in the right and edifying manner of the discharge of their duty, and Administrating the appointed Ordinances. Himself cannot but confess, that the Spirit did appoint Officers, in the house of God; the Scriptures, by him cited, are so clear and plain, to which others might be added: And I would fain know of him, why this was done? was this to divert the primitive Church from enquireing after the Substance, and after the Virtue, Life and Spirit, of these ordinances? He dar not say this. The Spirit then, that acteth them, cannot be the same with that Spirit, that ordered matters in the Primitive Church; but an enemy thereunto; and consequently the Spirit of the Devil, directly Opposeing and Counter working the Spirit of God: let him think on this; for it will be found so.
4. He goeth on to tell us, That it was never the mind of Christ and his Apostles, that Christians should establish the shadow and form of these Officers, without the power, efficacy and Spirit of Christ. Answ. The Power, Efficacy and Spirit of Christ, is not in Christians power to Establish: the Spirit bloweth where he listeth: I understand not that Spirit, which falleth under the establishment of men, and of these Quakers ; It is not the Spirit of God, that is so under their power, and at their devotion, and can be established by them, as they please. (2.) We plead not for Shadows and Forms; but yet we own the Ordinances, and desire religiously to observe such, as Christ hath appointed to remain and continue, for the perfecting of the Saints, for the work of the ministry, for the edifying of the body of Christ, till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ Ephes. 4: verse. 11, 12, 13. even to the end of the world. Mat. 28:20. especially seeing we have no ground to think, that all these Offices and Officers were appointed only for that time and age, the work being of the same necessity now, as then; and no restriction or limitation to that instant being declared: It is true, there was a special piece of work called for then; to wit, the founding and settling of Gospel Churches, and of Gospel Order, Laws and Ordinances, to which extraordinary Officers were called, qualified and impowered; which is not now necessary: the foundation being once laid, there is no more required, but a continual building upon that foundation, to which ordinary Officers, and a standing ordinary Ministry is sufficient and necessary, that the Ordinances of perpetual use may be administered, according to Christ's appointment, for the constant edification of the Church: And against this, these Quakers set themselves with all their might; that when the Church is denuded of her Officers and Watchers, she may become a fitter prey for these grievous wolves, who now enter in, not spareing the flock, & speak perverse things to draw away disciples after them.
5. This is (saith he) the work of Antichrist. & the mystery of iniquity, erected in the dark night of Apostasy. Answ. Then Christ and his Apostles wrou • ht the work of Antichrist and the Mystery of iniquity: And the dark night of Apostasy was in the very first Primitive days of the Church: But what blashemy this is, and what an Antichristian Spirit this must be, that speaketh in these men, let sober men judge, Let us hear more: But says he, in the true Church of Christ, which is gathered by God, not only into the doctrine of truth, but also into the life, power and Spirit of Christ, the Spirit of God is Governor and Regulator; as in every individual, so also in the general: And when they meet together, to worship God, then such, as God separateth to the ministry by his own power and influence, opening their m • uthes, and giving unto them, to exhort, rebuke and instruct, in the power and Spirit of the Lord, cannot but be heard, received and held in honor for their works sake, by their brethren, seeing they are thus ordained and put into the ministry by God: And thus there is no monopoly hereof unto a certain kind of men, called the clergy (who for this cause are educated, and taught this art, as other carnal trades are) that all the rest may be despised and excluded as laicks; but the mater, is left unto the free gift of God, that he may call whom he will, poor or rich, servants or masters, old or young, men or women: and who are thus called, verify the Gospel 1 Thes. 1:5. and they cannot but be received and heard by Christ's sheep.
6. Here we have plain dealing, and a full discovery made of the principles and practices of these men; and a demonstration given of the Opposition of that Spirit, which is in them, unto the whole Ordinance and Work of the Ministry, appointed by Christ. And for Answer, a few things may serve. (1.) Was the primitive Church, Instituted and gathered by Christ and his Apostles, a Church of Christ, and gathered by God, or not? He dar not say, not▪ Then I ask, how came it to pass, that this way of their was not Universally and Constantly practiced? Was not the Spirit of God Governor and Ruler in their Assemblies? He dar not deny it: How then dar he speak thus? (2.) Were there no distinct Officers, particular individual Persons, separated and set apart for the work of the Ministry, in the days of the Apostles? If there were, it is manifest, that their Order and Way is Diametrically opposite to the Order and Way, used in the Apostolic Church. If there were not: what were the Apostles? What were the Evangelists? What were the other Ordinary inferior Officers, ordained and settled in the Churches Act. 6: v. 1, 2, 3, 4, 5, 6. & 14: v. 23. 1 Cor. 12: v. 28, 29, 30. Ephes. 4: v. 11. Phil. 1: ver. 1. & 4:3. & 2: v. 25. Col. 4: verse. 7, 12, 17. 1 Thes. 5:12, 13, 14. 1 Tim. 3:1—15. & 4 v. 14, 15 16. & 5: v. 17, 22. 2 Tom ; 2:2. & 4:1, 2. Tit. 1:5—9: Heb. 13, v. 7, 17. I am. 5: v. 14. 1 Pet. 5:4. Revel. 1:20, & 2: & 3. (3.) This destroyeth the whole Order of the Ministry; for hereby it is declared, that there is no such thing, as Officers, established in the house of God, distinct from other Church-members, contrary to the places already cited, & to Rom. 12:6, 7, 8. 1 Cor. 12. thoughout. Act. 15:4, 6. & 21:18. 2 Cor. 5:18, 19. The contrary whereof is further evinced from the Titles, Stiles, or Peculiar Designations, which we find given to peculiar persons, set over others, in the • ew Testament; such as Pastors Ephes. 4:11. 1 Pet. 5 20. Act 20:28. Doctors 1 Cor. 12:28. Ephes. 4:11. Teachers Gal. 6:6. Stewards 1 Cor. 4:1 Tit. 1:7. Preachers Rom. 10.14. Overseers Act. 20:18. 1 Pet. 4:15. & 5:2. Angels Revel 1:20. & 2 1, 8, 12, 18. & 3:1, 10, 15. Stars Rev. 1:18. Ambassadors 2 Cor. 5:19, 20. Such as are set over others Heb. 13:17. Rulers 1 Cor. 12:28. 1 Tim. 5:17. As also from the special Work imposed upon them, & called for from their hands: not only included in the forementioned Titles, & the like; but expressly mentioned; such as Preaching of the Gospel, Administration of Sacraments, Care of the Poor, exercise of Disciple &c. As is clear from Mat. 28:19. 1 Cor: 9 16.17. & 10:16. Rom. 12:6, 7, 8. 2 Cor 12.15. 1 Tim. 4:13, 14, 15, 16. & 3:5. 2 Tim. 2:25. & 4:2. Act. 6:2, 4. Likewise from the duties required of others, in reference to them. See 1 Thes. 5:12. Gal. 6:6. 1 Tim. 5:17. Heb. 13:7, 17. And from the Qualifications required in them 1 Tim. 3:2. 2 Tim. 2:2 6. Tit. 1: • . And Orders given about their Trial & Ordination Act. 6. 1 Tim. 3:10. & 5:11, 12. Moreover this is evinced from the special Commands and Injunctions laid upon them, to mind their work aright 1 Tim. 3:5. 1 Pet. 5:2, 3. 1 Tim. 4:14, 15, 16. Act. 6:2, 4. 2 Tim. 4:2. & 2:25. 1 Cor 9:16, 17 2 Cor. 12:15. Heb. 13:17. To which may be added the Promises of God's presence and assistance, in the discharge of this work, Mat. 28:20. Revel. 1:1. and his Approbation of them in it Mat. 16.19. John. 20.23. Mat. 10:40. Luk. 10:16. John. 13.20. 1 Thes. 4 8. (4.) Hereby the work, which God hath peculiarly committed to these Officers, is made common; And thus this man joineth himself to the Socinians in this; for upon this ground they go, inveighing against a special Call, which Officers ought to have. See Hoornb. Socinian. conf. lib. 2. c. 4. Sect. 3. Where their words are adduced & confuted. Nay this Quaker doth outstripe the Socinians ; for he will have every man, according as his own spirit (falsely called the Spirit of God) moveth him, setting to this work; while as they seem to be more for some Order; & for orders sake will allow something like a Call from the people or others, though they look not upon this, as a divine Institution. But that the Lord hath restricted this work, in ordinary, unto the peculiar Officers, is not only manifest from their Institution, & their call thereunto, already cleared; but also from express Prohibition of any such Encroachment Rom. 12:3, 6, 7, 8. 1 Cor. 12. throughout 1 Cor. 7:20. 1 Thes. 4:11. & from the Titles mentioned, which, not being common, show that the work thereby imported is not to be made common; & Qualifications not common show that the work is special, & not common; so also the Duties required of the rest, in reference to these Officers, abundantly show, that all are not promiscuously called to the work, because it is upon the account of the work, that these duties are to be performed unto them. This I have abundantly elsewhere spoken to, in my book against Velchusius Assert 7. Pag. 67. &c. and need say no more to it here. (5.) We nowhere read of men separated to the Ministry, and Ordained for one particular Act, at one season; but for a constant and continued Exercise, in the work of the Ministry, Act. 6. & 14▪ 23. Act. 20:28. 1 Cor. 12:28. Tit. 1:5. so that their ordained Teachers are not of God. (6.) These Preachers of theirs take upon them to be Officers without previous Trial & Examination, contrary to the order established in Christ's house (7.) Though we acknowledge a distinction betwixt the Officers appointed in the house of God, and Others, over whom they are set; yet we own not these Popish denominations of Clergy & Laics ; as he cannot but know, though malice prompteth him to speak thus (8.) That God is free to call whom he will, we know; but he hath told us by his Servant Paul, that he will not call women to this public Ministry; and seeing he ha • h appointed an ordinary and settled way, whereby persons are to enter unto this work, we have no warrant to think, that such as come not in by the door that he hath set open, but creep in at windows, or such like unlawful ways, are called of the Lord; but do rather run unsent, in contempt of God & his established Order (9.) we think it no wonder, that their Brethren, who are under the power of that same delusion, receive such, hearken to them and honor them: and so it is rather a confirmation of their delusion, then an argument evinceing the lawfulness of that way (10.) That these, thus called, can say what the Apostle said 1 Thes. 1:5. is but his naked and groundless assertion; for their discourses and writings are plain demonstrations of the power of error and delusion. (11.) It is not the nature of Sheep to follow ravenous Wolves; And Christ's sheep know his voice; and will not follow a stranger John. 10:4, 5. far less theevs, that come for to steal, and to kill, and to destroy (12.) The ground of all this we disapprove; to wit, the laying aside of the word of God, our only Rule, and betaking themselves to Immediat Inspirations as the only Warrant of all their actions: the iniquity of which we have sufficiently discovered above Chap. III. & IV.
7. He tells us §. 25. Pag, 205. That these mentioned 1 Cor, 12:28, 29. & Rom. 12.6. were not distinct officers, but only different operations of the same Spirit, that could coincede in one and the same person, as the rest of the duties mentioned thereafter, to wit, of love, charity &c Ans. (1.) That the Apostle 1 Cor. 12. is speaking of the Church, as an Organical body, none, that once read the text, can deny: for as the body is one, and hath many members, and all the members of that one body, being many are one body: so also is Christ verse. 12. And after a further enlargement upon this similitude, he saith verse. 27. Now ye are the body of Christ, and members in particular. Then verse. 28. enumerateth diverse kinds of Membe • s or Officers, and not Operations only, saying God hath set some in t • e Church, first Apostles, secondarily Prophets, thirdly Teachers ; and then nameth Helps, Governments, which not only denote Operations, but Officers appointed for these Operations and Administrations. Were not Apostles, Prophets and Teachers, Officers in the house of God? or do these names only import Operations? Then Christ, when he instituted twelve Apostles, did institute twelve Operations: and Matthias Act. 1. who was numbered among the twelve, was nothing but an Operation, and Paul was another? And when Christ gave some Apostles, and some Prophets, & some Evangelists, and some Pastors and Teachers Ehes. 4.11. he gave nothing but Operations, common to all the Church members, contrary to what the Apostle expressly saith 1 Cor. 12.8, 9, 10. To one, to another, to another, to another &c. & verse. 29. are all Apostles ? are all Prophets ? are all Teachers ? &c. which question is a vehement denial (2.) So what the Apostle saith Rom. 12:4, 5. is clear for us; for, as we ha • e many members in one body, and all members have not the same office: So we being many are one body in Christ. And what these Officers or members of this one body in Christ were, he showeth first generally, & then more particularly, pointing to everyone their several duty & work, according to the gift of function laid upon him, saying verse. 6, 7, 8. having then gifts differing according to the Proportion of faith, or ministry, Let us wait on our ministering; or he that teacheth on teaching, or he that exhorteth on exhortation, he that giveth, with simplicity, he that ruleth with diligence, he that showeth mercy with cheerfulness. So that here are Officers plainly deciphered, Teachers, Exhorters, Rulers, Givers and Shewers of mercy; and their peculiar work named; and the manner of their discharge of this employment pointed forth; and all this, as distinguishing them from others, whom they were to Teach, Exhort, Rule over, Shew mercy unto, &c. (3.) The plain and obvious scope of the Apostle in both places, being to suppress that levelling humore; that was ariseing in these Churches, where proud persons were not satisfied with their own station, but would encroach upon the function of others, is more than enough to confute and rebuke the levelling humore of this Quaker, who is sick of Corah's disease Numb. 16: verse. 1, 2, 3. (4) We say not, that none of these Offices could coincide in the same persons; for we know the Superior Officer could do, what the Inferior did; though the Inferior could not do what the Superior did The Apostles could have done the work of Pastors and Teachers, though these could not have done the work of the Apostles. (5.) There is a vast difference betwixt these Official duties, incumbent to Officers: and presupposeing special Official gifts, and a peculiar call; and the common Christian duties, mentioned Rom. 12.9, 10. &c.
8. Next he says, That all grant, that Pastors and Doctors are one and the same, and so may the rest be: Prophecy, though it be a distinct gift, yet they reckon it not for a distinct office, as it importeth a declaration of future things, which may be common to others, even to laicks: And if it be taken as importing to speak from the Spirit of truth, it is common to all the saints. Ans. (1.) It is false, that all grant Pastors and Doctors to be the same, though one man may perform both these Offices, as one may perform both the office of an Elder and of a Deacon. (2.) The Prophets were extraordinary officers, having a special Function and Employment in the Church, at that time; And though some now may have a gift of foreteling some future thing, that will not constitute them Church-officers, or Prophets. (3.) Though these Offices might coincede in some persons; Yet they remained distinct Offices: And though we should grant (which we cannot) that all the Offices were common to all the officers; Yet this would plead nothing for his Babel, who will have no distinct settled Officers, at all; but maketh all the Offices and Work, common, or indifferent to all the Members, man and woman, young and old, without any difference.
9. But says he Pag. 206. Though to instruct, teach and exhort be proper to such, as are peculiarly called to the work of the ministey; Yet it is not so peculiar unto them, as that it may not also be common to such, as are moved by the Spirit, when the saints are gathered together. Ans. (1.) Then it seemeth, he will grant that there are some peculiarly called to the work of the Ministry; and that it is proper to them to Teach, Admonish, and Exhort: And if so, how can others take upon them to perform the work peculiar to such an Office, who are not impowered thereunto, by being called to the Office? We speak not here of Private admonishing and exhorting, but of that which is Ministerial; and is to be with Ministerial Authority, as by persons clothed with Official authority. His instance of hearing and seeing, which are proper to men, and yet common to other creatures, is of no use here, where we are speaking of work, peculiar to an Office, and ought to be performed by none, but such as are clothed with that office. (2.) God will move none, in ordinary cases, to violate the Order established in his own house; and because of this Order, which Christ hath established, we judge, that all such persons, as suppose themselves moved by the Spirit, to teach publicly, in the Assemblies of the Saints, are moved by their own spirit, and not by the Spirit of God, who is a God of order, and not the Author of confusion; or rather by the Spirit of Satan, in contempt of Christ's order.
10. He citeth 1 Cor. 14:31. Ye may all Prophesy : and thinketh that this was meaned of all, because Paul saith verse. 33. (he should say 39.) covet to Prophesy. But these all, were only the Prophets: for he had said verse. 29. let the Prophets speak two or three, and let the other judge ; but that these two or three may not exclude the rest, he saith verse. 30. If anything be revealed to another that sitteth by, let the first hold his peace : And his reason is, verse. 31. for ye may all Prophesy, one by one, and again verse. 32. the Spirits of the Prophets are subject to the Prophets. To imagine then, that this was common to all the members, is to contradict the plain scope of the place, and to do violence to the text; yea and to make the Apostle contradict himself; for he had told them that all were not Prophets, more then Apostles Chap. 12:29. And that which he citeth from verse. 39. can enforce nothing, but that it was their part to desire earnestly such offices whereby they might most edify the Church, yet s • , as not to disparage others; therefore he addeth and forbid not to speak with tongues, and so, as not to evert the order of God's House; for he addeth verse. 40. Let all things be done decently and in order. And doth he not expressly prohibit woman to speak in the Churches verse. 34?
11. He next speaketh of Evangelists : and thinketh that all that preached the Gospel were such. Answ. It is true, these that wrote the History of the Gospel, are commonly called, in our language, Evangelists; and in some sense, all that preach the Gospel may be so denominated: But he knoweth, we are here speaking of a certain Officer, frequently mentioned, and called Evangelists, & that as distinct from others; even from Apostles, who being above them, might do their work, as we hinted above; and from ordinary Pastors and Teachers, &c. He should prove, if he could, that there was no such Officer, and that it was a mere Operation, that goeth under that name; and such an Operation, as was common to all Church members. As for the Apostles, of whom he speaketh next, though the name, as to its etymology, may denote one sent ; yet he knoweth, that it is in a special manner given unto those, whom Christ sent forth, who at first were twelve in number, and after Judas's death, were again made twelve by the election of Matthias, to whom at length Paul was added, and some suppose Barnabas also; and though, he seeth, we make no strick limitation, as fixed unto the number, yet we hold, that they were distinct and superior Officers, named with with a first 1 Cor. 12:28. But he most boldly and impudently saith Pag. 207. That they were not distinct officers, but only names. What? did God set Names in the Church? did Christ, when he ascended, give only Names to the Church? What names were they? Such names, as the Scripture diversely useth to express the more eminent emanations and influences of divine grace, says he. But why doth he not give instances of this diverse use of the word? Why doth Paul so often style himself, an Apostle? Why doth he so carefully vindicate his Apostolic office, chiefly in his Epistles to the Corinthians ? What may not that man dar to do, who dar thus play with the Scriptures? It is (saith he further) as if some now should call him an Evangelist, who had converted some heathen Nation, as the Jesuits call their Emissaries to the Indians and to Iapon, Apostles; and as John Knox was frequently called the Apostle of Scotland. Ans. This is so far from helping, that it quite overthroweth his designs; (not to mention, how absurd it is, to reason from men's abusive language, and usage of words, to the affixing of such an Abusive sense, to the same words, used in Scripture, contrary to the whole intendment of the Spirit of God, in the places, where these words are used) for, (not once to take notice of the Jesuitical perversion) such expressions, being used by way of allusion, because of some resemblance, in someone point or other, which the work of these of late, had, or might have, with what the Apostles & Evangelists did of old, do evidently say, that there were such Officers, in the primitive times, to whom these names did most properly appertain; and that these names did point out, certain, known and distinct Officers; and not emanations of divine grace; as this man saith, who speaketh he knoweth not what; but cannot speak ill enough, against Christ's Ordinances.
12. From this, he concludeth very learnedly and candidely, That Ministers Pastors, and Doctors design only one office, and that there is no precedency among them; by virtue of any distinct office, which is proved by others against the diocesan prelacy Ans. (1.) What says this to other Superior and Extraordinary Officers, which were in the primi • ive times, such as Apostles, Prophets, and Evangelists? (2.) What saith this to other Ordinary and Inferior Officers, such as Elders and Deacons ? (3.) What doth all this say to the point in hand? Be these one, or be they diverse; yet this is certain, they are Officers, and Officers clothed with authority, and power, and have their work committed to them, and are distinguished from the flock, over which they are set; and everyone of the flock, may not, as his own Spirit movet • him, encroach upon their office, and assume their work, to the overturning of all Order, established by Christ, and to the rendering of Offices appointed by him null, and of no effect: Which is the design this man driveth at, and the only intendment of his discourse here.
13. But §. 26. pag. 207. Though he plead for liberty of prophesying by the Spirit, unto all, when they are moved thereunto ; yet he says, the Quakers believe and affirm, that there are some more especially called to the work of the Ministry, whose work is constantly and particularly to instruct, exhort and watch, to whom such obedience and subjection is due, as is held forth Heb. 13: verse. 17. 1 Thes. 5: verse. 12, 13. 1 Tim. 15: verse. 17. 1 Pet. 5: verse. 5. Answ. (1.) In this pleading for liberty of prophesying, he joineth with Socinians and Arminians, his old friends, whom he hath no will to forsake, in such an advantageous point: but we have shown above, that this liberty destroyeth the Office; for if the work be common, there needeth no Office be appointed for that work; and if there be an Office for that work, no man must meddle with the work belonging to that Office, who is not clothed with the Office. What way are these men more peculiarly called, than others? Others, we heard, were placed in the ministry and ordained of God, when moved to the work, and were to be obeyed and subjected unto, as such, according to these places of Scripture, now cited. Why doth he not show us, wherein this peculiarity consisteth? Whether is it in something inward, or in something outward? if inward; what can it be more, than God's calling and ordaining? if outward; Is it imposition of hands of the Presbytery; or a potestative mission, by Church Officers? (3.) But he says, They are more fitted and fournished, than others. True, yet this is not before the call, but after it, and a consequence of the call; for he says, and therefore they are more fitted, to wit, because peculiarly called; and wherein this peculiar call consists, I would know. (4.) He tells us also, that their work is, more constantly and particularly to instruct &c. But can they instruct at any time, without a special motion of the Spirit? if they can, why doth he inveigh against our Officers for doing the same? If they cannot, how can this be said to be more their work, than it is the work of others, who do the same, upon the like motion? or doth their special Call consist in their receiving more frequent motion, than others? But this speaks only of more work, but nothing of a distinct Office. So that all this concession of his is just nothing (5.) I would know, if these specially called persons, be wholly separated for that work; and that statedly, and fixedly, so as they are in all time coming looked upon, regarded and submitted unto, as officers over others; and how this work of separating of them is done? Beside these he tells us also of Elders, who albeit they be not frequently called to declare themselves in words (by this I suppose, he meaneth their way of preaching) yet having had experience of the work of truth on their hearts, they watch over and privately instruct the younger. Ans. But yet if the Spirit move them, they may, they must, do this in Public too. (2.) we heard before, that this experience, or something like, was all that he gave us, for a call to the highest employment. (3.) whatever these Elders be, they are not the Scripture Elders; for these are apponted for Government or Ruleing the Church, hence called Governments 1 Cor. 12:29, and said to Rule 1 Tim. 4:17. Rom. 12:8. (4.) He confoundeth these Elders with deacons, telling us that they care for the poor, widows, & orphans. Nay more, he says, they take care that peace, unity, concord, and love and health be preserved in the Church. But what way is this done? And how are they called hereunto? And whether doth all this declare them to be distinct Officers, or not? and over the people, or not? And whether, is this their peculiar work, that others of the common people may not meddle with? Let him answer these, and reconcile himself with himself, when he is at leisure.
14. But Pag. 208. he tells us, that they refuse that distinction of laicks and clergy. And knoweth he not, that we disapprove these terms? But the thing that they refuse, is That none, (as he speaketh) should be admitted to the work of the Ministry, but who are educated in schools, and instructed in logic, &c. and he who is thus educated must not learn another honest tread, for his leaving. But why doth it offend them, that men take pains to be instructed and qualified for the work; and that none be admitted, but such as are qualified? It seemeth that the work of the Ministry is a light business with them; & may be discharged by such, as have no learning or qualifications; but why then did the Lord qualify his Apostles, by teaching them several years, and by extraordinary infusion of knowledge? It seemeth they would have all waiting for such miracles now: but we must first see a warrand; and seeing experience tells us, that the Lord doth not take this way now, why are they offended, that we use ordinary means for attaining to knowledge? (2.) He may know, if he will, that we exclude none from the Ministry, if they be qualified, though they have not learned their philosophy, &c. at ordinary schools. (3.) As for their learning of an honest trade, we find none of the Apostles doing so, after they were called to that work; and we look upon the work of the Ministry, as such as will take up the whole man, and his whole time, if he be faithful and diligent. And yet some men have learned physic, after they have been Ministers, that they might be helpful to the poor; and no man condemneth this, providing that thereby they take not occasion to neglect the Ministry, which is of greater consequence.
15. But hereby, says he, it cometh to pass, that Parents, seeing what honor and gain attendeth the Ministry, assign their children to that office from their Infancy, and educat them thereunto of purpose, &c. That Parents dedicat their children to the service of God, cannot be condemned: if they do it, upon a corrupt design, and as moved by the corrupt ends, that is but their own fault. Those (says he) being educated in pleasure and idleness, think it below them afterward to work with their hands, satisfying themselves to bring out of books, what they may Preach. Ans. Who ever think serious study an easy work, is not acquainted with it. And if a Minister think he hath time enough to follow an ordinary calling, he knoweth neither the weight, nor the worth of the Ministry. He that must bring all his preaching always out of books, must either preach seldom, or he will find little time to follow another trade. But all these things, and what he saith further of corruption, in admitting corrupt and carnal men into the Ministry, is nothing to the purpose in hand; for no sober man will approve such corruptions; And yet we need not run away to the Quakers way of prizing extemporary non sensical discourses, after self motions, and self impulses, as the whole work of the Ministry. But says he next Pag. 209. when men are not admitted to the Ministry, that are not so and so licentiat, according to their rules, the Spirit is exstinguished and prophecies are despised, contrary to 1 Thes. 5:19, 20. Ans. What Papists do, in this, I regard not: Protestants will I suppose, not refuse to admit any man, to the Ministry, that is found after trial really qualified, upon any such account; howbeit the places by him cited be ill applied: but we must not stand upon every punctilio, but shall go on.
CHAP. XX. Of Woman Preachers.
1. OUr Quakers, that in all things they may be like themselves, that is, opposite to all the Appointments and Ordinances of Christ in his house; plead for Women speaking or preaching, in the public assemblies of the Church, as did the Anabaptists of old, and Famalists. And that notwithstanding Paul hath, in two distinct places, expressly prohibited the same; as first, 1 Cor : 14:34. Let your women keep silence, in the Churches: we might think, that this were indeed enough to satisfy us; but see what the Apostle addeth further to enforce this, for it is not permitted unto them to speak, to wit, in the Churches; as if he had said, they have no allowance thereunto, permission, or tollerance; And as if all this were not enough, he addeth; all that is permitted unto them, is to be under obedience, as also saith the Law. Whereby he giveth us to understand, that woman their speaking in the Churches is inconsistent with that subjection, that the Law of God hath laid upon them; And withal he insinuateth, that speaking in the Churches is an authoritative thing, and therefore no way allowed unto Women, whose proper deportment, according to the institution and Law of God, is subjection and to be under obedience. Nay he will not suffer them so much, as to ask questions, under color of learning, in the Churches; lest that should make way for their usurping of Authori • y, and taking upon them to speak wi • h Authority, for he addeth verse. 35. And if they will learn anything, let them ask their husbands at home. And so even at home he en • oyneth them to ask; contrary to what was practiced by Mrs Hutchison in N. England, called by some, the American Jezebel, who had her weekly lectures in her own house, and there broached her Familistical and Antinomian errors, to the no small trouble of the Church of N. England. Nay, he addeth that it was contrary to that modesty and shamefastness, that is the ornament of women, for, saith he, it is a shame for women to speak in the Church. What Patrons and abettors then of Immodesty and Shamlesness, must Quakers be, that plead for Womens speaking in the • hurches?
2. It is considerable also, what the Apostle addeth, in the following verses to confirm this injunction concerning Women; as also his former directions, which he had given to regulate the abuses of that Church. What ? saith he, came the word of God out from you? Or came it unto you only ? Are ye the first, and the last, and so the only Christians, that are? Or must ye give Laws to all the • hurches of Christ? And must they all follow you? Let the Quakers look to this; who▪ as to the particular we are now about, would make us believe, that the word of God came out from them, and that it came to them only, and not to any Church, Primitive, or Subsequent▪ beside themselves. Further verse. 37, he says, if any man think himself to be a Prophet or spiritual, let him acknowledge that the things, that I write unto you, are the commandments of the Lord. Let our Quaker ruminate upon this; and let all of them take notice of it; for when they contradict this express injunction of the Apostle, they declare themselves, say what they will to the contrary, to be neither Prophets nor spiritual: and further we see, that what Paul spoke, concerning this silence of women in the Church, was the commandment of the Lord. And therefore is obliging to all Churches, who will own any relation to Christ, their Lord and Head: and consequently the Quakers, rejecting this commandment of the Lord, renunce, in so far, their Interest in, and Relation to the Lord, as their Head and Lawgiver. And the next words verse. 38. But if any man be ignorant, let him be ignorant, have their own weight also; as if he had said, if any will not yet, for all this, acquiesce, let him take his pleasure; no more needs be said, for his conviction: he is willfully ignorant; and he must remain so: And so say we, in this particular: if the Quakers will remain ignorant, we cannot help it; we must follow our rule, and declare them inconvinceable; and so leave them.
3. Another express passage we have against this Practice and Opinion of the Quakers 1 Tim. 2:11—14. Let the women learn in silence with all subjection, but I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence. Where we may see, That Teaching publicly is an act of authority; and that it is inconsistent, with that silence and subjection, which is enjoined to women: And therefore, the Apostle, as a faithful servant of Christ, will not give way to it; and acquants Timothy herewith, that he may suppress any such practice, where it is; or hinder it, if men would set it up. Nor is this all; for he addeth his reasons; saying, for Adam was first formed, then Eve. Whereby he teacheth us, That such a practice is contrary to the Law of Creation, the Law writ • en upon the Creation, and the Way and Method of Crea • ion, which the Lord was pleased to follow; and th • reby give Documents and Significations of his will to man. This practice then of the Quakers must be unnatural, and a plain saying; that God created Eve first, and then Adam. And further the Apostle addeth, And Adam was not deceived, but the woman being deceived, was in the transgression. That is, the woman, being immediately & first deceived by Satan, was the cause & occasion of Adams transgressing; & therefore was her subjection to the man laid further upon her, as a more grievous weight and burden, as a part of her punishment. The Quakers then, who would have women usurping Authority and Teaching, in the Church▪ do seek to annul the sentence past upon Women by the just Lord, for Eve's being the cause of Adam's sinning: and do in a manner declare, that that sentence was unjust; and that Eve was not the devils instrument, to cause Adam sin. Let them see to it; for it draweth deeper, than they are aware.
4. Let us now see, what he says for this. Seeing (saith he Pag. 210.) male and female are one in Christ: and seeing he giveth his Spirit to one, as well as to another, when the Lord moveth in women by his Spirit, we think it no way unlawful for them to preach in the meetings of God's people. Answ. (1.) That there is neither male, nor female, as there is neither Jew, nor Greek but all are one in Christ, we grant, in reference to the privileges of the Covenant, now under the Gospel dispensation, in opposition to what was under the Law; for of this Paul speaks Gal. 3:28. But that therefore, women may as well Preach in the Assemblies of the Church, as men, is a Quakers consequence, having no connection, nor appearance of reason. (2.) That God giveth his sanctifying Spirit to women, as well, as to men, is very true: but that he moveth in them for any such end, as he here mentioneth, is simply denied: And by this we may see, what sentence to pass, upon these irregular motions, which they talk so much of. If the Spirit of God move in women, it will be to prompt them to duty, that is, to keep silence in the Church, and not to Teach there, or to usurp authority, but to learn in subjection, remembering what her sex is called to, by the law of God, and what that punishment is, that is put upon all women, for Eva her carriage.
5. He thinks the passages we have cited out of Paul's Epistles do not oppugn their doctrine. And yet a more plain contradiction is not imaginable. But what is his reason? Women, says he, have Prophecied and preached in the Church. Ans. That the Lord hath made use of women to be Prophetisses of old, we grant; for he is free to make use of whom he will. His rare and extraordinary acts are no rule to us; but his Law is our Rule, and to the Law must we go & to the Testimony. He is absolute, and not bound by the Rules and Laws, he prescribeth unto us, Otherwise, says he, that of Joel had been ill applied by Peter, Act. 2:17. Ans. That is wonderful and strange! What saith the Prophecy of Joel, as it was applied by Peter ? Were there any women preachers among that company converted by Peter ? Nay, Peter's applying of that Prophecy of Joel to that present dispensation and exigent, wherein we hear not of the least appearance of any women-preachers, is a manifest declaration of the contrary.
6. But he saith further, That Paul himself in that same Epistle to the Corinthians gave rules how women should demaine themselves, in their public preachings and Prayers Answ. Thus the Man would have the Apostle contradicting himself, in that same Epistle; Is it not saifer for us to say, that wh • tever rules he gave, they were such as did well consist, with this plain peremptour and enforced prohibition of their Preaching, Teaching, or Speaking, in the public meetings of the Church? But what were the rules he gave concerni • g women? He said Chap. 11:5. But every woman that prayeth or Prophecieth with her head uncovered, dishonoreth her • ead. This he taketh to be meaned of the women's carria • e, when they were Prophesying or praying publicly, before others, in the Assembly; but his mistake is manifest, for the Apostle is only showing, what the carriage of both men and women should be, while they were present in the public Assemblies, and at the time of public worship, while the word was spoken and explained, and public Prayers used, not by themselves, but by others appointed thereunto.
7: He tells us next, That paul speaketh of a certain woman, that labored with him, in the Gospel. Ans. where he speaketh of a certain woman that labored thus with him, I know not: but I find Phil. 4:3 that he speaketh of women in the plural number, that labored with him, in the Gospel. And all the question is, what way they did this? He imagineth, that it was by public preaching, in the Assemblies; but what ground is there for this? what hint is there given of this? or thinketh he, that there is no laboring in the Gospel, but by public preaching? It is written, saith he, that Philip had four Daughters, that Prophesied. It is true, we read so Act. 21:9. But where read we, that they preached, in the Public Assemblies of the Church? To Proph • sie and foretell things to come is not to preach in public. Finally he tells us, that it is observed, that this day, God hath converted many to himself by the ministry of women, and frequently comforted the minds of his sones: which manifest experience putteth the matter to us beyond all controversy Ans. (1.) That God may make use of women, for this effect, and hath oft blessed their honest endeavors, to his end, we most willingly acknowledge; but the question is not about their pains and labor in private, and in their particular and private stations and capacities, but about their public preaching, in open and public Assemblies of the Church. ( • .) Or meaneth he all this, as done in the public assemblies of the Quakers ? If so, I shall suspect that work of conversion, and take it rather for perversion, or delusion. (3.) Such experiences, being false, and falsely founded, can evince nothing against the standing and binding laws of Christ, in his Church. This man speaketh much, on every occasion of their experiences; and it seemeth, these are all the Quakers bible▪ or their main topick, from which all their arguments are brought, to defend all their erroneous and irregular practices; But we judge it saifest, to examine experiences by a standing rule; and if they agree not therewith, to account them delusions of Satan; or, at best, the result and acts of the power of their own vain imagina • ions▪ And if men will steer their course by such a Compass, we think it little wonder, they dash on rocks, and make shipwreck of truth. Enough of this; seeing I suppose truth could suffer no detrim • nt, though I should give way to women to speak in their meetings; for I cannot account them lawful Church Assemblies, but disorderly Routes.
CHAP. XXI. Of Ministers Maintainance.
1. WE come now to the last particuliar touched upon by him, in this his Tenth Thesis, wherein he is some what large; and indeed it is one of the may • e Common places, that the Quakers, on all occasions, make use of, in crying down the Ministry, as thinking they have some popular advantage in this, & ground, to cry out against them, as hirelings, and what not? Wherein they join with Anabaptists and Levellers ; little knowing or considering, how much hereby they are playing the Devils game. Julian the Apostate, when he was seeking to extirpate the Christian Religion by wiles, thought this a very effectual mean to accomplish that desperate design by viz. to reduce the Ministry to Contempt and Poverty, by withdrawing their immunities and stipends, as we read Sozom. Hist, tripart. lib. 6. c. 4. And who seeth not the manifest tendency of such a design? The Egyptian Priests were more carefully looked to Gen. 47:22. When the Levites, his ministers, were neglected, the Lord accounted it a robbing of himself Mal. 3:8, 9, 10. Will a man rob God? yet ye have robbed me. But ye say, wherein have we robbed thee? In tithes and offerings, ye are cursed with a curse, this whole nation &c. Ought not Quakers to fear this curse? But they fear nothing said in the Scriptures; If the light within be their friend all is well.
2. What would this man be at, in this matter? He tells us Pag. 210. §. 28. That they willingly confess, that they, to whom Ministers are sent, if need be, should supply their necessities. This is, me thinks, a poor allowance; to have only their necessities, which some may possibly contract to little bounds, supplied; and that not absolutely either, but if need be. The necessity then that must be supplied, must be very necessitous, and extreme; yea a double necessity, and very constringing; & possibly he will allow no more, than will serve to put away the greatest extremity of hunger & misery. This is given with a very niggardly hand. Secondly, he saith, that it is lawful for them, to take what is necessary. And who would call this in question, seeing hunger, we say, will break thorough hard walls. Men do not despise a thief, if he steal to satisfy his soul, when he is hungry Prov. 6:30. would not this Quaker pity a Minister, if he were driven to this strait, to take something, to satisfy his hunger, though it were not formally given him: and will he allow no more, then that he take what is given, for the supply of his necessities, which may be very pinching, before some ill-willers, like our Quakers, will let them pass for necessities? He tells us therefore, that he will not oppugn a necessary aliment. Wherein he is wise; for it may be the Quakers themselves both get and take more. What will he then oppugn? an aliment that is limited and compelled ; and then, what is superfluous and sumptuous. But what if that, which some shall account superfluous, and sumptuous, be, in itself, all things considered, nothing else then necessary? who shall be judge in this case? must the Quakers only sit on the bench, as judges, here? If so, some might possibly suspect them of partiality, and accuse them of cruelty. If the Supreme Magistrates of the land be judges herein, (& who can reasonably refuse their umpirage and determination?) Will it not satisfy him, if Ministers rest satisfied with their decision? No, it will not satisfy him, for against this he rageth, as thinking it superfluous and sumptuous: and I shall not deny, but as to so • e it may be so, and therefore shall plead rather for others, who have but whereupon to live honestly, as becometh Men of such a function; and it may be scarce that. But, be it what it will be, he will not have it limited ; And yet some way or other it must be limited, that it may answer the case of necessity, by a geometrical proportion, for an arithmetical proportion will not so well answer the necessity, which cannot be supposed to be alike in all. Who then shall make this limitation? Shall the givers only do it? But what if their allowance be too scanty? must the honest minister perish for want? Shall the Magistrates? He will not yield to this; for then that would bring in a compelled maintenance, which he will also oppugn. But if there be not some legal compulsion, (I own no illegal, unjust and iniquous compulsion) what shall some Ministers do, who have to do with such hard hearted persons, as would rather suffer the Minister and all his household perish with hunger, before they would give what is just, yea or what is necessary, if they were not compelled by law: How shall they get their necessities supplied? These things, we see, cannot well hang together.
3. He tells us, that only this (that is, a necessary aliment) and no more, is included in these passages of Scripture, Gal. 6:6:1 Cor. 9:11, 12, 13, 14. 1 Tim. 5:16. We must then a little consider these passages, that we may come to some clearness herein. The first is Gal. 6:6. Let him, that is taught in the word, communicate unto him that teacheth, in all good things. But let us read the following verses too, where this matter is pressed, Be not deceived, God is not m • cked; for whatsoever a man soweth, that shall he also reap: For he that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the Spirit, shall of the Spirit reap life everlasting. And let us not be weary in well doing, for in due season we shall reap, if we faint not. As we have therefore opportunity, let us do good unto all men, especially unto them, who are of the household of faith, Gal. 6:7, 8, 9, 10. It is like, there were some of our Quakers principles, even in these days, who dealt unworthily with the Ministers of the Gospel: And it hath been Satan's way, in all ages, to have men superfluously large in their allowance to superstitious courses, and to Idolatry; but niggardly spareing in the maintenance of truth: But Paul considering, what an open door this was, to let-in ignorance, if the laborers in the word were thus dealt with, sets himself against this evil, and will have everyone, whom the Minister catechizeth and instructeth, to communicate unto the Minister, in all good things; this is not to contribute with others, to a bare supply of his necessities; but it is questionless a larger allowance; and that not in this, or that particular good thing, but in all good things: And because many might, and possibly did, pretend, that there was no great necessity, the Minister had enough, and more; and they had little enough for themselves, and their own families (as worlds wretches, who love the mammon of this world, better than durable riches in heaven, can devise many such things;) therefore the Apostle addeth, Be not deceived, God will not be mocked. It was with Him, and not with man only, they had to do; and he knew the truth of all, as he knoweth what really prompteth the Quakers to this opposition, whatever plausible pretexts they may allege. And further he saith, whatsoever a man soweth, that shall he also reap. To tell us, that this communication should not be with a niggardly and spareing hand; as we say, men must not hunger t • e ground, they must sow liberally, that their harvest may be the richer; and they would sow, as exp • cting an harvest upon their sowing; and not suppose, that all that is given away to Ministers, is cast in the wind, seeing it will have an harvest following it. Moreover he tells us, that the communicating of their good things, after this manner, is a sowing to the Spirit, which shall be followed with a reaping of life everlasting; not that this did exhaust the whole import of the expression, which the Apostle doth here thus accommodate, nor as if all such, as are thus liberal unto Ministers, shall have ground to expect life; but that the honest and conscientious liberal dealing of such, as are thus beneficial upon a good account, for maintaining of truth, and of the preaching of the Gospel, the means of propagating the Kingdom of Christ, and of the great design of the Spirit, is in itself a sowing to the Spirit; and if their hearts be upright in the main, and if they thus sow to the Spirit, they shall certainly of the Spirit reap life everlasting. But, on the other hand, what is keeped-up to the defrauding of laborers, of what they should have, is in God's account, a sowing to the flesh ; and the harvest thereof shall be corruption; and thus their very niggardliness, shall destroy their substance. And lest some might think, that too oft giving might tend to poverty. He addeth verse. 9. and let us not be weary in well doing; for in due season we shall reap, if we faint not: To show, that there should be no sitting up here; and that folks fainting and drawing back their hand prejudgeth themselves of the harvest, that would follow in due season▪ Upon which consideration, he presseth a more universal beneficence, not only to dispensers of the word, but to all persons; especially to the household of faith; and that when ever opportunity is offered. What liberality can they show to any, or to any household of faith, who withhold from Ministers, what is requisite?
4. Let us consider next 1 Cor. 9. from verse. 4. and forward, where the Apostle professedly is proving the lawfulness of Ministers taking maintenance not only for themselves, but for their families also, saying verse. 5▪ have we not power to lead about a sister a wife, as well as other Apostles ? And the proof hereof he prosecuteth at large, in the following verses. Who goeth (saith he verse. 7.) a warfare, any time, at his own charges? Who planteth a vineyaird, and eateth not of the fruit thereof? Or who feedeth a flock and eateth not of the milk of the flock ? Soldiers have their pay and stipend; and the Roman Laws included herein, not only what was necessary for their maintenance, as provision for back and belly; but even the kindly gifts and gratuities, which were given, as further encouragements. And he who is at pains to plant a vineyaird, may in reason expect to eat of the fruit hereof; so he also that keepeth and feedeth a flock, should share of the milk. Natural equity pleadeth for these things; why are Quakers thus unnatural? But they would not have stipends and salaries fixed and limited: and yet the salary of soldiers useth to be fixed; and if not, I suppose few would hazard their lives in the war, unless they were in expectation of some greater benefit, than a fi • ed pay. Ministers are warriors 1 Tim. 1:18. 2 Tim. 2, 3.4. Therefore they should have their wages, as this word is rendered Rom. 6. last. Ministers are laborers in the vineyard, and are laboring husband men 2 Tim. 2:6. Luk. 10:2. 1 Cor. 3:9. And therefore they should have their hire, 1 Tim. 5:18. They should have some fruit for their pains. So are they Shepherds, feeding the flock of God, and therefore should live of the milk. But the Apostle goeth on to prove this, from other grounds, than the common Law of nations and equity, even from the Law of God verse. 8, 9, 10. Say I those things as a m • n? Or saith not the Law the same also ? As if he had said, Suppose you, that I have no other ground for this, but common usages among men? Nay, I have the Law of God pleading for me also: For it is written, in the Law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn: Doth God take care for oxen? Or saith he it altogether for our sakes? For our sakes no doubt this is written, that he that ploweth, should plow in h • pe, • nd that he that thresheth in hope, should be partaker of his hope : Where he adduceth a testimony out of the Law, the moral equity whereof bindeth us, under the Gospel; and thence reasoneth from the less to the more; if oxen trading out the corn should not be muzzled, but have liberty to eat of the corn, about which they are laboring, much more must Ministers be maintained in their labors: And this he further amplifieth from the similitude of laboring men, who plow and thresh, that they may share of their hopes. But lest some should think, that these arguments were not apposite to the Gospel, or to Ministers, who ministered spiritual things, and therefore should only share of that, as laboring men do of the fruit of their labors; and not of carnal things; the Apostle therefore, both to obviate this, and to press the point further, says, verse. 11. If we have sown unto you spiritual things, is it a great thing, if we shall reap your carnal things ? Arguing from the more to the less. As if he had said, Common equity and commutative justice would require some more, by way of compensation, than what we require; we sow unto you spiritual things, and we reap but your carnal things: and do you grudge us that? Our Quakers then are very cruel and unjust, that would have the mouth of the ox, that treadeth out the corn, muzzled; and would not suffer such, as sow spiritual things, so much as reap carnal things. Neither yet hath he Apostle said all, for he adduceth another Argument (beside that, that was more ad hominem, as we say, verse. 12.) verse. 13, 14. Do ye not know, that they which Minister about holy things, live of the things of the Temple; & they which wait at the altar, are partakers with the altar? Even so hath the Lord ordained, that they which preach the Gospel, should live of the Gospel. Where he reasoneth from a parity. As the Ministers of God under the Law were maintained honourably in their service, so should the Ministers of the Gospel be: and further addeth, that the Lord hath ordained it. How the Priests and Levites were maintained under the Law, is abundantly set down there. See Exod, 29: 26. & 22:29. Levite. 2:3, 10. & 5:13. & 7:7, 8, 9, 10, 14, 32. & 10:13. & 27.30, 32. Num. 3:48, & 5 9, 10. & 18:18—31. & 35:2. Deut. 12:2. & 14:22: & 18:1. Josh. 13:14 & 21:2. 2 Chron. 31:4. Neh. 10:32. to the end & 13:5—15. Ezech 44:30. & 45:4. And this livelihood of theirs was no mean thing, barely accommodated to their necessities; nor was it left to the option of the people, whether to give it, or not; but was determined by the Law of God.
5. Come we in the next place to take a view of 1 Tim. 5: verse. 17, 18 Let the Elders, that rule well, be counted worthy of double honor, especially they who labor in the word and doctrine: for the Scripture saith, thou shalt not muzzle the ox that treadeth out the corn; and the laborer is worthy of his reward. Whether by this double honor, we understand, with some, Reverence and Maintainance, or a double Portion of that honor, or Maintainance, that he allowed to widows, spoken of in the former part of the Chapter; or with others, all respective duty and encouragement: still Maintainance is included, as a special part; and this is held forth as due to all Rulers of the Church, even to such, as labor not in word and doctrine, (which the Quakers did not see practiced, amongst us) and chiefly to such, as Preach the Gospel: And against this they rage, though the Apostle confirmeth it, as formerly 1 Cor. 9. from the Law; an • again further from that received sentence, The laborer is worthy of his reward. But they grant, what is requisite for necessity: And yet the Apostle mentioneth a double honor, signifying, that he would have it a honorary indeed, and a double honorary; that is large, as the word double importeth in Scripture: see 2 King. 2 9. Isaiah. 40:2. Ier. 17▪ 18. Mat 23:15. Revel. 18:6. So then there is more here imported, then what is for mere necessity: for what is for mere necessity is but an alms, no honorary; an honorary must respect the Place, Dignity; Office and Work of the person; and must have a correspondence therewith: And it can never be called an honorary, which is purely for necessity. They will not have this honorary fixed and limited, nor the persons constrained to give it. Why then doth the Apostle add, the laborer is worthy of his reward ? Is the laborers reward left to the discretion of the giver? Why then saith James Chap. 5:4 behold the hire of the laborers, which have reaped down your fields, which is of you kept back by fraud, crieth; and the cries of them, which have reaped, are entered into the ears of the Lord of Sabaoth. It is an hire, we see, that cannot be keeped back, but by fraud; and when it is keeped back, it crieth. Is the laborers reward unfixed? Or may not Law and Justice compel an unrighteous man to give the laborer his hire?
6. Let us add to these, the saying of our Lord and Master Mat. 10:10. & Luk. 10:17.— The workman is worthy of his meat, and in the other place it is, is worthy of his hire. Our Lord is sending forth his 70. Disciples, upon a message and work, that was not to endure long, and dissuadeth them from anxiety or fear of want, seeing the laborer is worthy of his meat and hire, and that they might expect: and by Meat in Matthew, he meaneth all things necessary for their accommodation, and for fitting them for the work they were about: for it was to supply their own provideing of gold and silver in their purses, and scrip for their journey, and shoes and stays, These things he would not have them provide for themselves, because they should be provided of them, by those among whom they labored. And in Luk. it is called an hire. And that it might appear, that he would not have them entertained as almouners, he addeth, go not from house to house. If then Christ's allowance was such to them, who were but employed in that particular message, to go before Christ, towards Jerusalem, as his fore-runners; what shall we say of Quakers, that will allow so little encouragement to such, who must be employed in this work all their days, and give themselves wholly unto it, and must not entangle themselves, with the things of this life, but must mind this work alone, and be instant in season and out of season. They will allow them an alms, and hardly that, unless great necessity require it: but where is the hire, the wages, that justice calleth for? They have no heart to this.
7. Add to these (1:) That Christ himself not only made use of the service of women, that ministered unto him of their substance Luk. 8:3. and so had provision of that kind, wherever he came; but we read, that He and his Company had a bag, which Judas carried John. 12:6. out of which they provided themselves, as they thought fit John. 4:8. & 13:29. and gave also to the poor ibid. and if they had to give to the poor, they had more, then their own urgent necessity called for. But our Quakers would have ministers to excercise no charity to the poor▪ (2.) It is required of Ministers, that they be given to hospitality, 1 Tim. 3: v. 2. Tit. 1:8. But if they have no more, than what their own necessity requireth, their hospitality must needs be slender. (3.) Had Ministers only what Quakers do allow, it were to be feared, that many, to procure the favor and good will of their hearers, and so obtain a larger allowance of their benevolence, would flatter too much, reprove faithfully too little, use too little ministerial boldness; many would be put to wrestle with no small difficulties, and strong temptations, perturbations of mind, anxiety &c. that would very much unfit them for their work. (4.) This were an high way to render the Ministers, and consequently, the Ministry contemptible. (5.) Few would be encouraged to enter upon that painful work, and have all outward discouragements to expect too. (6.) Nature taught heathens a far other thing. (7.) Shall Superstitious Idolaters be so extravagant: and shall Christians be so spareing? (8.) It may be, Quakers themselves take more, than for mere necessity. And whence soever it cometh, some faithful Servants of Christ, are not so well provided for, as all of them are.
8. Let us now proceed and hear what this Quaker saith. He saith we are forced to run to the example of the Law, which we use, as a refuge in defending many of our errors and superstitions, which are contrary to the nature and purity of the Gospel. Ans. We look upon this, but as a calumnious untruth, uttered by a Quaker, who speaketh without ground, and thinks hereby to make himself and his party to he looked upon, as the only pure Gospellers: When yet wise and understanding persons will see them to be the most desperate Enemies to the Gospel, that ever appeared. (2.) We see the Apostle made use of the Law; and we may do the like. But what infer we from the law? That the tithes belong to Ministers under the Gospel. And what saith he to this? Nothing can be hence collected, but that as the priests under the Law had their assigned aliment, so ministers now should have. The comparison should not be so far extended, as to say, that Ministers should only have the same, that is, nothing but the tithes. As for Ans. I • hall wilingly grant, that if there be any who thus argue their ground is not good; and who they are, that plead for the tithes, as the only way of maintaining the ministry, I would fain know of him. He knoweth, sure, that this is not the only way in Scotland. If the Ministers have a quota allowed, proportionable to what the Priests and Levites had; I suppose, many will be satisfied; and I am sure, this will be a far greater allowance, then he will willingly condescend unto. The Ministers of old had more than the tithes; they had many gifts, much of the sacrifices, many whole Cities, forty eight in number, with their suburbs. But to make short with him, I shall not plead for the tithes, as the only necessary way; Let there be a competent honorary granted, whether in lieu of the tithes▪ or otherwise, I am satisfied; yet where tithes are settled by Law, as the way, I see not, what he or any can say against it, His following reasons conclude not this to be simply unlawful, and therefore I let them pass; for I do not plead for it, as only necessary.
9. But even, as to the aliment, he says Pag. 211. that if the people will not willingly give, Ministers must not receive it, nor compel the people to give it. Ans. I confess, if the people will not give it, it can hardly be received? but if people may not be compelled to give it; how shall Ministers live? How shall their necessities be supplied? How is it the Laborers hire and wages? But he proveth it from Mat. 10:8.— freely you have received, freely give : and addeth yet it was free for them, to take meat and drink from such, as willingly gave it. Answ. But how could they take so much, as that, if that sentence be applied to the necessary aliment? It is not said, freely give to all, that will give you nothing; but not to all, who will give; you must not give them freely, but take from them. So that this reason destroyeth itself But the true meaning of the words is, you have received freely the extraordinary gifts of healing the sick, of cleansing the lepers, of raising the dead, and of casting out of devils; freely use these gifts: and who would have ministers selling to the greatest offerers their pains, in ordinary ministerial employments, which yet hath cost them pains and study? No, that were the hight of baseness; they should freely serve their Master in the Gospel, with a free and generous mind; yet this taketh not away their aliment or honorary, which Christ ensured to these 70. Disciples, for that short work. They should live of the Gospel, as we have seen; and if people be that unjust and inhumane, as not to give, when able, what the Laws of the land allow and have settled, as an honorary; justice should compel them; f • r the laborer should have his wages: and this comporteth well with a free giving in the Minister, otherwise Christ had not joined them together, in the same discourse. If this Quaker cannot see a consistency betwixt these two? he must either profess his own ignorance, or blame Christ. He addeth. Hence it is clear, that Ministers may seek nothing. Ans. Might not the disciples have sought a cup of cold water? Sure; Christ did as much, as all that himself John. 4.7: But says he, They may seek nothing by violence or compulsion. Ans. Faire Law and justice is neither violence, nor compulsion. They may not covenant before hand, how much they must have by year. Ans. True; and he may know, that our Church laws account such dealing Simony. As for Arnoldus's answer, which our Quaker confirmeth with an oath, saying ex animo, or speaketh bad latin, I leave it to Arnoldus to vindicate. His saying Pag. 212. §. 29. that the passages of Scripture here adduced, are of the same nature with such, as press bounty to the poor : Is convicted of falsehood, by what was said upon these places. But he addeth, Albeit Christians be bound to give outward things to Ministers, yet there can no determination be made of the quantity, without the consent of the giver. Ans. This maketh against him; for when the owners of the land did willingly allote the tithes to Ministers, as their honorary, the determination of the quantity, was made with their consent; & what is thus determined should stand; and cannot be diminished, but by fraud and iniquity: He cannot say, that the present possessors of the Land have power to make a new determination; for, beside that that were sacrilege, in devouring sacred things, once devouted to pious uses; it were the hight of injustice: for when they purchased that Land, they paid nothing for the tithes, but made their purchase cum hoc onere as is done in all purchases of Land, burdened with any public thing. He is mistaken, when he saith, that there can no more any limitation be made here▪ then in acts of bounty and hospitality ; for the Scripture told us, that this is the workmans hire; and reward, and no gratuity. His following objection is none of mine; and therefore I may let the answer pass.
10. He tells us that Paul did prohibit this unto the Elders of Ephesus Act. 20: v. 33, 35. Answ. No such matter appeareth there. He saith ind • ed verse. 33. That he coveted no man's silver, or gold, or apparel. And I grant all Ministers should be in case to say the same; and not only ministers, but all Christians; yea all men, by virtue of the Tenth command. He saith moreover verse. 34. Yea, you yourselves know, that these hands ministered unto my necessities, and to them, that were with me. This is true 1 Cor. 4:12. 1 Thes. 2:9. 2 Thes : 3:8. Will our Quaker think, that this obligeth all Ministers? Why then will • e allow his Brethren, to take so much as a bit of bread from any? Why did Christ allow his 70. Disciples to take bread and drink both? Did Paul thus everywhere? He took more then bread from the Church of Philippi Phil. 4:10, 15, 16. Nay he tells the Corinthians 2 Cor. 11: v. 8. That he robbed other Churches, taking wages of them. Had he done so everywhere, and to every Church, he had hardly freed himself of the imputation of avarice. He saith next verse. 35. I have shown you all things, how that so laboring, ye ought to support the weak and to remember the words of the Lord Jesus, how he said, it is more blessed to give, then to receive Hence indeed it is clear, that the Apostle willed these Elders of Ephesus, to follow his example, in supporting the weak, and in giving no offense unto them; for the word properly signifieth, an holding up with the hand such as otherwise would fall through weakness; and so, if the case fell so out with them, as it did with himself, in the Church of Corinth. 1 Cor. 9:15. 2 Cor, 11:10. that before they stumble the weak, and hinder the course of the Gospel, they should rather work with their own hands, than be burdensome to any: And I shall willingly say the same of every Minister of the Gospel, that is placed in the like circumstances: But this will say nothing against the Equity and Justice of an honorary, as we have seen Paul proving at large; nor against a Minister seeking his due by Law, o • what is established upon him by Law, when thereby he shall give no just ground of offense, or stumbling. And it is observable that these who lay at a catch to have something to say against Paul, for taking maintenance, were very like our Quakers, pretending to be Apostles, and yet were but transformed after the manner of Satan their Master, and were deceitful workers, whose end should be according to their works, 2 Cor. 11: v. 13, 14, 15. And as for these words of Christ, it is more blessed to give, than to receive, they held true of the Ministers under the Law, yet they had their set salary, and might seek it. It holdeth true also in all Christians; and yet notwithstanding thereof, the workman hath right to his wages, and may seek it; and a person may justly crave his debt. But this is indeed a noble argument to dissuade from avarice, and to press to bountifulness.
11. He says Pag. 213. §. 30. That a limited and forced maintenance maketh the Ministers of Christ like these mercenaries, that the Prophets so often reproved. Answ. I should rather think the contrary; But let us hear his reason. If one (saith he) be hired to preach to such or such a people, for so much yearly, so that he would not preach without it, it is clear that he should then preach for a reward, &c. This may be all granted, for it toucheth not the question: Our Ministers are not hired for so much yearly: they must preach, whether they get their aliment, or not: If any be so mercenary, that he will not preach, without so much as he can bargan for, either for longer or shorter time, I will not defend the practice; but a settled maintenance by Law preventeth all this. And we have seen, how many of the Lord's worthies preach, and have preached withal readiness of mind, though they have had nothing of that settled maintenance, now for several years.
12. He cometh afterward to speak of Superfluous maintenance ; And I shall not much speak for it: Only I think his description of it is too faulty, when he calleth that Superfluous, which is more then is necessary : that is, is more then food and raiment; for he citeth 1 Tim. 6:7, 8, 9, 10. as the only confirmation of this: And yet this place is impertinent; for it is not meaned of Ministers only, but is applicable to all. And I suppose Quakers have something more themselves, than food and raiment: Report wrongeth them, if the most part of them be not richer then ordinary: However I do not envy their riches, but wish it be all lawfully gained: And I find not the Apostle in that place simply condemning riches, but a will be rich, and a love of money, and a coveting of it.
13. What he saith §. 31. of the excessive rents and revenues of Bishops, both Popish and Protestant, I meddle not with. I plead only for a competent honorary, as due to all, that labor in the Lord's vineyard. As for the objection; which thereafter he starteth, I desiderate ingenuity in it. He should not have said Christians, in general, or indefinitely (for these times have given proof of the liberality of many, in supplying richly the wants of Christ's necessitous servants & Sufferers, which is on record in heaven.) But at most, Some members of the visible Church are so hard, that if Ministers had not a certain and fixed maintenance, they should die for hunger : That is, if the Lord did not other ways provide for them; What answereth he to this? This saith something for the carnal Ministry, consisting of natural men, who have no life, nor power; and so must have such a maintenance: but it saith nothing for them, who are called of God and sent; he sendeth none upon their own charges, and who go forth for him, in his power and authority, to turn people from darkness to light, such can confide in God, he will provide for them. Answ. This is one of the popular insinuations of our Quakers; but hath little in it either of Sense, or Reason: For (1.) Paul did not plead for a carnal Ministry, when he reasoned for their maintenance; but for such, as were sent in the name of the Lord, and were to serve him in the Gospel of his Son, in turning people unto God. (2.) The Priests and Levites were called of God, to their work; and yet for all that, they had their fixed and settled maintenance. (3.) When Christ sent his 70. Disciples, he said, the laborer was worthy of his hire: And though Christ did provide for them; Yet that was by means of people: And he supposed there would be some, who would not make them very welcome, for a testimony against whom, they were to shake the dust off their feet. (4.) Baals Priests, in the days of Jezebel, were very richly provided for, when the lawful servants of God were put to great straits: shall we therefore say, that these Priests of Baal were the only called of God, sent forth in his Power and Authority; and that the Servants of the Lord were but a carnal Ministry? This were to argue carnally with belly arguments, as our Quakers do. (5.) Knoweth he not, that Idolatrous and Superstitious Priests are better cared for, after this manner, ordinarily, then the true and faithful servants of God? must they therefore be the only spiritual men? A noble argument for Heathens and Papists and the Turkish Muftees. What followeth is but a rabble of Quakerish and confused discourse, having neither head, nor tail; And his conclusion, for taking away all settled maintenance, because of the abuses, which he saith, (not telling when, nor where, nor by whom) some have committed in that mater, is like himself: and is as if one should have reasoned against all the settled maintenance of Ministers under the Law, because the Sons of Eli where chargeable with abuses therein: And this could have been said with more color of reason, after our Quakers logic; for these abuses were certain and notoure; but our Quakers allaigances may be false; and though true, as to some circumstances; Yet, as to other circumstances, utterly impertinent. As for the sum of his discourse, upon this Thesis of the Ministry, which he layeth down Pag. 218. &c. §. 23. I need take no notice of it, the Falsehood, Groundlesness, and Impertinency of these particulars, being already discovered, and his vanity made notoure un • o all, by what we have discoursed: Nor need I tell the Reader, that howbeit they use great swelling words of vanity, in crying up their Ministry, as only spiritual, and what not; Yet, at the bottom, they are but Pagan-preachers, prompted, called, qualified, moved and acted by corrupt Nature, designing Paganish Antichristianism, this being manifest from what is hitherto said.
CHAP. XXII. Of the Quakers silent worship.
1. THe sum of his Eleventh Thesis, which is concerning Worship, is That all acts of worship, must be performed, as to manner, duration, times and places, by inward Inspirations, and immediate Enthusiasmes, which are the only rule and principle thereof: And that all worship, that is other ways performed, is but will worship and abominable idolatry; which now, in the day of Christ's Spiritual Resurrection, is to be rejected and separated from, howbeit, it hath pleased the Lord (who winked at the times of ignorance, having respect to the simplicity and integrity of some, because of his own innocent seed, buried in men's hearts, under the mass of superstition) to breath upon these, raise up an • hear some groans, for a little, until the day should clear up ] Whereby he would give us to understand, that Christ's spiritual resurrection was never till now; and that God never was worshiped aright, till the generation of Quakers arose; but hithertil Superstition and Idolatry hath raged, in all the Churches, no times, no places excepted, though God was pleased to breath upon some, here and there, raise up some groans in them, and hear them, (possibly he meaneth the Anabaptists of Germany, or some such like Fanatics, that History giveth us some account of) and to wink at the rest until now, because of his seed, that is in the heart of all Pagans, as well as Christians, and lay burried under the rubbish of Superstition and Idolatry. The main thing, which according to what is held forth in the Thesis, we might expect to find cleared, and confirmed in his Apology, is, the being acted and moved to, and in all acts of worship, by Immediat Inspirations and Enthusiastical motions of the Spirit; and the unlawfulness of entering upon Worship, at what time, in what place, and upon what occasion so ever, or continueing in it, without these Previous Physical, and Immediat Inspirations, Impulses, and Enthusiastical Motions: but we shall see some other things spoken to, and more insisted upon by him; and but little spoken to this, which mainly called for proof.
2. However, we must see what he says; & leaving his preamble, wherein, according to his usual manner, he layeth an imputation on the Reformed Churches, as keeping still the root of false worship, when they cut off the branches of Romish worship: We shall consider what he says, for clearing of the Quakers way: first he tells us Pag. 222. §. 2. That he speaketh here of worship now under the Gospel, & not as requisite, under the Law. Yet I suppose he is speaking of worship, as a moral duty, or in reference to what is moral or natural, which hath place in all ages of the Church; and of what is essentially and necessarily requisite to all moral worship: for he saith here expressly, that the ceremonies under the Law were not essential to true worship, nor necessary of themselves. I suppose also, he should speak of Institute Worship under the Gospel; but all that is by the Quakers rejected and denied; as we shall hear. He tells us next §. 3. That they do not condemn all prescribed times and places for worship; for they have such. But may I not ask, whether they assemble, at these times, and in these places, by the Immediat Acting, Motion and Impulse of the Spirit, or not? It seemeth not; but when they are assembled, they must wait for these motions: But is not that a limiteing of the Spirit, as if he could not Act & Move to public worship, at other times, & in other places? And is not the time of their abode together, at these several occasiones, limited also?
3. What do they then condemn? They condemn our having a Preacher to preach, excludeing others : But the lawfulness of this we evinced above. Next they are not satisfied, that these ministers come not to meet with the Lord. Neither am I. and attend not unto his inward motions and operations. Nor am I satisfied with this. Nor pray not, preach not, as the Spirit moveth and breatheth in them, and giveth utterance. What if I say, that I am not satisfied with this either, more then they? But the mystery of the business is; They acknowledge no Motion or inward Breathing of the Spirit, but what is Extraordinary and merely Enthusiastic, without all previous study or preparation, and abstract from all means; as if the Lord could not move and operate, in and by the means, and could not help a minister, who had studied his sermon, by his breathing and inward assistance, to preach the Gospel, and give utterance and help to the carrying on of the work to edification. This is to oppose the Spirit of God and his motions, to all means of his own appointment; condemneth all study and meditation on the Scriptures; taketh away all pains and labor for abilities; and putteth men upon a sure way of tempting of God, and of inviteing the devil to deceive and delude, as was shown above.
4. That nothing may be wanting to complete their System of error, they proclaim all days alike, and so reject the Lord's day, our Christian Sabbath; concerning which, if this man have any mind to dispute on that head, I will wait his Answer, to what I have said on it elsewhere. What he saith Pag. 225. §. 5. of their charity towards many living in Popery, is no very great business, seeing he will grant as much to Pagans, notwithstanding of their palpable and manifest Idolatry and Heathenism: But why will he not give us charity too?
5. He cometh more home to the business Pag. 226. §. 6. and tells us, that when they assemble, every ones work is, to attend on God, to go out of their own thoughts, and imaginations, or rather to thrust these away, to feel God's presence, and in his name to acknowledge that assembly, where He is in the midst, according to his promise: And where everyone is thus assembled in Spirit, as well, as in body, the secret power and virtue of life is known to refresh the soul, and they feel pure motions and breathings of the Spirit of God flowing, from which issue words of declaration, prayer and praise, and thus acceptable worship is performed, by which the Church is edified, and God is pleased,—yea though not one word be spoken or heard outwardly, yet true spiritual • orship is performed, and the Church is edified. Answ. This is a short account of their manner of worship, which, in his following discourse, he largely laboreth to explicat and vindicate. I shall only propose these few exceptions against it. (1.) Spiritual worship, which only is acceptable with God, who is a Spirit, and will be worshiped in spirit and truth, being a matter of no small difficulty, for sinners to get performed aright, would require some preparation before hand, that the heart might be put in some frame for such an high and noble work, being made sensible of its distance from, and unsuteableness for approaching unto such an holy and spiritual God, and of the necessity of some impression of that divine Majesty with whom they have to do, and of divine help for the right discharge of that duty: now I find no mention made by them of any such thing, or of the necessity of wrestling with God in private for a right frame of Spirit, in going about that work, and for the assistance of his grace and Spirit, in the discharge of it, and for his blessing upon it. It seemeth their heart is always in a like good frame, and they are always in case for this solemn address unto God; or they come together, to get preparation and all, from the inward motions, without which nothing must de done. (2.) When the members of the Church are assembled, and public worship to begin, Nature itself would teach, that there should be a solemn address made unto God by Prayer, acknowledging their unworthiness of such an honor and favor; their unfitness for such a solemn work; their necessity of his divine help and assistance therein, and his blessing thereupon, that He may be glorified, and they edified: but here no such thing appeareth; no invocating of the great God, no supplication made to him, no prostrating of themselves in prayer before him, at the entry of their work: can this then be accounted an assembling for the solemn Adoration, Worshiping and Invocation of God? (3.) No word is there here, in all their Assemblies, of the Scriptures, as the Law of God, which should be read, interpreted, and applied for the Instruction, Reproof, Consolation and Edification of the people: No, as the Scriptures are no rule to them, in their walk, so nor are they any rule to them in their worship: as their worship is not grounded upon the Scriptures, So nor have the Scriptures any place, in their worship, contrary to the practice of Christ and his Apostles Luk 4: verse. 16.—21. Act. 17:2, 3. & 8: verse. 4, 25, 35. & 9: verse. 22. & 10:43. & 13:5, 15, 16. &c. 33, 34, 35, 36, 37, 40, 41. & 18:28. (4.) Though there be no approaching now for sinners unto God, but in and through a Mediator, and all our service, and worship must be performed in him, & through him Col. 3:17. Eph. 2:18. John. 14:6. 1 Tim. 2:5. John. 14:13, 14. 1 Pet. 2:5. Yet I hear nothing of Jesus Christ, in all their worship: It can therefore be no Gospel Worship, which they go about; for as all that, must be in the name of Jesus, the Mediator, as having his warrand, so it must be offered to the Lord through him. Hence (5:) all their Solemn Worship is nothing else, then may be gone about by Pagans and Heathens, that never heard of Christ: for there is no Gospel Worship, no Gospel Duty, no Gospel Ordinance to be found in all their most solemn service, neither Preaching, nor Prayer, nor Praise, nor Administration of sacraments, nor any Duty instituted in the Gospel. (6.) Nay, in this they seem to come short of the orderly devotion, that is exercised by some Heathens, who have their Priests & public Officers, to carry on their worship with a piece of order and solemnity; But they know no such thing, their worship, we see, is carried on without the orderly leading and foregoing of any Person, peculiarly designed thereunto unto. (7.) They speak of going out from their own thoughts, or of expelling them; and it is convenient and ne • essary, I confess, that all carnal and worldly thoughts be laid aside, when we are to approach unto the great and living God; for our minds ought then wholly to be abstracted from all Impediments, and taken up alone with God: But how comprehensive their own thoughts may be, I know not, and whether he may not mean a laying aside of all use of Reason and Humanity, that so they may be fitter receptacles of the In workings of Satan, and of the Impressions of his delusions: we may possibly hear something hereafter, which may give ground for this supposal. (8.) He tells us, that when t • ey are thus convened, they meet with a secret virtue and power of life, refreshing their souls &c. But is this common and ordinary to them all? and is it so at all times? Then they are all, and that always, while about the worship of God, in a good frame; and the Spirit, who bloweth where and when he listeth, never withdraweth from them; but is always present, in Love and in Power; But what is this Life that hath such Power and Virtue? If we call to mind the principles of the Quakers, formerly considered and examined, we will find, that it is not the true and real Grace of God, bestowed upon them, through Jesus Christ; and wrought in them by his Spirit; but the mere Operation and Product of nature: and therefore all the refreshing of soul, that they feel thereby, must be but Natural and Carnal, how sensible so ever it may be. (9.) He talks of Motions & Respirations of the Spirit of God, which flow forth: but whence flow they? From their own Spirits; or from that refreshing of soul, or from the power and virtue of that life, he spoke of? But the chief thing I would have noticed here, is, How shall we know, or how do they know, that these Motions and Breathings, are the motions and breathings of the Spirit of God? The reason of the enquiry is, because they have laid aside the Scripture, the only sure teste for trial of Spirits, and of the motions of Spirits; and not only so, but they are now gone out of themselves, and are no more Men, having laid aside Humanity & all the Cogitations & Imaginations of Men: How shall they, how can they, or any other, know whether these motions be motions of the Spirit of God, or of the Spirit of darkness? Cannot Satan play his game in persons thus prepared for, and laid open unto his workings and insinuations? Hath he not thus wrought in many, who thus gave up themselves unto his Power and Delusions? (10.) when these, who are thus acted and moved, by a Spirit (blake or white) utter words of declaration, prayer or praise; how shall it be known, that these words are words of truth and righteousness? It seemeth all is good coin that cometh that way, and no doubt is to be made thereof; no examination or trial is to be made, all is to be received by an implicit faith: and sure, if these Declarations, Prayer & Praises be suitable to, and corresponding with their Doctrine and Principles, we have ground to think, that they are such: as no Christian can with a good conscience receive, or join with: and though he think, that what is so spoken, is delivered in the evidence and demonstration of the Spirit and of power; yet if we judge by the Scriptures of truth, we must say, that it is rather in the evidence & demonstration of the Devil. (11.) When one is so moved and speaketh, what do the rest? Must they attend thereunto, and join there with? But what if they be, at that very instant, prompted by what is within them, to utter words of declaration, prayer or praise? (and this is not impossible) must they all speak together? where is then order and edification? or must they be silent, and listen to what the other speaketh, till he have done? How will he salve this from a limiting of the Spirit? But next can the rest hearken and join, without an inward motion thereunto? If so, then that part of worship is performed by them, without the previous inward motion of the Spirit. Or must the rest wait for their proper and particular motions? then there is no public worship performed by the Assembly. (12.) But, as to that mumry and dumb service, when nothing is uttered, how can that be call • d a Public Worship of God? what public worship is there and then performed by the Assembly? and where doth he read of any such Public Worship performed unto God, in all the Old, or New Testam? How differeth this from the dumb service of some Heathens, performed to their Idols? And what mutual edification is there had hereby? He tells us, it is true, that even then, their souls are exceedingly satiated. But where with, or whereby? Not by any public exhortation, prayer or praises; for there are none; & that which is not cannot edify. He tells us also, that their hearts are wonderfully replenished with the secret sense of the divine power and Spirit. But how is this brought about? This power (says he) is transmitted without words from vessel to vessel. Sure this is no usual way of the Lord's working: and why should he imagine, in this case, a transmission from vessel to vessel? Can not the Lord work immediately upon every vessel? But thus, it seemeth, it must be, that it may be called at least, a joint worship; for other ways the Lord might work immedatly upon them all, when asunder in their own particular houses.
6. But it were good, we heard more of this, that we may come to know it better: And he promiseth to speak to us of it from his own certain experience. Let us therefore listen. None can, says he, thus wait upon God, till he lay aside his own will and wisdom, and be content wholly to be subjected unto God. This I should well approve of, were I sure, that it w • re a real waiting upon God; & not rather, a laying themselves open unto the Enthusiasmes of Satan. None attaineth to this, (says he,) or performeth it, but he that knoweth, that no outward thing, no ceremonies, no words, not the best words, nay nor the words of Scripture, can satisfy their weary and languishing souls; for, though these be all present, the power life and virtue, that maketh them effectual, can be away. Answ ▪ It is like he hath learned this out of the popish books, styled Theologia Germanica and the Bright Star, commended to us by Randal, a Familist. But though those outward things cannot do it alone; Yet he is not waiting upon God aright, who layeth these outward things, appointed of God for this end, aside; as they do: As God will be worshiped, so will he be waited upon, in the way he hath prescribed, and no other. They must be, says he, abstracted from all external things; and be silent before God, and turn within unto the inward principle within them, as unto the most excellent doctor. Answ. This is plain: And so I see, that all their waiting upon God, is to renunce all his Appointments, and betake themselves wholly unto the blind guide of Natural Light, which is within every man; and this is their God, and most excellent Doctor; And that the Devil may have a fairer opportunity to work upon their fancies, and plye the darkened Light within, they must become no Christians, renuncing all the outward means; and no Men, renuncing the use of Reason and Humanity. What will this excellent Doctor of theirs teach? He will teach them, saith he, to attend upon God, in the measure of life and grace received, and so to cease from their own words and acts, in their natural will and comprehension, and to feel this inward seed of life, that thereby they might be moved, or acted whether to pray, preach, or sing. Ans. That is, Nature, the most excellent Teacher, seconded with Satan's Operations, teacheth them to attend upon, in the strength of Nature, and according to the measure of that Light (rather Darkness,) and to feel what this Natural thing, or worse, working on the fancy, will prompt them to do: So that this can be nothing else but Heathenish, or Pagan-worship, taught and regulated by silly Nature, made a little active by a strong Phancy, together with the concurrence of a Spirit of delusion, blinding the very eyes of Nature, and stirring up to utter this, or that, false or true, as the rarified brain, and tickled fancy is first inclined unto: And till this be, they sit mute as so many stones: and this is the ground of their silent sitting so long, as he saith himself: What judgment to pass upon this Worship, so Founded, so Regulated, so Principled, so Carryed-on, & Issued, the Christian Reader needeth not long deliberate.
7. When one is thus moved to speak, what cometh of the rest, who are yet busy entering within themselves and consulting their Demon, their Teacher and Bible? The life, says he, the rising whereof some do thus perceive and possess, as it prevaileth in everyone, so as afloud of refreshment, it runneth over the whole Congregation—for God's name is one in all, and his glory breaketh out and floweth forth, and covereth all, and such a reverence and veneration possesseth all, that if the natural part should arise in any, or man's wisdom, or anything, that is not one with this life, it would presently be depressed and condemned. This is indeed wonderful and strange, that the various degrees of Natural Power and Light should be screwed up to such an exact harmony, that in all the Congregation there should not be one jarring sound: but who would not suspect the hand of some cunning artist, tuneing all these strings, to his own advantage? We cannot suppose this to be the work of the Spirit of God, thus constantly making life break-in & overflow the whole Congregation, upon the riseings thereof in someone particular person, or other; for there is no promise of any such thing; and we have no example or instance of any such dispensation: And beside it is manifest enough, that the Natural part predomineth here, and that which hath no affinity with, but is opposite unto, the kindly workings of the Spirit of life: Their doctrine, and af • er practices sufficiently declare it.
8. But you may say, This cannot be, for he addeth Pag. 228. The form of this Worship is so naked and devoide of all external and worldly glory, that it cutteth of all occasion, whereby man's wisdom should be excercised: and superstition and Idolatry have no place. Answ. Its being naked, as to all external and worldly glory, is not my quarrel against it, but that it shutteth out all the Ordinances and Institutions of Christ. And though all external pomp be away; yet Carnal Wisdom hath a fair occasion to work, when the prime and only rise of all this devotion is Nature; and all the conduct thereof is by Nature; save where it is spirited and principled by a superior malignant ghost. We know, there is Inward Superstition and Idolatry, as well as Outward: and here I can see nothing but the Superstitious and Idolatrous excercise of the carnal heart, doteing and depending upon, adoreing and worshiping a natural created thing within, which, at best, is not God, but the Light and Power of a Natural Conscience, impregnated by the Spirit of error and delusion, the Spirit that worketh in the children of disobedience. What else can this • ntroversion be, whereof he speaketh? Where are we commanded thus to turn in-to a light within us, that we may find God, and worship and adore him? Is not this, at best, to make that light, or whatever name he will give it, our Idol or Image, in the worshiping of God? He tells us next, that they get hereby such washing and nourishment, that they have no use for baptism, or the Lord's supper. Which is a plain and palpable demonstration, that their way of worship hath no correspondence with that, which was in use, in the primitive times, and hath been in use in the Church, ever since, and was instituted by Christ; but is merely Paganish.
9. Yet to persuade us, that this is all the work of divine power: he tells us, That if it happen at any time, that one enter among them, who is not vigilant, nor entered within himself, with the rest, he is no sooner entered, then that power, if it be a little raised in the meeting, layeth hold upon him, and begetteth in him the sense of this virtue, to the softening and warming of his heart; just as fire will warm a man, and burn combustible mater, that is near. Answ. Here is a further confirmation of the power of that deluding Spirit, that acteth in their meetings: But how is it known, that that person was not entered within himself? Doth this Introversion cause such an alteration on the body, that all on lookers may see it? Why might not this Power, if it were indeed a divine power, work this effect, howbeit it were not as yet a little raised in the meeting? What are the consequences of this softening and warming of heart? Are they only a confirmation of them in their errors and delusions? We see no ground then to think, that all this is of the Spirit of God. And it is known, how easy it is for the Devil to play the Ape, and transform himself, as to the manner of his operations, into an Angel of Light, that he may deceive poor souls, that foolishly give up themselves to be led and acted by him. All which is sufficiently confirmed by what he addeth; yea, says he, if it happen, that many of these that are assembled wander in their minds, and be turned out from the measure of grace, and wander in their imaginations, one, in whom the life is raised. shall feel labor for the rest, by co-suffering with the seed, that is oppressed in them; and if he abide attending upon the Light, and persisting in the divine work, the Lord oft times heareth that secret labor, and the secret breathings of his own seed by such an one, so that the rest may find themselve secretly pricked, albeit there be no words spoken; and hereby that one is as a midwife unto the rest, to produce life in them, by the secret labor of his own soul, Who seeth not hereby the strength and power of Satan, working in the souls and imaginations of Men, given up to strong delusion? Who ever heard of such Operations among men, not under the power of the Devil? The midwife here must have the child-birth pains. Nay more he telleth us, Th • t if all the meeting be introverted into the life (pardon these terms, for they are his own, as near as I can translate them; an uncouth Religion must be set forth to us in uncouth and unintelligible terms, which the Spirit of God never taught us) and the life be a little raised, though not one word be spoken, but all be silent, yet a stranger, come to gaze, it may be, or to mock, is so terrified, that he cannot resist, but the power of darkness is depressed by this power and virtue; which, if his day of visitation be not gone, will penetrate into the measure of grace within him, and raise it up to the redeeming of his soul. That is, maketh him convert after their manner, viz. without the Spirit of God infuseing the seed and habit of grace, and turning him from darkness to light by a new creation. But whence can this wonderful change come? It is when, and not before, the whole meeting is introverted, and all of them are now formally under the terrible Power and Movings of the Devil, which causeth such a change on their countenances, and such shakeings in their bodies, as we shall hear, that on-lookers cannot but be affrighted: and the Lord may, in his righteous judgment, for a further judicial upgiving of them unto a reprobate mind; and for a punishment of such, as out of a sinful curiosity, and without a call, did cast themselves within the reach of a raging Devil, suffer some such curious spectators to be carried away with the same Spirit of delusion; whereof this man is a manifest instance, as himself relateth in the following words. But withal it is remarkable by what he saith, that if a person be not thus changed, at the first sight of them, in this condition, his day is gone, and it is impossible he can be saved, should he be present an hundred times thereafter.
10. If we inquire at him, whence their quakeing and shakeing of body cometh, which is the ground of their being called Quakers. He tells us P. 230. §. S. That when the mind is introverted, and looking for the apparition of the Life (this is no other, then their waiting for the operation of the devil) and the power of darkness is resisting in the soul (whereby you may judge of their perfection) then the good seed (this is either blake nature, or worse) riseth up, and is felt working like medicine; and by these contrary workings, there is a struggling felt in the soul, as really in the mystery, as Rebecca found the striveing of the twines in her womb; and such a travail and labor in the soul that the outward man is affected, and the body wonderfully agitated, many sighs and groans sent forth, yea the very pains of a woman in travail is felt: And this cometh not only upon one, but sometimes upon many, yea upon all, Which may further confirm any sober Christian, that there is at least much of the work of the Devil here, these being the very passions of the old Phythonicks ; and the Devil dealing with them, much after the same manner, as he dealth with the Old Pagan Prophets and Priests. Where read we of the Lord's exerciseing thus his people, in all the New Testament, who were meeting about his solemn worship. All this struggling can be nothing, but the struggling of contrary humores in the body, if it be not more immediately, by Satan, who useth to be a merciless Master even to such, as formally serve him; such a hater is he of mankind, and such delight taketh he to afflict and torment even those, who pay him all homage and devotion, as hath been demonstrated, by many instances, in America, and other parts of the world: And this cannot but be looked upon, as a righteous judgment in God, giving them so up unto this cruel handling, who, wearying of the easy yoke of his Ordinances, and Institutions, shake all off at once, and so declare themselves to be no more Christians. We need not forget the Story of Gilpin, in the Town of Kendal, attested by the Magistrates thereof. Where read we, that the true Prophets of old, even in their Trances and Ecstasies, wherein their outward senses were bound, had such wild, anticque and unnatural motions of body, as these Quakers sometimes have, who will foam, swell and froath at the mouth, like persons in an Epilepsie? Where read we of any such bodily shakeings, quakeings, tremblings, and that from any such cause, as is here given, in all the primitive Churches, or in any orthodox Church since, meeting for the solemn worship of God? I do not say, that the deep exercises of the mind will have no influence on the body; but such have no resemblance or affinity with the Quakers unnatural and anticque motions, at their set times and solemnities, which are here spoken of. But I wonder whence this power of darkness cometh unto them, to cause this inward battle, and occasion this quaking? we heard before that he said, they were freed from the body of death, and it was taken away, so that they were made free from the Suggestions and Temptations of Satan, and from actual sinning. See his Eight Thesis, and our Chap. XIV. of Perfection: or he must say, that the immaculate birth, he spoke of, is not yet produced in them; and consequently, that they are not yet Justified, nor Sanctified; and so not yet Church-members, according to his former doctrine: But seeing he will not acknowledge this; But rather that they are the purest and only Church of Christ, and are Justified and Sanctified, yea and Perfected, whence, I say, can this power of darkness come, to oppose the workings of life, and that when they are most devote, turning-in unto themselves to wait upon God, and upon the light; and never but then, when they are about this their solemn worship? (for we hear not much of their quakings, at other times:) or is there always a battle, but they feel it not, till they be about this Introversion ? And cometh this trembling always, upon their retireing inward? or if not, whence is it, that it cometh more at one time, that another? Is it from the greatness of the opposition made by the power of darkness, or from the greater sense thereof? or both? And whence doth the one or the other come, more at one time, than at another? These things I would have cleared, if he thought fit. Again, is there no striveing betwixt light and darkness, grace and corruption, flesh and the Spirit in any, beside them? If not ; then all others must eitheir be all flesh, or all Spirit; and if this last, these must be more perfect, then they are: If yea, how cometh it, that that combat in others causeth not such trembling and quaking, as in them? Is it because corruption in them is more violent, then in others? then their perfection is less; Or is it because they are more sensible, and their life is more quick, & their minds more agitated, and their spirits more stirred? Yet I am sure there might be trembling and quaking of limbs and joints, more or less, proportionably to the opposition, or to the sense of it, in others: But the truth is, whatever he feign, this trembling and quaking hath another cause, and may confirm all rational men, that their way is more of the Devil, than of God, let themselves think what they please.
11. We have now heard of all the parts of their solemn Worship. (1.) Silence, which is always necessary, and beginneth the action. (2.) speaking, praying or singing, as is immediately suggested: but this is not necessary: for it may be wanting, & yet the whole solemn Worship be performed to edification; neither is their speaking, praying or singing such as is used in the Churches, as we will hear afterward. (3.) Their Trembling & Quaking : & though this, it may be, is not always necessary, yet it is peculiar unto them. Let us hear how he explaineth, or confirmeth these: for, it may be, no other confutation will be necessary. He saith §. 9. p. 23. That their worship doth not consist, in silence, as silence. Wherein then? but in an holy and humble dependence of soul on God; from which necessarily floweth silence, in the first place. Ans. Dependance on God is good and necessary, and is a part of inward worship; but we are here speaking of Outward and solemn worship; and this silence must make a necessary part thereof; for he says afterward, we judge in the first place, that there is a necessity of silence, for some time, both for speaker and hearer : And he told us before, that this silence may be continued all the time, and not one word spoken, and yet the worship be solemn and edifying; and he saith the same immediately thereafter. Must not this be a fruitless and unedifying silence to others, at least present? But when he calleth it thus necessary, there must be something more in it, then we can at the first see or he, will think fit to acquant us with, as yet. What more? life (saith he Pag. 232.) might flow in everyone, and be increased, so as words may also well be spoken, by the influence of life; and yet because it was imposed upon none necessarily, they might all for the time, rather choose to possess God in quietness, Ans. What this life is, and what the flowings and increasings of it are, we have seen: But as to this Silence, we say, how cometh it, that such, in whom this life floweth, do not speak? Is not this a call sufficient? how then dar they sit and disobey this call? how dar they follow their own choice? Or is it no call, & that because a necessity was not imposed? why then saith he, that words might well be spoken by the influence of life? Might words be spoken without an inward impulse and call? no certainly, according to his principles. Where are we then?
12. He goeth about to prove this their silence §. 10. And for this end, he tells us, that to attend and wait upon God is a duty incumbent upon all, and is a part of Worship. And who denieth it? Yet he citeth a number of Scriptures, whereof none speak of such a waiting, as he hath before pointed forth unto us, accompanied with silence, in the public Worship of God: for Ps. 27:14. speaketh of a waiting opposite to fainting, through unbelief, or doubting to see the goodness and deliverance of God in the land of the living: Psal. 37:7, 34. speaketh of a waiting opposite to freting because of the prosperity of the wicked, and a freting to do evil; and so is a waiting for God's pleading the oppressed man's cause; & is accompanied with a keeping of God's way v. 34. not his waiting, that layeth aside God's way and Ordinances. Prov. 20:22. speaketh of a waiting opposite to recompensing of evil. Isaiah. 30:18. is meant of a waiting for God • s coming with redemption to Zion, Hos. 12:6. speaketh of a waiting accompanied with keeping mercy & judgment, which is more than doing nothing. Zach. 3:8. speaketh nothing of waiting. These are out of the Old T. whereby I see, that O. T. Scriptures will prove N. T. worship. Now follow passages out of the New Test. Mat 24:42. & 25:13. & 26:41. Mark. 13 33, 35, 37. Luk. 21:36. 1 Cor. 16:13. 1 Thes. 5:6. 2 Tim. 4:5. 1 Pet. 4:7. which speak of Watching, of and such a Watching, as is accompanied with Prayer and all Christian Duties. Col. 4:2. speaketh of a watching in Prayer; and not of a wai • ing that puteth away Prayer. Act. 1:4. is a waiting at Jerusalem, till the promise of the Father came. Act. 20:31. is a watching over the flock, that it mi • ht be kept from wolves. The same line may be drawn over the rest, to wit Ps. 25:3. & 37:9. & 69:6. Isaiah. 40 v. 31. & 42:23. Lam. 3:25. His concordance hath helped him here to no purpose. He must not think for all this, that I speak against that noble duty of waiting on the Lord, in all our ways; which is accompanied with a care to keep all his ways. I speak only against his Waiting, which is not upon the Lord; but a waiting for an unhallowed motion of an evil Spirit; like those of ol • , who were consulting the Oracles of the Devil; & waiting for Enthusiasmes, & diabolick Inspirations: which needeth no other confirmation but this, that this waiting is pleaded for, to shut out the Ordinances of Jesus C • rist; and to give God no more, for all the solemn Worship & service, w • ich he requireth, but a dumb mumtie Nay, this is such a waiting as, first requireth that the man lay aside all Christianity, yea and Rationality and Humanity, that he may become a perfect prey to the Spirit of Delusion: for he addeth, that this silence is not only outward, but inward, from all imaginations and thoughts; So that the man must lay aside his very sanctified intell • ct (if he have it) and rational faculty; and so first un-man himself, that the Devil may make him a beast, or worse. What he saith of the two seeds in men, hath been spoken to long ago, and what he saith further of natural men, and of their various kinds, or actings, is nothing to the purpose; for we confess that a natural man, for all his parts and enduements, cannot Worship God in the Spirit; And for anything I can find, in all this man's writing, concerning Regeneration, I must needs say, that if it be really with the Quakers, according to this man's doctrine, they know no more of Regeneration and true Sanctification, than a Turk or a Pagan doth. Further what will all his speaking Pag. 235. of a necessity of a natural man's retireing from himself, as such, & going into his good seed (which is a non-ens, & nothing but the ill and wicked se • d of Nature) avail here? Can a natural man do this of himself? Can the blakamore change his color, or the Leopard his spotes? And finally, what saith all this for the dumb Worship, that he calleth for, even from the Regenerate? Though the rambling discourse, which he hath Pag. 233. be utterly impertinent; Yet I wish him to take notice of some expressions. He saith, that one kind of spiritual wickedness, is when a natural man, in matters of Religion, affirmeth and proposeth from his own conceptions and divinations, erroneous notions and opinions. And whether he be not guilty of this, let all sober understanding persons judge. And again he saith. It cannot be said, that there is so much, as a form of goodliness, where there are erroneous opinions and notions. Let him look to it. And I must retorte his own words Pag. 234. upon himself. This kind of Idolatry, whereby a man loveth, & Idolizeth the Conceptions. Inventions and Products of his own brain, is so incident to him, and so seated in his lapsed nature, that, while his natural Spirit is his leader and chief Governor, and while he is acted, moved and led by it, in the Worship of God, and attendeth to no other, he can never act any spiritual Worship, n • r produce anything, but what is the fruit of his corruption ; For, reflecting upon his false Principles, and Carnal Natural grounds of Religion, opposite to all true Religion and Christianity, I know none, beside him • elf and his party, of whom this may be more truly verified.
13. He imagineth Pag. 235. that God is speaking in every man, as one man is quietly talking in the ear of another, or as a Master teaching his schooler, or a Prince is speaking to a person; and that therefore the natural man should not be so rude, and indocile, as not to be silent and hearken, and retire from all the operations of his soul, that he may hear, and the good seed may rise in him. Ans. That is, the natural man, that he may hear and learn of God, must lay aside all his senses, inward and outward, all his operations as a man, good and evil; and so fall into something like or rather deeper then a trance and ecstasy, that he may receive the visions of God; And till this be done, he can go about no act of commanded Worship. Is not this a noble phancie? We are waiting for the proof of this: and how long shall we wait till we see it? Is this the meaning of all these passages of Scripture, that spoke of waiting and watching : Is not this like Socrates his Demon, that attended him, and to which he must Introvert to hearken? What shall the renewed man do? Is not God as well talking thus in and to him? and must he not also retire from his Human or Christian acts, and lay all aside, that he may hearken? Sure, it is not seemly even for a courtier, to be talking to his Prince, while his Prince is speaking to him: he should wait till his Prince had done. And so, because we may suppose that the Lord is always speaking, the whole Worship shall be this silent hearkening, And indeed Pag. 236. he taketh-in with the rest of the actions, that must be laid by, Sense and Fear of sin; Thoughts of Death, Hell and Judgment, thoughts of Glory, Prayers, and other Religious Exercises. Have we not then a clear delineation of this Quakeristick ecstasy; and of this silent Worship of theirs? And as if all this were not enough, he saith agai • . This great duty of waiting upon God, must be exercised in denying of themselves, and in sole and mere dependence upon God, within and without, in being abstracted from all operations, imaginations and ejaculations of their soul, that being made void of themselves, and wholly crucified to their natural productions, they may be fit to receive God. Is not this a clear thing? The man then must become no man, nay not an animal ; he must not be a living wight, such an ecstasy must he give himself up unto. But I am yet to learn, if this be in man's own power; or if the Prophets of old were so far master of themselves, as to fall into a trance or ecstasy, (to speak nothing of such an ecstasy as this is, which taketh away all the use of the intellect, and inward motions of soul,) when they pleased; And yet more, if this was called for at their hands always, when they went to Worship God; or if this was their solemn worship, or a chief part thereof. Will this Quaker do me the favor, to prove these things, and clear his way from Devilrie by undoubted marks of distinction.
14. But now let us suppose the man is brought to this state, either by his own wonderful dexterity of metamorphosin • himself, or by some superior Spirit, or other; what next? Then, saith he Pag. 236. the little seed of righteousness, which God planted in the heart, and which Christ procured for man; that is, the measure of grace and life, getteth place to arise, and becometh an holy birth in man? And that divine aireis it with which man's Spirit is fermented, and in which waiting he is accepted in the presence of God, and is fitted (this word I must supply, or his words have no sense) to stand in his presence, to hear his voice, and to observe the motions of his holy Spirit. Answ. But (1.) We have evinced above, that there is no seed planted by God in all men, or purchased by Christ, that is a measure of saving grace and life. Nature, and its light and power, we grant to be in all; but this will never become a new birth. (2.) Then this work being the same with Regeneration and Sanctification, as we saw above, every man must fall into an ecstasy, and become no man, as to any operation, before he be converted. (3.) Then (and this is the main thing here considerable:) Every Quaker, at every time he cometh to worship God solemnly, (it is of this he knoweth, that we are now speaking) must have this change wrought in him; for it is to this end, that he must retire within himself, and be abstracted from all his Operations, that he may be in case to worship: But then observe what will follow; Quakers, before they come to worship, are unregenerated, without the holy birth; and as oft as they come to worship, they must be regenerated, and get this divine air to ferment their spirits: But how agreeth this with the state of Perfection, he talked of, one degree whereof was; they were able not to sin; and the other, wherein they could not sin? I suppose man, even a Quaker, is in case to sin, & cannot but sin, till he be regenerated. Where is this man now? I see, though persons dreaming see not the inconsistency and repugnancy of their dreams, persons awake will see, and smile at fancies, hanging together like ropes of sand.
15. He denieth Pag. 237. §. 11. That we can wait upon God, in prayer & preaching; For, saith he, waiting rather denoteth a passive dependence, than any action. Answ. I confess his waiting is a very passive thing, and inconsistent with any action of Soul or Body; but we are waiting for proof of such a waiting, as he talks of. We know, Prayer and Preaching is one thing, and waiting on God by Faith, Patience and Hope, in these duties, is another thing; And if he think these inconsistent, he knoweth neither Religion, nor Scripture. To pray and preach (saith he) by the Spirit, presupposeth this silent waiting, that the motions, leading unto these, might be felt. Answ. This is the thing, that is under debate: How can the godly pray for the motions & leadings of the Spirit, if they must first feel them and have them, before they pray for them? Or must they not pray that prayer at all? But the mo • ions of the Spirit they pray for, are not these they have, but others, fitting them for other duties, he will say. I answ. The saints even pray for the Spirit to teach them to pray. But he will say; They must have the motion of the Spirit for the first prayer, or it will not be accepted. Answ. They may have it, and yet not feel it; and so these motions are not their Rule, The Law of God is the Rule, and what is, not done in obedience to a Command, is no Obedience; for obedience respecteth a command; And thus the Quakers destroy all Obedience. If they cannot Pray, nor Preach without a previous impulse of the Spirit; how can they wait without such a previous motion? Waiting, sure, is a commanded duty, as well as Prayer, and cannot be performed without the Spirit, aright and acceptably, more then Prayer. And if they cannot wait without the previous motion of the Spirit, how shall they wait for that previous motion to wait? I see not how this man can loose this knot.
16. But he proveth, that this silence is a special and principal part of divine worship, and that necessarily (though he told us before Pag. 23 • . that worship did not consist in silence, as silence) because in many places, where prayer is commanded as, Mat, 26:41. Mark. 13:33. Luk. 21:26. 1 Pet. 4:7. watching is prescribed, as previous and preparatory. Answ. But how proveth he, that that Watching is the silence and waiting, he speaketh of? That Watching is not a turning inward but a looking outward also, and a looking to all hands, from whence temptations can come: It is a Watching joined with Prayer, and a Christian Vigilancy and Circumspection, taking in the lively exercise of all graces, and is accompanied with all Christian duties, as was cleared above, so far is it from having any affinity with his mute Mumry.
17. The more to enforce this Silence, he tells us Pag. 238 §. 12. that it hath this excellency, that nothing else hath, to wit, It is impossible for the devil to simulate it; and therefore no soul in this exercise can be deceived by him. This is wonderful if true: but how proveth he it; I would be afraid, that when a Man hath laid aside not only his Senses outward and inward, but his very Rational Judgment, Intellect & all that he hath as a man, or as a Christian, the Devil should then most play master; and I am not sure, but it is so with them. Let us therefore hear his reason. The devil can only work in and by a natural man. I had thought that he could also work in a Spiritual man, as in Peter, when the Lord said to him, get thee behind me Satan ; or else he must say, that Peter was then but a carnal man: And what was the messenger of Satan, that buffeted Paul 2 Cor. 12. what more? Therefore, saith he, where the natural man is silent, he (that is the Devil) must stand. But why must he stand off, when the natural man is silent? and how proveth he, that there is nothing of a natural man acting in this silence? When the soul (saith he) is come to this silence, and, as to its own operations, brought, as it were, to nothing, then the devil is excluded. How is this confirmed? for he cannot endure the pure presence of God then ariseing and the clearness of his light, saith he. But we doubt; if the pure presence of God then arise, or such a light, as shall quite banish the Devil away. This is the main thing to be confirmed; nay the sequel proveth to us, that all this presence and light is but of the Devils own making: & how that shall banish him away, I know not? But moreover, though it were granted, that this were the pure presence of God, and a light, that the Devil could not stand before, but behooved to flee from seven ways; yet he might stay until that light appeared; and according to this man's own doctrine, this cannot be; until the seed get room to arise, and become an holy birth, and this is not always at the beginning of this silence: but this silence may continue a while, before this birth be, and so though the new bith will affright the devil away; yet he may stay while it is out a forming, and so may work his work, and play his game, in the time of that silence. Himself granteth Pag. 232 that this may be, while there is but a silence as to words; but when they once introverte, & receed from all things, then they are in a castle, and feel themselves to be without his reach. But this is the main thing to be proved: and I am ready to think, that then they are most in his power; for when the strong man keepeth the house, all is in peace. Let them see to it then, that this their greatest security, be not their greatest bondage.
18 The next excellency of this silence, is, That it cannot be hindered, nor interrupted by the Devils malice, which he laboreth to clear §. 13. p, 239. for saith he, when we are scattered and separated, one from another, everyone, as he introverteth to the measure of life within himself, keepeth a secret union and communion with the rest; which neither the devil nor any of his instruments can hinder. Ans. So can all true Christians have union with one another, in the Spirit, without this wild introversion; and so this is no peculiar excellency of theirs: But yet sure, their public worship is in so fair impeded and hindered, Again he saith, Their worship cannot be interrupted, when assembled, even by outward molestations, which interrupt another worship. And what wonder, seeing it is no worship, but a silente mutenesse; and a man may be mute in the midst of the greatest confusion. But all the public worship, that we read of in the N. T. was such, as could have been interrupted by wicked men. Such as are possessed with a dumb and deaf Devil, can hardly be made to speak, or be interrupted in their silence: is this therefore the excellency of their Condition? He addeth Pag. 242. That as Christ's kingdom is not of this world, neither is his worship; and so it needeth not the wisdom, glory, riches and splendor of this world. This is true; yet his solemn worship cannot be performed without visible and audible actions, which can also be impeded and interrupted by Satan's and men's malice. It needeth not a carnal arm to defend, protect and establish it: Yet the Lord hath promised that Kings should be the Churches nursing Fathers, and Queens her nursing mothers: And when Saul's persecution was at an end, it is said Act. 9:21. Then had the Churches rest-and were edified, and were multiplied. And Paul exhorteth, that supplications, prayers and intercessions be made for kings, and for all that are in authority, that we may lead a quiet and peaceable life, in all godliness and honesty 1 Tim. 2:1, 2. Quakers, need not do this, for they can enjoy all their public worship, who will, who will not; for no man can hinder their silence: & yet he compleaneth elsewhere of wrong done them, by such hindrances. The worship of Christ's followers, saith he, is Spiritual, defended by the Spirit; but carnal worship hath need of a carnal arm to defend it. Spritual worship doth not stand in need of a carnal arm to promove it, but only to hold off injuries of wicked men, interruptin • its free and public exercise: and as to this, all the public worship, that ever God appointed, whether in the Old or New Test. had this necessity: But the Quakers worship seemeth to be that, wherewith the Devil is well pleased; and so cannot interrupt, because he will not; for a kingdom, divided against itself, cannot stand.
19. He thinketh §. 15. to prove this silent worship fro • John. 4:23, 24. Let us see how, Worship now, saith he, is not to be in outward observations, gone about by man, in his own will and proper strength, at certain times. Answ. And what then? Doth Gospel worship put away all external actions? then their Speaking, Praying and Praising is no worship; and so all their worship is perfect silence: When Christ preached and prayed, he performed no Gospel worship, if this be true: Nor the Apostles, in any of their outward actions; and yet Paul saith Act. 24: • 3. that after the way, which his enemies called heresiel, so worshiped he the God of his Fathers. And we find that by external actions worship was performed to Christ Mat. 2:11. & 8:2. & 9:1 • . & 15:25. & 14:33. & 28:9, 17. Mark. 5:6. Luk. 24:52. John. 9:38. We find in the book of the Revelation, the worshiping of God, opposed to worshiping of the Beast; and the Beast was worshiped by visible works and actions. But saith he, God hath now instituted a spiritual worship, opposite to the ceremonial worship under the law. Very true, but hath God discharged now all outward actions in worship? or cannot God be worshiped in Spirit and in Truth, w • ere there are any outward actions performed? Beside, that this argueing supposeth, that God gote no spiritual service under the Law, which is manifestly false; we desire him to prove, that spiritual worship is inconsistent with any outward action; and consisteth only in silence; and that Christ meaneth no other John. 4. for all this we deny; and this he undertook to prove: but instead thereof he confuteth himself; For he tells us, in the end of Pag. 343. that God now taketh the heart of every Christian to be his temple, and there instructeth, how he will be worshiped in some (N. B.) external actions. Now external actions are no silent worship. We leave this self confutation, and proceed.
20. He tells us Pag. 244. § 16. That this way of worship of theirs was of old practiced by some, who therefore were called Mysticks ; and he citeth some sayings of papists: And though I find nothing in the words by him cited, giving countenance to his opinion; yet I am apt to think, that his way oweth its original more to the Monks Cels, than to the Apostles and primitive Churches; and am ready to fear, that as it came from thence, so it may lead back thither again. And though these mystick Monks & Friars had some ground to speak against the necessity of the Popish Observances, which were but inventions of Men; I can see no ground, why he and his fraternity should inveigh so much against the appointed Ordinances of Christ: And though they call themselves Witnesses for the Truth, and for God; yet it is manifest, that they are real witnesses for Error and for Satan.
21. In the last place §. 17. Pag. 246. &c. he cometh to answer some Objections The first is, That its a very unprofitable thing to do nothing, and that it is better to be occupied in meditation & good exercises. And this is very true. What answereth he? That is not unprofitable, which is absolutely necessary, before any duty be done acceptably. This is very true too; but he hath not yet proved his Silence to be such a necessary Antecedent. They must (saith he) have but carnal apprehensions of God, who think, men can please him by their proper operations; when we have shown, that the first progress unto pleasing of God consisteth, in ceasing from our own imaginations, that we may suffer God's Spirit to work in us. Ans. we have seen all that he hath shown; and have seen for all that, no proof or demonstration of what he undertook to prove: That Introversion is an Action, Operation or Imagination of a man, though it be attended with a Real or Imaginary, Human or Satanical Abstraction from all Operation or Imagination. The man, who thus introverts, is not passive, but active; else he should not be said, to introvert, but to be introverted: so that I wonder that this man did not so word his notions, that they might not destroy themselves. We must first cease to do evil, saith he, before we do good: Yet ceasing to do evil is not without all action of the mind and will, otherwise one might be said to cease from evil, in order to a doing of good, when he sleepeth, or when he is bound hand and foot, and his mouth stopped, though the Devil be raging in his Soul, Intellect Will, & Affections.
22. The 2 Objection is. If this be all their worship, why have they set times and places of meeting; seeing they might do all that at home, in their several houses? He answereth. It pleaseth the Lord, to make use of the outward senses of his people, while here, in communicating of spiritual life; and suitable means, as speaking, praying and praising. But all this is inconsistent with pure silence, which is often all their worship: and with them, Speaking, Praying and Praising a • e not so necessary. He addeth, God hath appointed Assemblies to preserve an outward visible testimony for his name. But there is no visible testimony given to his name, when the duties, which he hath appointed for that end, are not performed, nor the Ordinances observed. He maketh his life (saith he) to abound more unto his own, when they meet together to wait upon Him. Answ. Well; but that is not by their simple seeing one another's faces, which may be in the market place, and on the streets; but by faithful and conscientious observation of his ordinances, and not by mute mumrie. What he saith of Assemblies from Mat. 18:20. and Heb. 10:24. is true; but maketh nothing for their mute service, of which all the doubt remaineth.
23. The last Objection is, That this mute way of worshiping is not found in the Scriptures. And sure, if it be not prescribed, it must be will worship. He answereth. That they make not silence the only substance of their worship. Yet he confessed, that sometimes it is the whole of their worship: And though it be not the only substance of their worship; Yet if it be a substantial part, it must be instituted, and warranted by a word of Institution, Mat. 15.9. Mak. 7:6. Esa. 29:13. In the primitive times, says he, they prayed and preached by the Spirit. And if so, what absurdity is it, if we suppose, that the Spirit did not sometimes move them to these outward acts, and that then they were silent. Ans. I read of their worshiping in the Spirit Phil. 3:3. but of their praying and preaching by the Spirit. I read not: and though I will not much quarrel about the phrase, yet I think Scripture phrases are best: and I shall add, that neither name nor thing is found in the Scripture, in the Quakers sense. If they did all in worship, by such previous immediate Impulses, as he dreameth of (which I doubt if ever he shall prove) it must necessarily indeed follow, that they were silent, when they had not such motions; or went on without them: But in this case, their silence was but a pure non-action; it was not a positive part of worship; nor such a positive active silence or Introversion, as he phancieth. That men must be silent, when they speak not, nor imagine not, is very probable; but that the Silence of the primitive Church, was such a Silence, that not only was without words, but also without thoughts and all imaginations, will be hardly proved by him; And when that is proved, which I look upon as very improbable, he hath not proved his Conclusion; till he withal prove, that this silence was gone about, as a principal part of worship. How long time will he take to prove this? How much less shall he ever prove, that the positive part of his silence, I mean the Introversion, was observed as a necessary part of worship? He addeth, Act. 2:1. It is said, they were all in one place, and then it is added, suddenly the Spirit came; but we read not, that any were speaking at that time: And what absurdity, if we say, they were silent? Ans. It is not said, suddenly the Spirit came, but suddenly there came a noise ; it is true, the Spirit came, in his glorious Effects: Read we, that they were all silent? Read we that they were all Introverted? Where is then his Institution, or Example for his Introversion? Though they had been silent, that will not say, that they did Introvert; nor will it say, that their silence was a principal part of their worship. The man I see must bring forth such proofs, as he hath.
24. He starteth Pag. 248. that Objection, That there is no instance of such a silent assembly, in all the Scriptures. To which he Answereth. That though this be not written, yet such an assembly might be lawful. But we are seeking a word of Institution, or an approven Instance of their silent worship: And he can give neither. But he thinketh that a proof by consequence from other duties pressed in Scripture will suffice; And it is well, that he will admit of Consequences, in this case. What is this Consequential proof? The Scripture, saith he, commandeth us to assemble together. This is granted. What then? And forbids us, while assembled, to pray or preach, but as the Spirit moveth. Where is this said? why doth he not show this, that we may consider it? we must take it on a Quakers word. What is his Conclusion? If being assembled we are not moved by the Spirit, it necessarily followeth that we must be silent. Tru • lie this is probable; but it is nothing to the point, seeing every silence is not an Introversion : but where is the Conclusion, That this Introverting silence is a principal part of worship? He must leave this, until the next occasion. Yet I must take notice, that consequentially (if he reason by consequences, he must give us leave to do the same) he here destroyeth all that he said above, upon the head of the Scriptures ; for there he denied, that they were our Rule; and yet here, he placeth them for the only Rule of worship, and would fain seek footing for his way of worship in them, were it but by a Consequence; while as, according to his principles, formerly laid down, he had no more to say, both to this and the former Objection, then that they were not bound to seek after either Precept or example of their worship, in the Scriptures; and this had been a short cut. But instead of this, he is runneth thorough the Scriptures to seek for an instance, and he pitcheth upon some in the Old Test. forgeting what he said in the beginning of this debate about worship; to wit, That he was only speaking here of divine worship now under the Gospel: And he knoweth, that Instances of worship under the Old Testament will not be pertinent to prove this, though he should produce multitudes. Could he get no one instance, in all the N. Test. ? what if I help him to one? See Act. 21:40.— Paul stood on the stairs, and beckoned with the hand unto the people: And when there was made a great silence, he speak unto them. Here is a Silence, and a Great Silence, and a Great Silence in an Assembly: But I confess this Instance will not help him; for neither was it worship; nor was there an Introversion here, nor had it on their part, any good issue; as we see Chap. 22:22, 23. And yet I think their silence is hardly so justifiable, as this was. But let us look upon his Instances out of the Old Test. His first is of Job's friends si • ting seven days in silence. But was this a meeting for worship? was Job 's friends all these days Introverted? How came it, that when the seed at length gote room, and the • were prompted to speak, they spoke no more consonantly to truth? It would seem, that all the light of God, that shined to them, while thus seven days long introverted, did not dispel all their darkness, nor banish the Devil away wholly. But the text itself giveth the reason of their silence, to wit, for they saw, that his grief was very great. He citeth next Ezra. 9:4 But most impertinently, for this was a silence, not for worship, but arising from astonishment, grief, sorrow and heaviness, caused by the sin of the people: Here was no Introversion, to seek after the light within; nor Abstraction from all thoughts and conceptions, for his heart was filled with sorrow, and thoughts of the grievousness of the sin. Ezekiel 14:1. speaketh nothing of silence, nor Chap. 20:1. But of the people's coming and sitting before him: and if he say, that dureing this time, they were Introverted, he must say • lso (and not speak far amiss, I grant) that persons may Introvert, and yet set up their idols in their heart, and put the stumbling block of their iniquity before their faces, as Ezech. 14: verse. 2. and be such as God will not be inquired of Chap. 20: verse. 3. If these be his instances, much good may they do him, and I wish he may see in them, his own picture, and learn from henceforth, to abhor himself, and his diabolical way.
25. Some time after I came this length, I called to mind something I had read of the fanaticisme of the Church of Rome, in D. Stelling fleet, which will help to inform us, concerning the nature and rise of this doctrine and manner of expression, used by our Quakers. D. S •• llingf. tells us Pag. 327. of his book of the Idolatry of the Church of Rome, that the Papists have their abstractedness of life, mental prayer (i. e. our Quakers worship) Passive unions, a Deiform fund of the soul, a state of Introversion (whence we see from whom our Quakers have borrowed this expression) divine Inspirations. He tells us moreover, that, as they speak, the Perfection of this state, lying in an intime union with God, whereby the soul is Deified, is to be attained only in the way of unknowing and of self annihilation : This is the very sum of the Quakers doctrine. And Pag. 328. &c. Out of Mr Cressy, a popish fanatic, his Mother Iuliana's Revelations; and preface, to Sancta Sophia, and the book itself, he citeth several passages, which we may take some notice of, such as these. The only proper disposition towards the receiving supernatural Irradiations from God's holy Spirit, is an abstraction of life, a sequestration from all business that concern others (though • t be their salvation) and an attendance to God alone in the depth of the Spirit—the lights here desired and prayed for, are such as do expel all images of creatures, and do calm all manner of passions, to the end, that the soul being in a vaculty, may be more capable of receiving & entertaining God in the pure fund of the Spirit. But what is this fund ? He tells us out of Lud. Blosius Inst. Spirit. that the Deiform fund of the soul is the simple essence of the soul stamped with a divine impress ▪ or, that from whence ariseth a superessential life. Out of Sancta Sophia we are caught that the way to perfection, is a Contemplative state, rather then an Active, and that because it is more perfect, more easy, more simple and more secure from all errors and illusions, which may be occasioned by an indiscreet use of prayer. What is the active State. It is the use of reasoning and internal discourse to fix our affections on God, and expressing itself in sensible dev • tion and outward acts of obedience to God's will. What is the Contemplative? Seeking God in the obscurity of faith, with a more pr • found introversion of Spirit, and with less activity and motion in sensitive nature, and without the use of grosser images. And further it is said, that such souls are not of themselves much inclined to external works; but they seek rather to purify themselves and inflame their hearts to the love of God by internal, quiet and pure actuations in Spirit, by a total abstraction from creatures, by solitude both external and especially internal, so disposing themselves to receive the influxes and inspirations of God, whose guidance chiefly they endeavor to follow, in all things. Is not this the very frame and mould of our Quakers ? But wherein lieth the security of this state above the other? In this, that a contemplative soul tending to God, and working almost only with the heart and blind affections of the will, pouring themselves upon God, apprehended only in the obscure no • ion of faith—transcending all operations of the imagination, and all subtlety and curiosity of reasoning, and lastly seeking an union with God only by the most pure & most intime affections of the Spirit: what possibility of illusion or error can there be to such a soul ? We see whence our Quakers had that, which is touched above §. 20.
26. Yet more p. 332. & 333. He showeth us, how they describe the soul's passive union with God, to be In which God after a wonderful and inconceivable manner, affords them interior illuminations & touches, yet far more efficacious & divine; in all which the soul is a mere patient, and only suffers God to work his divine pleasure in her, being neither able to further, nor hinder it. The which unions though they last but even as it were a moment of time, yet do more illuminate and Purifie the soul, then many years spent in active exercises of spiritual prayer or mortification could do. The progress to this state of perfection they thus describe. He who would come to it must practice the drawing of his external senses inwardly, there loseing and as it were annihilating them; then he must draw his internal senses into the superior powers of the soul, and there annihilate them likewise: and those powers of the intellectual soul he must draw into that which is called their unity: and lastly, that unity, which alone is capable of perfect union with God, must be applied and firmly fixed on God; wherein the perfect divine contemplation lieth. In which union all is vacuity or emptiness, as if nothing were existent but God and the soul, yea so far is the soul from reflecting on her own existence, that it seems to her God, and she is not distinct, but one only thing. Is not this the very life of the Quakers public & principal worship?
27. Furder we are told (see Pag. 336.) that they lay down as a fundamental rule. That God only by his holy inspirations is the guide and director in an internal contemplative life, and that all the light they have therein is from immediate divine illumination—and that this light doth extend further, and to more and other more particular objects, then the divine light or grace, by which good Christians living common lives in the world are led, extends to. Very Suitable is this to our Quakers doctrine above And we are informed further, that Mr Cressy in his discourse of Passive unions, saith That God reveals himself to the soul by a supernatural species impressed in her, which revelations are either sensible, as apparitions, words &c. or intellectual, either immediately, or by Angels. The effects of which supernatural species, in actions of God, are Rapts, or Extasies, internal visions &c. Our Quaker might have given us some such thing as a more likely ground of their quaking and trembling. More might be adduced out of that forecited Book, but this taste is sufficient to let us see, that our Quakers way and worship hath been long ago in use among, & much applauded by the Fanatick Papists.
28. Afterward, I providentially saw the Sermons of one Taulerus a Dominican (who preached at Colone about the Yeer 1346.) translated into Dutch by Johannes de Lixbona and printed at Antwerp. A. 1647. an Author much commended by Bzovius in Annal. Trithemius, Bellar. de Script. Eccl. & Blosius, wherein I found, without any narrow search, several expressions, showing whence our Quakers have their rare things, of which I shall adduce some instances; not to mention the manner of his conversion, set down in the relation of his life, how, while he was sick, sad & dejected, a voice came & said to him, Be at peace and rely upon God, & know that when he was in the world in Mans Nature, he cured all their souls whose bodies he cured (which may be doubted as to the nine Lepers, who did not return to give glory to God Luk. 17:17, 18.) at which he was transported out of himself, and had no use of his senses or of reason for a time: Whereupon his friend, an old man, told him, that now he had felt the grace of God in truth; and was taught by the holy Ghost, had the Scripture in him, and could now understand it all, and reconcile all seeming contradictory places; and that one of his Sermons should now do more good, than an hundred formerly. Waving this, which yet looketh very like our Quakers way, I shall mention some few expressions (of many) in these his after Sermons. In his first Sermon on the first Sunday of the Advent, he saith, that people must Introvert into themselves, and abide by themselves, in their inward fund (or ground) and observe there the appointments of God, his drowings and callings, and take these immediately from God. Whence we may see, where our Quakers have learned their peculiar language: But moreover in his second Sermon on that day, he speaks of an Essential Introversion into the fund of the soul, where God dwelleth, and the true light shineth without any error. And afterward tells us of three men in every man, The outward man, that must be exercised with fasting, watching, Prayer &c. The Inward man, or the Soul, which must be exercised with inward devotion, earnest desires &c. And then The fund of the soul, or the most inward Spirit, exercised in essential, or substantial Introversions, and true unitings with God, beyond all works, thoughts, and enjoyings or embraceings.
29. In his sermon on the first Sunday after Candlemess he told his hearers, that in order to the new birth, they must Introvert and abide in their noblest part, to wit, into the fund; for there is the place of this birth : and next, That they must not have so much as one thought of God, as only Wise, Almighty &c but must be empty of all Thoughts, Words and W • rks, and of all Forms and Images of the understanding, and only suffer God to work in them; and become thus holily empty. A little after, he saith, That this fund of the soul is the secretest part of the soul, in which the soul worketh nothing, knoweth nothing, understandeth nothing; here the soul doth nothing by her powers of memory, understanding and will, but immediately by her own essence: and all the powers, whereby the soul worketh, flow out of the fund of the essence, in which fund is the inward silence: and in this alone is rest and waiting for this birth, and there doth God the father speak out his Eternal word: and in this fund of the soul cometh God wholly, as he is, and not divided: and no creature can come there, but must abide without in the powers. Nay he told his hearers afterward. That in the fund of the soul God begetteth his Son, the same way that He begot him from eternity, that is, by knowing and seeing himself perfectly by himself, and in his own essence. And this I • troversion from all thoughts & imaginations, he afterwards saith, is like Paul's being out of the body 2 Cor. 12.
30. In his first Sermon on new Years Day, he saith, That the Person that doth essentially give himself always unto God, as a prisoner, hath God also given up to him essentially as a prisoner ; and that this person is turned into the essence of God, in some sort ; and that God is always sensibly present with him, in all things, And in the same Sermon he saith, Man must in all his work Introvert, and wait on God there, and let him work, and look on himself but as an Instrument, and do all by suffering and permitting, and not by working, and so continue one that worketh inward and dwelleth inward, and so draw himself in, and sink into the fund of the soul (where God is present and dwelleth)—he must give himself to God, beyond and above words, thoughts and understanding, and in a suffering-permitting-way go off himself, and sink, after an inward and unknown manner, into the darkness o • pure naked faith : So in his second Sermon on that day, he hath these words, When a man hath given himself wholly over as denuded of himself, of all propriety in things, and of all • hings here, all that is borne in him, is not his but God's —and again, when once a man, in an upright and well ordered inwardness, is drawn by God to higher things, he shall put away all outward works and exercises, were it even such, as he had bound himself unto by oaths and promises.
31. In his Sermon on the first Sunday after the three Kings Day, he tells us, that in order to this new birth, our understanding must rest from all work, and be void of all knowledge, and • bide in darkness and ignorance, and not seek to return to its former knowledge : and that this state of darkness, is called a possible reception; for there remaineth (saith he) no more in the soul, but a possibility, or capacity to receive that, which will perfect it, and the man must labor more and more after this possibility, till his mind be satisfied, and become all things, that it can receive: And the more empty and unknowing that the soul is, it is the nearer unto God. So in his Sermon on the first Sunday after the Three Kings Day he saith, I dar boldly say, that he that introverts not, once at least every day, and turns not in according to his power into his fund, doth not live as a Christian: But such as are busy with their fund, and empty themselves of all things, and lay aside all imagination • , that the Sun of righteousness may send out his beams of Light, in their inward fund, find the yoke of Christ easy. So again saith he, Truly if any man could find within himself, know and see, how the eternal God hath founded himself, in the inward fund of the soul; and how he is there hid, and, as it were, soaked, he should be happy.
32. In his Sermon on Trinity Day, he tells us, That God begetteth in the fund of the soul his only begotten Son, an hundred thousand times more quickly, than in a moment, in a now of eternity, always new. And thereafter, That he who would find this, must introvert beyond all the workings of his outward powers and phantasies, and must sink there into the fund; and then cometh the power of God the Father, and in him calleth upon him, through his only begotten Son—and as the Son is begotten of the Father, and floweth again into the Father; so is this man begotten of the Father, and floweth again with the same Son in the Father, and becometh one with him. And afterward, In this fund a man shall pray for his friends, both dead and alive; and such prayer is more powerful then to sing, or say many Psalms by mouth: and then find we the witness of the three, that bear witness in heaven, that is, in the inward heaven, in the fund of the soul. Moreover in his first Sermon on the third Sunday after Trinity, he hath these words The penny must have its weight, and its image; the weight, that the man may fall and sink again in God's fund, as he is come out of it—his image is—that image, which is God himself, in his own pure divine essence, in which God knoweth, loveth and enjoyeth himself; in which he liveth, is and worketh, by which the soul is wholly God-died (or like God) and becometh divine: and in this union with and sincking into G • d, he becometh, through grace, all things, that God is by nature also.—So that if he could see himself, he would think himself to be God, and everyone that cou •• see him in that clothing, die, form and divine essence, would become happy in that sight—The man casts away again unto God, who gave all; all things, & becometh so naked and empty, as one that is nothing and hath nothing: And thus the created Nothing sincketh into the uncreated nothing. And thus one abyss calleth unto another, the created abyss calleth unto the uncreated abyss; and these two abysses become as one, a pure divine essence, where the Mans Spirit hath lost its self, in the Spirit of God, being drowned in that bottomless sea, (the like he hath in his sermon on the eleventh Sunday after the Trinity. ) In his second sermon on that day, he tells us, that the little shipe (mentioned Luk. 5.) signifieth the inward conscience, or mind, the fund of the man, where our Lord truly dwelleth, and where his rest and joy is, in case the man will always carefully observe this inward fund, and in the love of God, for saking all things, will introvert into this fund &c. Again, if one, while singing or reading, be moved to introvert into the inward fund, and find that that exercise should hinder his introversion, he must leave that, and all other good works, and introvert, and in this introversion give himself wholly up unto God, and follow the divine pull, with all his heart. So he expoundeth Christ's sitting in the shipe, and teaching, to be Christ's sitting in the inward fund of the obedient man, and there teaching him his most acceptable will; and (saith he) such a person is able sufficiently to teach the whole world.
33. In his sermon on the third Sunday after Trinity, he saith, this weakness (speaking of Paul's words 2 • or. 12:9.) cometh not from outward exercises, but from an overflowing of the outpourings of the Godhead, that is so poured forth on the man, that the poor earthly body cannot endure it: For God hath now so brought him in, that he is wholly like God, and all that is in him, is, in a hyperphysical manner, transformed, so that God now worketh all works in the man, so that justly he may be called one like God, for whosoever should see him aright, would see him, as God (that is by grace) for God liveth, doth and worketh all in him, yea enjoye • h himself in him. So on the fourth Sunday after Trinity, speaking of prayer, he saith, the man that would pray must recollect himself and introvert into his inward fund, with his mind lifted up, and his power streatched forth, and with an inward regarding of God's presence, and a real desire, above all things, to do God's will, going out from himself and all created things, and sincking himself there deeper and deeper, in the clarified will of God—and this is to pray in the Spirit. And again, he tells us, the third degree of an inward life is a going over into a God-likness, by union of the created Spirit with the essential Spirit of God: And this, (saith he) may be called an essential inturning. Thereafter speaking of this same mater, he saith. Then doth God draw the man out of the human form into the divine form, and then is he so Godded, and so divine, that all he is, and doth, God is that, and doth it; and he is so exalted above his human form, that he becometh that, through grace, which God is by essence: then he seeth, that he hath lost himself; and he knoweth and findeth himself nowhere, he knoweth nothing else, but only one simple essence. And in the next sermon he tells us, That God would rather live in a soul, then in heaven; and is more in a gracious soul then in heaven, and that more properly: for God worketh all the man's works not only in him, but for him, and then giveth them to him, & he • urther begetteth his only begotten son in the soul, as truly, neither more, nor less, then as he begetteth him in eternity. And he tells us, That this, which is begotten in the soul, is not anything that is of God, or divine, but is God himself, the same Son, which the Father begetteth from eternity; nothing else but that same lovely divine word, which is the Second Person in the Trinity : And thereafter tells us, that all rational creatures, by nature love God, more then themselves. And in his second sermon on the eleventh Sunday, he sais, this inclination to God doth not leave the soul even in hell : So also in his sermon on the 17. Sunday.
34. In his sermon on the fifth Sunday after the Trinity, he tells us. That when a soul receiveth the body of Christ in love (to wit, in the mass) it is transformed or changed into the body and soul of Christ, yea into whole Christ, and moreover also in his Godhead.—This is the nature of divine love, that it carrieth the soul above its nature, and transformeth it into the bottomless Godhead; so that it knoweth nothing o • itself, nor findeth nothing in the Spirit, but only it findeth itself wholly transformed into Christ. And thereafter he saith, that when one receiveth in the S • crament the life and love of Christ, they are changed into God, as the meat and drink is changed into them. In his sermon on the seventh Sunday after Trinity, he hath these words. Therefore is it always necessary, that men turn the eye of their understanding always unto that ground, where the man is by God eaten, digested, incorporated, and united with God. In his second sermon on the eleventh Sunday he saith, the best and inward part and excellency of the soul is called by some, the sponk of the soul; by others, the center of the essence; by others, the image of the Trinity, and this flieth so high that the understanding cannot follow it, for it resteth not until it come into the fund of the Godhead, out of which it came, and where it was before it was created. The like he hath in his sermon on the sevententh Sunday.
35. In his sermon on the thirtenth Sunday, he hath these words, when men by all their exercises draw-in their outward sensible man to the inward reasonable man, & those two together, go in into the inmost man, or most hidden man of the Spirit (where the true image of God lieth,) and then press-in into the divine abyss, in which man was from eternity, • ere he was created; and when the merciful God seeth the man turned-in to him, in such purity and nakedness, the divine fatherly abyss boweth down, and sincketh into this pure introverted fund of the man, and changeth, by a certain transformation, this created fund into his divine essence, and maketh the man's Spirit so one with himself, that were it possible, that he could see himself in this state, he should see himself so exceedingly excellent in God, that he should think that he were God himself. So in his sermon on the seventeenth Sunday, speaking of the soul, he saith it is called men's, the mind, that is the fund, where the true image of the Trinity lieth hid, and this is so excellent, that we can als little give it a proper name, as we can give God himself: And could any see how God dwelleth in this fund, he should be happy: The nighness and affinity that God hath there is wonderful great, that we neither can nor dar speak thereof. Again, as our soul doth wholly sink in and melt with its most inward into God's most inward, and becometh there renewed, our Spirit is there so much more reformed by God's Spirit, as we take the right and pure way; for God poureth himself forth into our Spirits, as the Sun doth its light into the air, so that the whole air is transformed therewith, that no difference can be seen: much more in this union, which transcendeth all natural union, shall no man be able to difference the created Spirit, from the uncreated Spirit of God—for were the created Spirit seen in this union, without doubt, it should be taken for God.
36. In his sermon on the nineteenth Sunday, he tells us of some, who having turned away from themselves and all things, and turned in to the true light, these (sais he) with an inward silence, sink from all their strength, and dissolve in God their original, and retire themselves into the darkness of the divine wilderness—and there thrust themselves so far in, that they lose all difference in the unity of God, and lose also themselves, and all things, and know nothing else but one bare pure and simple God, wherein they sink to the ground. In his sermon on the two and twentieth Sunday, he saith, This image and superscription is savingly made perfect in the most inward part of the soul, in that place, which God hath prepared and appropriate to himself—to wit, the glorious pure substance of the soul—hereby is the most inward part of our soul made perfect, and united with the most inward part of the high Godhead, where God the Father is always begetting his everlasting word, his only begotten Son.