Quakerism the Path-Way to Paganism, Chapter 23
Chap. XXIII. Of Preaching,
1. After his discourse, concerning their manner of Worshipe, this Quaker cometh to speak more particularly of some parts of worshipe; such as Preaching Praying & Singing, against all which he hath something to say Pag. 248. &c. §. 18. And he beginneth with Preaching, telling us, that as Papists & Protestants use it, it is after this manner: One taketh a certain place or verse of Scripture, and speaketh upon it, for an houre or longer, these things, which he had before studied or premeditated, and had set together either out of his owne proper invention, or from the writings or observations of others, and committed them to this memory: in opposition to this, he tels us, what their way is: thus, When the Saints assemble, and every one introverts to the gift and grace of God, in himself, he, who ministereth, should speak acted by that grace in himself, what the Spirit giveth unto him, not affecting wisdom and eloquence of words, but the demonstration and power of the Spirit, and that either by interpreting some place of Scripture, if so be the Spirit lead him to it, or otherwayes exhorting, reproving, instructing, or by speaking out the sense of some Spiritual experience; all which are to be consonant to the S…riptures, though perhaps not relative to any particular chapter, verse, or text.
2. Having thus laid down the two different wayes, in such a manner, as he thought most advantagious for himself, he saith, Let us now examine and consider, which of these are most consonant to the precepts and practice of Christ, his Apostles and primitive Church, as recorded in the Scripture. Before we come to this tryal, I must tell him, That I am glade to hear him insinuating so much, as that the Scriptures are our Rule in worshipe, and that, that very mode of worshipe must be chosen as the best, which agreeth most with the primitive way, laid down in the New. Test. Only I would entreat him to reconcile this with what he said on the Scriptures. One thing more I must tell him: If he can prove the very first step of his way; that is, the Introversion of all the members of the Assembly, unto the gift or grace of God, in themselves, to be consonant to either Precept or Practice, recorded in the N. T. I shall give up the whole cause, in this mater. We heard how straitened he was to finde an instance of this, towards the end of the foregoing Chapter, when he did run as far back as to Iob's dayes, to seek one: but, as to the primitive Church, we must have patience, till he think of one; and for precept, he could give none, that came within a look of Introversion.
3. It is necessare before we proceed, that we take a view of the proposal he hath made of our way, and compare it with his; that a just estimate may be made. And (1.) The speaking from a word of Scripture maketh not the difference; for they do that themselves sometimes; as he saith here, though he said it not before. Nor is it unlawful, else I cannot think that the Spirit would prompt them to it, if that Spirit be the Spirit of God: And I finde that Christ spoke from a text, and so did Peter Act. 2. from a passage of Ioel. And to say, as he doth to this Pag. 249. that they did not this without an immediat motion of Spirit, is but a confirmation of what I am now saying viz. that it is lawful. So then as to this, there can be no debate, nor difference. (2.) That ministers read and study, and make some use of their reading, in their sermons, can give no just ground of offence; seing we finde the Apostle Paul, in his sermon to the Athenians, making use of what he had read out of one of their poets Act. 17:28. And we finde him pressing Timothy to study, and meditation, and that in order to preaching to, and profiteing others. 1 Tim. 4:15. Meditate upon these things, give thy self wholly to them (this sure importeth earnest and diligent study, when the Apostle saith, that he should be in these things, as it were wholly exercised therein, and taken up therewith) that thy profiteing may appear to all. And in that same Chapt. vers. 13. he sayes, till I come, give attendance to reading, to exhortation, to doctrine. So that this reading was not for his owne private satisfaction, but in order to a fitting him better unto exhortation and doctrine. And againe he recommends to him a continueing in the t…ings he had learned; whereby we see, that he had learned something; and was to keep it, being assured that it was truth, knowing of whom he had learned 2 Tim. 3:14. And after that Paul had appointed him to continue in what he had learned him, he recommends to him the diligent perusal of the Scriptures, with which he had been acquanted from his youth: as being able to make him wise unto salvation, & perfect, as a man of God v. 15, 17. Moreover among the qualifications, which Paul requireth in ordinary teachers, this is one 1 Tim. 3:2. that he be apt to teach, so also 2 Tim 2:24. And this is such an Aptitude, as must be tryed and known before hand; as well as the other qualifications, mentioned in both these places: And so it saith, that such ministers should have gifts and abilities, acquired by reading and other meanes, whereby they might be fitted for this work of the ministry. This is plaine and manifest; but nothing of this kinde is requisite in our Quakers speakers, in order to their speaking. Yet more, Paul tels Titus Cap. 1:9. that the preacher must be one, that holdeth fast the faithful word, as he hath been taught (or as in the margine, in teaching, or which maketh for doctrine, that is, sitteth and qualifieth him for teaching and edifying. See Beza in loc.) that he may be able by sound doctrine, both to exhort and convince the gaine-sayers: He must then be a learned man, able to teach; and acquanted with the controversies of the time, that he may be in case, by sound doctrine to put gaine-sayers to silence. Adde one word more. Act. 18:24, 25, 26. We finde that Aquila and Priscilla took Apollos, that was an eloquent man, and mighty in the Scriptures, and was instructed in the way of the Lord, and had taught diligently the things of the Lord, and expounded unto him the way of God m…re perfectly: And all this in order to h…s peaching further the way of God; for it is said vers. 27, 28. And when he was disposed to passe into Achaia, the brethren wrote, exhorting the Disciples to receive him, who, when he was come helped them much, which had beleeved through grace; for he mightily convinced the Iewes, and that publickly, shewing by the Scriptures, that Iesus was Christ Here then we have both practice and precept, for Ministers studying, that they may be able to preach sound doctrine? But possibly the thing at which he most carpeth, is that Ministers should study their preachings immedialy before they preach them: If it be so, he must be a silly man; for what is the difference betwixt ones studying … few dayes before, and ones studying some yeers before; when the one hath a more tenacious memory, then the other? But this was the errour of the Familists in N. England and of Saltmarsh opposed by worthy Mr Rutherfoord.
4. (3.) He sait… that our Ministers study their Sermons, and digest them, and commit them to their memory, having gathered them together out of their own invention, or other folks writtings. To which I only saith (1.) That, as it is already manifested, he cannot make it appear to be dissonant to primitive practice or precepts, that Ministers be learned, especially in the Scriptures; and thereby fitted for preaching: And if their memory be so happy, as to retaine all they have learned and read; and their Judgment so solide, as to improve it pertinently, according to the occasion, they will have the less need to study, with much paines and labour, every Sermon; but if both their Judgment & Memory be a little blunt, is the matter great, if they put to a little more strength, and be a little more diligent? (2.) But how shall we be assured, that the Quakers use no such leger-de-maine, as to make us beleeve, they speak all, without one previous thought, and yet have all, to a word, well studyed and premeditated? Such cheatry hath bin in the world; and I know not, why one might not doubt of the truth of what they say; especially when I finde credible persons saying, that they can lie, as well as others. (3.) He speaketh thus of all the Ministers in common, making no difference; and if he be only acquanted with some, (and sure I can not tell, how he should be so well acquanted with all, as to know their way of studying, and prepareing themselves for preaching) and intend them, he dealeth not ingenuously, nor candidely, to speak thus of all. What knoweth he, but there may be some, that study the most of their Sermons on their knees? What knoweth he, but there may be some, that read very little (save the Bible) in order to preaching; and have such a ready gift, as to be in case to preach, upon a very short times advertishment? What knoweth he, but there may be some, who study most, to get their heart in a right frame to preach, and brought under an impression of the weight of the truths, they are to deliver? What knoweth he, but there may be some, that write none of their Sermons, nor committe them to their memory but having the heads of truths, they are to deliverer, digested, waite upon the Lord for his assistance in uterance and delivery? What knoweth he, but there may be some, that never digest their preachings so, as not to lye open to the influences of the Spirit, and to welcome his seasonable and useful suggestions, and so speak many things, which they had not once premeditated? What knoweth he, but there may be some, that being called, have gone to preach, when they knew not well what to say in particular, nor from what text? What knoweth he, but there may be some, who after they have studied, and been at paines to prepare themselves; yet coming to speak, have been so lead of the Lord, that they spoke little or nothing of all they had thought to speak? What knoweth he, but there may be some, who upon their way to the Assembly, have been constrained to alter text, and all, which they had purposed to speak upon it? If he knew none of these things, he s…ould have learned better, before he spoke thus: and he cannot but be blamed for his rashness.
5. But all this will not helpe the matter, for (4.) The Quakers, saith he, they affect not wisdome n… reloquence of words, but the demonstration of the Spirit and power. And hereby he insinuateth, that our Ministers do the contrary. But he must know, that I will not beleeve all that he saith in this: if he hath his eye upon some particular persons, or sort of Ministers; I will tell him, he dealeth not fairly, to impute to all what he observeth in some; and I think it sufficient to tell him, I know some that affecteth only that Wisdome and Eloquence, that may contribute to the winning of souls and that, thou…h they will not boast much (as our windy Quakers do) of their preaching, as being in demonstration of the Spirit, and of power; yet dar say, in some measure of singl…ness, that they corrupt not the Word of God, but as of sincerity, but as of God, in the sight of God, they speak in Christ, and that they have renunced the hidden things of dishonesty, not walking in craftiness, nor handling the Word of God deceitfully, but by manifestation of the truth, commending themselves to every mans conscience, in the sight of God. (5.) They are the men that exhort, rebuke and instruct, and speak out experiences. And thinks he, there are none such with us; or that our Ministers preachings have no tendency he…eunto? If he do, he is mistaken; f…r our Ministers Sermons have all thes… uses, and some moe, as to Comfort, Convince, Confute &c. And though they bring not forth fancies and delu…ions, instead of experiences, yet th…y can speak from experience; and appositely apply themselves to loose the doubts, & remove the difficulties that trouble weak consciences; and in some measure, in the strength of the great Master of Assemblies, speak a word to such as are weary. But he will say, it is not so with all: and I will not contradict him in this, yet what I have said is sufficient to discover his unfaire dealing, in stateing the opposition or comparison here. And how shall we beleeve, that any or all of the Quaker-Preachers do, as he sayes? His naked word is no very sure ground of faith to me.
6. The maine difference now followeth to be spoken to. He supposeth, that our Ministers do all without the Spirit; and their speakers do all in and by the Spirit. As concerning Ours, he must know, that there are among them, who depend upon the Lord in their preparation for preaching, seeking by prayer from him what to say; & that he would lead them to and suggest unto them, that mater and purpose, which may be most for edification: who, when af…er Meditation and Prayer they have gote something to say, give it up unto him, that he may give it them to deliver, or not, as he thinketh good: who depend upon Him, even for Utterance and Expression: who look to him, and by faith depend upon Him, in the delivery of what they had thought upon, less or more; that they may be helped to preach with that Fai…h, Fear, Awe, Reverence, Weightedness of heart, Love; Zeal and Faithfulness, that becometh, to his glory, and to the edification of the Church: who depend upon Him for the blessing, knowing that all their words of Perswasion, Conviction, Rebuke, Instruction, expostulation, and Consolation, without the power and blessing of his Spirit concurring, and carrying the same in upon the heart, will prove ineffectual: who receive with thankfulness, what he offereth and suggesteth, in the time of their preaching; and with singleness declare it unto their hearers: who often times being called to speak, without fore-thoughts, go in the strength of the Lord, not seeking to commend themselves as able or learned …en, but to commend themselves to every mans conscience, in the sight of God: And who, when they have finished their discourse, give up all by faith into the hands of God, that He may bless it, as He thinketh good, in Jesus Christ. He will possibly say, That it is not thus with all; and I shall readily grant it: But will he be sa…isfied with this, and account this spiritual preaching, or preaching in the Spirit? I suppose, he will not be satisfied. And then it is not to him sufficient, though all should study and preach after this manner.
7. Let us therefore a little examine his way. He first would have all Study, all Meditation, all Prayer and wrestling with God in prayer (for this with us is a maine part of study & preparation) laid aside; & Ministers going to the Assembly, as naked and void of all knowledg of spiritual matters, as if they had never heard of any such thing. Then being Tabulae rasae, they must introvert unto that Grace or Gift, which is in them, & there receive their Call, their Furniture, their Preparation both in matter & words, whether with a text or place of Scripture, whereupon to ground their discourse, or to explaine and clear up, or without any such passage; as that inward teacher will. Lastly, when they are thus called, and fitted by this thing within, then they speak in the Spirit, & are acted by the Spirit. But now to canvass this (not mentioning that which was spoken to before; to wit, that by their way, all are alike preachers, and none must speak, but such as are thus acted by the Spirit; and all thus called and prompted may and must:) I shall propose these things to the Readers consideration. (1.) This Gift and Grace within, is, as we saw above, no singular thing; it is common to all men and women breathing, to Turks and Pagans, as well as to Christian Ministers: And therefore can have no affinity with the Spiritual gifts, which Christ giveth unto his Church, and endueth his messengers with all, that they may be enabled for the work of the ministry, and for building up of his house; nor hath it any affinity with the special and saving grace of God, which Christ hath purchased for and bestoweth upon his redemed o…es: For neither of these are common to all the children of men, as the whole Scripture declareth: far less can it have any affinity with the Spirit of God, which Liveth, Abideth, and Worketh in the Justified, Adopted, and Sanctified children of God. It can therefore be nothing else, than the relicques of nature, the natural light, and natural Conscience, which God hath left in every man. So that all the qualifications, which the Quaker Preachers have and seek for, are but what a Pagan may have, that hath a Natural Conscience, and the Light of Common notions, concerning a God-head, and equity and right among men: This dim & darkened, and now malignant, light is the Magazine and Storehouse of all their Enduements and Qualifications: this is the sole fountaine and spring of all their furniture; sufficient, I am sure, for none, but for Pagan-Preachers. (2.) Their Introverting unto this, to consult this Goddess, as the Pagans did turne-in to the Cels of Apollos, to receive the Oracles, hath a more diabolick aspect; for, what can it be that they would thus consult, after they have unmanned themselves; or laid aside all motions of Soul and Minde, (which is not natural, nor practicable without diabolick assistance, if it be, as he saith) but some Spirit? And what Spirit can we suppose to be in Pagans, and every Son of Adam, before grace come and make a change, but the God of this world 2 Cor. 4:4. the Prince of the power of the aire, the Spirit that now worketh in the children of disobedience Ephes. 2:3. and that strong man, that keepeth the house? Is it not then manifest, that this introverting must be a real consulting with, or giving themselves up unto the instructions and directions of this Prince of darkness? If he say, that they are Regenerated, and so under the power and direction of the Spirit of God, I Answere, I have seen and considered what he saith upon this, and have found, that it is nothing but the operation of pure Nature, wrought by the strength of corrupt and wicked Nature, that is an enemy to the Gospel, and to all the wayes of God; and if this hath not been sufficiently evidenced above, the Reader is free to judge: And if nature, and this Prince of darkness, who hath now a soveraignity over all the unrenewed Sones of Adam, can or will destroy the works of Satan and of Nature, and embrace the Gospel, and the Spirit of Christ, according to the Gospel, let all, who understand and believe the Gospel, judge, (3.) This Spirit then, which acteth and mo…eth them, or in them, can be nothing else, (if it be anything distinct from Nature, seconded with and corroborated by fleshly Imaginations, strong and proud Fancies, raised and ra…ified Braines, deluded Mindes, and perturbated Affections, together with the cooperations of the Spirit of darkness) than the Devil acting, moving and carrying them, and speaking in them or by them, as he seeth good, for his owne corrupt ends, All which is further confirmed by their stated and fixed Opposition to, and irreconcileable Hatred at the Gospel of the grace of God, and all the Ordinances of Jesus Christ, manifested in their Preachments and scriblings; for though corrupt nature, and the carnal minde be enmity against God, and neither is, nor can be subject to his Law, and cannot understand the things of God; yet their bitter Opposition to all the wayes of Christ, and their active, indefatigable and industrious labour and paines, to destroy, so far as they can, the whole Gospel, and bring their proselytes back to Paganisme; and their fury and rage, transporting them to the hieght of Blasphemy, against the pure doctrine of the Gospel of the grace of God, saith to every considering person, that there is something, stronger then corrupt nature, acting and driveing them; even that wicked Enemy, whose works Christ came to destroy. This is plaine and manifest: let them see to it. And let the Reader now judge, what for Preachers these are: and whether their Talkers, or our Preachers, be most acted, and led by the Spirit of God.
8. Though what is said may be sufficient, to obviat all that he can say, either for himself, or against us; yet for further satisfaction, let us state the question thus. Whether Ministers, in their preaching, should act as Christians, & goe about the work with an holy and Christian dependance by faith, in the use of lawful and approved meanes, upon the Spirit of God, for Furniture and Assistance: or should waite for and expect immediat Impulses, for all they say and do, and never goe about this work, in whole, or in part, but when, and as, they are thus immediatly Excited, Prompted, Acted, Moved & Carryed by the Spirit; and speak nothing but what is thus immediatly and extraordinarily, put into their mouth by the Spirit of God; or rather is spoken by the Spirit, useing them as meer organs. If the question be thus stated; though I know, the Quakers will arrogat this last way unto themselves, and assert this to be the only way, now called for; yet how far they are from it, is manifest from what is said: But as to the matter, I assert the first, and deny this last to be the way, which Christ hath appointed. My reasons are these (1.) This would render all previous Paines, Labour, Study and Reading even of the Scriptures, useless, as to the work of preaching, contrare to what is already said. (2.) Paul could not then have said, as he doth 2 Tim. 2: vers. 2. And the things, that thou hast heard of me, among many witnesses, the same commit thou to faithful men, who shall be able to teach others also. For to what purpose should there be such care had, that sound doctrine be transmitted from one to another, and the same committed to faithful and trusty persons, who will faithfully preach and deliver the same to people; if all must be done and carryed on by the immediat Inspirations and Motions of the Spirit? (3.) Nor was there any ground, why the Apostle should say 1 Tim. 1:3, 4. As I besought thee to abide still at Ephesus—that thou mightest charge some, that they teach no other doctrine, neither give heed to fables &c. Because such as must act by the immediat impulses of the Spirit can receive no charge from man; nor regulate themselves in their teaching accordingly. (4.) Nor could Paul say to Timothy 1. Tim. 4:6 if thou put the brethren in remembrance of these things, thou shalt be a good minister of Iesus Christ, nourished up in the words of faith, and of good doctrine, whereunto thou hast attained: For Timothy might have replied, I cannot be stinted unto these doctrines, which you desire me to put the brethren in remembrance of; for I must speak as the Spirit speaketh in me, and must receive all that I speak, immediatly from the Spirit. And he might have said also, I cannot put others in remembrance of any thing; for they must do, as the Spirit acteth them. (5.) Nor could he give that command vers. II. These things command and teach; For the same reason: as is manifest. (6. Nor could he give him in charge, as followeth vers. 13, 14 15, 16. give attendance to reading, to exhortation, to …octrine; neglect not the gift that is in thee—meditate upon these things, give thy self wholly to them, that thy profiteing may appear to all. Take heed unto thy self and unto the doctrine; continue in them: for this one reply, I must follow the motions of the Spirit, would have made all null: for there is no place left for attendance to Reading, to exhortation, to Doctrine, for not Nelecting the gift, for Meditation, for Heeding the doctrine, or continueing in it; where all must be done by the immediat Impulses of the Spirit. (7.) Nor can such preachers, as may and must do nothing but as the immediat Impulses of the Spirit acte them, be rightly said to laboure in word and doctrine, that is, (as the word importeth) to labour painfully, till they be wearied, with much travail and toyl, with strength and earnestness, as Rowers with oars, See Leigh's Critica sacra. on the word foreign, & yet this word is used of ministers, and of their work. 1 Cor. 15:10. & 16:16 Gal. 4:11. Phil. 2:16. 2 Thes. 5▪ 12. 1 Tim. 5:17. 2 Tim. 2:6 (8.) There could be no ground for that heavy charge, which is laid on Timothy 1 Tim. 5:21. I charge thee before God, and the Lord Iesus Christ, and the elect Angels, that thou observe these things. And againe 1 Tim. 6:13 14. I give thee charge in the sight of Go…, who quickeneth all things, and Christ Iesus, who before Pontius Pilate witnessed a good confession; that thou keep this commandement without spot, unrebukable, until the appearing of the Lord Iesus Christ &c. if ministers were to do nothing in their ministrie, but as they were Acted, Inspired, Moved and Immediatly Influenced of the Spirit; as every one may see. (9.) Nor was there place for that. 1 Tim. 6:17 Charge them that are rich in this world, that they be not high minded &c. For Timothy might have said, I must only speak as moved by the Spirit; and am not master of my self. (10.) Nor for that ibid. vers 20. O Timothy keep that, which is committed to thy trust &c. For to what purpose, might he have said, seing I may not use it, as I will; but must do all as immediatly Acted? (11.) If matters were thus, why did Paul say, as he doth 2 Tim. 1:6. Wherefore I put thee in remembrance, that thou stir up the gift of God, which is in thee; seing gifts were of no use, and the stirring up of gifts were in vaine, because all, without gifts, or stirring up of gifts, was to be done by the immediat impulses and motions of the Spirit? (12.) in vaine also should he have said, as 2 Tim. 1:13, 14. Hold fast the forme of sound words, which thou hast heard of me—That good thing, which was committed unto thee, keep by the Holy Ghost: For, he was to regard no forme of sound words, nor take any notice of that goo… thing, which was committed to him; but do and say, as he was acted and inspired. (13.) what roome is left by this opinion, to that word 2 Tim 2:14. Of these things put them in remembrance, charging them before the Lord, that they strive not about words; For he could remember them of nothing, nor lay any charge upon them, if they were to do all as the Spirit moved them (14.) The following injunction vers. 15. is made also use…ess by this way; Study to show thyself approved unto God, a workman that needeth not be ashamed, rightly divideing the word of truth: For it taketh away all care and study, in this matter; and the preacher can make no other division of the word of truth, than what is of and by the Spirit; and that must alwayes be right. (15) All that the Apostle sayeth 2 Tim. 3:14, 15. should also be in vaine, and to no purpose (16.) If this way be the truth, why did the Apostle say 2 Tim. 4:1, 2. I charge thee therefore 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? might not Timothy have replied; I have nothing to do with that charge, I cannot, I may not, preach either in season, or out of season; nor can I Reprove, Rebuke, nor Exhort, nor have I Doctrine, wherewith to do it, The Spirit doth all, & must move me, and inspire me to every Doctrine, Preaching, Rebuke and Exhortation, and that at every time and season? (17.) H…reby that should be also rendered useless, which is said. 2 Tim 4, 5. But watch thou in all things, endure afflictions, do the work of an Evangelist, make full proof of thy ministry. (18.) If this be the way, why did Paul say to Titus Chap. 1:17▪—wherefore rebuke them sharply, that they may be sound in the faith, seing Titus could have said againe, I shall do, as the Spirit moveth; and more I cannot, I may not? (19.) So it taketh away the force of Paul…s injunctions Tit. 2:1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 15. For Titus was to have his eye upon no Doctrine, but speake what the Spirit moved him to speak; nor was he to speak to either one or other, age, or sex or quality, but as the Spirit acted him; and what Uncorruptness, Gravity, Sincerity, was requisite in his doctrine, he was not to be anxious there about; all would be so, because dictated and inspired immediatly by the Spirit: And what soun…ness of speach was requisite, the Spirit would see to that: and therefore he was not to regard, what the Apostle enjoyned vers. 15. These things speak and exhort, and rebuke with all authority (20.) The command Tit. 3:1, 2. Put them in minde to be subject to Principalities &c. must hereby be laid aside, as not obligeing Titus, who was purely to follow the Motions of the Spirit. (21.) How opposite unto this opinion, is that word Tit. 3:8. This is a faithful saying, and these things, I will that thou affirme constantly? What, was not Titus to waite upon the motions of the Spirit? (22.) If matters be thus, how could the Collossians say to Archippus, take heed to the ministrie, which thou ha…t received in the Lord, that thou fulfil it, seing Archippus was to follow the free and arbitrary motions of the Spirit? (2….) This opinion rendereth that injunction of Paul's unto the ministers of Thessalonica 1 Thes. 5:14. useless, Now we beseech you brethren, warne them that are unruly, comfort the feble minded, support the weak &c. as to preaching, (24.) It would hence follow, that all that such ministers spoke, were infallibly true; for what the Spirit speaketh, through men, or by men, as his meer organs, must of necessity be truth, and nothing but truth, and that certainly and infallibly; and so must be esteemed of, and regarded as Scripture. (25.) If the matter be thus, it is all one thing whether the preacher be Young or Old, a Childe or a M…n of experience; for it is not he, that speaketh, but the Spirit in him: yet Paul requireth, that he that is put into the Ministrie be not a novice 1 Tim. 3:6. (26.) Thus did the Prophets and Apostles preach…, and declare their visions, as und…r moral commands, (though they were under no such comman…s, to receive the visions, where they had no election) Ier. 1: v. 17. & 26:15. Esa. 6:8, 9. Ier 15:19, 20. 1 Cor. 9:16.
9. More might be said, upon this head; but this may suffice, and I have said the more of it, because they use to make it one of their common theames, while they would, in their popular discourses, inveigh against the Ministrie, & seek to make it contemptible with people. Let us now come, and consider what he saith. And first he beginneth to speak against the methode Pag. 249. And what is this methode? Ministers are free to follow what method they think most edifying; and are not bound to one certain prescribe… metho…e. But, sayes he, when Christ sent his disciples to preach, he told them they should not premeditate what to say, nor speak of themselves, but the Spirit should in the same houre teach them. Mat. 10:20. Mark. 13:11. Luk. …2: vers. 12. Ans. Knoweth he not, that at that time, Christ gave them their preaching with them, telling them what they should say, saying. And as …e go, preach, saying the Kingdom of heaven is at hand, Mat. 10:7. Knoweth he not, that in these places by him cited, our Lord is speaking of their appearing before Magistrates and Higher powers, where they might, through fear and anxiety, be so discomposed, as not to know well, how to speak in their owne defence; and that our Lord addeth these words to free them of all anxiety about the matter: But, sayes he, if it was so with them, when standing before men, much more in preaching, when they stand before God. Ans. This consequence is weak, and contradicted by the Text it self, where we see, they had their sermon taught them before hand; and beside, when they were sent out to preach, they knew, what they were to say; but when called before Magistrates, they could not know before hand, what questions might be proposed unto them, and upon that account, might be anxious, and troubled; which to prevent, this promise is made.
10. He proceedeth; After the pouring forth of the Spirit, Act. 2:4. they are said to speak, as the holy Ghost gave utterance; and not what they had studied. Ans. It is very true, The Apostles then gote their divinity and knowledge in the mysteries of the Gospel, miraculously taught them, by immediat Infusion, and withall gote the gift of tongues, to speak to all people and languages: And such as would expect such teaching now, may as well expect the extraordinary gift of tongues, which the Apostles gote: And who seeth not, how absurd this is? Beside, what was granted to the Apostles, was not granted to all the Church Officers in those dayes, no not to Evangelists, who were extraordinary; let be to ordinary Pastours and Doctors; Nay none of all the extraordinary officers had all that the Apostles had: One thing I would learne of h…m. Can he tell me, when and wher… the…e Apostles did Introvert to the gift within them, in order to the obtaining of these rare qualifications, or to the preaching of the word? If he cannot do this, he will finde no ground for his methode, in this that is said of the Apostles: They were infallible, and acted by an infallible Spirit, in their Teachings, and Writings; thinks he, that this is expected or required of all Ministers now? Or thinks he that his Quaker-Pratters, are such? Whatever he may dreame, the Christian world may see the contrary. What he citeth out of Lambertus, I freely assent unto, for my part.
11. Next he tels us Pag. 250. §. 19. That our way of preaching is hurtful and destructive, because contrare to the nature of the Christian and Apostolicke Mini…trie. 1 Cor. 1:17. Wherein? It is not by the motion and acting of the Spirit, but by mens Invention and eloquence, by natural strength and acquired learning: the Apostles preaching was not so. 1 Cor. 2:3, 4, 5. Ans. The Spirit helping by ordinary meanes is not contrary to himself, helping in an extrao…dinary way: The Apostles way was peculiar to themselves. It is a groundless imagination to think, that all that is spoken by dependence upon God, in the use of ordinary meanes▪ and not by immediat Inspiration, is wisdom of words making the Cross of Christ of none effect, or is entiseing words of mans wisdome, opposite to the demonstration of the Spirit and of power. If any man study painted words and rhetorick, to darken the wisdom of Go… in this mystery, I will not approve of it; but to study to finde out acceptable words, as the Preacher did, Eccles. 12:10. And words to render the Gospel plaine, and intelligible to the hearers, with a single dependance on God, for his assistance herein, I shall never think, that Paul condemned this. But (sayes he) the Preachers themselves confess that they are strangers to the Spirit of God, and to his Operations. Ans. Not all, I hope; though I hope also, that none of them will, with these bold and blasphemous Quakers, pretend to immediat Inspirations. This Quaker, it seemeth, knoweth nothing of the workings of the Spirit of God, in and by meanes; and will have all by immediat Revelations and Inspirations; and before he want these, he will go to the Devil to get them; as Saul did go to the witch at Endor, when the Lord would not answere him by the meanes then usual.
12. Againe, he sayes Pag. 251. It is contrare to the order and methode of the primitive Church, 1 Cor. 14:20. &c. Not considering that these were extraordinary Prophets. Readeth he, that these Prophets did Introvert into the light within them, to get these Revelations? However we see, that Quakers are all Prophets, in their owne account, But sure I am, they are not Prophets of the living God; nor are the Revelations, which they boast of, divine, but diabolick. His last argum. is that by our way the Spirit of God is excluded. What way? He tels us not, and we can not beleeve him. But he addeth, And the natural wisdom and learning of man is exalted. This is his mistake, which he could see, if the beam were out of his eye. All their learning and wisdome is the pure product of Nature, if not worse; as we have oftentimes manifested; for it cometh not from the Spirit of God, neither mediatly, nor immediatly; but riseth out of the dung hill of nature, and is extracted thence by the natural strength of man; and all its works and effects, are like the cause and original, except where the Devil getteth in his finger, in a more immediat way. This is, sayes he, the chiefe and great cause, why preachings are so unfruitful. Poor man, knoweth he no better? Did not Christ and his Apostles preach to many, that were not converted thereby? Thinks he that the only cause, why our preachings are so unfruitful, is because we preach not by Inspiration? And are their preachments so fruitful? It may be too fruitful, but that is no proof to me, that they preach by the true Revelations and Inspirations of God; for I read, that when the Lord sends strong delusions, men will beleeve a lie. I read that all the world wondered after the Bea…t: I have heard it said too, that all the world became Arian. All the world is not yet become Quakers: see also what is said, 2 Pet. 2:1, 2, 3. Yea sayes he, according to this doctrine the Devil himself, may and ought to be heard, seing he knoweth the notion of truth, and excelleth any of them in learning and eloquence—we see, when the Devil confessed the truth, Christ rejected his testimony. Ans Why doth the man thus speak untruth? Do we say, that every one, though he were the Devil, if he speak truth, should be heard? What countenance do…h our opinion, in this matter, give to this dreame? I should think his judgment speaketh fairer for it; for, I trow, the Devil needs no… study, nor read books; but can give out Revelations and Enthusiasmes, as many, as you will. And be it, in whomsoever he speaketh, by Revelations, or Inspirations, or Enthu…iasmes, Quaker, or other; Christ and his Apostles will reject his testimony, though it should be true upon the matter. And therefore, after the example of Christ and his Apostle Paul, we receive no testimony from Quakers; themselves giving such palpable evidences of the Devil speaking in them, and by them.
13. To an Objection taken from the experience of all ages, since the Apostles dayes, to wit, that God by his Spirit hath concurred with our way of preaching to the conversion and edification of many, He answereth §. 20. thus, That though he will not deny this; yet it will not follow, that that practice was good, more then it was good for Paul to go to Damascus to persecute the Saints, because he did meet with Christ in the way, Answ. His simile is a dissimilitude, and hath no correspondence with the thing in hand. Our Argument is, That since the Apostles dayes, and the ceasing of extraordinary gifts, there hath been no other way of preaching, but by ordinary gifts, studied and acquired▪ through the ordinary assistance of the Spirit, who hath distributed these, in their several measures, as he hath thought good, to some more, and to others less; and thus the Church hath been preserved, and souls have been converted: But never, that we hear of, by Enthusiastick persons, or persons pret…nding Revelations, af…er Introversions: of many souls perverted with such like pretensions, we have Instances in too great abundance. The whole worshipers of Mahomet are one great instance: many there are also in Popery: the Followers of Iohn of Leyden, David George. Swenckfeldus, and the like in Germany, may serve for a third Instance: And our Quakers come in for a fourth; for boast they, as they will, of their converts, their converts and proselytes are not made Christians, but perverted from Christianity to Paganisme. It cometh to passe, sayes he next, oftentimes, that God, regairding the Integrity of Preachers, or hearers, touched by his power the heart of the Preacher▪ and lead him to speak, that which he had not premeditated, and these became more profitable, than what was premeditated. Answ. If he will take these for Revelations, and Inspirations, severals of our Ministers can pretend to them; and what hath he then to say? Is all his gall spit out against premeditation? But hath he never heard, that premeditated sermons have been blessed also? But for all this he holdeth fast his conclusion, that these preachings are not approven, but contrary to the primitive practice: And what remedy? But how hath he proven his practice? Not one instance hath he brought for that, nor can he bring, nor precept either. And I doubt, if ever such an Introversion, as he formerly spoke of, was heard of, in all the Christian world, till the Introverted Seck of the Quakers arose, except what was among some Papists, as we heard above.