The Quakers Catechism, Text
AN ANSWER TO THE QUAKERS QUERIES
Miſerable Creatures,
BEfore the laſt I wrote to you, I had received three ſeverall Papers, with the Names of three ſeverall Perſons of you inſcribed, viz. One Iane Hicks, one Thomas Chaundler, and Edward Neway. Theſe I have yet to ſhew, though the ſpirit that poſſeſſeth you did ſince prevail with you to call me falſe Lyar and Serpent in Folio, but for telling you that I had received them from you: Forſooth, becauſe I named not the woman before, and becauſe Neway wrote not: But might not I receive them as from them, and having their Names and only theirs inſcribed for all that? Since that time I have received two more, One ſubſcribed by Richard Farnworth and Thomas Goodier, and another without any ſubſcribed Name. I ſhewed Tho. Goodier that with his Name, and asked him whether he owned it, who told me, he neither read it nor mine which it replied to, and yet ſo farre belived thoſe that bad, that he owned his Name at it. Having received in your firſt Letters, almoſt nothing but ſome Sheets of [Thou Serpent, Viper, thou Childe of the Devil, thou Son of perdition, thou dumb dog, thou falſe hireling, thou falſe Liar Deceiver, greedy dog, thou ravening Wolf, thou curſed hypocrite,] with much more of the like; I returned you no Reply, as confeſſing my ſelf not ſo well skilled in that language and learning as you are; And for the dunghil-heaps of falſe accuſations annexed, I paſſe them by, as being well known to be impudent ſlanders; Such as my [upholding acourſed, Prelatical Government, falſe worſhip, &c.] for which you dare ſay [the vengance of the Lord is againſt me,] while you inſtance only one word of a Paper of mine, wherein I moved that men be reſtrained [from preaching againſt the Eſſentials or Foundamentals of Chriſtianity,] which one of you tels me is a reſtraining men from [ſpeaking any more in Chriſts name] and a perſecuting Chriſts Miniſters:] we may ſee what Chriſtianity and Chriſts Miniſters are in your account, who take it for ſuch damnable enmity to Chriſt, for a man to be reſtrained from Preaching that there is no Chriſt, or from reproaching him: I doe not think if I had deſired that men ſhould be reſtrained from calling you damnable Hereticks, or the Baſtards of the Papiſts, that you would have been ſo froward as to have ſaid that herein I was your Enemy; Nor do I think you would have taken it for any dangerous reſtraint to the Liberty of their Conſciences; But Chriſt will deal juſtly with you though you deal unjuſtly with him and his.
When your Praters were here, I deſired to know the further ground of all theſe heavy accuſations; that muſt prove me a childe of the devil, a greedy dumb dog, a Son of perdition, with all the reſt. And I could have no proof of all but this; That I was called Maſter, That I ſtood in a high place to preach, and that I ſtudied, and that I preached by an hourglaſſe, and ſo would limit the Spirit if I had it; and that I took money, for Tythes: Falſe doctrine and worſhip I was charged with in general, but not one word of inſtance in any particular that I can remember: To theſe charges I ſhall give you ſome account anon.
When I had received your 24 Queries, I ſent you my Anſwer, that if you would but ſubſcribe your conſent that I ſhould come to your meeting, and anſwer them all by word of mouth without diſturbance, and you would receive what was made plain to your ſelves to be the Truth; I was willing to come over to that end: This motion you deteſt and reject with a Sheet of further Revilings in the ſame-language as the firſt were: I hope you will not take it ill if I reply not in that grinning or barking Rhetorick; For if I be a dumb dog, you cannot expect that I ſhould equal you in ſnarling, or barking, or howling.
But have you not bewraied your deceitfulneſſe in refuſing to conſent that I ſhould come and anſwer your Queſtions? Do not you ſhew by this, that you are children of the Darkeneſſe, and the Works of darkneſſe you are carrying on? When you hate the Light becauſe your Deeds are Evil? Why would you ſend me Queries which you would not give me leave to anſwer by Speech? What was it that you feared?
But in ſtead of this, you [charge and command me in the Name of the moſt high God to anſwer them in writing] that you may [publiſh them with your Reply if need be.] But when I deſired to ſee the Commiſſion by which you claim this Authority, you ſhew me none, but tell me, It is inviſible. And may not all the world command me on theſe terms as well as you? In ſtead of admitting me to anſwer in your Congregation, ſome of you came over (taking a time when the Lord had ſhut me up by ſickneſſe, and could not go to the publique meeting) to make a diſturbance in our Aſſembly, Mar. 25. and to try your Rhetorick on the mindes of People in this place: whereupon it pleaſed the Magiſtrate to binde one of you to the good behaviour, for the publique Diſturbance, and railing at the Magiſtrate: And upon this you ſend another paper with an outcry againſt us as perſecutors: when you might know, that I was not concerned in the buſineſſe; and when indeed no man did ſo much as once ask my advice in it. But as for them that did it, I dare no more accuſe them of perſecution, then I dare accuſe them for perſecution who ſhall burn a Thief in the hand. Alas, what impatient ſoules are you, to cry out ſo much of perſecution, when many a poor-ſcold is duck in the Gumble-ſtool for words more incomparably ſweet and Lamb-like then yours?
I ſhall now come to ſay ſomewhat to your Papers; and firſt give you a word of my reaſon, why I may not anſwer them ſo punctually in order, and word by word, as you command me to do: 1. Becauſe I dare not be guilty of loſing ſo much precious time: 2. Becauſe I have much more profitable work to do, though you accuſe me for Idleneſſe, becauſe I do not dig or threſh: when yet your Praters when they were here, did neither dig nor threſh any more then I: nor do I hear that they do elſewhere, as they follow their ſeducing imployment. 3. Becauſe you have heapt up non-ſence, vain repetitions and confuſions, ſo as to anſwer you accordingly would be of ſmall uſe to any, and would but prove me to be like your ſelves. Many more Reaſons I overpaſſe. There is not a ſcold in all the Countrey, but may as honeſtly and reaſonably command me in the Name of God to come and ſcold with them in the Market-place, as you may Command me thus to anſwer your ſcurrilous ſcolding Papers. Yet you ſhall have no Cauſe to complain that I have overpaſſed any thing that's worthy to be regarded.
YOur firſt Query is, [What's the firſt Principle of the pure Religion?] To which I anſwer, 1. [That God is] and next [that he is a Rewarder of them that diligently ſeek him] Heb. 11. 6. 2. Do you ask this as Learners? No that you renounce. Or as Teachers? Why then do you not ſhew your Commiſſion to teach? And why do you not plainly Teach, but ask Queſtions? Or do you ask it for matter to feed your prating and ſlandring?
Your ſecond Query is [Whether they are a Church of Chriſt that beat and perſecute them that witneſſe forth the Truth in his Name? &c.] Anſw. Doubtleſſe it's poſſible for a true Church to be guilty of injuries. But you have as little cauſe to put this Queſtion, as the Turk hath. What would you anſwer if a Iew or a Turk, or a Witch, ſhould put this Queſtion? [Is it a true Church that perſecuteth them that witneſſe the truth] Surely it's nothing to you, who witneſſe abominable falſhoods and dreames. 2. But I'll tell you what do. When you come home, go to ſome of your Goſſips, the Friers or other Papiſts, and ask them this Queſtion: Whether it be a true Church which ſet up the Spaniſh Irquiſition? and Cauſed the French Maſſacre? and hath by flames and ſword drawn out the bloud of ſo many hundred thouſand true Chriſtians? Ask them, Whether the Butcheries of the Waldenſes, and the Iriſh murders were done by a true Church? It may be they will give you a moſt ſatisfactory Anſwer then I can, becauſe you will ſooner hear them.
Your third Queſtion is about Infant-Baptiſm. Of that I have already written a whole Book, which in modeſty you ſhould peruſe, before you call to me for more. Have you ſoberly read what I have there wrote already? If not, to what purpoſe ſhould I write more to you of the ſame ſubject.
Only to your Query, I will adde this Query to your Founders the Anabaptiſts: Whether by this time they do not feel Gods plagues upon their party? And whether God do not viſibly teſtifie againſt them from Heaven, in giving up their diſciples to all kinde of abominations? And whether the Plague of Pharaoh be not on thoſe hearts, and of the blinded Sodomites on their eyes, that in all this can ſee no reaſon at leaſt to be very ſuſpicious of their way? and whether they are yet reſolved to wink on to deſtruction, or to ſtay till all turn Quakers, Ranters or infidels? And how much England yet feels it ſelf beholden to Separation and Anabaptiſtry? And whether it be not the Seperated and Anapaptiſts Churches that are emptied by the Quakers?
Your fourth, fifth, ſixth, ſeventh, eight and ninth Queries are all about Tythes: The ſubſtance of which I had anſwered long ago to ſome of your leading Bretheren, in a Book called, The Worceſterſhier Petition Defended; to which Book I referre you, to ſpare the labour of ſpeaking one thing twice; and modeſtly ſhould have taught you to take notice of that which I have done already, before you call for the ſame things again. Only let me now adde theſe Queries alſo to you.
Qu. 1. Whether have you read any of thoſe Books that are written long ago, to prove that Tythes are ſtill of Divine Right? If you have not, were it not well beſeeming a tender Conſcience to hear all that can be ſaid, before men adventure to rail againſt that which they do not underſtand.
Qu. 2. Whether there be not ſufficient Scripture to warrant a man to Dedicate part of his Lands to God, for the ſervice of his Church, and promoting of his Worſhip? Yea, Whether they did not in the Primitive times, ſo Dedicate all? ſelling it, and laying down the Price at the Apoſtles feet.
Qu 3. Is it not lawfull to take and uſe that which is ſo Dedicated? And if the Apoſtles and firſt Church Officers might take all, May not we take the Tenths, when they are thus Devoted?
Qu. 4. If our Anceſtours, many an Age ago have given the Tenths to the Church for the Miniſtry, are not thoſe ſacrilegious Church-robbers that ſhould now take them away, having nothing to do with them? And do not you counſel men to the ſin of Iudas or of Ananias and Sephira?
Qu. 5. If one that bears the bag prove a Iudas and Thief, or one Nicolas a Deacon ſhould lead a Sect of Nicolaitans, your Predeceſſours, Whether are all the Apoſtles therefore Thieves, or all the Churches and Paſtors greedy dogs, for taking much more then the Tenths, even mens whole Eſtates that gave them to that uſe?
Qu. 6. Whether I, or other Miniſters do ask the people ſo much for preaching as the Quakers receive themſelves? Do not you receive meat and drink, to ſuſtain your lives? But we ask not meat and drink of any, nor any thing elſe, that is theirs: The Tythes is none of theirs, nor ever was, nor their fathers before them; but they bought or took Leaſes of their Lands, with the Condition of paying the Tenths as none of their own. We ask them not for a peny, but only to divide between theirs and ours, and give us our own.
Qu. 7. If it be not a wrong to the people more then to the Miniſters to have the ſtanding Church-maintenance taken away, Why then do people petition ſo hard for Augmentations where Means is wanting? Or elſe do worſe.
Qu. 8. If the Supream Rulers of the Commonwealth may lay an Exciſe or Tax on the Nation, and pay Souldiers with one part of it, what forbids but that they may pay Miniſters of the Goſpel with the other part? And if they may lay a Tax for them, Why may they not fix a ſetled Maintenance in Tenths for them, much more, why may they not let them poſſeſſe that which is theirs already by their fore-fathers gift?
Qu. 9. Where doth any Scripture forbid paying or taking Tythes? I have ſhewed you in my other Book, where it commandeth allowing ſufficient Maintenance? Shew where it condemneth the Tenth part any more then the ninth, or the eleventh, or twelfth?
Qu. 10. When God hath commanded a ſufficient maintenance in general, and left it to humane prudence to judge what is ſufficient (before they give it;) If then a man ſhall ſay [Where doth the Scripture require the Tenths? and you are no true Miniſters who take the Tenths;] Is not this as wiſe as to ſay, [Though Chriſt and his Apoſtles did wear clothes, yet ſhew where any of them preacht in doublet, or breeches, or ſtockings, or elſe you are falſe Prophets for wearing theſe;] Is not this as wiſe arguing as the other, and to the ſame purpoſe?
And where you ask us ſo oft whether the Apoſtles took the Tenths, I tell you again, they took more, that is, men ſold all and laid down the money at their feet. It's true that then the poor alſo were maintained out of it; And if you will ſhew a Commiſſion to examine us, we will give you an account how far we maintain the poor out of our meer tenth part. In the mean time it's unreaſonable, that you demand, that we ſhould ſo maintain them as to ſuffer no beggars; For if all that a Miniſter hath will not maintain twenty poor people if he give it them all, how ſhould he then maintain a hundred with it?
Your 10th Qu. is, [Whether Chriſt enlighteneth every one that cometh into the world?] To which I anſwer, Yea, he doth ſo; All that come into the world of nature, he enlighteneth with the light of Nature (ſo called becauſe that it is a knowledge gotten by the Book of the Creatures and natural means, without ſupernatural Revelation though it be of grace alſo as it is freely given after a forfeiture;) And all that come into the world of grace he enlighteneth with the light of ſupernatural Revelation.
Having ſaid as much to this Query as you require, I will gratis adde ſomething that I may pleaſe you by ſupererrogation: I lately ſaw another Paper of your Queries which you have diſperſt in other places, which ſpeaks almoſt only of This Inward Light; In which I perceived 1. That you falſly intimate that we deny the neceſſity of an inward light, when as we maintain that the external light of the Word alone is not ſufficient without the inward light of the Spirit. 2. You there intimate to us a ſuppoſed ſufficiency of the inward light that every man in the world hath. Concerning which I ſhall ſay more anon, and now only demand of you. 1. Whether you mean it is ſufficient to leave men without excuſe, (That we maintain as well as you) or is every mans light ſufficient to his ſalvation? If ſo Q. 2. Was it ſufficient before Chriſt preached the Goſpel and ſent his Apoſtles? Or is it now ſufficient to all that never heard the Goſpel; If ſo, Is not the Goſpel a vain and needleſſe thing? or are you Chriſtians that dare ſo affirm? Q. 3. If the world have ſufficient light, what need they your teaching, or diſcourſe, or conviction? Q. 4. If all have ſufficient light within them, what need there any converting grace? Q. 5. Then why did Chriſt ſend Paul to open mens eyes, and to turn them from darkneſſe to light, if they had ſufficient light before, Act. 26. 18. Q 6. I pray you do not diſdain to tell me when you have rub'd your eyes, if all men have ſufficient light within them, Why you got up into the Judgement ſeat, and pronounced me ſo oft to be in darkneſſe, and to be void of the light, and to have none of the Spirit. If all have it, why may not I have it?
But let me tell you further in your ear, that we that you ſo frantickly bawl againſt, have read Bellarmine and other Papiſts ſo oft, that we cannot be ignorant who are your Teachers, though your ſelves are ignorant; We know how earneſtly the Jeſuites would perſwade us that there is a light in every mans conſcience, which if he improve and husband well, God is bound to give ſuch additions as ſhall make it become ſaving, and that by the good uſe of natural light men may certainly get ſupernatural; and that it is in mens own power, what light ſoever they have to improve it to ſalvation.
Your 11th Query is, [Whether we have ſeen Gods face?] Anſ. Whether theſe be Learning, or Teaching, or quarrelling, or doting Queſtions, I leave to your conſideration: but what Call you had to propound them to ſuch Serpents, Dogs, and Children of the devil, as you call us, I know not: But however I'le anſwer you truly. 1. By the eye of reaſon I have ſeen that there is a God, and that he is infinite, incomprehenſible, moſt great and moſt good, &c. 2. The ſame I have ſeen more cleerly by the eyes of faith. 3. But I never ſaw God by the eye of fleſh, for none can ſo ſee God and live, Nor hath any man ſeen God at any time, ſaving the only begotten Son who is in the boſome of his Father, he hath declared him. 4. Nor have I ſeen him in glory intuitively, or as the glorified in heaven do. If you ſay you have ſeen more, I ſhall not be very forward to beleeve you, till I ſee better fruits of it. I alſo therefore demand of you, Whether he that hath ſeen God do not abhor himſelf (as Iob did) in duſt and aſhes? and whether the true knowledge of God do not ever abaſe the ſoul, and make a man very mean in his own eyes? And then is it likely that ever thoſe men had the true knowledge of God, who make it their buſineſſe to exalt themſelves as having the Spirit, and beign perfect without ſin, and to revile and bedung other men with their reproaches, as being all the Children of the devil, and of darkneſſe, that be not of their ſtrain, and rave not as they do? The Phariſee that thanked God he was not as other men, nor as the Publicane, ſpoke humbly and modeſtly in compariſon of you, and yet was he counted a proud ſelf-juſtifier: If ever you come to the leaſt ſaving ſight of God, it will mightily change the proud ſtrain of your ſpirits, and make you abhor the thoughts of your preſent evil waies.
Your 12. Query is. [Whether we have the ſame infallible Spirit as the holy men of God had that ſpoke forth the Scriptures?] Anſ. Why muſt you know this? Are all Dogs and Serpents with you that have not that Infallible Spirit? But we hear the croakings of your Papiſt guides in that word [Infallible;] that's the: pillar of their Kingdom, and the maſter-point of their New Religion, That their Church is infallible; For denying which, Knot the Jeſuite againſt Chillingworth, and a late …otable gawdy Orator S. W. againſt Dr Hammond, and others of them, would fain perſwade us that we ſubvert Chriſtianity, and are little better then Infidels, becauſe we are not Infallible: But I will anſwer you and your Maſters together in a word. 1. The Prophets and Apoſtles had infallible Inſpirations of new matters of divine verity, not before revealed, becauſe they were to be Gods penmen and Meſſengers of ſuch New Revelations, I have none ſuch that I know of. 2. The Prophets and Apoſtles were guided infallibly in the manner as well as the matter, ſo that every word that they wrote to the Churches was infallibly true; I have no ſuch Infallibility, nor your Grandfather the Pope neither: He may erre while he pretendeth to the greateſt Infallibility in deciding Controverſies. 3. What man ſoever he be in the world that beleeves any Truth, he doth infallibly believe it; For he that is in the right is not deceived ſo far, and he that is not miſtaken is ſo farre infallible, which is no more then non fallitur. 4. But if by [Infallibility] you ſhould mean the clearneſſe and ſubjective Certainty, as diſtinct from the objective and the bare truth of our conceptions, then I ſay, that's another thing then Infallibility, and not to be ſo called, and of that Certainty men have different degrees: All true Chriſtians are certain of their Fundamentals, yet ſometime with ſome doubting, ſo that they may finde cauſe to ſay with the Apoſtles, Lord, Increaſe our Faith; or, We beleeve, help thou our unbelief; But in leſſer controverted Points which Salvation dependeth not on, the beſt man on earth may erre, much more be uncertain; So that in a word, Every Church in ſenſu compoſite, while a Church is infallible in the eſſentials of Chriſtianity; and ſo is every true Chriſtian: And alſo they know infallibly every other truth that indeed they know; becauſe Truth is Truth whether they know it or not, and when they do know it they are not deceived; But in many things we all erre, becauſe we know but in part, and ſo farre are deceived.
Well, I ſay ſtill, Fair fall the honeſt humble Chriſtian that will confeſſe with Paul that we know but in part; For I ſhall never like pretenders to un-erring Infallibility more; I know but two ſuch pretenders, and they are both the moſt abominable deceivers and deceived, One is the Pope and his Clergy, and who more erroneous? The other is your ſelves, even diſtracted with errour. The Pope venteth abundance of falſhoods in doctrine, and corruptions in diſcipline and worſhip, and with all theſe errors in his hands, proteſteth he is infallible. The Quakers (all that yet have wrote to me or ſpoke to me) pour out the greateſt abundance of moſt impudent Lies, and ſpue their filthy railings in the faces of almoſt all they come near, ſo that I know not whether ever the Sun ſaw a more hardened, ſhameleſſe, abominable Generation then they (with their brethren the Ranters) are; and yet with all this filth upon their lips, they confidently profeſſe that they are infallible and without ſin; You may well excuſe us that we be not haſty in beleeving you till we ſee more reaſon for it.
Your 13th Qu. is, [What is Hels month that the wicked go in at, &c.] I anſwer. 1. You are liker to know ere long then I; If a miracle of grace ſave you not, you'le be better able to anſwer this Query then yet your unbelief will give you leave. 2. It ſufficeth me to know that Hell is a ſtate of endleſſe miſery, where ſuch as you ſhall everlaſtingly bear the effects of Gods wrath and juſtice with the devils and his Angels that now ſeduce you, if timely recovery prevent it not.
Your 14th Qu. is, [Whether the Bible be the Word of God? and Matthew, Mark, Luke and John be the Goſpel, and whether there were any Goſpel before them, and whether they be the light?] To which I anſwer, 1. Only Jeſus Chriſt is the co-eſſentiall, co-eternal Word of the Father, being one with the Father. 2. But the holy Scriptures are the temporal expreſſed Word, that is, the ſigns of Gods minde to man, ſo that Chriſt and the Scriptures are nor called the Word in the ſame ſenſe, no more then is the Word of a mans minde, and the word of his mouth or pen. This ſignifying word was preached before it was written, and then was the Goſpel, but it was written after it was ſo preached at firſt, that it might be a ſtanding Rule, and might be kept intire and ſure to the Church to the worlds end; For the bare memories of men would not have kept them for us with ſuch certainty as they have been kept in Scripture and delivered unto us, This Word therefore is the light, but not as Chriſt is the light, or as the Spirit is the light, for there are many lights that muſt concurre to give us light. It is a wiſe Queſtion of him that ſhall ask, Whether the light by which a man ſees be the viſive faculty of his eyes, or the light of a Candle, or the light in the air, or the Sun? Why it may be all theſe, There muſt be 1. A Sun. 2. A light from that Sun in the air. 3. An inward light in the eyes. 4. And that outward received by the inward, before you can ſee; So God in Chriſt is the Sun, Mans Reaſon is the Eye, The Goſpel or Word of God is the external Light flowing to us from the Sun, The Spirit cloſeth theſe two together, even the Goſpel and our Reaſon, and by its powerful work in that cloſure, breedeth a ſpecial illumination in the ſoul which the Word alone could not produce.
I ſhall adde ſome Queries to you. 1. Do you beleeve the Scriptures to be true or not? If you do, then you muſt beleeve what they ſay of themſelves; But they call themſelves the Word of God, Mar. 7. 13. Rom. 10. 8. 2 Cor. 2. 17. & 4. 2. 1 Theſ. 4. 15. 1 Pet. 1. 25. And often they are called the Laws of God, his Teſtimonies, his Statutes, his Precepts, his Promiſes, Goſpel, Covenants, &c. All Scripture is written by divine Inſpiration, 2 Tim. 3. 16. The word of Prophecy is a ſure Word, 2 Pet. 1. 19.
2. Will you give us leave to ſmell the Pope in your endeavours to diſgrace the Scriptures, though your own Noſes be ſtopt? For we have been uſed to deal with him at this weapon, and know that this is the main point of his New Religion,
Your 15th Qu. is, [Whether we own Revelations or no?] Anſ. I own all divine Revelations, and diſown all diabolicall ones, ſo farre as I know them. I own all thoſe bleſſed Revelations contained in the holy Scriptures; for they were infallibly ſealed by multitudes of uncontrolled miracles and a ſpirit of holineſſe; I believe that the Scriptures or Laws of Chriſt being finiſhed and ſealed, we muſt hold theſe till the coming of Chriſt, 1 Tim. 6. 13, 14. and that Chriſt will be with the Preachers of this ſame doctrine to the end of the world, Mat. 28. 20, 21. and that theſe are able to make men wiſe to ſalvation without any more additions, and therefore no more is to be expected. But yet I beleeve 1. That God hath not tied himſelf from revealing particular matters in ſubſervierty to Scripture extraordinarily, as divers murders have been revealed, and the like matters of fact. 2. And I beleeve that all true Chriſtians have the illuminating, ſanctifying Spirit of Chriſt to help them to know all the meaning of the Scripture which is of flat neceſſity to ſalvation, and more, according to their ſeveral meaſures of the Spirit with other helps.
Your 16. Qu. is about Singing Davids Pſalms;] To which I ſay, Till you have conſidered what is already written on that Queſtion by Mr Cotton and Mr Foard, I know not why I ſhould adde any more: If all Scripture be written for our uſe and learning, why may not we ſpeak to God in the words of Davids Pſalms as well as any other Scripture? Tell me if you can? And further, Qu. 2. They being uſed by the Church till the Apoſtles times, where do you finde that they did ever forbid or aboliſh that uſe? Qu. 3. Whether is it more lawful for us to ſpeak Gods praiſes in the words of holy Scripture, and particularly of Davids Pſalms, or for you to rake together all the threatnings and ſharp reproofs in Scripture, to ſerve your turn to rail and ſlander me with?
Your 17. Qu. is, [What's the ſoul of man which the Miniſters of the Goſpel are to watch for as they that must give an account to God, and what is it that captivates the ſoul, and what death is it that hath paſſed over all, &c. and what is the Serpents head that muſt be bruiſed.]
Anſ. Seeing I am fallen under your Catechizing, I will readily obey. 1. The ſoul is that ſpiritual ſubſtance which cauſeth by its lower power, your life, growth, and nouriſhment, by its next power your feeling, and by its higheſt power (proper to man of all inferiour Creatures) your Reaſoning, Intellective knowledge and rationall willing and affections; which together with the Body conſtituteth the whole man, Suppoſing that you look not for a Definition, becauſe you ſo abhorre Logick, I think this in brief may ſerve your turns. 2. The whole man is oft called the ſoul in Scripture, becauſe the ſoul is the moſt noble part of him. 3. I pray mark the Text that you alledge, Heb. 13. 17. Obey them that rule over you, for they watch for your ſouls as thoſe that muſt give account that they may do it with joy and not with grief, for that is unprofitable for you:] Becauſe you have put this Text into my hand, I will mix my Anſwer with theſe few Queries to you; (For I ſuppoſe you expect no great exactneſſe of order from me.) Qu. 1. Whether many words in Scripture tranſlated [Maſters foreign &c.) be not of as low and humble an importance as [Rulers?] And therefore ſeeing God calleth Miniſters the Rulers of the Church, are they not ſo far Maſters as the word Maſter ſignifieth a Guide or Teacher? And why elſe are they oft called Teachers? Qu. 2. If God bid the people obey them as Rulers, and the Quakers perſwade them to abhorre and reject them as dogs, Serpents, and Sons of perdition, which is to be obeyed, God or the Quakers? and whether is it the Spirit of God or of the devil and Antichriſt that the Quakers ſpeak by? Qu. 3. Is it the Miniſters or the Quakers that watch for the good of ſouls, and have the rule over them? Q. 4. If the preſent Paſtors of the Churches be not true Miniſters, ſpeak out and tell us who are, and where we ſhall finde them, and where they have been from Chriſts time till now? Or whether Chriſt hath been ſo careleſſe of his Church, and ſo unfaithfull of his promiſe, as to leave his Church without Paſtors from the Apoſtles daies till now; And to leave all the world without true Paſtors even till now, except the Congregations of the Quakers in England? Q 5. According to this Text, whether will it be to the peoples profit or diſprofit to deſpiſe and diſcourage their teachers and guides, and make them do their office with ſighing and grief? and will they have in the end a better bargain of it to hearken to their Rulers or to the deſpiſers of them? Conſider well of theſe things.
4. I proceed in my Anſwer to your Qu. That which hath captivated your ſouls is the devil by ſin, The underſtanding by blindeneſſe and errour, your hearts by pride and hardneſſe, your wils by tranſporting paſſions and perverſeneſſe; and ſo your lives by open wickedneſſe; Imitating your Leader, and going up and down like raging beaſts night and day ſeeking whom you may deceive and devour: And againſt all your rage it is our duty to wait patiently, in meekneſſe inſtructing ſuch as oppoſe themſelves, if God peradventure will give them repentance to the acknowledging of the truth, and that they may recover themſelves out of the ſnare of the devil, who are taken captive by him at his will, 2 Tim. 2. 24, 25, 26.
5. The Death that paſſed on all is, The Separation of the foul from the body, and of Gods ſpecial favour or grace from both, and the guilt of everlaſting miſery for ſin.
6. The Serpents head is the Devils power and policy, when ſuch as you are vanquiſhed by the light, and your folly made known to all, and when the Kingdom of Satan in ſin and darkneſſe is overthrown, then his head is bruiſed, as Chriſt in his own perſon gave it the great bruiſe on earth, in the vanquiſhing of Satans temptations, in the perfect holineſſe of his life, in his Miracles, caſting out devils, and in his triumphant death and Reſurrection, and afterward in the ſucceſſe of his doctrine.
Your 18. Qu. is, [What is the flaming Sword that keeps the Tree of life, and what the Cherubims?] Anſ. 2 Tim. 2. 2. [But fooliſh and unlearned Queſtions avoid, knowing that they do gender ſtrifes, and the Servant of the Lord muſt not ſtrive.] You intrude into thoſe things which you have not ſeen, vainly puft up by your fleſhly minde, Col. 2. 18. It ſhall ſuffice me to know that the flaming ſword is Gods terrible reſtraint, and the Cherubims are Angelical Executioners of his will: Wiſedom hath two Gates, the Gate of Grace and the Gate of Glory; Theſe things are ſeen by faith now, and by intuitive intellection in the life to come.
Your 19. Qu. is, [Whether they that ſtand praying in the Synagogues or Idols Temples, and love greetings in the markets, and bindes heavy burthens on the people, and are called of men Maſter, be not out of Chriſts Doctrine?] Anſ. Becauſe this is all that you go about to prove me a falſe Prophet by, I ſhall ſay the more to your ſatisfaction. 1. If our Temples be Chriſts Temples, do they not blaſphemouſly make Chriſt an Idoll, that call them Idols Temples. 2. If you are not wilfully blinde, you may perceive that it is not all the external actions mentioned Mat. 23. that Chriſt condemneth, but the pride and hypocriſie which the Phariſees manifeſted in them. Mark firſt that he bids men even hear the hypocriticall Scribes and Phariſees, and obſerve and do what they bid men obſerve and do, becauſe they ſate in Moſes chair. It is not therefore all the faults there charged on them that will acquit men from obſervation of their doctrine. Is this agreeable to your practiſe who damn men that deſpiſe not and reject not Chriſts moſt upright and faithful Miniſters? Their ſin is laid down in the 5ht verſe] All their works they do to be ſeen of men.] Prove this of us if you can? Becauſe they were proud [They loved the uppermost rooms at Feaſts, and chief ſeats in the Synagogues] Prove this by us if you can: I had rather have a lower room at a Feaſt then a higher, and ordinarily rather none then either; I uſe not the chief Seats in Synagogues; I ſit in the midſt of the Aſſembly, and ſo I may conveniently be heard when I am to ſpeak, I care not where I ſtand. Greetings in the market-place when did I deſire? Or to be called Rabbi? But I pray you mark that it is not [uſing] but [loving the uppermoſt rooms that Chriſt condemneth, elſe no man muſt ſit uppermoſt, and then we muſt have none but round Tables or not fit at all: So conſequently it is not being called Rabbi or Maſter that Chriſt intendeth, but a proud deſire of and love to thoſe Titles: As a man may accept of the higheſt room for Order, that loveth it not in Pride; ſo may he accept of the Title of Maſter from thoſe that owe him reſpect, though he love it not in pride.
Beſides I pray you note, that Chriſt forbiddeth the Name of Maſter no further then he forbiddeth the Name of [Father] verſ 9. [Call no man your Father upon earth;] And yet do you not know how oft the word [Father] is owned in Scripture, and children commanded to love and obey their Fathers, and honour them: I know the higheſt of your Sect do forbid the owning of any ſuch Relations, or Names, as Fathers, Children, Husband, Wife, Maſter, Servant, Magiſtrate, Subject; and they forbid all affections to ſuch Relations, or honour or reſpect: But if you were not hypocrites, you would plainly ſpeak this out, and then people would better underſtand you when you tail as Miniſters for-being called Maſters.
But for the ſake of thoſe among you that are not paſt recovery, I will tell you that which it ſeemeth you know not; The Phariſees had their ſeverall Schools, Sects, as the Philoſohpers had, and every one gloried in his Diſciples, and thoſe Diſciples in their own Sect-maſters; One cried up ſuch a man, and another ſuch a man, inſomuch as ſometimes the followers of theſe ſeveral Sect-maſters would fall together by the ears and kill each other in the Temple, and in the ſtreets, while they contended for their Maſters honours; And look what faith the Maſter was of, the Scholars muſt all be of his faith; They muſt take their belief on truſt from him; Theſe leading men that were the Maſters of their Schools and ſects, whom none muſt contradict, were called by the Jews Rabbi's and Fathers, as the Papiſts now call their Biſhop The Pope, which ſignifieth A Father, becauſe as children muſt be wholly ruled by the Fathers, ſo would the Phariſees have their Diſciples to be by them, be the matter right or wrong. Juſt thus do the Papiſts require, that the people beleeve as the Church beleeves, that is, the Pope and his Conſiſtory whatever it be, and tell us, that they are infallible, as being guided by the infallible Spirit, and therefore we muſt believe them by an implicit faith. Now the Lord Jeſus meeteth with theſe Phariſees, and commandeth his diſciples; That they call no man on earth Father, or Rabbi, or Maſter, as the Phariſees were called, that is, To have no ſuch abſolute Maſter of your Religion, or Lord of your faith, becauſe we have all one ſuch Abſolute Father which is God, and one ſuch abſolute Maſter which is Chriſt; This is the very ſame thing that Paul meant when he chides them for ſaying, I am of Paul, and I am of Apollo, as if Chriſt were divided, or Paul had been crucified for them, 1 Cor. 1. 13. And it's the ſame thing that Peter means, 1 Pet. 5. 1, 2, 3. where he giveth Miniſters the honourable Title of Elders and Overſeers, and Paſtors, and bids them overſee and feed the flock of God; but yet forbids them doing it as Lords over Gods heritage, becauſe the heritage is Gods, and Chriſt is the chief Shepherd. Paul cals a Biſhop the Steward of God, Tit. 1. 7. One that muſt rule the Church 1 Tim. 1. 4, 5. and 5. 17. and ſaith, He that deſires the Office of a Biſhop deſires a good work, 1 Tim. 3. 1. But yet he would not have them taken for abſolute Maſters of Chriſts School, but as Chriſts uſhers and as Stewards in his Houſe; [Let a man ſo account of us as the Miniſters of Chriſt, and Stewards of the myſteries of God,] 1 Cor. 4. 1. neither more nor leſſe.
There are divers words in the Greek tongue which the Goſpel was wrote in, which we tranſlate by one word [Maſter;] but if our language be more ſcarce of words then the Greek, it doth not follow that Chriſts words are all one. The word here uſed in Matthew is foreign, and elſewhere foreign which is as much as the chief Leader of the way or the Sect-maſter; What if this, be forbidden, is all Maſterſhip therefore forbidden becauſe this one is? The word foreign is tranſlated [Maſter] too, and ſometime [a Teacher.] I pray you conſider here your moſt ignorant and ſottiſh dealing; The Goſpel was not written by the Apoſtles in Engliſh but in Greek: Becauſe one word ſignifieth a Teacher and a Maſter (ſuch as a Schoolmaſter is) and our Tranſlators ſometime tranſlate it a Teacher and ſometime a Maſter, you impudently cry out that one of them is not Scripture, and yet yield that the other is; When in the Greek they are the ſame word, as you may ſee it uſed in Eph. 4. 11. Luk. 2. 46. 1 Tim. 2. 7. 2 Tim. 1. 11. Acts 13. 1. 1 Cor. 12. 28. Mat. 10. 24. Luk. 6. 40. Heb. 5. 12. Iam. 3. 1. In all which places the holy Ghoſt uſeth the word foreign though we Engliſh it ſometime Maſters, ſometime Teachers, and ſometime Doctors, yet it is all one word in the language that the Scripture was written in; and therefore Scripture alloweth one as much as another.
And if you will ſtick to the Engliſh, you may finde the word [Maſter] uſed oft enough: And if it be lawfull for another man why not for a Miniſter? Tit. 2. 9. 1 Pet. 2, 18. 1 Tim. 6. 1, 2. Col. 3. 22. and 4. 1. Eph. 6. 5, 9. Though the word foreign ſignifieth ſuch a Maſterſhip as Miniſters of Chriſt will not own as Miniſters, though over their hired Servants they may own it.
It may be you think Paul croſſed Chriſts rule and was a falſe Prophet becauſe he cals himſelf [a wiſe Maſter-builder] 1 Cor. 3. 10. Or do you think that the holy Ghoſt did erre when he called Teachers [The Maſters of the Aſſemblies,] Eccl. 12. 11.
That the Spirit is no enemy to Titles of honour, you may ſee in 1 Pet. 3. 6. where Sarah is commended for obeying Abraham and calling him Lord. And Act. 26. 25. Paul calleth Feſtus, Moſt Noble Feſtus, and calleth Agrippa, King Agrippa, Act. 26. 2, 26, 27. And Rom. 12. 10. We are commanded [In honour to prefer one another,] So that it's one mans duty to give thoſe Titles which another may not ambitiouſly ſeek. For my part I will gladly make this agreement with you, I will never wiſh any man to call me Maſter, nor be diſpleaſed with any that doth not (on that account) if this will ſatisfie you. But then I confeſſe I dare not condemn them that uſe ſo much civility or reſpect, becauſe Gods Word is of more eſteem with me then your moſt confident fancies and reproaches.
By this time me thinks I may well take leave to ſalute you with this Query, Whether that man be not void of the fear of God, and given over to a ſeared Conſcience, that dare go up and down to rail againſt the moſt faithfull and painfull Miniſters of Chriſt, whom they are not able to charge with any crime but humane frailties, and that becauſe they are called Maſters? and all this upon meer ſottiſh ignorance of the Scripture that ſo commonly uſeth and alloweth the Title.
All that I could get to all this from your Prater Tho. Goodier that was here, was but this, [I deny thy Greek and Hebrew if the Scripture be truly tranſlated;] which is but to ſay, I deny the words of Chriſt and the Apoſtles: For …e tranſlating, there are many words in the Original Language which have not ſo many and apt in Engliſh to expreſſe them by? Tranſlating excludeth not the neceſſity of explicating; And who knows not that one Engliſh word hath many ſignifications? There is a Beaſt called a Wolf, and a Fiſh called a Wolf, and an eating diſeaſe called a Wolf; Are theſe therefore all one, becauſe they have one Name; So a Sect-maſter is called a Maſter, One that would be the Lord of mens faith is called a Maſter, and a Teacher of the Church of Chriſt is called a Maſter: Doth it follow that all theſe are forbidden becauſe one is?
Your Prater alſo made a ſtirre with me for calling the ſacred Languages the Originall, becauſe forſooth the Spirit of God is the Original. And is not that a wiſe man to go cry down the Miniſtry, that cannot diſcern the difference between the Original cauſe and the Original Language.
He charged me alſo to be empty of the Spirit becauſe I ſtudied, and told me, he did not ſtudy, no not in ſpeaking what to ſay, I the leſſe marvell at his non-ſence: But I pray God forgive me that I Study no more; Do you think we cannot talk without ſtudy as well as you, and I hope a little better; and when the lazy fit overtaketh Miniſters, they are ready to preach without ſtudy as well as you do: I can bring you a woman fit for the gumbleſtool, that ſhall without any ſtudy talk it out with the beſt of you: We do not ſo deſpiſe God, his Word or our hearers, as to ſpeak before we conſider what to ſay. Reade 2 Tim. 2. 15. Pſa. 1. 2. 1 Tim. 4. 15. Pſal. 119. 15, 23, 48, 78, 97, 99, 148. and ſee whether it be not our duty to ſtudy and meditate continually day and night. And whereas you call us to threſh and dig, I profeſſe if God would give me leave, I ſhould take it for a great recreation and refreſhment to my body; and ſhould think it incomparably a more eaſie life then that which I endure; Solomon knew, and I know to my ſorrow, that much ſtudy is a wearineſſe to the fleſh; and might I but plough and dig I ſhould yet hope to live in ſome competent health, who now ſpend my daies in continuall pain and languiſhing. But then how ſhall I fulfill Gods command, 1 Tim. 4. 15. [Meditate on theſe things; Give thy ſelf wholly to them (mark wholly) that thy profiting may appear to all.] How ſhould I [watch over the Church day and night] Act. 20. 31. yet whereas your Prater feared not before God to affirm, that if I had no pay I would not preach: I do here profeſſe before the ſame God that he is a Liar, and I prove it, becauſe I have long preached already without pay, and been glad of Liberty, and I would labour with my hands, as far as my languiſhing body would bear, to ſupply my neceſſities, as Paul did to ſtop the mouths of your Predeceſſors rather then I would give over preaching the Goſpel. Judge therefore whether your Lying Spirit be the Spirit of God or the meet authour of Reformation, or whether indeed you are perfect without ſin?
Your 20. Qu. is, [Did ever the Lord of Heaven and Earth, or Jeſus Chriſt bid thee, or any of you, Go, and Preach to a people, or was any of the Apoſtles or Ministers of Chriſt made Miniſter, by the will of man?
Anſ. 1. I offered your Prater here to ſhew him my Comiſſion from God, if he would ſhew me his, and he told me that it was inviſible; and why may not you take the anſwer that you give? 2. The Lord called his firſt Apoſtles by his own voice, and appointed them to call others, and to eſtabliſh an Order for the ſucceeding of others in that Office of the Miniſtry to the end of the world, Matth. 28. 21. and till the Saints be one perfect man, Eph. 4. 11, 14. that they that ſhould ever after be called, might not expect a voice from Heaven to their ears, but might be called in Chriſts appointed way? And in this way I have been called by Chriſt. The Signs of his Call are, 1. My comperent qualifications. 2. My thirſt after the good of ſouls and the building of that houſe of God. 3. The Ordination of authorized Church-Officers. 4. The Call and conſent of the people of Chriſt, over whom he hath ſet me. 5. And afterwards the ſucceſſe of my labours. 6. And ſome daily aſſiſtance of the Spirit in thoſe labours. 7. And ſome Teſtimony of the Spirit to my conſcience of Gods Acceptance. Theſe ſeven ſet together are my evidence of miſſion, ſhew you the like if you can.
2. Neither Paul not any true Miniſter is called by the meer will of man, nor are we the Servants of men; Nor were the Apoſtles called by men at all, but immediatly by Chriſt. But all afterwards were to be called by Chriſt, through the Ordnation of men. Tit. 1. 5. For this end left I thee in Crete, that thou ſhouldeſt ordain Elders in every City:] Act 14. 23. [When they had ordained them Elders in every Church, &c.] The gift was given Timothy by prophecy with the laying on of the hands of the Presbytery,] 1 Tim. 4. 14. Paul directeth him whom to make Biſhops, 1 Tim. 3. Will not all this ſuffice you?
Your 21. Qu. is, [Whether had any Miniſters of Chriſtan hour-glaſſe to preach by, or took a Text, and raiſed Doctrines, Reaſons, Uſes, Motives, or a carnall Bell to call people together by, prove theſe things by Scripture, or elſe be ſilent, and never profeſſe your ſelves to be Ministers of Christ more]
Anſ. By your patience, I muſt tell you, that the Concluſion is but your Lordly ignorant command (ſuch as is joyned to many of the other Queries;) Scripture is Gods Laws, and fa ſufficient Rule for Doctrines, and worſhip it ſelf: But was never intended to name to you every circumſtance that is lawull about that worſhip. Hath Scripture told you at what place you ſhall meet, or at what hour? I tell you again, you ſpeak with no more wiſedom then if you ſhould ſay thus [Prove that ever man read the Bible with a pair of Spectacles, or that ever Chriſt or his Apoſtles uſed a printed Bible (when printing was invented but a while ago) or that ever they uſed an Engliſh Bible (when they wrote in Greek) or that ever they preached in doublet, breeches, or ſtockings, or elſe call your ſelves Miniſters of Chriſt no more?] And why ſo? Becauſe you command us, and yet tell us your Commiſſion is inviſible. Theſe Circumſtances are purpoſely left by Chriſt to the determination of humane prudence, as occaſions ſhall require; and therefore he bids us do all things to edification, and decently, and in order, 1 Cor. 14. 26. 4. And therefore ſure we muſt diſcern what is edifying, decent and orderly; This is plain to them that will ſee: What, came the Word of God out from you, or came it unto you only? If any man think himſelf to be a Prophet or ſpiritual, let him acknowledge that the things that I write are the Commandments of the Lord; But if any be ignorant let him be ignorant, 1 Cor. 14. 36, 37, 38.
But I pray you if an hourglaſſe be unlawful, tell us whether a Clock be lawful, or a Diall, or a Watch? or whether it be lawful to obſerve by the Sun how the time paſſeth? and why one is more unlawful then another?
But your Prater told me, it was a limiting of the Spirit of God; As if I cannot limit my ſelf and not limit the Spirit? Or as if the Spirit excluded Reaſon and Prudence, and ſet a mans tongue a going, ſo that he cannot ſtop it. Did the Apoſtles ſtint the Spirit becauſe they appointed their meetings on the Lords Day, and did not ſtay two or three daies together? why then may not we reſolve upon an hour as well as they did on a day, For one is limiting as well as the other. I think if I had your Spirit to liquor my tongue, I ſhould be angry at the hourglaſſe, and preach the people of out the place.
And for a Text: 1. Know you not that Chriſt himſelf took a Text, Luk. 4. and applied it? Know you not that it was then the common practice of the Church to reade, expound, and apply the Scriptures, as Ezra did? Know you not that there is Doctrine, Reaſon, and Uſe in all the Sermons and Epiſtles of the Apoſtles? Know you not that we are commanded rightly to divide the Word of Truth, as workmen that need not be aſhamed, and to ſtudy thereto, 2 Tim. 2. 15. Ah wretched ſouls that dare ſo blindely cavill with the work of God.
For what you ſay of [a carnall Bell] it is like the reſt which I before anſwered, not fit for the mouth of a reaſonable creature to have mentioned. But I muſt tell you that our Bels are not carnall, if they were, they would ſcarce ſound ſo well or laſt ſo long. If your meaning be, that you would have us baptize our Bels to make them ſpirituall as your ghoſtly Fathers of Rome do, we will keep our carnall Bels till we know more reaſon for that practice.
The 23. Qu. is this, [Whether are not they that bear rule by their means, and ſeeks for their gain from their quarter, and ſeeks for the ſleece, and makes a prey upon the people, and are hirelings, be not falſe Prophets, yea or nay, and whether ſuch be not to be cried out againſt now as they were then?]
Anſw. To this I have ſufficiently anſwered already to your Brethren in my other book. Only let me tell you, 1. It is a moſt certain thing that God allowed the Prieſts the Tythes, and much more, when he thus cried out againſt them, Dare you deny that? If you dare not, confeſſe then that it was not the meer taking of Tyches that cauſed God ſo to rebuke them. Reade but Mal. 2d & the 3d without Spectacles and then judge. It's moſt evident then that the thing that God condemneth was not taking Tythes, but covetous greedy deſires after gain, and neglecting the good of ſouls and the work of God: And are not we as willing to caſt ſuch out as you are to reproach them? Whether we ſeek theirs or them, and whether we are not willing to ſpend and be ſpent for the ſalvation of our people, we muſt be tried by a more righteous Judge then you.
Your 23. Qu. is, [Whether do you own trembling and quaking which the Scripture witneſſeth?] Anſ. I own the fear of the Lord which is the beginning of wiſedom, and think him bleſſed that feareth alwaies, and that he that hardeneth his heart ſhall fall into miſchief; But I think that the great Quaking that was in the Army of the Philiſtines was no vertue or bleſſing to them, nor any ſign of God among them, 1 Sam. 14. 15. And I think that Perfect love coſteth out fear, and that thoſe ſhakings and quakings that come not from the humble ſence of ſin or Judgement, or the like, but in violent motions of the body affectedly, are either Papiſticall tricks of deceit, or effects of Phantaſtical conceit, or the motions of the great deceiver within you. I read of it as one of Gods curſes, that [The Lord ſhould give them a trembling heart,] Deut. 28. 65. And I am of opinion that the curſe is fallen upon you which is written, Pſa. 69. 23. [Let their eyes be darkened that they ſee not, and make their loins continually to ſhake.] Gods Kingdom is Righteouſneſſe, Peace, and Joy in the holy Ghoſt.
Your 24. and laſt Qu. is, [Whether do you ſay you ſhall be free from the body of ſin while you are on the earth, and whether ſhall any be perfect yea or nay?]
Anſ. I beleeve that all true Converts are free from the dominion of ſinne, but not from the remnants of it; And that our grace is of a perfect kinde, as a ſmall Candle is of a perfect kinde of fire, which yet will not enlighten all the Town or Houſe, nor ſcatter away all the darkneſſe as the Sun will do; I beleeve alſo that in the inſtant of death when we part with the fleſh, we part with all the remnants of ſinne. And for the Doctrine of perſonal ſinleſſe perfection here, I beleeve the devil, the greateſt ſinner bred it; the Phariſee received the foretaſtes and preparatives to it, the Hereticks and Papiſts firſt entertained and cheriſhed it, Chriſt deteſteth it, and never man that knew himſelf, or had one ſpark of true grace and Chriſtian experience, did to this day heartily believe it of himſelf. And I think that it is a part of the Papiſts dung which they have taught you to feed upon. Chriſts Kingdom is an Hoſpitall, he hath no Subjects in it but diſeaſed ones. The Fathers Kingdom before had perfect Subjects, and ſo ſhall it have again when Chriſt hath perfected us: For when he hath perfected us by healing all our diſeaſes and ſubduing all our enemies, even the laſt Enemy Death (at the Reſurrection) then will he give up the Kingdom to the Father. But now, In many things we offend all, Jam. 3. 2. and there is no man on earth that doth good and ſinneth not; And if we ſay we have no ſin, we deceive our ſelves and the truth is not in us, therefore the truth is not in you Quakers.
I conclude my Anſwer with this Queſtion to you; If you think you are perfect without ſin, whether do you alſo think that you are already in Heaven or perfect glory? For what can keep the ſoul from the perfect enjoyment of God, but ſinne. And to enjoy God perfectly is to be glorified perfectly: But I forgot that your Brethren think Heaven and hell is only within men. Perhaps you look for no more Heaven then you have: And I wonder not at it: For if you did, in the way you are in, you are no more likely ever to finde it then Darkneſſe is to have communion with light, or Belial with Chriſt. The Lord give Repentance unto life, to thoſe of you that have not ſinned unto death, and ſhew you another Heaven before you are out of reach of it, and a further Hell before you are in it. Though I look for no thanks from you for my charitable deſires, yet you ſhall have them whether you will or not.
HAving been at this labour at your command to anſwer your Queries, may I not in reaſon expect that you ſhould anſwer ſome of mine, which I do but requeſt and not command: But I deſire of you that you will not put me by with Gumbleſtool Rhetorick in ſtead of Anſwers, but ſpeak conſiderately, truly, and to the Point in queſtion. I mean firſt that you will anſwer all thoſe Queries which I have before put to you among my Anſwers to yours, and then that you will anſwer alſo theſe twenty Queries following.
Qu. 1. Are they not the very ſame Miniſters which you rail at, and which all the Drunkards, Swearers, Whoremongers, and ſenſuall wretches in the Countrey do hate and rail at as well as you? Are you not then on their ſide and poſſeſt with the ſame Spirit? They deſpiſe the Preachers of the Goſpel, and would have them down, and ſo would you, even the very fame men as they would; When they had opportunity they raged againſt them with Swords, and ſo do you with filthy tongues: Would not all the covetous, malignant, ungodly Enemies of Piety, have Tythes down as well as you? What think you? I can witneſſe it of moſt of my acquaintance that are ſuch? Moreover, were they not the ſame ſort of Miniſters which the late Biſhops ſilenced, ſuſpended, and otherwiſe troubled, and which you revile at? Is it not then the ſame Spirit by which you and all theſe were or are acted? Conſider and judge.
Qu. 2. Whether it be not the ſame Spirit which moveth in you and in the Papiſts? When the Papiſts ſay, that we are no true Miniſters of Chriſt but deceivers, and teach the Divination of our own brain, and delude ſouls, and ſo ſay you; The Papiſts ſay, Our Congregations are no true Churches, who own us as their Paſtors, and ſo ſay the Quakers; The Papiſts know that the great thing that muſt be done before they can feduce the people among us, is firſt to make them deſpiſe and reject their Teachers, and therefore they bend all their wits and endeavours to vilifie them and draw the hearts of the people from them; And ſo do the Quakers. The Papiſts main errour lieth in the contempt of the Scriptures; They ſay, they will not take it for the Word of God but on the authority of the Church, and that it is but part of his word; The Quakers ſay, It is not the Word of God. The Papiſts ſay, It is but a dead Letter, and ſo do the Quakers: The Papiſts ſay, It is not fit to be the Judge of Controverſies, and ſo ſay the Quakers: The Papiſts preferre the Vulgar Tranſlation before the ſame words in Hebrew and Greek which the Spirit did indite the Scriptures in and ſo do the Quakers in Engliſh. Could the Papiſts but get down the Regulating Authority of Scripture, they would think they had won the Field; For they will not endure that all Spirits ſhould be tried by the written word, no more will the Quakers. The Papiſts maintain mans Free-will hath power before converſion to repent and believe, and turn to God, and that it is not only the fruit of the Spirit in the Elect, and ſo do the Quakers. The Papiſts tell men of the ſufficiency of the common-light that is within them, and ſo do the Quakers. The Papiſts ſay that a man may be perfect without ſin in this life, and may fulfill all Gods Commandments, and ſo do the Quakers. The Papiſts make this their perfection to lie in caſting off worldly callings, Emploiments, Relations after the fleſh, and propriety, as their Nuns, Monks, and Hermites do; yea, and in caſting off their old names, as their Pope doth when he is made Pope: And ſo do many of the Quakers, and much worſe, as I have ſeen in Papers under their own hands. The Papiſts place their Righteouſneſſe in their own works and perfection, while they ſlieght the imputed Righteouſneſſe of Chriſt, and ſo do the Quakers. The Papiſts place this Righteouſneſſe of their own Phariſaically in externals, and things that have a ſhew of wiſedom, and humility, and neglecting of the body, not in any honour to the ſatisfying of the fleſh, as Touch not, taſte not, handle not, which all are to periſh with the uſing, Col. 2. 18, 20, 23. ſo do the Quakers in ſtead of preaching the Righteouſneſſe of Chriſt, call out for a formal Righteouſneſſe and perfection of our own, conſiſting in ſuch things as theſe following, to wit that we wear no Points, nor Cuffs, nor Lace nor any ſuch like, that we preach on the lower places and not (as Ezra did) in a Pulpit; that we uſe not an hourglaſſe to diſcern how the time paſſeth (whether a Clock or Watch be as dangerous I know not:) That we ſay [Thou] and not [You] to him we ſpeak to (when the word that Chriſt uſed ſignifieth You as well as Thou: That we call not men Maſters or women Miſtreſſes, when the Scripture frequently uſeth and alloweth it, and much more: (though Chriſt forbid us to have any Sect-Maſters or Maſters of our Faiths;) In ſuch like as theſe doth the Quakers Righteouſneſſe lie, while they are ignorant of Chriſts Righteouſneſſe; And juſt is it with God that they who ſet up their own righteouſneſſe againſt Chriſts ſhould be given up to that helliſh deluſion, as to take the moſt Satanical ſlanders, lies, hereſies, and railings, to be their Righteouſneſſe: Were it not tedious and not much neceſſary, I could ſhew in many more particulars how the Papiſts and Quakets do ſo conſpire that we may well know whence their doctrines and deluſions came.
Qu. 3. Whether there were ever greater Monſters of Ingratitude upon the face of the earth then theſe are, who ſet their hearts and tongues againſt thoſe Miniſters of Chriſt that lay out themſelves for the ſaving of ſouls, through all the ſcorns and oppoſition of all ſorts of wicked men, with whom theſe wretches joyn againſt them? Yea, and make their very ſtudy and labour their crime, when it were much eaſier for us to preach without ſtudy, and that I hope with ſomewhat more truth, ſenſe, and order then they that ſo boaſt of the Spirit.
Qu. 4. Were not thoſe faithful Servants of God that ſuffered Martyrdom under Heathen and Arian Perſecutors, juſt ſuch Miniſters as theſe men do now vilifie; or wherein was the difference? And do not theſe wretches juſtifie their murderers?
Qu. 5. Are not the Miniſters whom theſe men deſpiſe, of the ſame calling and practice as thoſe were that ſuffered death in the Flames in Q. Maries daies? Such as Bradford, Hooper, Latimer, Ridly, Cranmer, Saunders, Philpot, and the reſt; Were not theſe called Maſters? Did they not preach in Pulpits, and take Tythes or money for preaching as their due maintenance, and the other things that the Quakers accuſe us for? And do not theſe men juſtifie the bloudy oppoſers of them, and condemn Gods Saints afreſh?
Qu. 6. Whether ever the earth bore men that did more proudly deſpiſe others in compariſon of themſelves? and whether their language ſavour of the Spirit of the Lamb of God? Or can he have any taſte of that Spirit of Chriſt in himſelf that doth not even feel that their proud and railing language is of the devil?
Qu. 7. Was there ever a generation known on the earth, that did more arrogantly ſtep up into the Throne of God, and cenſure his Servants, whoſe faces they never ſaw, and whom they can charge with nothing but being Preachers of the Goſpel, and that in a Pulpit, having an hourglaſſe, taking Tythes, &c. to be Miniſters of the devil, ſons of perdition, with much of the like. Though Chriſt hath ſaid, Iudge not that ye be not judged, and who art thou that judgeſt another mans Servant? To his own Maſter he ſtands or fals.
Qu. 8. Was there ever a Generation of men on whom the Image of the devil was more viſible then on theſe? He is the Prince of darkneſſe, pride and malice; And the depth of Ignorance and height of pride and malice breaks out ſo abundantly in their carriage and diſcourſe, that all not utterly blinded may ſee it. It is the work of the devil to be the Accuſer of the Brethren; and ſo it is the very Religion and buſineſſe of theſe wretches to accuſe Miniſters and godly people to be hypocrites, Liars, children of the devil, Serpents, Vipers, with much the like.
Qu. 9 Is it no kin to the blaſpheming of the holy Ghoſt for ſuch wretches, when they have powred out the moſt horrid lies, ſlanders, Railings, and falſe doctrines, to profeſſe ſolemnly that all this is from the Spirit of Chriſt within them, and make God and his holy Spirit the Author and Patron of all.
Qu. 10. Can that man that hath one ſpark of grace believe that he hath no ſin? Can he have ſo little knowledge of himſelf? And conſequently of the need he hath of the Phyſician? Dare you ſay to Chriſt, we will not be beholden to thee for thy bloud to waſh us any more, or to thy Interceſſion to pard on us any more? Do you not believe that In many things we offend all, Jam. 3. 2. If we ſay that we have no ſinne we deceive our ſelves, and the truth is not in us? If we confeſſe our ſinnes, he is faithfull and juſt to forgive us our ſinnes, and to clenſe us from all unrighteouſneſſe: If we ſay that we have not ſinned, we make hem a lyar, and his Word is not in us, 1 Joh. 1. 8, 9. 10. Are not all Chriſts Diſciples taught daily to pray [Forgive us our treſpaſſes.] For my part, I am one that is ſick and have need of the Phyſician, and dare not tell God that I will ask him pardon for no more ſins, nor be beholden to him for any more. But O what a power hath the deceiver with theſe wretches, that in the midſt of their horrid railing, flandring, and other wickedneſſe, will ſtand to it that they have no ſin; Juſt like the Swearer that will ſwear he never ſwore an Oath; Or the Drunkard that will ſwear he was never drunk, when he lieth drunk in the Channell. Solomon ſaith, There is not a juſt man upon earth that doth good and ſinneth not, Eccleſ. 7. 20. and theſe Quakers that Phariſaically and Papiſtically juſtifie themſelves do give him the Lie.
Qu. 11. Whether thoſe that deny Scripture to be Gods Word as theſe Quakers do, and deny that there is any ſuch Perſon as Jeſus Chriſt who ſuffered at Ieruſalem; now glorified in heaven in the humane nature, and only call ſomewhat within themſelves by the Name of Chriſt, I ſay, whether theſe are not abominable Infidels, having nothing to do with the name of Chriſtians?
Q. 12. Is it not damnable Hypocriſie in theſe wretches, to prate ſo much of Scripture, and call for Scripture, while they thus deny it to be Gods Word?
Qu. 13. Is it not damnable hypocriſie in them to call themſelves Chriſtians, when they are Infidels, and deny the perſon of Jeſus Chriſt crucified to be in heaven?
Qu. 14. Is not he a Pagan and no Chriſtian that thinks that the light which is in all the Indians, Americans, and other Pagans on earth, is ſufficient without Scripture?
Qu. 15. Was that light in Paul which perſwaded him that he ought to do many things againſt the name of Jeſus, ſufficient to convert him to the Faith of Jeſus? Or did Chriſt give him needleſly a light from heaven, and by Ananias his doctrine? O… had Con…lius ſufficient light within him before Peter preached to him? Or had all the world ſufficient light within them before Chriſt ſent abroad his Apoſtles to preach the Goſpel to them? Or did Chriſt ſend them a needleſſe light by his Apoſtles? Have thoſe Perſecutors ſufficient light within them to cauſe them to believe in Chriſt, who think they do God ſervice in killing or reproaching his Miniſters and people?
Qu. 16. If all have ſufficient light within them, what need you go up and down to teach or perſwade them? Is it needleſs light that you bring then, or is i… helliſh darkneſſe?
Qu. 17. Is it not a moſt ſottiſh trick of you to go up and down prating and commanding, and yet refuſe to ſhew your Commiſſion from God? And to call Miniſters to ſhew theirs, and refuſe to ſhew your own, but ſay it is inviſible within you: are you ſo mad as to expect any ſhould belive an inviſible and indemonſtrable Commſſion. And might not we as well tell you ours is inviſible (but that indeeed it is not;) Or ſhould we beleeve every one that prates of a Commiſſion within him or no; If not, why ſhould we belive you more then others that ſay the like?
Qu. 18. Seeing you cry down our Miniſtry and Churches, tell us which is the true Miniſtry and Church, and when yours begun, and where it hath been ſince Chriſts abode on earth till now? Speak plainly and let us know whether you are indeed Papiſts or Pagans?
Qu. 19. Is not that man an Infidell and a Scorner of Chriſt, that date ſay, he came into the world and ſhed his bloud, to gather onelyonly a few raging Quakers in England 1652 years after his Incarnation? If Chriſt have no Subjects but theſe he is a poor King; If Chriſt have been till now without Subjects, he was no King; If without a Body, he was no Head; If without a ſpouſe, he was no Husband; Therefore ſhew us what Church Chriſt hath had, or confeſſe your ſelves Infidels.
Qu. 20. Did not the Spirit of the Quakers ſpeak in Num. 16. 3. juſt as you do now againſt Magiſtrates and Miniſters? And is not God very patient that cauſeth not the earth to open and ſwallow you up quick as it did them? Do you underſtand that the Simonians (or Diſciples of Simon Magus) and the Nicolaitans, whoſe doctrine and deeds Chriſt hateth, Rev. 2. and other Gnoſtick Hereticks in the Apoſtles daies, did deal by them, and the Church then as you do by us now? and that the ſecond Epiſtle of Peter, the Epiſtle of Iude, much of 1 Iohn and 2 Iohn were written purpoſly againſt them; beſides many other Scriptures? And have you well conſidered thoſe Scriptures, and applied them to your ſelves.
When you have anſwered theſe Queſtions, I require you to have no more to do with me nor any of this Church. For we renounce you as Hereticks after a firſt and ſecond Admonition, a…d will have no fellowſhip with ſuch ſelf-condemned perſons, nor receive you into our houſes, or bid you God ſpeed, leſt we partake of your wicked deeds, Tit. 3. 10. 2 Ioh. 10, 11.
Kederminſter. March 28. 1655. Richard Baxter.
FINIS.
End of the text · Richard Baxter, The Quakers Catechism (1655)