Quakerism the Path-Way to Paganism, Chapter 17

Quakerism the Path-Way to Paganism · Chapter 17

p. 365CHAP. XVII. Of a Ministerial call.

1. OUr Quaker, having thus dispatched what he had to say, of the Church, cometh to speak to what he had mentioned in his Thesis, concerning the Ministery, where we finde several things spoken unto, which we shall examine severally. In the beginning of his 10. Thesis, he tels us, That as by this gift, grace and light, all the true knowledge of God, in spiritual things, is received and revealed; so by the same, as it is manifested, and received in the heart, by its power and efficacy, every true Minister of the Gospel is constituted, prepared, and furnished for the work of the ministry: And by this moving, leading and drawing, must he be led & commanded, in his misterial work, as to places where, the persons to which, and times when he is to be imployed. That which here we are to take notice of, is that which constituteth a Minister; and with this Quaker, the only thing that maketh one a Minister, is Inward Light (which he calleth also grace and a gift,) as it is, received, in its power, in the heart. This is all his call unto the weighty work of the Ministrie: What this Light, Gift and Grace is, we discovered above sufficiently; and after examination of all that he said of it, found it to be nothing else, but the dim Light and Law of Nature, or the Relicques of that, which once was glorious and illustrious, while Adam stood; because nothing else can be supposed now common to all Adam's sones, or all that are Rational Creatures, whether borne without, or within the Church, whether Pagans, Barbarians, Cannibals, Shythians, or what you will. And this he makes both the Preacher, or Revealer of Spiritual things, and the Meane by which this Revelation is received; for by it all the true knowledge of God, in Spiritual things, is (saith he) both revealed and received: so that it is Preacher, Bible, and all: and when this Light and its Teachings are received in the soul, then the man is Called Minister; but for what I know not, unless for to teach natural, dead-morality and civility, amongst Pagans, that they might be more civilized; for, sure I am, all this light can never qualifie him to be a Minister of the Gospel, to declare the Mysteries of the Kingdome of God, to Minister the Gospel of God, to be a Minister of Christ, and a Steward of the Mysteries of God, to Prea…h the unsearchable riches of Christ; and as sure I am, it can be no call to a man, to undertake this work. This being so clear and manifest from what is said above, we might let him rant here at his owne, p. 366liberty, and be quiet; for when the ground is found nought, the superstructure falleth of its owne accord.

2. Notwithstanding hereof, we shall take notice of what he buildeth upon this sandy foundation; that the opinions of the Quakers, concerning the Ministery, may be in some measure detected, and confuted. In his Apol. P. 177. § 6. He tels, us that the errors, which Protestants retaine, concerning Ministers and Pastors, are a chiefe cause of Lamentation. I shall not deny, but errours, in this matter, are of dangerous consequence, being as sensible, as he is, that a false and corrupt ministry will quickly cause or occasione the corruption of all. He saith, that all things, concerning this matter, are at present in confusion: The Ground, the Call, the Qualifications, the Maintainance, and the whole Discipline is, saith he, diverse from, and wholly opposite unto the ministrie of the primitive Church, and do necessarily tend to exclude a Spiritual Ministery, and to introduce and establish a carnal ministrie. Answ. This is a hard charge, and had need to be well founded; yet it is no new charge: He hath but barrowed this from the Familists; from whom he hath many other things. But the calumnies and bitter speaches of Quakers, and the like, are not much to be valued, especially when, they are directed not against one particular place, where, it may be, much corruption hath creept-in, or is introduced; but against the Ministrie every where, excepting, I suppose, what is among themselvs, and among themselvs only. He mentioneth five heads of corruption here, but in his following disput, we finde but three of the five spoken to: for as to the first and last; the Ground and the whole Discipline, he passeth them by, upon what account, I know not; possibly because, he thought the speaking to the rest, was sufficient.

3. In the first place Pag. 178. §. 7. He cometh to speak of the Call of Pastors or Doctors, in the Church of Christ; and to show, what it is. But before I consider what he saith, I must take notice of this. That while he speaketh of a Call, & taketh upon him to acquant us with the nature of a true Call to the Ministery; he cannot but in reason suppose these Ten things following: first, That there is, and must be a visible Church continued, and keeped up in the world: for the Ministery, of the call whereunto he speaketh, hath an undoubted relation unto the Visible Church; it is in the Visible Church that this ministrie is set and placed by God 1 Cor. 12:28. It is over it that overseers are set by the Holy Ghost Act. 20:28. It is such a Church, that they must feed, by dispensing the Ordinances of God: It is to such a company, that they must act the part of Watchers, Messengers, Ambassadours, Dispensators or Stewards, Co-workers with God, Fathers, Rulers, Overseers, Nurses, Teachers, Stars, Angels, Paranymphs or friends of the Bridegroom, Labourers, Pastors, Builders and the like: all their administrations are for such a company; and their work being to Convert Strangers, to Confirme and build up Beleevers, to Instruct the Ignorant, to Strengthen the Weak, to Bring home Wanderers out of the way, &c. As also to Keep up and go before others, in the publick worshipe of God, it is manifest, there cannot be a Called Ministry without a visible Church. Secondly, That there is and must be a standing p. 367Ministrie, in the Visible Church: For where there is a Call, and the manner of a Call to the Ministrie spoken of, there a Ministrie is presupposed: a Call to an Office, supposeth the Office, otherwayes the call should be to a non ens: And it were ridiculous to debate about a call to an Office, if the Office it self be called in question, or not presupposed by both sides: Take away the office, and all debate about the call to that office ceaseth, of will. Thirdly, That this standing Ministry, or Office in the house of God, is necessary, and must not be laid aside, or annulled: for when he maketh so much debate about the Call to this Office, and layeth so much stress upon the right manner of this Call, he cannot but presuppose, that the right call, or right manner of a call here, is of very great advantage; and if this be so, certainely the Office it self cannot but be necessary. Fourthly, That this standing and continueing Ministry, in the Church, is an Ordinance and Institution of Jesus Christ, and must be owned as such, preserved and keeped pure, as such: For if it were a meer appointment of Man, What necessity were there, that we should make any debate about the manner of a call thereunto? If it were not of Christ, it were no great matter, though it were quite laid aside; and all debate about a call unto it, were utterly needless. Fiftly, That None ought to take upon him this Office of being a Pastor or minister in the house of God, without a Lawful Call: For seing it is necessary to know, what is the right manner of a Call to this Office, it is manifest, that there must be a Call unto this Office: and if there must be a Call unto this Office, none can cloath himself with that Office who is not called thereunto; if every one, who pleased, might take on him this office, what necessity were there of a call to it? A call saith that some peculiar persons, and that in an orderly way, must alone be impowered hereunto; and that every one, who will, may not, at his owne hand, assume this Office. Sixtly, That as none way take this Office upon themselves, without a lawful Call thereunto; so none may take upon them the Work, proper to such an Office, but such as are called to the Office: For the call to the Office is only appointed, for this end, to lay a bar in the way of others, from doing; or taking upon them to do, the work belonging to that Office: if any, who pleased, might do the work, to what end should there be a special Office for that work, and a special Lawful call to the Office? Seventhly, That neither the Office, nor the Work proper to the Office, is common to all the members of the Church; for if the Work be common to all, of what use can a special Office be for this work? And what necessity were there for a call, authorizing some to the doing of the work of that Office? Eightly, That Officers and Church members, as such, are different and to be distinguished; so that all Church members are not Church Officers. This is clear from the preceeding. Ninthly, That a Call differeth from Gifts and Qualifications: for a call to an office, if it be right, & such as God will approve, who sendeth not a message by the hand of a fool, doth presuppose, that the person called is fitted & qualified; and that this qualification was not a sufficient ground, for him to take upon him the office, or to performe the proper work of the office; for if his qualification had sufficiently warranted him for the office, & for p. 368the work, the call had been useless wholly superfluous; when then our Quaker speaketh of a Call, he must mean a proper, real and formal call, not a false, imaginary & supposed one; nay nor yet what may be said to be a virtual call. Tenthly, When he speaks thus of a Call to the Office of a Pastor, or Doctor, he must needs suppose, that there are real and sure Rules, Grounds and Evidences of a lawful call, laid down in the word. Whereby a true call may be distinguished from a false & supposititious call: & that the solution of this question, what is a right, and what is a wrong call; doth not depend upon our imaginations and phancies, but must be had in the word: And therefore if he would describe or lay forth unto us, what is a right call unto the office of a Pastor, in the Church, he must not think it enough to tell us his dreames, and suppositions, but he must give us grounds from the word, whereupon we must rest. That by the question, which he here moveth, he must presuppose all these Ten particulars, as unquestionable truths, is from what is said, I judge, most clear: and if so, how he shall, in several of these, agree with other Quakers, I leave it with himself to judge: and how, as to some of them at least, he shall agree with himself, in what followeth, we may have occasion to remarke, as we go on.

4. When he speaketh of a Call to a Ministerial Office, we may observe, that he is very indistinct, & confused, holding himself in the general, that he may the more easily inveigle his Reader, and leave the matter still in the dark. He cannot but know, that our Divines make mention of several sorts of calling to the Ministrie, not to mention that, which commonly in our language, goeth for a call, and is performed by the people inviteing, makeing choise of, and submitting to the Ministerie of such or such a person, which is more prop…rly called Election; and is contradistinct from that, which is called Ordination; but to speak to that, which is otherwise called mission, or missio potestativa; that is, that, which formally impowereth the person called, to performe the Work belonging to that Office, and legally authorizeth him thereunto: for Paul. Gal. 1:1. saying of himself, that he was an Apostle, not of m…n, nor by man, but by Iesus Christ, & God the Father, giveth ground to distinguish of calls, not to mention that which is imported by the first expression, of men, which is commonly taken for an unlawful call, that is meerly of man, of themselves, or others; such as the false Prophets had of old, and the false Apostles, in the primitive times: to wit. That there is one call Immediat by God, and Christ, without the interveening of Man: There is another Mediat, which though also of God, yet it is by the Intervention of some deed of man & so is said to be by man. The first is attributed unto the Apostles and some others; whom Christ immediatly sent forth; adjoyning that call of Matthias, Act. 1. which, as to the person, on whom the lot fell, was immediatly from God. The other unto other Church officers, appointed to their office by them, & so forth in succeding generations, according to the way & method set down in the word. The Mediat call is that, which we are now to enquire after, & to look for; seing the Immediat call is ceased with these extraordinary persons, who were called by it, & were with alendued with extraordinary gifts; as we see Mat. 10:1. 2 Cor. 12:12. or had some p. 369other extraordinary thing in their mission, which did abundantly evince it to be immediatly divine. We may note further, That there is a Mediat call, which may be called Singular & Rare, or not very ordinary; as when a Church is in erecting, & not yet constituted, & all things are out of order; so that, through necessity, many, or several things requisite in an orderly call, must be passed by▪ & dispensed with: And there is a Mediat call, which is Ordinary, & is usually to be followed, according to the rules set downe in the word. Againe, it may be noted, that there is an Outward call, & an Inward call. The Outward call or mission, is that which is done by men, according to the appointment of Christ after examination & tryal of the person, separating him & setting him apart with solemne prayer & imposition of hands, for the ministrie; & that is a committing of the work unto faithful men; & an appointing of them to the work of the ministrie. The Inward call is the Lords signification of his minde & will inwardly to the mans self, of his calling & appointing him to the Ministrie, not only endueing him with gifts & qualifications requisite, but also powerfully & sweetly inclineing his minde, & determining his will, to a willing susception of this Imployment, for holy & pure ends; & by other passages of his providence, manifestly signifying that to be his minde, that the man shall serve him in the work of the Ministrie. These considerations are considerable in this case, & others might be mentioned; but our Quaker loving confusion, walketh in the dark, and tels us not what call he meaneth; Nor whether he meaneth all sorts of calling, or only one kind; and if one, he tels us not, what that one is.

5. Let us see, if his answere will help us to understand the question. His answere is this. He ought to be instructed by the inward power and vertue of the Spirit of God, in his heart. A suteable answere for such a question; that is, a confused answere to an indistinct question. He should have told us, what is the nature of a Pastors Call; & his answere is concerning a qualification: Afterward he speaketh of qualifications; & how, I pray, shall he difference this from what he handleth there? Next, I would enquire concerning the meaning of this answere; whether he thinketh, that all, who are instructed thus, are called to be Pastors; or only, that this is a qualification requisite in Pastors? if the first be his meaning, he destroyeth the distinction betwixt Officers and Church members; for then all Church-members, must be Officers, seing with him all Church members must be thus qualified. If the last be his meaning. Whether thinks he this qualification essential, or not? that is, so necessary, that one that wanteth it, cannot be accounted a Pastor, neither before God, nor before men; neither in foro poli, nor in foro soli? Againe I would enquire, what he meaneth by this qualification? if we interprete it by his former doctrine, (& why we may not, Yea must not do so, I know not) this will be a good qualification for a Pagan-preacher, but no qualification for a Gospel-minister; for it is nothing else, than the power & efficacy of Natures Light & of a Natural Conscience, informing & enlightning concerning duties required by the Law of nature: it hath no affinity with the sanctifying Spirit of Christ, promised in the New covenant, bestowed upon the elect and chosen vessels of mercy, p. 370and principling the beleever to new obedience. Howbeit this might suffice for an answere: Yet I shall say more to clear the matter unto the Reader. I confess holiness is required of Gospel ministers; The Apostle tels us Tit. 1:8. that he must be a lover of good men, (or of good things, as it is in the margine) sober, just, holy, temperate: And he must be blameless Tit. 1:7. 1 Tim. 3:2. vigilant, sober, and of good behaviour ibid: And therefore all, who are to be imployed in the examination & tryal of ministers, should be careful in the searching after this, as well, as in the tryal of their gifts and other qualifications: and when clear and manifest evidences appear of their hatred of good things, and of the godly, of their insobriety, injustice, unholiness, intemperance, want of vigilancy, and of their evil behaviour, they ought to be laid aside from that holy function, as well as when their want of gifts & of other requisite qualifications clearly appeareth. Yea, if there be not some positive probable evidences of this love, and of seriousness in the maters of God, giving faire & probable ground of concluding them to be faithful men, they ought not to commit the word unto them. See all this fully cleared and confirmed by worthy and learned Mr Durham, in his exposition of the Revelation Pag. 198. &c. Yet, because grace, & the saving workings of the Spirit, are latent, & hid in the heart, & there is no outward signe & evidence thereof, whereby others can certainly or infallibly discerne and judge of the same, in all; & so hid, that the man, in whom it is, & is more privie to his owne spirit & heart, than others can be, will not alwayes be in case to discerne the same; I dar not say, that the reall being of grace is such a qualification, as that the want thereof shall render the man no minister, and all his performances null, before God, or man; though the person, being a real stranger to grace, can expect no acceptance of God through Jesus Christ, for what he doth▪ Christ's imploying of Iudas in the ministry, will sufficiently verify this, and I need say no more. See Mr Durham, in the place cited.

6. What addeth he? For, saith he, seing true knowledge, in things spiritual, is received by this gift and grace, he that is purified and sanctified by the same, is at length also called by it, and moved to ministrate to others, and is made capable of showing to others, what by real experience he hath himself found, 2 Cor. 5:11. And his words and ministry, proceeding from inward power and vertue, penetrat into the hearts of the hearers, and obtaine their approbation and subjection. Ans. (1.) This gift and grace, being but natural and Pelagian, as was shown above, can never give true knowledge, in things spiritual, saving and evangelick. (2.) Nor can it ever purifie and sanctifie a man according to the Gospel, whatever it may do, as to outward civility and morality. (3.) Qualifications are no call. (4.) Then, it seemes, there is no Outward call requisite; and so this man joyneth with Socinians and Arminians, laying aside all outward call by men, as not necessary, in the Church of God; and saying, that all, who understand the truth of the Gospel, and are able to Instruct others, may and have a right to teach. See Smalcius Pag. 379. though Pag. 377. he confesseth, that this outward call, is decent and comely in a constitute Church, which this man doth no where acknowledge. See also Apol. Remonstr. Cap. 21. and Episcop. disput. 26. privat. p. 371Thes. 4. & 5. (5.) Every motion to tell others what we know in the things of God, is not a call to the Work and Office of the Ministry. See Psal. 66:16. privat persons, in their private capacities, may and ought to seek to promove the edification of others, 1 Pet. 4:10, 11. (6.) Is this telling of what they have found in their owne experience, the whole work of the Ministrie? Or is this the preaching of the Gospel? The divideing of the word of truth? 2 Tim. 2:15. Is this speaking, exhorting and rebuking with all authority, Tit. 2:15? Is this be seaching as Ambassadours, in the name of God, and in Christ's stead, 2 Cor. 5:19, 20? Is this that, which Paul layeth upon Timothie, 2 Tim. 4:1, 2. I charge thee before God, and the Lord Iesus Christ, who shall judge the quick and the dead, at his appearing and his Kingdom. Preach the word, be instant in season, out of season, reprove, rebuke, exhort with all long-suffering and doctrine? Or that which we …inde 1 Tim. 4:13, 14, 15, 16.—Give attendance to reading, to exhortation, to doctrine, Neglect not the gift, that is in thee, which was given thee by prophecy, with the laying on of the hands of the presbytery. Meditate upon these things, give thy self wholly to them—take heed unto thy self, and unto the doctrine; continue in them: For in doing this, thou shalt both save thy self, and them that hear thee. But I should have remembered, that these men are against Preaching. (7.) Some may think, that by this gift and grace, which he mentioneth, he can mean, at most, nothing, but what the Papists call gratia gratis data, and which is different from gratia gratum faciens; but I see no ground, to judge him so orthodox.

7. He goeth about to prove, that this qualification is absolutely necessary: and his first argument is thus. That which is necessary to make a man Christian, is much more necessary to make one a Minister of Christianity. But this inward call, power & vertue of the Spirit, is necessary to make a man a Christian. Therefore, &c. Ans. This argument is easily answered by a distinction, thus. That which is necessary to make a man a Real, Upright and Sincere Christian, or true member of the Invisible Church, is also necessary to make a man, a sincere and upright Minister before God, and approven of him, in what he doth; but is not simply and absolutely necessary, to make one a Minister, before men, who cannot certainly know this, nor walk by an infallible rule, in judging of this. That which is necessary to make a man a member of the Visible Church, a professing Christian, that I grant is also necessary to make one a Minister, both before God, and men; for men can judge hereof, and have a certain and fixed rule whereby to judge of this profession, whether it be true or not, though not to judge, whether it be sincere, or not. (2.) That the inward work of the Spirit of grace is necessary to make one a true and gracious Christian, or member of the Invisible Church, is true; but this is not requisite to make one a member of the visible Church: And he would know, that Ministers are set in the visible Church, and are to covert such, as are not yet members of the Invisible Church; and this sheweth the inconsequence of his argument. (3.) The Inward Power and Vertue of the Spirit, which he must meane, can make a no man a Professour, let be a Christian, in truth and reality; for it may be, where there is no knowledg, or hearing of Christ, of the Gospel, of the Covenant of grace, or of any such thing, even in an Heathen and Pagan, who is yet without, as such are p. 372called, 1 Cor. 5:12, 13. 1 Tim. 3:7. and is without Christ, being an alien from the Commonwealth of Israel, and a stranger from the Covenants of promise, having no hope, and without God in the world, Ephes. 2:12.

8. His next argument is this: All the Ministers of the N. Test. are Ministers of the Spirit, and not of the letter, 2 Cor. 3:6. And therefore such must be called by the Spirit, and must know, that he is led and moved by the Spirit, and be sensible of the work of the Spirit, and of his inward vocation. Ans. (1.) It is most true, that Ministers of the N. T. are Ministers of the Spirit, opposed to such as cryed up the Law, and preached it as separated from Christ; as the Jewes commonly did, & as our Quakers, Pagan-preachers, do, & must do, according to their principles; for they know no Gospel, but are sworne enemies to it, and plaine subverters of it, and all the Ordinances thereof; and are worse then the allegorical teachers, of whom Beza maketh mention, on 2 Cor. 3:6. (2.) They may be said to be called by the Spirit, who are gifted with the gifts of the Spirit, fitting for preaching of the Gospel; such as the word of Wisdom, and the word of Knowledge, 1 Cor. 12: vers. 4, 7, 8, 11. Whereby they are apt to teach, 1 Tim. 3:2. and fit to take care of the Church, vers. 5. And those gifts, in themselves considered, are different from true and saving grace, and yet come from the Spirit, and are given to profite withall; and so must be laid out to edification, according to the way prescribed in the Gospel. (3.) What meaneth he by this, must be called by the Spirit? Is this an inward Inspiration, or Enthusiasme, saying to the man, he must goe preach? We reject all such phancies, which he and other phanatick persons dream of, and lean unto; and account them plaine delusions of Satan, which the very doctrine they deliver putteth beyond all question, Mat. 24:24. 2 Thes. 2:9. Deut. 13:1. Gal. 1:8, 9. Let him shew, if he can, any true ground, warranting us to look for such immediat calls? Is there a promise for this? Or a command to expect it? (4.) His last words null his former argument and position; for there he required only that they have the inward working of the Spirit; but here he requireth more; to wit, that they know that they have it, and are led and moved by the Spirit, and are sensible of his work in them: Or he must say, that none can have grace, but he must also know and feel that he hath it; And consequently that such as feel not this, to their owne satisfaction, must peremptorily conclude, that they have it not: a dangerous position, and untrue.

9. A third argum. followeth Pag. 179. If (saith he) the testimony of the Spirit be not essential and necessary to a Minister; the Gospel Ministrie should be postponed to the legal; for there the people knew, who were officers; and beside these ordinary, there were extraordinary ones, called by the immediat testimony of the Spirit. But now we are vncertain, and must have Pastors, without all certain assent of Gods will. Ans. (1.) Then the thing he meaneth by a Call, is a testimony of the Spirit, such as the Prophets of old had; or at least such as may be plaine and notoure, not only to themselves, who have it, but to all; so as they need no more doubt of it, than the Jewes needed to doubt of the Priests and of the Levites, or at least of the extraordinary Prophets, that God sent among them: And thinks he, that this is had of his Quaker-Teachers, and Pagan-Preachers? No sure, their speach and p. 373their erroneous doctrine publickly declareth, that the testimony, which they have, is the testimony of a lying Spirit, and of a Spirit of delusion, that can easily deceive the possessors. (2.) Thinks he that there is no way now, to know who are the lawfully called Servants of God? He was pleased, while speaking of the Scriptures, to affirme some such thing, that he might thereby implead their Perfection; but we manifested his folly in that attempt, there. See Chap. IV, §. 31. (3,) Will he tell us, what that certaine assent of Gods will, or this Testimony of the Spirit is, whereby every one may know, who is truely called of God, who not? Doth the Spirit, when he calleth one to this work, speak to the senses of all beholders; and witness also to them, that such an one is indeed called of the Spirit? Is such a Testimony of the Spirit, which every one can hear, necessary to make a Christian▪ Is this the inward Power and Vertue of the Spirit, that he talked of?

10. His last Arg. is from Christ's word's Ioh. 10. They are thieves and robbers that c…me not in by the door. Which is very true: But how will he prove, that all such, as want this testimony, and this call, which he speaketh of, are such as Christ there meaneth? They that enter by the way, which Christ hath appointed, come in by the door, which he hath set open for them, to enter by; and have his warrand and approbation, though they want this, which he pretendeth to.

11. He tels his Reader §. 8. That against his doctrine we Object the Succession of the Church, as sufficient: And upon this his mistake, he runneth out in many words, to no purpose. That Christ sent his Apostles immediatly, is certain and undeniable. That these Apostles ordained other ordinary ministers is unquestionable Act. 14:23. That they laid injunctions on these whom they had ordained, to commit the same to faithful men, is clear 2 Tim. 2:2. Tit. 1:5. 1 Tim. 3:1—15. and 5:21, 22.. And the practice of the Church thereafter evinceth, that this course was constantly followed: and though, through corruption, base and unworthy men entered sometimes into the Ministrie, yea and though afterward the Ordinance was corrupted through Antichrist, by his manifold additions, and other corrupt appendices; yet the Ordinance of Christ is not to be rejected, but rather to be purged from these corruptions, annexed without Scripture warrand, that the ordinance may be observed, and preserved in its primitive Integrity. And though, by reason of such corruptions, there was an interruption of the conveyance of the ministerial power, in the order and manner appointed by Christ; yet the Ordinance might be taken up againe, and some usual circumstances, dispensed with, in such a case of necessity, without the least impeachment of the Ordinance it self. We need not then trouble ourselves to enquire after such an uninterrupted succession of Persons so ordained, one after another; if we finde ministers now setled, according to the Ordinance of Christ, we are to be satisfied. But the thing that troubles him is, that we say, such as are ordained by Pastors, according to the rule of the word, are Pastors, and to be owned as such: Nor will it satisfie him, that we say, that beside this, such as are called must have an inward call also of God, inclineing them to that work, as we formerly hinted; p. 374because, as he thinks, there is no enquiry made after this; and yet, if he would look our directory for ordination, he might finde as much, as might satisfie a reasonable man concerning this, which is not obvious to mens tryal and examination, but is hid in the heart. As to what he saith §. 9. and 10. because it concerneth them, who plead for the necessity of an uninterrupted Succession, which I see no necessity for, I need not trouble my self to Answere; though I see nothing said by him, which is of any force; and elsewhere I have said something to it. See my book against Velthusius Assert. 9. towards the end, and I shall recommend to this Man the serious perusal of Voetii Desperata Causa Papatus.

12. He cometh §. 11. Pag. 187. to speak to Others, who lay not so much weight upon this Succession, as conveyed through Papacy; but assert, that in extraordinary cases of necessity, somethings may be done, which ought not to be done, in other ordinary cases, when the Church is setled and rightly constituted, or purged from destroying corruptions. And what sayes he here? Forsooth, to vindicate himself and his fraternity, for taking upon them the Ministrie, at their owne hand, he hath the face to say, that he can accuse us of many errours. And what will his bold saying so do, when we have evinced that Quakerisme is but a Cento, an Hotch potch of errours; so that they are become the very Kennel, in which all the filth of other errours and heresies run; & are become one standing puddle of abomination? And as to their being Ministers, what, I pray, have they to show, but what the false Prophets, and Apostles did pretend unto? He talketh of an Immediat Revelation; but who seeth that, but themselves, who have the false light of an ignis fatuus to enlighten them? Shall we think, that the Immediat Revelation of the Spirit of God would act men, as they are acted, and prompt them to at rampling, upon all the holy Ordinances of Jesus Christ? The Comforter, whom Christ promises to send, will guide into all truth Ioh. 16:13. and not, sure, into all errour, and will glorify Christ vers. 14. while as the evil Spirit, in these Quakers, cannot do more than he doth, to vilify Christ, and render him most contemptible, in his Person, Offices, Work & Ordinances. He tels us, that this immediate revelation of the Spirit is as necessary in a Church constituted, as in a Church to be constitute. But what meaneth he by this Immediat Revelation? Meaneth he nothing else, than what is necessary to all true Christians, and is acknowledged by us, that is, the inward working of the Spirit, sanctifying the soul? No sure, it is plaine Enthusiasme, of which we spoke enough above Chap. III. And who saith, or how will he evince it, that our first reformers were called to the work of the ministrie by such an Euthusiastick Call, as were the Prophets of old; or such an immediat outward call, with an audible voice, from Christ, as the Apostles had? I deny, that any such thing is necessary, or to be expected, even in extraordinary cases; seing the Lord can, in a more plaine and obvious manner, give intimations of his will, then by Enthusiasmes or audible voices, such as Paul had; which he would not have us now look for, having the Canon of the Scriptures now compleat before us, to regulate us, in all cases Ordinary and Extraordinary, and having the constant significations of God's will in his providence, p. 375to help us to understand his minde in particulars, conforme to the general rules, in his word: And by these we may learne, what is to be done, or not done, in this or that case, without Dreames, or Vive Voices from heaven, or Enthusiasmes; which whosoever would expect might fear, that God, because of their tempting of him, might give the great Tempter leave to deceive them; as experience hath proven.

13. As to that which some say, That such, as boast of an Immediat Call, should confirme the same by Miracles. He answereth Pag. 181. That as this was Objected by the Papists, unto our first reformers, so their answere may suffice: to wit, That was not necessary for them, seing they preached nothing but the doctrine, that was already confirmed by miracles: And beside, Iohn the Baptist, and some true Prophets did no miracles. Answere, Though I do not owne the Objection, as it is here simply set downe: Yet take it thus, and it will prove too hote for his fingers. They who have had immediate cals from God, were able to give evidence of the same by miracles, or some other evident testimony of the Spirit, that it was so, which to contradict, or not to receive and beleeve, had been iniquity, and utterly unreasonable. Now what can these Quakers shew, to justifie their Immediat Call, to be of God; They alleidge an Immediate Call; but who can see any grounds to beleeve it. Their saying so, is not enough; for false Prophets said it. Their doctrine can not evince it; for if their call be to be judged by their doctrine, I know no heretick, that ever breathed, that had not better ground, upon this account, to pretend to an Immediat Call; for I defye any man to name me any Seck of hereticks, or erroneous persons, since Christianity was heard of, that maintained such a bundle of Errours, and Heresies, as these Quakers do: to speak nothing of their blasphemous expressions and practices; let any but read the examinations of Iames Nayler, and his carriage about Bristol, and their dayly expressions in their books, and judge. But to wave these, let us consider but this mans doctrine, who seemeth to be one of the most sober, among them all; have we found any thing hithertil, but Pelagianisme, Secinianisme, Arminianisme, Enthusiasme, Antiscripturisme; Yea and Paganisme, &c? have we seen any thing, that doth not directly enough tend to overthrow the whole Gospel? And what further we are to hear, a little patience will help us to see. He talks, that they teach no new doctrine. But doctrine more diametrically opposite, yea contradictory to the whole Gospel of the grace of God, a man shall finde no where else, in such an heape: So that, albeit they should pretend to Miracles, as they do to Immediat Revelations of the Spirit of God, & should do somethings more then ordinary, like wonders, I should account them but lying wonders; & their coming to be after the working of Satan, according to 2 Thes. 2:3. Yea, though an angel from heaven should come to head them, and preach the doctrine, which they preach, I should remember that word of Paul's, Gal. 1: vers. 8, 9. And therefore must account these Quakers no more Christians; but an Antichristian, & Antievangelick brood of men, acted and led by an evil Spirit, designing the destruction of the Gospel, and the setting up of Paganisme. What he saith §. 13. about the Independants, and their gifted p. 376Brethren, is not worth the noticeing, for as to the matter, he referreth us to what he had said before upon the Scriptures, and we have e…amined Chap. IV. Only I would enquire, If, as he saith, no man can know by the Scriptures, that he, in particular, is called to be a Minister, and therefore must recurre to an Inward and Immediat Testimony of the Spirit, he must also say, that no man can know that another is a Minister, but by the Inward and Immediat Testimony of the Spirit; and therefore he cannot be offended at us, that we do not beleeve, that he and the rest of the Quakers, are sent of God, because we have no Inward and Immediat Testimony of the Spirit, concerning this; and we are confident never shall have from the Spirit of God. And though the Scriptures do not particularly and expresly tell us, that Robert Barclay is a false Teacher, and ought to be shuned, as a false Teacher, it saith that, which is enough to us, concerning him, and his complices, when it saith that all that bring another Gospel, are to be accounted accursed; and the whole Scripture, that pointeth forth and declareth the Truth, and condemneth their Errours, as we have seen and shall see, is as good to us, as an Immediat Testimony, saying, the Quakers, and particularly Robert Barclay, are deceivers; yea & better, & more sure; for some men can take the dreams of their owne head, & the impressions of Satan upon their phantasie, for immediat testimonies of the Spirit of God: but enough of this above Chap. III.

15. But he hath something Pag. 190. §. 14. that would seem to answere that question, we just now proposed; for after hee hath againe nakedly told us, that this extraordinary call (for he nameth it so here) is as well necessary, when the Church is setled, as when it is under a general Apostacy; he saith, that such as are thus called, are made manifest in the mindes 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 signes 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 truely called; and without this, in his judgment, they cannot be said to be taught and led of the Spirit, nor can they beleeve without this. (2.) Is this manifestation alwayes at every discourse, or sometimes only? Is it upon all their hearts, or upon some only? It may be, there lyeth an answere, in these words their brethren: But the signes of the Apostleshipe of Paul were among strangers, whom he converted, and brought in to the faith: And if this manifestation be alwayes and upon all present, he layeth down a ground to question Christs Apostleshipe and Call; for his preaching had not alwayes this effect, as is notoure. Nor Pauls and Barnabas theirs, among the Jewes, as the book of the Acts sheweth, and 2 Thes. 2. Nay, let that word be considered 2 Cor. 2:15, 16. for we are unto God a sweet savour in Christ, in them that are saved, and in them that perish; to the one the savour of death unto death, and to the other the savour of life unto life: And that Esai. 49:4. Then said I, I have laboured in vaine, I have spent my strength for nought and in vaine; surely my judgment is with the Lord, and my work with my God: and that Esai 53: Who hath believed our report? And to whom is the arme of the Lord revealed; & if he think it enough, that this manifestation be made sometimes, upon the p. 377the mindes 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 vertue, 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 heare 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 successour of the vertue and power, that was in the Apostles. Ans. (1.) Then the extraordinary call was no true and substantial call or title. Then Ezechiel, who was sent to a rebellious house, that would not heare, had no true and substantial call; nor Moses, when he was sent unto Pharaoh. (2.) They, who are a savour of death unto death to some, may yet for all that, be successours 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 successours of the Apostles, and Possessours of the power and vertue, 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 dayes think it below him, to do the like? But sayes 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 alwayes 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 alwayes carry alongs 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 it self, must not be cast away, by such, as would be followers of Christ, and of his Apostles, seing its principal use in Ordination remaineth, not only to declare, who the person is, who is to be set apart, for the Ministrie; but to declare the solemne 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 under foot, when there is not one ordinance of Jesus Christ, that they value, or will regard. And what Christians these are, let every one judge: And whether or not, I had not ground to say, and againe to repeat it, that they p. 378are 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 plaine and full, as others are, he knoweth himself.