Quakerism the Path-Way to Paganism, Chapter 10

Quakerism the Path-Way to Paganism · Chapter 10

p. 226CHAP. X. Of Universal Grace and Light.

1. We come to examine his Second Proposition containing a further piece of their divinity, which he expresseth thus Pag. 79. §. 11. That God for this end did comunicate and give to every man a certane measure of the Light of his Son, a measure of grace, or some manifestation of the Spirit, which hath several names in Scripture, as the seed of the kingdom Mat 13:18, 19 light manifesting all things Ephes. 5:13. the word of God Rom. 10:18 the manifestation of the Spirit given to every one 1 Cor. 12.7. the talent Mat. 25.14. the Gospel preached to every creature Col: 1:23: Ans. This must be a strange and wonderfull thing, that is both Grace & Gifts, which are inward, and placed in the soul; & the Word of God & the Gospel, which is outward, preached & declared to the eares of people; what can we make of this? or what can we understand by it? Nay this, with them, is the Spirit of God, it is Christ, God Father, Son & holy Ghost, and what not? This I take to be peculiar to the Quakers for neither Pelagians, nor Socinians, nor Arminians, nor any of their followers, nor Iesuite, ever spoke at this rate of non-sense, & vented to the world such Inconsistencies, which are rather the foamings of a distracted braine, than the discoursings of men, in their wits, how heterodox so ever. But is it not strange, that this man should imagine these things to be common to all mankinde? The seed of the kingdom I no where read of; but of the word of the kingdom, which is compared to seed: and was this word preached to all nations, from the beginning of the word? Or is it to this day p. 227sowen in all nations, even amongst Heathens, in Iapan & other Regions & Territories in the East & West Indees; or among the Turks & Cannibals? By whom I pray; and upon whose testimony must we believe this? The word of God Rom. 10:17. is the word, that is heard, & preached by such as are sent, whose feet are beautifull vers 15. & by which faith cometh, & calling upon God vers. 13:14, 17. Is this common to all Nations? The manifestation of the Spirit spoken of 1 Cor. 12. is concerning gifts peculiarly enumerated vers. 8:9, 10. such as the word of wisdom, the word of knowledge, faith, gifts of healing, working of miracles, Prophecy, discerning of spirits, diverse kindes of tongues, and interpretation of tongues. And are these common to all men? or were they then common to all the world? Nay, doth not the Apostle expresly restrick them to the Church, of which he is there speaking, & in which the Lord did set Officers, endued with these gifts vers. 28? & expresly say, that they were not common even to all the members of the Church, as may be seen through that chapter, & particularly vers. 29, 30? beside that the scope of the whole irrefragably evinceth this. As for the talent mentioned Mat. 25. We spoke of it in the preceeding chapter. And that Gospel, whereof Paul speaketh Col. 1. Was that which he was sent to preach to all indefinitely, as providence, (which sometimes stood in the way of his endeavouring to preach it somewhere, as we see Act. 16:6, 7.) ordered it; and which is called vers. 26. the mystery, which hath bin hid from ages, and generations, but now is made manifest to the saints; Was this common to all before Christ came? & is it common to all this day? How shall it be evinced, that this Gospel is thus Universal? will he take that word, every Creature under heaven vers. 23. without any limitation? Then he must s…y, that Paul, preached this Gospel to Devils, to Beasts, & all creatures without sense, as well, as to Men. But if he will restrick it, let it be according to Reason, & we are satisfied, & his designe is crossed; for, as we cleared above Chap. VIII, these Universals must be interpreted according to the nature of the thing spoken of, & the circumstances of the place; & so it will here but import, an indefinite mission among the Gentiles, and is an hyperbolick expression of the vast extension of the tydings of salvation, now under the Gospel administration, in comparison of what it was un…er the law, when restricked to the limites of one kingdom, & to the posterity of Abraham, Isaak & Iacob, with a few Proselites.

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

3. He beginneth then Pag. 82. §. 13. & tels us, That this Seed, Grace, word of God, and light, with which every man is enlightened, and a measure of which every one hath, in order to Salvation, and which by mans pertinaciousness and the malignity of his will, may be resisted, extinguished, wounded, suppressed, killed & p. 228crucified, is not the proper essence and nature of God, considered in it self. Before we enter upon a particular discussion of this mans words, we conceive, it will be of use, to helpe us to understand him the better, (if he may be understood at all, in this chiefe part of their heretical doctrine) to take notice of some expressions of other Quakers, concerning this Light, and Seed, of which they speak so much; Mr Hicks in his dialogue; giveth us some account of some of their expressions in this mater Dial. 1. Pag 3. G. Whitehead said, in him was life, & the life was the light of men. If the life be the divine essence, the light must be so also; for such as the cause, such the effect must be. And Againe Pag. 4. The light within must be God, because to deny it so to be, is to deny the Omnipresence of God. Thus the light is the Essence of God, & the Omnipr…sence of God. And againe G. W. reasoned thus, The divine life is immutable. To say then the light within is not God, is to say God is mutable. Therefore it is blasphemy to deny the light within to be God. Yea Pag. 5. he tels, that one Robert West called the denying to worship the measure of light in every man, damnable heresie; and said, that the Spirit, which God breathed into Adam was not mans spirit, but another, the breath of our nostrils, the anoynted Lord. This is that true light &c. And Pag. 6. He tels us, that commonly, they call this light within, Christ, or a measure of Christ. And Pag. 7. That Crisp said, that it was sufficient to heal, helpe and save them▪ t…at take heed to it; and that because, if it ought to be obeyed, then it must be sufficient &c. So Pag. 9, 10. They say, they do obey the commands of the Living and Eternal Word in them, that is, the Light to them is the living and eternal Word So. Pag. 16. He tels us, that some of them call the seed, Christ; others, a measure of God; others say, that it is the Spirit Pag. 47. he tels us, that Naylor sayeth That Christ is the election, and the elect seed: and that Fox sayeth, The seed, to which the promise is, is that, which hath bin laden as a Cart with sheaves by the sinner; which seed is the h…pe Christ. And Pag. 82. that W. Pen sayeth this light within was and is sufficient to bring about remission of sins, & eternal salvation, wh…ch was the errand, for which Christ came into the world. In his 2 Dial. Pag. 45. he tels us, that Ed: Burroughs called this seed, the Church, which is Christ's body Pag. 46. that he said also, that such as denyed Christ to be the light in every man, were Antichrists: and that G Whitehead said, To say the light in every man is a meer creature, is contrary to plaine Scripture—this life and light is divine and increated. In his 3 Dial. Pag. 8. He tels us, that they say, That the life of God, is the light of men, with which every man is enlightened, is sufficient to salvation: And that they who obey it, are the good subject; and childeren of God, and obtaine favour, l…ve, and the recompence of the reward of righteousness: and how they speak thus, Thou confounds the light (within) and the creature together, concluding Imbecillity, Insufficiency, and Ignorance in the light which are the imperfections of the creature. And againe Pag. 10.) It is impious to charge mens infirmities upon the Light, and reput that insufficient because they are rebellious. And againe p. 43. that they say, who or what was Christ, in that manifestation it self, but that divine word, light and life, manifested in flesh. And pag. 52. This argument springs in my minde, for the divinity and sufficiency of the Light, That which in all ages hath bin the just mans path, and there where the blood of cleansing is known, and by which fellowshipe is enjoyed, and the light of eternal life obtained, is, ever was, & ever will be, a divine, sufficient and saving p. 229way. But such a way is the Light &c. Mr Stalham in his book against the Quakers part 1. giveth us some others of their expressions, concerning this light, in prejudice of the Scriptures, such as Pag. 60. that G. Fox said, the light was the true teacher and the light within life, the light in Scripture is death. so p. 74. that the same person said, It is the light that gave forth the Scriptures, and will open the Scriptures, and is a more sure word of prophecy, yea and the grace, that appeared unto all men. And Pag. 83. that I. Nayler said, that this light, if we did know, own and obey it, would lead us out of the fall. Many such expressions may be found. I suppose, by others, who are acquaint with their books: and by these expressions, we may in part conjecture what they meane by this Light; & that upon the ma…er it is the same the old Begards said to wit, that every intellectuall being hath enough within it self to make it happy.

4. But to returne to our Quaker, we see (1.) what various titles & epithets he giveth it, he calleth it the Seed, Grace, the Word of God, and the Light, which certanely is not to cleare and explaine the mater to us, but to inveagle us & cile our eyes, and leave us more in the mist, that we should not know, what it is, (2.) He saith, this (whatever it be) is in some measure given to every man: and sure, what is common to all men, can be nothing but Nature, or the Pelagian grace of God, that is mans Free Will, as Vossius sheweth us Hist. Pelag. Lib. 3. Part. 2 Thes. 1. Pelagius thought and said, that this Rational Will, or the Possibility of Nature created by God, was the grace of God by which all might be done; though afterward he added, to coloure the business better, a supernatural grace; but this was nothing else, but the external doctrine of the law: But whether the Quakers will come this length, I know not: When all this addition of Pelagius, did not satisfie the orthodox, he added the grace of remission of sinnes; but he thought not this necessary to all. See Voss: ibid. Thes. 2. when this did not satisfie, he made another addition of the grace of Christ, consisting only in his Doctrine and Example. At length, when all that would not satisfie, he added the divine help of the Spirit working in men; but restricked it wholly to the Understanding, granting no operation of the Spirit upon the wil. Now whether our Quakers will come all this length, I doubt, seing this grace that Pelagius acknowledge…, can not be said to be common to all men, How much less, can that be called grace, which they talk so much of? and how can so great things be said of it, while it cometh short of the very Pelagian grace? (3). He saith, this is given in order to Salvation. But what is the meaning of this? Is it sufficient, without any supervenient grace of God, to effectuat salvation? and is it given of God intentionally for this end, that it may lead unto salvation? Then we need no more Gospel, no more Preaching, no more Grace of God, no more Help of the Spirit. This must be the very first exscreation of Pelagianisme. And the setting of corrupt rotten Nature on the throne (4.) where …ead we, that that, which is common to all men, is called the Seed, the Grace, and the word of God? or that the Light of nature, which is in some sense common to all men, hath a native and kindly manufucture or tendency to the salvation, revealed in the Gospel? (5.) The Scripture tels us, that the seed of God remaineth, and that it is proper to such as are borne of God, 1 Ioh. 3:9. and so it is not common to all, nor can it be exstinguished or killed (6.) I would faine know, how this p. 230Word of God can be crucified? it may be he, with other Quakers, meaneth hereby the crucifying of Christ, whereof the Gospel speaketh (7.) He saith, this seed &c. is not the very essence of God: & how in this, he contradicteth others, whose expressions to the contrary we mentioned just now, let all judge. But he lenifieth the mater, by saying, that it is not the essence and nature of God taken precisely in it self; So then it seemeth, that it is the Essence of God, considered some other way; whence it appeareth, that all men are partakers of the very Essence of God, though not as considered precisely in it self, but some other way, What blasphemy is wraped up here, let any ju…ge, that will:

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

6. We have heard, what he understandeth not by this Seed & Light &c. He tels us next, what he understandeth by it viz. a Spiritual, heavenly, and invisible principle (principium) & organ, in which God, as he is the Father, the Son & the Spirit, dwelleth, a measure of which divine and glorious life is in all, as a seed, which of its own nature inviteth and inlineth all to good; and this (saith he) we call the vehicle of God, the spiritual body of Christ, the flesh and bloud of Christ, which came out of heaven, and of which all the Saints do eat, and are nourished unto eternal life. Here we have a mysterious revelation of their mysterious conceptions, by which we can understand as little of their meaning, as before: for (1.) What is this Principium, this Principle? Is it a principle of Natural Actions? Or a principle of Gracious and Saving Actions? If of Natural actions, how doth it differ from the soul, and the Faculties thereof? If of saving and gracious actions, how is it given to and implanted in every man, how Atheistical and wicked soever he be? The Scripture tels us of a principle of wickedness in every man by nature, whereby they are inclined to all evil, and only evil, and that continually; And we hear of the God of this world in them that are lost, blinding their mindes 2 Cor. 4▪ 4. and of the Prince of the power of the aire, the Spirit that worketh in the children of disobedience, Ephes 2:2. And that this is the common condition of all, till they be quickened together with Christ, and brought out of that state of death by faith in Christ, Ephes. 2:3, 4, 5. and by beleeving the Gospel 2 Cor. 4:3, 4. (2.) How or what way is this to be called an Organ? Of what is it an instrument or Organ? Of God, or of the Soul? Instruments must be instruments of some principal cause: Or is this word properly taken, or improperly? Is it a Suppositum, or a Vertue and Principle superadded to the Suppositum, siting p. 231it for action? Or is it to the soul, as our members and organs are to the body? What he meaneth hereby, he would do well to explaine for his expressions are dark and dubious, and give no distinct sound. (3.) In what respect is this Principle and Organ called spiritual? Is it spiritual as opposite to Carnal and Bodily, as not being Corporeal? Or as opposite to Natural? Or as opposite to Sinful and Corrupt? If he mean the first, it may be nothing but the Soul, or the Faculties, or Natural Qualities thereof; and so a meer natural thing: But if he take it in the two letter senses, how cometh it to passe, that every one, lying in their natural state, are made partakers thereof? It must be wrought by the special Operation of the Spirit; and this special Operation of the Spirit is not common to all men breathing, but is peculiar to the chosen ones, and to beleevers, as the whole Scripture informeth us. (4.) We may move the sam… doubts touching the other two termes, Celestial, and Invisible. The soul may be called Celestial; as being immediatly created of God, & put into the body; and it is Invisible, as not being the object of our corporeal senses: But it may be, he taketh these termes, in some other more limited sense. (5.) He saith, God dwelleth in this Principle and Organ; but how can that be? That God is said to dwell among his people, in respect of the signes of his Presence, and of the effects of his Love, Care and Tenderness of them, we read Exod. 25: vers. 8. & 29:45, 46. Numb. 5:3. & 35:34. Deut. 12:11. Ezra. 6 12. Deut. 33:12. 1 King. 6:13. Ezech. 43:7, 9, Zech. 2.10, 11. 1 Chron. 23:25. But this was not common to all Nations, but was the special privilege of that people. So we hear of God's, of the Spirits, and of Christs dwelling in the souls of his beloved and sanctified ones, by more special significations of his Favour, and gracious Workings of his Love, Rom. 8:9, 11. 2 Cor. 6:16. Ephes. 3:17. Revel 21▪ 3. Ioh. 14:17. 1 Cor. 3:16. 2 Tim 1:14. 1 Ioh. 3:24. & 4:12, 15, 16. But that this in dwelling of God, or of his Spirit, or of Christ, is common to all men, and not the peculiar privilege of the Saints, the places cited do abundantly manifest to be false. Of God's dwelling in such a Principle or Organ, the Scripture maketh no mention; and we must not be wise above what is wri…en. He would do well to explaine this out of the Scriptures; for we value not his dreames and phancies. (6.) What meaneth that expression, That God dwelleth there as the Father, as the Son, and as the Spirit? Doth God Father, Son and Spirit dwell in all the ungodly, Heathens, Barbarians, any other wayes, than as He is omnipresent, or by his Natural and Common works in and about them, as in and about all his creatures, who proportionably live, move and have their being in Him, as men and women have; for all are his workmanship, and get life and breath an… all things from him, Act. 17:24, 25, 28. & 14:15? But what meaneth that, as the Father? &c. It may be, he doth not acknowledge a Trinity of Persons, in one Divine Essence; as sure Other Quakers do not: And then all the Trinity of Persons, whereo… the Scripture speaketh, must be nothing but some different unintelligible wayes of God's manifesting himself, and dwelling in all and every one of Adam's posterit…; and it may be too, in all …he Creatures, sensible & insensible. (7.) He calleth this a divine and glorious life, whereof all are partakers, p. 232in some measure: It is a divine life; indeed, and glorious, to have God dwelling in the soul, in love and power: But by vertue of what Covenant cometh He to dwell in every man? Not sure by the Covenant of works, for that is broken, and all are become heires of hell & wrath, because of the violation of that Covenant. Not by the Covenant of Grace, for that requireth faith before persons be interessed in these special favoures, & privileges. And the Scripture tels us, that all men have not faith: how then come all men to share of these highest privileges, or of this divine and glorious life, which are promised in the Covenant of grace, through Jesus Christ, by whom they are purchased? Is this divine and glorious life so meane and common a thing, that even Heathens and Reprobats share of it? Sure, the divine and glorious life, pointed forth in the Scriptures, is a rare thing, and is the privilege of very few, and even of few of those, that are members of the visible Church. Will this Quaker tell me, if this …ivine and glorious life, whereof all Iaponians, Brasilians, Cannibals, are made partakers, be distinguished from the divine and glorious life peculiar to the Saints? And if it be distinguished, how? Or if it be the same in kinde, why Regeneration, Union with Iesus Christ by faith, the Effectual Working of the grace of God, and a through Renovation, is requisite to the enjoyning of that, in some greater measure, which all have Naturally, in some measure? (8.) He saith, this measure of the divine and glorious life, is a seed. But whereof? Is it the seed of the Eternal weight of glory, that the Saints live in the hope of? Wherever that seed is, it cometh at length to the harvest of glory; as the Scripture teacheth us; and if this seed be sowne in all, all shall at length be saved. If it be not the seed of Glory, whereof, I pray, is it the seed? Is it the seed of Grace? This seed abideth 1 Ioh. 3:9. and is incorruptible, and is by the Word of God, even that Word of God, which is preached by the gospel 1 Pet. 1:23, 25. So that this seed is no common thing, but peculiar to such, as are borne againe, who by Christ do believe in God, who raised him up from the dead, and who have purified their souls in obeying the truth through the Spirit 1 Pet. 1:21, 22.. (9.) He saith, this seed inviteth and inclineth all men to good. But doth it invite and incline the Iaponians, Bra…ilians Artigovanteans, and such Heathens, who never heard of Christ, nor had any shew of Religion, to faith in Christ? Or even to all, that is enjoyned by the Law of Nature, or the Law of the two Tables? How cometh it then that Paul, who was far better versed in the Law, than Heathens are, saith, he would not have known concupiscence, unless the Law had said, thou shall not covet? And how can this consist with the sinful state of every natural person, whose thoughts and imaginations incline and invite to evil? Read Rom 3:10 to 20. All are under sin vers. 9. all have sinned and come short of the glory of God vers. 23. Nay, how can this be, seing the carnal minde is enmity against God, and is not subject to the Law of God, neither indeed can be Rom 8:7? Is not the heart of every man by nature deceitful above all things and desperatly wicked? Ier. 17:9. is not their very minde and conscience defiled? Tit. 1:15. Where then can this good seed lodge? It lodgeth neither in Heart, Minde, nor Conscience: And shall it lodge in the Flesh? It is true, there is left in every Man a bit of a Natural Conscience, informing p. 233concerning some Natural good, requisite for self-preservation, and for the preservation of Societies, and inclineing thereunto: but what is this to that Spiritual good, required now by the Gospel, and discovered by its Light? Alas! I see the hieght of the Quakers divinity is what a Natural Conscience can teach a Man-eater; and this is their Gospel; and this is their divine and glorious life. O poor wretches! (10.) This seed he calleth the Vehicle of God. A wonderful expression, savouring more of a distracted braine, and of an audacious, blasphemous spirit, than of a sober Christian, fearing God. (11.) He calleth it the Spiritual body of Christ: But by what Scripture, I know not. Christ is called the Saviour of the body Ephes. 1:23. Is Christ the Saviour of this seed? The spiritual and mystical body of Christ is the Church Ephes 4:4. 1 Cor. 10.17. & 12:12, 13, 20. Rom. 12:4, 5. Col. 1:24. Ephes. 2:23. R…m. 12:27. Ephes. 3:6. & 4:12, 16. Col. 1:18. & 2:19 What are the members of this body? the body is not one member, but many 1 Cor. 12.14. (12.) He saith, it is the flesh and bloud of Christ, that came out of heaven. But had Christ no other flesh and blood, than this? Then the whole Incarnation of Christ is denyed: And where is our Christian Religion then? where is the Death of Christ? where is his Resurrection? where is his Ascension? where is all the History of his life? Is all that but dreames and lies? whither will the Quakers lead us; Christ gave his flesh for the life of the world Ioh. 6:51. did he give this seed for the life of the world? was this seed a sacrifice to satisfie the justice of God? what foolries be these? Now the man in deed appeareth in his colours, a Quaker in graine; speaking nonsense at random; and hereby evidencing what Spirit acteth him. But one word more; where readeth he, that Christ's flesh and bloud came out of heaven? They mean that Christ had the same Spiritual flesh and blood, within his carnal flesh and blood, which they have; and so they are as much the Christ's of God, as he was. O dreadful blasphemy? (13.) He saith all the Saints eat of this. What; do only the saints eat of this, while it is in every Man? Every man, by this mans doctrine, is partaker of Christ's Spiritual body, and hath Christ's flesh and bloud in him, but they do not all eat thereof: a strange phancy, that persons have food in their belly before they eate it, that persons are partakers of Christ's flesh and blood, before they eat him by faith: what wilde Notions be these? Men are partakers of a glorious and divine life by having the spiritual body of Christ in them, and the flesh and bloud of Christ, that came out of heaven, and that before they make any application of him to themselves by faith: where read we of such things? Christ tels us the contrary, that except we eat the flesh of the Son of Man, and drink his blood, we have no life in us. Ioh: 6:53. and that with a doubled asseveration, verily, verily. And he tels us moreover, that he dwelleth in such, as eate his flesh, that is, in beleevers vers. 56. and not in others, and vers. 57. that he that eateth him, even he shall live by him. But these Impudent Quakers, whose work is, as it seemeth, to c…ntradict Christ, and all the Gospel, tell us, that even Heathens, and all, before they come to eat Christ by faith, have Christ dwelling in them, have a divine and glorious life▪ are partakers of the body and blood of Christ, and of that bread, that came down from heaven▪ What more contradictory to Christ's express sayings; (14.) He tels us, that all the Saints p. 234are nourished by this unto life eternal. Is not this doctrine of the Quakers a rare Gospel; wherein that, whereby the choisest of Mankinde, the people of God, the Saints, and Renewed ones, live and are nourished unto life eternal, is nothing but what is common to Turks and pagans? (15.) It is true, they give this common thing (which is nothing but Nature) many goodly names and titles, wherein they outvye that cheating enemie of the grace of God, Pelagius; and are greater and more blasph…mous cheaters and deceivers, than he was; for he gave the goodly name of Grace, unto corrupt Nature, which he pleaded for; but they adde. That it is a Spiritual, Celestial and In…isible Principle and Organ, the dwelling place of God as Father, as Son and as holy Ghost, the Vehicle of God, the Spiritual b…dy of Christ the Body and bloud of Christ ▪ the Food of the Saints, and their Nourishment to life eternal: And when all is done, it is nothing but Nature; if we believe the Scriptures. What manifest, absurd, and impudent deceivers must they then be who thus think to deceive the world with new coined, brainesick, and non-sensicall titles and notions, with which they guilde the poisonous pile of Pelagianisme, yea the very dregs thereof, which they would have us swallow over, and thereby make us good Heathens, but no Christians? Is their Religion any thing, but meer paganisme, under Christian abused expressions?

7. We must have patience, and heare more; for he addeth. And as this Light and seed beareth witness against all evil deeds; so is it crucified, extinguished, & killed by them; and it fleeth from evil & abh…rreth it, as mans flesh fleeth from and abhorreth that which is noxious and contrary to it: Answ. (1. doth this Light and Seed bear witness against all evil deeds? How or what way doth it bear witnese, in the Heathens, against their not believing in Iesus Christ, the Son of God, that was Crucified at Ierusalem? or is that no evil deed? against their not Mortifying the deads of the body through the Spirit Rom. 8:1…. But not to mention the duties, which are revealed to us only by the G…spel; How came it, that this Light and Seed did not bear witness against the Cilicians, who lived upon thif…; and against the Messagetians, Who used their wives in common; and against the Persians, who of old maryed their own daughters? Nay it is observe…, that there is hardly any one point of the law of nature, which some Nations have not violated, not only by their Custom…s and constant Carriage, but by their very Lawes: Did this Seed then and Light bear witness in them, against these evil deeds? what thinks he …f the Achaeans and Heniochians, of whom Aristotle reporteth, that they used to kill men and eat them? and we hear of such to day in New England, commonly called Men eaters: What saith their Light and Seed to this? What thinks he of Zenon, Chrysippus, and the magi of Persia, who allowed the Son to lye with his owne Mother: and Brethren and Sisters to lye together, and of those, who approve Sodomy, and of Theodorus Phylosophus: who thought Theft, Sacrilege & Adultery lawful? How came it, that this Seed did not bear witness against the people of Derbe and Lystra, when they went about to sacrifice unto Paul and Barnabas, and had followed vanities so long, and did not turne unto the living God, Act. 14:13, 15? why did it not bear witness against the people of Athens, for thinking that God could be worshiped with mens hands, and that p. 235the Godhead is like unto gold or silver, or stone graven by art and mans device Act. 17:25, 29? As also for their mocking at the Resurrection vers. 32? But enough of this notorious falshood. (2.) He saith this Seed is killed, &c. but tels us not by whom: and the last persons mentioned were the Saints. (3.) He saith it fleeth from evil, &c. It cannot then be the Grace of God, which opposeth, resisteth an… fighteth against evil: The Spirit lusteth against the flesh, Gal 5:17. The work of the Grace of God in souls is to work out sin, to root it out, kill it, and mortifie it, and crucifie it: But this great Nothing of theirs hath no affinity with Grace.

8. He addeth. And seing it is never separated from God and Christ▪ but where it is, there is God, and there is Christ involved; therefore in that respect, when it is resisted, God is said to be resisted, and Christ is said to be crucified and killed. Ans. (1.) We know, there is in every man a Natural Conscience, which, as God's deputy and vicegerent, in the soul, pleadeth and testifieth for Him and his Law, according to its light and information; which in some is more, and in some less; more in such, as live under the Gospel, than in such, as live without that light; and in those that have but the light of nature▪ it testifieth for the God of Nature, according to the relicques of the Law of Nature in some more, and in some less; but in all these, because of the darkness of their Mindes, and the corruption of their Hearts, whereby they are subject unto sin, and to the Prince of the Powers of the aire, the Spirit, that worketh in the children of disobedience, it giveth not full testimony for God, and his Law, but partial, and in some more grosse abominations. (2.) We deny that where this Natural conscience is, there Christ as mediator betwixt God and man, can be said to be; that is. It is not true, that this Light in Heathens without the Church, declar…th any thing of Christ, and of the Gospel of Salvation, in and through Him; or that Christ, as Mediator, can be said to be crucified and killed, when this is resisted or disobeyed by them: for the great things of the grace of God, revealed in, and brought to light by the Gospel, are not to be read upon the works of Nature, but are of pure Revelation, and have had their different measures of Revelation, and now the greatest under the Gospel dispensation; whence it is called, a mystery, which from the beginning of the world hath bin hid in God, Ephes. 3:…. and hid from ages, and from generations, but now is made manifest to his saints, Col. 1:26. And all the various and gradual manifestations thereof have been; in all ages, the peculiar privilege of the Church; and not common to all, so that others without the Church, remained without Christ, being aliens from the Common wealth of Israel, and strangers from the Covenant of promise, having no hope, and without God in the world, Ephes. 2: vers. 12. Never read we, that the Heathens, without the Church, were challenged and rebuked for the contempt of the Gospel, or of Christ offered in the Gospel, that was never revealed unto them: for as man as have sinned without Law, shall also perish without Law, Rom. 2: vers. 12. So as many as have sinned without the Go…pel, shall p…rish without the Gospel, for how can they believe in him, of whom they have not heard? And how can they hear without a Preacher? And how shall they preach except they be sent? Rom. 10:14, 15. (3.) What blasphemy is it to say, p. 236that God and Christ are involved in this thing? Do not their hearts quake at such expressions?

9. What more? And as (saith he) it is received in the heart, and is not hindered from produceing its own natural and proper effect, Christ is formed, and raised in the heart: of which the Scripture maketh frequent mention, which is called the new man, Christ in the saints, the hope of glory. This is that inward Christ, of which we only and so often speak, and whom we declare, every where preaching him, and exhorting all, that they would believe in the light, and obey it; that they might know Christ born and raised up, in themselves, and delivering them from all sin. Ans. Here is a short and clear account of the mysterie of iniquity, the abomination of desolation, which they owne, maintaine and preach, who are called Quakers, the sworne enemies of the Gospel grace of God: To which we say (1.) When it is said to be received in the heart, it is supposed, that formerly it was not in the heart: And how can this be, seing he said before, that it was in every one? Or was it only in their head, and not in their heart? (2.) Did ever Pelagius more Pelagianize, than doth this Quaker? Or can there be anything imagined more opposite to the Gospel, and to the rich grace of God, therein revealed, than to say, that there is in every man, Heathen, Barbarian and Scythian, who never heard of Christ in the Gospel, that, the proper and natural effect of which, is to forme Christ in the soul: Why did the Apostle Paul then say Gal. 4:19. My little children, of whom I travail in birth againe, until Christ be formed in you. What needed the Apostle be at all this paines, and paine, to travail in birth, for that, which could have been wrought, though he, and the Gospell, which he preached, had never been heard of? And what need is there of the preaching of the Gospel, if the whole Gospel, and the whole Grace of God, necessary to the forming of Christ in the soul, be in every Heathen, that never heard of the Gospel? Can there be any thing invented by Satan, more contradictory to that Gospel, whereby life and immortality is brought to light▪ Is there any thing imaginable, that more directly crosseth and annulleth the whole frame of the Gospel, in all its parts, and overturneth its very Foundations? (3.) The Scripture indeed maketh frequent mention of the Grace of God manifested in the Gospel, and of the effects brought to passe by the Gospel, and the Grace of God working thereby: but it no where saith, that there is any thing in the heart of man by nature, which produceth Christ in the soul, the hope of glory, as its proper and natural Effect; Nay, the whole book of God, declareth the plaine contrary, when it not only sheweth us the blindness and wickedness of the heart of every man, till it be renewed by grace, & consequently the utter impotency of nature to worke salvation; but also sheweth that all that, which the light in every man can eye, as its object, being only the works of Creation & Providence, is utterly insufficient for attaining this end; because those works can declare nothing of the Gospel mystery, whatever it may do of the Law. Hence, the times of the Gentiles, living without the Gospel, are called times of ignorance, at which God winked Act. 17:30. and times, wherein God suffered all nations to walk in their own wayes Act. 14: vers. 16. so that they were alienated from the life of God, Ephes. 4:18. having the understanding darkened, and p. 237being under ignorance, because of the blindness and hardness of heart. The Gospel doth every where tell us, that we cannot be justified by the works of the Law; and yet all that, which this Common Light can do, is but to …nforme, and that most imperfectly, of somethings required by the Law of Nature; it speaketh nothing of faith in Christ, which is Absolutely requisite to Justification and Salvation; for without it, it is impossible to please God Heb. 11:6. and by it we are united unto Christ▪ the only Mediator; for there is not another name given to men, under heaven, by which they can be saved, but by the Name Iesus Act. 4▪ 12. and it is life eternal to know God, and Him, whom He hath sent, Iesus Christ Ioh. 17:3. But should we expatiat here, in the confutation of this grosse Pelagianisme, we should transcribe the whole Gospel. (….) Christ in saints the hope of glory, is not brought about by Nature, nor by the Works of the Law; but by the Gospel, and faith in it: for this is the riches of the glory of this mystery, whereof Paul was a minister, according to the dispensation of God, and which had been hid from ages and from generations Col. 1:25▪ 26, 27. and wherein Paul laboured, striveing, according to his working, which wrought in him mightily vers. 29. Nay, before they were reconciled in the body of Christs flesh, through death, they were alienated and enemies in their minde by wicked works vers. 21, 22. and this was the peculiar priviledge of such as had received Christ Chap. 2.6. and were in him circumcised with the circumcision made without hands, in putting off the body of the sinnes of the flesh, by the circumcision of Christ, & were buryed with him and risen with him in baptisme, through the faith of the operation of God; and were quickened together with him vers. 11.12.13: (5.) If this be all the Christ, which they preach and declare, their Christ and theame is but the dim and dark Light of Nature, or the Corrupt Nature of Man, which is enmi…y to God, and to the Gospel: And so they are Heathenis… Preachers, no Gospel Ministers; they are Nature Teachers and Admirers, and Gospel Subverters. Therefore all that love their own souls, should keep far from their tents, and look upon them as the most desperat Enemies to the Gospel of the Grace of God, that ever Satan sent abroad in the world, to destroy souls. (6.) The Christ, whom the Gospel commands us to beleeve in and obey, is Christ, the Son of God; God man; our Immanuel; the promised Messiah; the Fellow of God, against whom the Sword of Justice did awake; the Servant of God, who was Incarnat; God made manifest in the flesh, who grew up as a tender plant, as a root out of a dry ground, was despised and rejected of men, a man of sorrowes & acquanted with griefe; who was wounded for our transgressions, and bruised for our iniquities; who was brought as a lamb to the slaughter; and made his soul an offering for sin, and poured it out unto death; who bore the wrath of God due for sin, and was crucified at Ierusalem. But the Christ, whom they command us to believe in, is a Christ borne with every man, that came into the world since the beginning, that is neither God, nor Man, could neither suffer nor die, nor satisfie justice. So that their Christ is a Christ that the Gospel no where maketh mention of; yea, against which every Chapter and verse in a manner of the whole Old and New Testament beareth witness. (7.) He tels us p. 238that they exhort all men to beleeve in this Light, and obey it. And what can the Faith of, or Obedience to this Light do; Did ever this light teach, or require of Aristotle, and the wisest of the Heathens, as Plato, Seneca, Cicero, Pythag…ras and others, Faith in the Messias, or in Iesus Christ promised, or at length exhibited and crucified? Is that light Christ crucified, and Satisfying justice, and paying the Penalty of the Law, and broken Covenant? What desperat mischievous madness is this! what horrid abomination do these men preach & hold forth? (8.) He tels us, that Christ is born and risen in every man, and all their preaching is to exhort them to know him; and yet he told us before, that this was the work and proper effect of this Light: and if this effect be already wrought in every man, in no one person is this light resisted and suppressed: and he needeth not preach and exhort every man to beleeve in this light, and obey it; for that is done in every man already, having Christ formed in him, and arisen in h…m. Behold how their abominable doctrines cannot hang together, but are ropes of sand; yea crosse and contradict one another. (9) Then he tels us, that it delivereth them from all sinnes. Then Heathens have a Christ within, sufficient to purge and take away all sin: Then all must be saved; for who ever is delivered from sin, cannot but be saved. O what devilish doctrine must this be! It may be a doubt, if the Devil, appearing in mens bodies, and coming to preach among people, could broach more damnable and soul-destroying Tenets▪ than these are: O! what times are …hes… we live in, wherein such doctrines are put in print and avowed O woful pagan preachers? O hellish Paganisme! Whither will these men run, and be driven by the Devil?

10. We have seen, by this short hint, what a dash they give unto the whole Gospel: and what an indignity they have thereby done unto Iesus Christ, cannot be hid from any, that knoweth what true Christianity meaneth: and he, in the following words, seeking to alleviate the mater, doth, in effect, make it worse than ever; for in stead of exalting Christ, he doth, with the base Unchristian Socinians, debase our Lord Je…us Christ, for (saith he P. 83.) We desire not hereby to equalize ourselves unto that holy man, the Lord Iesus Christ; who was borne of the virgine Mary, in wh…m dwelt all the fulness of divinity bodyly; nor as we destroy the reality of his present existence as some calumniate us. Ans. Unworthy man, that dar move such an Objection, and give so unsatisfyin… an answere thereunto. O what abjects of blasphemous pride must this gang of creatures be, that dar have such thoughts of themselves? What, and was our Lord, who was the Fathers equal, no more but an holy Man, and born of a virgine and had the fulness of divinity, (and not of the God head, or Deity, though the word in the original, that is used Col. 2:9 is more emphatick, than that used Rom. 1:20. it being foreign, not foreign) in him bodily? And will this Miscreant deny him to be God equal with the father in power and glory? But if he be but a man, how can he be said to dwell in us? He dwelleth not in us (saith he) immediatly, but mediatly, as he is in that seed, which is in us. But himself called this seed Christ born in us and raised in us: and thus Christ dwelleth in us by Christ borne in us: What demented creatures must these be, who speak thus non sensically, in these soul-maters? He addeth as the top-mystery of p. 239their mischievous doctrine. Seing He, to wit, the Eternal word, which was with God, and was God, and immediatly dwelt in that Holy Man; so that he is as the head, we as the members; He the vine, we as branches; and as the soul is far otherwise and more immediatly, in the head and in the heart, than in the armes and feet, and as the sap and life of the Vine doth otherwayes and more exist in the trunck and root, than in the wine branches, so God dwelleth otherwayes in the Man Iesus Christ, than in us. Behold, here is all the honour and preference that Christ geteth, He was nothing but a m…er man, as this Quaker, is; only God dwelt in him, as the sap is in the root, or trunk of the tree; but he dwelleth in the Quaker, as the sap is in the branches: Christ and He is animated with one God; as the Head and the hand, are with one soul: And thus Christ had no existence, before he had it in the womb of the virgine, more …han this Quaker had an hundered yeers ago. Where is then the God head of our Mediator? Where is our Immanu…l? How was the Word made flesh, Ioh. 1:14? How was God manifest in the flesh 1 Tim. 3:16? Where is he, who was the brightness of God's glory, and the express image of his person. Heb. 1:3? Where i… he, who being in the forme of God, thought it no robbery to be equal with God, but made himself of no reputation, and took upon him the forme of a servant &c. Phil. 2:6, 7? Where is he, who is the Image of the invisible God, by whom all things were created Col. 1:15, 1…. 2 Cor. 4:4? Where is he, who toke part of flesh and blood, and the see of Abraham? Heb. 2:14, 16? Thus the Quakers deny the Incarnation of the Son of God, and that our Lord Iesus Christ, was and is the Second Person in the Trinity, very and eternal God, of one substance and equal with the Father; and so joyne themselves with the wretched Socinians, wherefore, we (if their doctrine be true can no more be said to be purchased by the blood of God, as Act. 20:28. And if He had not been true God, how could …e have stood under the infinite wrath of God, and the power of death? Act. 2:24, 25. Rom. 1:4▪ with 4 25. How could he have given worth & efficacy to his suffering, obedience and intercession? Act. 20:28. Heb. 9:14. & 7:25, 26, 27, 28. How could he have satisfied God's justice? Rom 3:24, 25, 26. How could he have procured to us his favour? Ephes. 1.6. Mat. 3▪ 17. How could he have purchased a peculiar people? Tit. 2:13, 14. How could He have given to us his Spirit? Gal 4 v. 6. How could He have conquered all our enemies? Luk. 1: v. 68, 69, 71, 74. And how could he bring us to everlasting salvation. Heb. 5: v. 8, 9. & 9: v. 12, 13, 14, 15, 16. But they deny all these things as done by any other Christ, than what is within themselves, though in a smaller measure, than in him, that was crucified at Ierusalem. (2.) Behold also, how he runneth wild in his notions: for when he saith that Christ was a man, as we are; and that Christ dwelleth in us; and that the same God dwelleth in us, that dwelt in Christ, he must also say that Christ dwelt in Christ immediatly, and Christ dwelleth in us mediatly. But (3.) He saith the Eternal word, which was with God, and was God, dwelt immediatly in the holy man Christ; but mediatly in us; But he will not say, that Eternal Word did assume the man-hood into its personal union: and so, admitting a gradual difference, which varyeth not the kinde, Quakers and Heathens may as well be said p. 240to be Immanuel, God manifest in the flesh, as Christ Iesus; & to be the life which is the Light of men, and the true Light, which lighteth every man, comeing into the world: and what not? How abominable must that Abomination be, which these Quakers call and account their Religion? They deserve not to be called Christians. As for his rejecting of the errours of Apollinaris (Pag. 84) denying that Christ had a soul; and of Eutiches, who denyed him to have a true humane nature, w…at is it, but what all the Socinians will deny, as well as he?

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

12. These things are not very intelligible, being the issue of men transported with delusory phancies: And howbeit he saith, that they are wonderful to carnal men, who are strangers to them; yet me thinks, The word of God should containe such things; and till we finde the Scripture bearing witness thereunto, we must forbear the imbraceing of them, though we lye under the imputation of being but carnal men, with him, who thinketh none are Spiritual, but himself and other Quakers. But how proveth he the thing? He tels us only, that they know it, and are sensible of it, by true and certain experience, They taste it, smell it, see it, and touch it. And why not also hear it? But the pretended experiences of deluded men, are no demonstrations to us. The more they talk at this rate, after we have heard of their corrupt Pelagian, Arminian and Socinian Principl…s, tending to overturne the Gospel of the grace of God, the more we cannot but suspect them of grosse Knavery, and Delusion: Persons possessed with the devil, can talk as much of their senses, and sensible experiences of the p. 241workings of Satan, in them, as these Quakers can do; And yet that is no argument to us, to receive their Assertions, as demonstrations, unless as demonstrations of devilry.

13. But he learnedly demonstrateth, that it is a Substance; because it abideth in the hearts of the ungodly, even while they remaine in their impieties. Ans. And doth not Pravity, Ignorance, Rebellion, &c. remaine in their hearts, while they abide in their impieties? Are these therefore substances? The man shall thus goe far beyond Illyricus, & make all actual wickedness, substances; & so ascribe them all to God, who is the Author of substances. But (sayes he) no accident can be in a subject, unless the subject can be denominated therefrom. And why may not the man, in whom is this grace and light, be denominated a graced and enlightened man? And sure, if Christ (as they say) doth thus enlighten every man, every man may be said to be thus enlightened, as well as when one smiteth Robert Barclay, he may be said to be smitten; or as well as when Satan deludeth him, he may be said to be deluded: And thus this Substance shall be turned into an accidens, by this man's philosophy. But why may not substances give ground for denominations? The soul is a substance; and if the soul be in the body, the body may be said to be enlivened therewith; and so, though it were granted▪ that this grace and light were a substance, yet every one, in whom it is, might be said to be graced and enlightened thereby. And thus his demonstration evanisheth. He tels us, they distinguish betwixt holiness, as an accident…, denominating a man, as this seed getteth place in his heart; and this holy and substantial seed, which oft lyeth in mens heart, as a graine of seed in a rockie ground, as we distinguish betwixt health, which cannot but denominat the man, in whom it is, and medicine, which is a substance, and which may be in a most unhealthy body. Resp. (1.) Nay we see, They distinguish betwixt this seeds lying in the heart, and its getting place in the heart, or else these words have no sense. (2.) If there be such a difference betwixt this Substantial Seed and Holiness, as is betwixt Physick and Health, that substantial seed is no part of holiness, and consequently it is no part of the image of God in man. (3.) How can the man not be denominated from this seed, and accounted an holy man upon the account thereof, seing he called it before a Spiritual Principle and Organ, and the Vehicle of God, and that wherein God dwelleth, and from which God and Christ cannot be separated, And a divine and glorious life? Shall a man have a Spiritual Principle of holiness in him, and a divine Life, and yet not be accounted a spiritual and holy man? Nay, shall a man have Christ in him, dwelling and abideing in him, & yet not be called an holy man? Shall a man have God dwelling in him, as Christ had (though not in that measure) and yet not be accounted a spiritual holy man? (4.) The Scripture acquanteth us with no Seed, or Principle of a spiritual life, communicated to every man by his Birth or Conception, nor to any, but in Regeneration, when they are borne againe, not of bloud, nor of the will of the flesh, nor of the will of man, but of God Ioh. 1:13. And these are they, who receive Christ, offered in the Gospel, and by beleeving on his name, receive power to become the Sons of God, vers. 12. for that which is borne of the flesh, is flesh; and p. 242that which is born of the Spirit is Spirit, Ioh. 3:6. This being so, we passe his comparison, and that which he addeth, as being founded thereupon; all being grounded upon a fundamental errour, his reasons for which are afterward to be examined.

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

15. We hear nothing yet said for the Sacrifice and Propitiation of Christ: Therefore he addeth, that they firmly beleeve, that Christs coming was necessary, that by his death and passion he might offer himself a sacrifice to God, for our sinnes: and who ever obtaine remission of sins, it is by vertue of his Satisfactory sacrifice. These are faire words, but containe nothing that can satisfie any understanding person; for the Socinians themselves will say as much, as may be seen in Hoornb. Socinianismi Confut. lib. 3. Cap. 1. Pag. 490.491. Doth he say, that the Quakers grant, that Christs sufferings were a proper punishment suffered by Him, as a cautioner, in the room and stead of any sinner; and that thereby He did truely and properly make satisfaction to the justice of Go…, for the sinnes of his people; and so purchase unto them Grace and Glory, & Remission of sins, having pacified God and reconciled him unto them, by a true and proper sacrifice; and so properly and truely did redeem his people? As the Socinians make Christ only a Metaphorical p. 243God, in respect of his Office, so they ascribe to him a Metaphorical Redemption and Satisfaction. And if this patron of the Quakers can say no more on their behalfe, it is too too manifest, how small account they have of the Sacrifice and Propitiation of Christ. And what if all this be meant of the Christ within them?

16. Yet he would make us beleeve, that they magnifie and exalt Christ's propitiation, above what we do: we beleeve (saith he) that as all men were made partakers of the evil f…uits of Adam's fall, though thousands never heard of him; so many may feel the vertue of this divine seed, and by it be turned from evil to good, albeit th…y be utterly ignorant of Christ, by whose obedience and suffering they obtaine this benefite Ans. (1.) All men are actually made partakers of the evil fruits of Adam's fall, so soon as they have a being, because this is propagat by nature, all mankinde being in Adam as their head and root. But grace is not propagat by nature. Had Adam this seed in him after he fell, and before the promise of the seed of the woman was made to him? Then he lost it not by the fall; but by the fall, sure, he lost all inclination to spiritual good. If he represented all Mankinde, in the New Covenant of grace, as he did in the Old Covenant of works, then, as his fall did redound, in the one, to the actual condemnation of his posterity, so should his faith (for we charitably suppose, he was a beleever) redound, in the other, to the actual salvation of all: of what necessity then should the sacrifice of Christ be? (2.) All were partakers of the evil fruits of Adam's fall, actually and not potentially only; for there is none that escapeth: but the feeling of the vertue of this divine seed, is but a possibility; so that, notwithstanding this divine seed be said to be in all, yet it might so fall out, that not one should be saved; for to have a power only to feel this seed, importeth no actual feeling, till Free will come in, and determine the matter; nor hath it any efficacious influence upon Free will to determine it, but leaveth it to its free choice. (3.) Is this all the benefite, that is had by Christ's Obedience and Death, that people may be turned from evil to good? then it seemeth Christ's death was not so effectual for the good of any, as Adam's sin was for the hurt of all. Is this to magnifie and exalt the Sacrifice of Christ? (4.) If this be all that Christ purchased, to wit, a power to turne from evil to good, and to feel the vertue of this seed, if men will, he hath purchased nothing but what is Natural, or what is inferiour to common moral vertues; for it is natural to have a power to do or not do, as men will, and a moral vertue is more than such a power; because it leaveth not the man in a state of pure indifferency, but inclineth him to acts of such a vertue, and only to such acts. And if Christ purchased only this power, he purchased no more a power to do good, than a power to do evil; for the power of it self is indifferent to both, no more inclined to the one, then to the other: So that Christ hath purchased …o Supernatural Grace, which effectually moveth and determineth to good; but only the Pelagian Natural Grace, by which no man is more inclined to good, than to evil; and which a man may make use of, or not, as he will; and so, if he will, it shall be of no benefite to him (5.) If this be all that Christ hath obtained, it is not much mater, though we say, that such are partakers of it, that never heard of Christ. (6.) But why saith he, Many may p. 244feel this seed that never heard of Christ; & not All? Is there any difference? if there be, what is it, and upon what is it founded? (7.) We deny, that any partake of the Supernatural and Saving Benefites of Christ's death, who are without the Covenant, and never heard of him, we mean persones come to age, for we except the Elect Infants, who are within the covenant, and are not capable of hearing. And this Mans doctrine rendereth the knowledge of the Gospel very useless, at least not very necessary; though life and immortality be …rought to light thereby 2 Tim. 1:10. and it be the mean through which people are begotten unto God 1 Cor 4:15. and the power of God unto salvation Rom. 1:16. the glorious Gospel of the blessed God 1 Tim. 1:11. though by it we are called to sanctification of the Spirit, and beleefe of the truth, to the obtaining of the glory of the Lord Iesus Christ 2 Thes. 2:14. And in the word of the truth of the Gospel, we heare of the hope, which is laid up f…r us in heaven Col. 1:5. Though by it, the Gentiles be made fellow heires and of the same body, and partakers of his promise in Christ Ephes. 3:6▪ And it be the Gospel of our salvation Ephes. 1:13. Though it be a glorious Gospel, having light in it to shine into the heart of beleevers 2 Cor. 4:4. and hath a blessing and a fulness of blessing in it Rom. 15:29. so it is called the Everlasting Gospel Rom.. 14:6. and for preaching of which Christ himself was anointed Luk. 4 18. What unworthy creatures must these Quakers be, that think so little of the Gospel of Christ, and of the preaching of it, and cry up so much the Light within?

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

p. 24518. In fine he discovereth to us another mystery, concluding thus, The History indeed is profitable and comfortable, conjoyned with the mystery; but not without it; but the mystery is and can be profitable without the explicite and external knowledge of the History. Ans. That the knowledge of the History, without the receiving of Christ, held forth therein, conforme to the Gospel termes, is of little use, as to Salvation, we grant; but what else he meaneth by the mystery, I know not, unless he meane the light within. (2.) Can he shew us, how the mystery can be known, without the History? Or to whom, and when it hath been known? (3.) Why was the Gospel written, and that by so many several hands? And why have we any books of the New Testament? And why did Christ appoint O…f…cers to continue to the end? Why did he send forth his Apostles to bear witness of his Death and Resurrection? Why saith Iohn Chap. 20 vers. 31. but these are written, that ye might beleeve, that Iesus is the Christ, the Son of God, and that beleeving ye might have life, through his name? Thus we see, how at one dash this Mischievous Man would destroy the whole administration of the Gospel; by making it altogether unnecessary unto salvation: what a desperat designe must these men have?

19. In the fift place, he cometh to clear how Christ is in all, That the Seed and light is in all, he hath said; and that this Seed and Light is Gods vehicle, in which God and Christ do alwayes dwell, and from which they cannot be separated, he hath affirmed: But that it obtaineth a place in the heart of all, and is joyned therewith, so that Christ is formed there and ariseth, he here denieth? Thus we have a distinction without a difference; for in whom soever Christ is by his Spirit, in them he is formed, there he dwelleth as in his house and palace, taking possession of the soul, as his own; and these are Christs 1 Cor. 3:23. Christ liveth in them, and they live by faith in him Gal. 2:20. they crucify the flesh with the affections and lusts Gal. 5:24. which cannot be said of the Heathen, who are without Christ Ephes. 2:12. for Christ dwelleth in the heart by faith Ephes. 3:17. Christ is united to the Church only, as her head Ephes. 5:23. who grow up in him, in all things Ephes. 4:15, 16. and their life is hid with Christ in God; and Christ is their life Col. 3:3, 4. And this indwelling is mutual; as he is in them, so they are in him Ioh. 6:56. 1 Ioh. 4:15, 16. Hence they are said to be in Christ Rom. 8:10. & 16:7. 2 Cor. 5:17. & 12:2. Can this be said of all the World? Is all the World dead with Christ Rom. 6: vers. 8. Col. 2:20? Or joynt heires with Christ Rom. 8:87. or crucified with Christ Gal. 2:20. quickened together with Christ Ephes. 2:5. Or risen with Christ Col. 3:1? He granteth, that Christ is not in all by Union, or strickly by Inhabitation. How is he then in all? He answereth, he is in them as in the Seed and Light, from which Christ is never separated ▪ But what ground have we for this Fancy and Notion? What Scripture speaks so of Christs indwelling in all? How is this distinction cleared from Scripture? He citeth Amos 2:12. Behold I am pressed under you, as a cart is pressed, that is full of sheafs. And what can this Metaphorical expression say, that may be read, as it is on the margine, I will presse your place, as a cart full of sheafs is pressed, & as Iunius & Tremellius render it, with the Dutch; or as Munster, behold I raise a pressure like a cart made lean when full of sheaves; or as the old Tygurin version, Behold I shall straiten you in your place p. 246as a cart full of sheafs is straitned: or as Arias Montanus, Behold I make a seige in your place, like as a Cart is besieged being full of sheafs? By all which, wee see, this is no nearer to his purpose, then East is to West. Then he tels us, that Christ is crucified in wicked folks, Which we look upon as a non-sensical dream. But he addeth for a kinde of confirmation, that Paul writting to the Corinthians and Galatians speaks of Christs being crucified in them 1 Cor. 2:2 foreign Ans. But what can this import, as to such, as never heard of Christ; Or as to the whole World? (2.) It is true Paul sayes 1 Cor. 2:2. that he desired to know nothing among the Corinthians, a people rich in knowledge and gifts, but Christ and him crucified; that is, The maine thing he drave at and desired, was to have them acquanted savingly and practically with a crucified mediator, for this he preferred to all other knowledge, that would not humble and bring to a true Christian deportment, but would rather puff up, and lead away from the practice of Christianity (3.) Whereas he looketh to the particle foreign, as if that alwaies were to be rendered in, & that taken properly too, which is variously rendered, sometimes by Heb. 11:2. Luk. 4:1. sometimes at Rom. 8:34. Ephes. 3:13. sometimes with, or among Rom. 1:12, 29. & 16, 17. Luk. 16:15, 16. sometimes with, Rom. 15:35 Ephes. 6 2. (4.) Paul also, rebuking the Galatians, who had so soon suffered themselves to be bewitched from the truth of the Gospel, useth this as an aggravation of their guilt; & to enforce his challenge, Chap. 3:1. he saith that Iesus Christ had been evidently set forth and crucified among them; that is, that the Gospel had been so plainely and fully preached unto them, that they could no more pretend ignorance thereof, than if they had seen all drawn and purtrayed on tables before their eyes. And though this sense & import of the words be so obvious and plaine, that he who runneth may read it; yet behold how this Quaker dar pervert and wrest the plaine meaning of the Spirit of the Lord, contrary to the very Scope and Intendment of the plaee; for thus he paraphraseth it, The Apostle desired to know this Iesus Christ in them, and to manifest him to them, that they being made sensible, how they had crucified Christ, might repent and be saved. As if the Apostle had bin ignorant of this Christ in them, if so be that he was in all, and every one of Adam's posterity: and as if none of those, the Apostle wrote unto, had been beleevers, and penitent, though he accounted them sanctified in Christ Iesus 1 Cor 1:2. and such as had the grace of God given to them by Iesus Christ vers. 4. and were enriched by him in all utterance, and in all knowledge vers. 5. See also vers. 6, 7, 8, 9. What he speaketh of Christ's being the Light, is impertinent here.

20. In the Sixt place Pag. 87. §. 16. He would faine make us beleeve, that by this divine Principle, they do not understand, any part of Mans Nature, or any relicques of good left after the fall: But the reason he giveth betrayeth him, & bewrayeth his ignorance, or worse; for the saith, that they make this principle distinct from the Soul, and its faculties. And what then? The light of Nature, and of Common honesty, and the knowledge of some things of that kinde, is neither Soul nor Faculty; and yet it is no grace, nor any thing but Nature, & some Reliques or rubbish of the old building; And, forsooth, to make us think, that he is no Socinian, nor Pelagian, he tels us againe, that the Light p. 247he speaketh of, is not only different from the Soul and its Faculties, but is of another Nature; as if the Socinians Reason, and the Pelagians Nature or Grace, could not also be distinguished from the Soul and its faculties. The acts and exercise of the Faculties, is not the same with the soul, or with the faculties of the soul themselves: no more than seeing or hearing is the same with the eye & eare. But he addeth. That meer rationality cannot savingly understand any thing in things spiritual, yea is a great impediment thereof, and enemy thereto. And the same we say of the Seed and Principle, he talketh of, and saith is in all men, though he give it goodly names, and call it the Spirit, supposing that Paul 1 Cor 3:16. maineth every man breathing, when he saith, know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? and not remembering that the Apostle Rom. 8:9. maketh this the peculiar privilege of the Saints, saying, But ye are not in the flesh, but in the Spirit, if so be, that the Spirit of God dwell in you: Now if any man have not the Spirit of Christ, he is none of his. But this is a maine business, & it doth not a little concerne him and his cause, to shew a clear difference (if there be any) betwixt his opinion, and that of Pelagians and Socinians: and yet, instead of doing this, he runneth out in extravagancies, to bewilder his Reader, telling us Pag. 87. & 88. that when the principle or rational propriety exalts it self, to reigne and rule in spiritual things above the seed, then the seed is wounded. We know, that corruption and carnal reason, can and doth fight and strive against the grace of God, in God's people; and that in others it will rise up against the Truth and authority of God, in the Scriptures: But to imagine such a thing, as either of these, in persons living in heathenisme, without God, and without Christ, & without the very report of the Gospel, is to dream wakeing. And to call it Antichrist, riseing-up against Christ (as he doth call it) is but a Notional juggle, to hide their blasphemies.

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

22. Againe He would make us beleeve, that this Light in every man, he talketh of, is distinguished from the Natural Conscience, upon this ground, that the Natural Conscience can be defiled Tit. 1:15. but the light cannot, for it maketh manifest all things that are to be reproved Ephes. 5:13. But how cleareth he that the light, that is in every man by nature, cannot be defiled? p. 248The Apostle in that cited place Tit. 1:15. sayes that the Mindes and Conscience (and what light is in men is there) of unbeleevers are defiled. And as for that light mentioned Ephes. 5:13. He will never prove, that is a light common to all men, especially when the next verse restricketh it to them, that awake out of sleep, and are arisen from the dead (which cannot, I suppose, be said of all men) & get this light from Christ. Sure, such as are yet asleep, yea dead, can have no Spiritual light: And they that are yet darkness, are not light in the Lord vers. 8. nor can they prove what is acceptable unto the Lord vers. 10. not having yet received the Spirit, which is in all goodness, and righteousness and truth vers. 9. So that the whole scope of the place manifesteth this mans detorsion thereof. The Apostle is exhorting them, who sometimes were darkness, but now were light in the Lord, to walk as Children of light, and to reprove the unfruitful works of darkness vers. 8, 11. shewing what is the true nature of that light, whereof they are now made partakers, being light in the Lord, and brought out of the state of darkness, viz. to discover, and make manifest such unworthy actions, to the end they may be shuned, and thought shame of. What he addeth of conscience challenging and vexing, for what is not wrong, according to its misinformation, is nothing to the purpose, now in hand, unless to give a convincing argument against himself; and to shew, that the Light in Turks, who are challenged by their misinformed and deceived consciences, for drinking of wine, prohibited by Mahomet, is nothing different from the darkness of their blinded consciences; for how will he prove, that there is any spiritual light in them, witnessing the contrary, of what their blinded and misguided conscience saith▪ Of the same nature and import is that which he addeth Pag. 89. of the blinded conscience of Papists, challenging for eating flesh in Lent. But he addeth, that the light of Christ, will never consent to such abominations, but taketh away blindness, openeth the Intellect, and directeth judgment and conscience. All which is very true of the true light of Christ, bestowed upon beleevers, and revealed in his word; but is most false of his Light, which is in all men naturally, and common to all the Sons of Adam, Heathens, Turks, and Cannibals, as well as Christians in name and thing. And while the Quakers preach up this, as a sure guide to life eternal, they are abominable Pelagian, and Socinian deceivers, who should be fled from, as the most impudent and sworne enemies of the Grace of God, and of His Gospel, that ever appeared out of the bottomless Pit; a company of pure Pagan-preachers, whose doctrine is Paganisme, and driveth thereunto.

23. In the last place, as a plaister to cover all the deformities of his opinion, hithertil held forth, he tels us, that this light and seed is not the power and faculty of the mans soul, whereof a man is master, and can exercise when he will, if no natural defect hinder; for a man cannot stirre up, when he pleaseth, this Light and seed, but it moveth and breatheth and contendeth with men, as the Lord seeth good; so that a man, even though he hath some sense of his misery, cannot, when he will by his stirring up of this light, attaine tenderness of heart; but he must attend to that, which at certain times p. 249cometh upon all, in which it wonderfully mollifieth and warmeth the heart, and worketh in the man; at which, time, if the man resist not, but joyn with it, he obtaineth salvation thereby: And he compareth it with the Spirits moving the waters of Bethesda (not Bethsaida, as he saith) and addeth, that God, in love to all mankinde, worketh so in the heart, by this seed, at certain singular times, setting their sins in order, before their eyes, inviting to repentance, and offering remission of sinnes and salvation, which if man refuse not, he may be saved. Then he is so perswaded of the truth hereof, that he is assured, no man that readeth this, and dealeth honestly with his own heart, in the sight of God, will not acquiesce thereunto, and in some measure be sensible thereof: Closeing with this Epiphonema. That this is the pretious day of visitation, which who soever resisteth not, shall be happy for ever. This is the day of the Lord, which is as lightning shining from east to west; and as the winde, or the Spirit, breathing into the soul, and its sound is heard, but we know not, whence it cometh, and whither it goeth.

24. To all which, I shall shortly reply, beginning at what is last. (1.) That Spirit, whereof Christ speaketh Ioh. 3. that bloweth where it listeth, waiteth not for mans not-resisting, no more then the winde, whereunto Christ there likeneth it: And it througheth its effect, the new birth; for he addeth, so is every one, that is borne of God: will this man dar to say, that all Men in the world are partakers of this new birth? (2.) How impertinet that other expression is, which Christ hath, Mat. 24:27. unto the purpose, which this man is now handling, he may read that runne…h t… But it is usual for these men, to play thus boldly with the Scriptures, as men, that have not the fear of God before their eyes. (3.) He taketh no notice, that his writings are not likely to come into the hands of Heathens, Pagans, Turks and Barbarians. And so his Proclamation of this day of visitation and faire opportunity of Salvation, to all, is but vaine. (4.) We are to see afterward, if he can prove from Scripture, that God hath planted such a Seed in every man. (5.) He saith here, that God hath certain singular times, wherein he thus cometh; but in the preceding Chapter, we observed another account of this day of Visitation, as of a day, that did not goe and come againe, as the Angels moving of the waters of Bethesda. Or he must say, that this day cometh but once, in a mans whole life time; so that, if men repent not at that very houre or moment, they shall never be saved. And if this be his doctrine, it is neither consonont to his expressions elsewhere, not to the Scriptures; nor is it comfortable to either one or other. (6) It is absolutely false, That God offereth remission of sins & salvation to every man, upon condition of non-refusal; for He offereth remission and salvation to none, but in Christ, and that upon the condition of faith in Jesus: as the whole Gospel cleareth. And this offer is not made to any, to whom the Gospel is not preached; for it is the Gospel, wherby life and immortality is brought to light, and wherein Christ is held forth, as the Propitiation: it is the power of God unto salvation, to every one that beleeveth, for therein is the righteousness of God revealed from faith to faith, Rom. 1:16, 17. So that this mans doctrine destroyeth the whole Gospel, and rendreth the whole administration thereof useless; yea it taketh away the death of Christ and his merites and blood shed, when it taketh away faith, that must lay hold upon it. (7.) What is this not-dissenting, p. 250& not-refusing, that he talks of? The Arminians spoke at this rate. Is this any thing else, than the use of Free will at whose devotion, Christ and his Salvation is? This even this, with the Pelagianizing, Socinianizing and Arminianizing Quakers, is the thing, that must weare the crowne, and have all the glory of our Salvation, and to it must the everlasting songs be sung. Glory, honour and Praise must be given to our owne noble and well inclined Freewill, that did not resist, nor refuse, in the day of visitation. Let never my soul come into these mens secrete? (8.) That God wonderfully warmeth and mollifieth the heart of every son of Adam, at some one time or other, is meer Quakerisme, that is to say, a vaine dream. And that God wonderfully mollifieth & warmeth the heart of a man, in reference to salvation, and that yet the man may refuse the call, and perish, may be true or false, according as that mollifying & warming is interpreted; But if it be taken for the gracious working of the Spirit of God (as, it may be, he will take it) he proclameth Armianisme: If he take it for some common operation of the Spirit, & yet say, that mans not resisting of this, alone without any more, will certainly prove saving, he preacheth forth Pelagianisme, and denieth the necessity of the grace of God. (9.) In fine we see, that this Plaister will not cover the sore; Nor free him from the charge of Pelagianisme: For Pelagius said as much and more, as Vossius Hist. Pelag. lib. 3. part. 2. Thes. 4. cleareth, out of Augustine: for he tels us that Pelagius, explaining the nature of that grace, which he at length came to acknowledge, said it did nor consist in the Law only, but in the help and adjutorium of God. But this Quaker will not admit the grace of the Law, or doctrine of Christ; for the preaching of the Gospel with him is not necessary unto Salvation. Yet hear Pelagius▪ The Lord helpeth us (said he) by his Doctrine and Revelation, while be openeth the eyes of our heart—while he illuminateth us with the ineffable gift of his heavenly grace. Is not this as much, as this Quaker saith, when he speaketh of Gods stirring up this light that is within every man? Nay it is more; for Pelagiu… hereby granted a real operation of the Spirit upon the Minde, illuminating it by an unspeakable gift of heavenly grace; but our Quakers illumination is nothing but God's putting the natural conscience to work. And will this Quaker say more then, or as much a Pelagius said, on these words, God worketh in us both to will and to do. God doth this (said he) while he stirreth us up by the greatness of future glory, and the promise of reward; and while by the revelation of wisdom, he stirreth up the lazie will unto the love of God, and while he perswadeth to every thing that is good. Will this Quaker say, that God doth even this much to every one of the Heathens? What Knowledge of the greatness of future glory, or of the promise of the rich recompence of reward; what Revelation of Wisdom; What Love to the true and only God, is or can be imagined to be, among all, and every one of the Heathens? Pelagius did very carefully distinguish betwixt Posse, Velle & Agere. And he said, the first did properly belong to God, who bestowed it upon his Creature: But the other two were wholly of man. Now all that this Quaker ascribeth here to God, is but he first possibility; for the man is left at liberty to will or nill, as he pleaseth, and to operate, or not operate, as he thinketh good. This Possibility, Pelagius said, every man had, whether he would or p. 251not; but the will and the deed was in his own power Hath not our Quake sucked this mans brests? And as Pelagius would acknowledge no necessity of grace to help us to will and to do, or to cause us will and do, beside this Possibility, or illumination of the minde; So this Quaker restricketh all the grace of God unto the stirring up of the Light. Saith he any thing of Grace, causing the Man to consent? Or taking away that resistance? No; Pelagians, Arminians, Socinians and Iesuites, are dearer friends to him, than that he should put any dishonour on their Diana, Free will.

25. Having thus traversed this mans explication of that Universal Grace, Light or Seed, which he asserteth; and having traced him to his denne: We come to examine his grounds for this wilde Assertion, held forth §. 21. Pag. 98. &c. He first adduceth Ioh 1: ver. 9. That was the true light, which lighteth every man that cometh into the world. And this, he saith, some call the Quakers text: but I would rather call it their stumbling block, and neck-break; because it is a passage, which they do wrest, as they do also other Scriptures, unto their owne destruction, as Peter speaketh, of some in his dayes 2 Pet. 3:16. Concerning these words of Iohn, it would be noticed (1.) Some joyn these words, which we have rendered, that cometh into the world, not with every man, as in our translation, but with the word light, rendering the words thus, that true light, which lighteth man, was coming into the world, according to the like phrases, Mat. 10:32. Luk. 5:16. & 15:1. Act. 8:28. Not as if the meaning were, that Christ did enlighten every man, by coming into the world, as if he did not enlighten them before: But this they give to be the meaning▪ that Iohn hereby is pointing forth the incarnation of the word, showing that the light, the true light, which lighteneth every man, did come into the world: and why we may not thus take the words, rather than as they are commonly rendered, I do not yet see any cogent reason. (2.) As to this illumination, which this light communicateth, when it is said to enlighten, it is not one and the same way understood by all; Some take it to be understood of the common light of nature, whereof all are in one measure, or other, partakers: So Calvin, Musculus and others, on the place, and among the Ancients Cyrillus lib. 1. in Ioan. Cap. 9. The Socinians bend all their strength against this exposition, because they will not acknowledg this Light, Life, and Word, to be the true & living God, equal with the Father in power and glory; And with these Socinians this Quaker joyneth, in his opposition to this sense. Others mean hereby Spiritual Illumination, by true and saving grace; but yet do not say, that this is actually communicated to every man; but that the meaning is, all that are spiritually illuminated have this Illumination from that Light. And this way Augustine of old, and others of late, interpret the words, explaining it by this simile, a School-master may be said to reach all the children of such a place, though all & every one without exception are not taught by him, because all that are taught in that place, are taught by him alone: But why both may not be here included, I see not; this serving the more to set forth the excellency of Christ, yea and his Godhead, which Iohn principally here intendeth, as is apparent from almost every verse, from the beginning, where he is spoken of, whatever the Antichristian p. 252Socinians invent, and say to the contrary: And this being true, that Jesus Christ, the Word, and the Light, and the Life here spoken of, is true God vers. 1. and the creator of all things vers. 3. it cannot be denyed, that he is the Author of all that light, wherewith men are enlightened, and that even the light of Nature and Reason is from Him, who is the fountaine of all Light and Life. Nor must we therefore say, that the Spiritual light is as common as the Natural: Nor is the intendment of the Euangelist here, to assert this; because he had said vers. 7. that Iohn Baptist came to bear witness of this Light, that all men through him might beleeve, pointing out, that the way of partaking of the spiritual light and life, which Christ, as a fountaine, communicateth, was by faith: and it is notoure enough, that all men have not Faith, and therefore all men are not partakers of this Illumination. And further Iohn tels us afterward vers. 10. that the world knew not Christ: And yet all that are spiritually illuminated, and have gotten an understanding from Christ, know him, that is true, & are in him, that is true, even in his Son Iesus Christ. This is the true God, & eternal life, 1 Ioh. 5:20. And vers. 11. that Christ came unto his owne, & his owne received him not: But certain it is, that all, who are spiritually illuminated, receive Christ; They who have the eyes of their understandings enlightened, & have the Spirit of Wisdom & Revelation, in the knowledge of Christ, cannot but imbrace him. Nay the whole Scripture confirmeth this. And if it be enquired, why is it then said, that He enlighteneth every man? I Answere, To shew the enlargement of the object of this rich favour bestowed by Christ, beyond what light, Iohn, held forth, who, in his witnessing ministrie, was restricted unto Iudea: and further seing it is said of Iohn, that he came to bear witness of the Light, that all men through him might beleeve, when yet Iohn did bear witness unto a very small part of all men: We see no reason, why the every man mentioned vers. 9. should be understood so universally, except with this restriction, every man that beleeveth. But mainely it is said, that this Light doth thus Spiritually enlighten every man because it is he alone that hath enlightened, in all ages and under all dispe… sations of the Covenant, both before and after the Law, and now, all Nations, without such distinction, or discrimination, as was under the Law. Finally if all and every man be Spiritually Illuminated by Christ, all and every man must be saved, for this Spiritual Illumination is wrought by the indwelling Spirit, which is not given to all, but to Christs peculiar ones Rom. 8:9. And the Scripture tels us of many, whose understandings are darkened Ephes. 4:18. who are of night and of darkness 1 Thes. 5:5. and under the power of darkness Col. 1:13. are in darkness, and abideth in darkness, and walke in darkness Ioh. 8:12. & 12:35, 46. 1 Thes. 5:4 1 Ioh. 1:6. & 2:9, 11. 1 Pet. 2:9. Act. 26:18. Luk. 1:79. Rom. 2:19. And who can think, that these and such like expressions can be used of those, whom Christ doth enlighten with Grace and Spirituall Illumination?

26. Hence it appeareth, that however we take these words, they can afford no countenance unto the Quakers Imagination; for though it be true, that all men are enlightened, one way or other, in one measure or other, by Christ; yet it will not follow, that all men are enlightened by him Spiritually, Supernaturally and Savingly; for there is a light of Reason, and Conscience Natural, p. 253which Christ being God giveth, and this is not Supernatural, spiritual nor saving: So there is a Light of the Word, which is not so common, as is the Light of Nature and of the Natural Conscience, which is from Christ also, and is different from the Spiritual and Supernatural light. And if this light be wholly restricted to Spiritual and Supernatural Light, it is not intelligible out of Scripture, how this can be said to be bestowed on all and every man; but on the contrary the Scripture sheweth, that many are not enlightened thus, but in darkness, and blinded with darkness; and so that this Illumination is proper and peculiar to a few, if the Scripture be to be beleeved. Let us now see, what he can make out of this place of Scripture, for his purpose.

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

28. He observeth next, That this light shineth in darkness, though the darkness doth not comprehend it. Ans. True, Iohn saith so vers. 5. the meaning whereof Calvin giveth to be this, That when man did generat into a state of darkness, the light of his understanding was not wholly extinct, but there remained some sparkles of the old light, in which he was created, in the midst of the masse of darkness, which sin caused, which might have discovered a Deity: but such was p. 254the power of darkness, that the minde of man was rather filled with vanity, and enmity against God, than did perceive this great Author and Donor; and so was driven further away from God, by sin and superstition. But I shall gratifie the Quaker so far, as to acknowledge, that more is here comprehended, than a meer shineing by the Light & Law of Nature; even the shineing of the light of the New Covenant, in Christ Jesus the Mediator, which in all ages, since the fall, hath, in some measure, been declared unto a dead & darkened people, who, for the most part, did not perceive, nor lay hold upon this light. Christ was pleased to reveal himself by degrees and piece-meals Heb. 1:1. more darkly in the first promise of the Seed of the woman, that should tread the head of the Serpent; somewhat againe more clearly under the Law, and now most clearly under the Gospel, when the day spring from on high hath visited us, to give light to them, that sit in darkness, and in the shadow of death Luk. 1:78, 79. But all that light, which was left in man after the fall, being but darkness, in comparison with what once it was, was not able to discerne and perceive, nor willing to imbrace, this light, without supervenient Divine & Spiritual light and grace. Hence the people of Israel could not improve all the manifestations of this light, which they had; for God had not given unto them an heart to perceive, nor eyes to see, nor ears to hear. Deut. 29:3, 4▪ And still it holdeth true, that the natural man perceiveth not the things of God 1 Cor. 2:14. and that the carnal minde is enmity against God Rom 8:7. for darkness cannot comprehend this light.

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

30. Then be saith, That Iohn tels us vers. 7. to what end this light is given, viz. that all might beleeve by it; for he will have foreign to be meaned of the Light, and not of Iohn. But the man is busie here seeking a knot in a rush. The Euangelist tels us, what was the end for which Iohn was sent; to wit, to bear witness of the p. 255Light, that all through him might beleeve; that is, through him as an instrument, for he was the Eliah, the Prophet, that was to come, to turn the heart of the fathers to the children, and the heart of the children to their fathers Mal. 4:5.6. Mat. 11:14. Mark 9:11. he was to turn many of the children of Israel to the Lord their God; for he was to go before him, in the Spirit and power of Elias, to turn the hearts of the fathers to the children, and disobedient to the wisdome of the just, to make ready a people prepared for the Lord Luk. 1:16, 17. He was the prophet of the Highest, and was to goe before the face of the Lord, to prepare his wayes. To give knowledg of salvation unto his people, by the remission of their sinnes &c. Luk. 1:76, 77, 78, 79. So that this foreign doth properly referre to Iohn, who was but an Instrument, by whom his hearers were brought to beleeve in Christ, the true Light: And to Iohn do Cyrillus, Chrysostomus, and all the Latine & Greek Commentators, except Theophylact, referre it. And the very genuine aspect and series of the words enforce it; this being the end of Iohns ministrie and witness-bearing, that by him and through his Ministrie, all his hearers might be brought to faith in the true Light, for this was the intendment of all his labour and paines; as we see Ioh. 3:36. Act. 19:4. But this Quaker would make us beleeve, that to interpret the words so, is to contradict the scope of the context; for it is Christ, sayes he, that enlightens all with this light; And is not this, that they might beleeve by it? Ans. It is true, it is the true Light, that enlighteneth all. And He, as an efficient cause, doth thereby work faith in all that are enlightened; but nevertheless by Iohn Baptist, as an Instrument, might his hearers be brought to beleeve in Christ, the true Light: and what way doth this contradict the scope? He addeth, All could not beleeve by Iohn, for his Ministrie came not to all Ans. Thence let him learne, how to interpret these universal particles. So it is said Mat. 21:26. all held Iohn for a prophet, & yet many in the world never heard of Iohn, but the meaning is, all, that knew his ministrie; and so here, all to whom his ministrie came, indefinitely, without exception of any. But all, sayes he, enlightened with the light might have beleeved thereby. Ans. Nay, all, enlightened with this saving light, should certainly have believed; for this Illumination giveth not a bare power to believe; but certainly worketh the effect. Iohn (saith he further) did not shine in darkness, but this Light shineth in darkness, that darkness being dissipated, it might beget faith Ans. And what then? Ergo by Iohns ministrie men could not be brought to beleeve in the true light? This is a Quakers Consequence, that is, ridiculous. But lastly he sayes, we must beleeve by that, in which communion is had with God; but by walking in the Light we obtaine this communion, not by walking in Iohn. Answ. Our walking in the light is our enjoying communion with God, as the text, at which he glanceth 1 Ioh. 1:7. doth cleare? Our walking in the light is a fruite of faith, and not the cause of it, though it may be a cause of its increase, and confirmation. What is that, to beleeve by walking in the light? Though not by walking in Iohn; yet by hearing & receiving of his doctrine, men might be brought to beleeve in Christ; for he came to beare witness of the true Light, and faith cometh by hearing. As we have received Christ, so must we walk in him, Col. 2:6. but receiving goeth before walking, and is not effectuated by walking.

p. 25631. He spends sometime Pag. 99. to prove, that this Light, here mentioned, is supernatural, saving & sufficient, and foundeth all upon this, that it is the light of Christ, whereby all ought to beleeve. And thus subdolously foisteth-in his corrupt errours, his Pelagian and Arminian conceipts, with a special artifice, that the unwarry Reader may be infected with his poison. But (1) we know no Supernatural and Saving Light or Grace, which is only Sufficient, and not Efficacious and Effectual, or such as will certainly produce the effect. Supernatural & sufficient grace to believe, not only giveth the man a spiritual Power to beleeve; but powerfully, insuperably, invincibly & effectually Inclineth, Moveth, Draweth and Determineth the heart to beleeve; and efficaciously worketh the Effect, and produceth Faith, in the soul. As for his meerly Sufficient Grace, he hath learned it in the Iesuites, Arminians and Pelagians school, not in the Scriptures, Though there be a Light granted even in the works of Creation and Providence, which may convince of a Deity and of several duties, called for at the hands of men, which may and doth render such as come short, inexcusable Rom. 1:20. And though a greater Light be granted in the dispensation of the Gospel, to convince and render more inexcusable such as beleeve not: yet we know of no Saving Light Sufficient to salvation granted to all, even of such as heare the Gospel; far less to all Heathens; for as to this, all naturally are blinde and dead; and no grace can be sufficient, but that which quickeneth, and giveth eyes to see, and eares to hear, and hearts to understand, and overpowereth all in the man, that maketh head against Christ. In what sense then can it be true, that saving sufficient Light is given to all? Can that, which is a meerly Natural Power, produce a spiritual and Supernatural effect? As soon may a beast produce acts of reason, or a vegetable plant do acts of sense; for these are effects of another Nature, and of an higher sphere, and require a suteable principle. If it be said, By acting that which is Natural, we may procure, or make way for what is Spiritual and Supernatural, We enquire, where there is any such promise, or appointment of God, giving ground for this assertion? Nay, if it were so, we should be called, according to our works, and not according to his grace, contrare to 2 Tim. 1:9. Tit. 3:5. Rom. 9:15, 16. If it be said, That these words, To him that hath, shall be given, include such a promise, that such as improve nature aright, shall obtaine grace. We reply, That it must be proven, that what is promised to be given, is of a different nature, and not of the same nature, with what the man hath. Both these parables, to which this is annexed, cleare, that the more promised is but of the same kinde with what was had and improved: To say then, that one that improveth nature shall obtaine grace, is as much, as to say, that one improving health shall obtaine wealth or honour, or one by improving wealth and honour shall obtaine health. But the meaning of the saying, is, that such as improve gifts and talents, given of God, shall get more of the same kinde; as he that improveth wealth getteth more wealth (2.) What meaneth that, by which all ought to beleeve? doth Spiritual Grace and Light bestowed only lay on an obligation to beleeve? Then it doth nothing; for the obligation lay upon the man before to believe (3.) Is every thing, that layeth on an obligation to beleeve, Supernatural and Saving? Then p. 257the law is supernatural and saving. But our Quaker talks, he knoweth not what (4) we do not exclude supernatural & saving Light, as appeareth from what we said: But let us hear, why this man would have nothing else here understood?

32. His first reason is, because we are not said to receive what is common and peculiar to our nature, from Christ, and the Evangelist is here declaring Christ's office, as Mediator, and the benefites which we get from him, as such. Answ. If we receive not what is natural and common from Christ, we have neither our Being, nor Conservation of him; contrare to Heb. 1:3. Col. 1:16, 17. And that the Euangelist is here chiefly clearing and confirming the Deity of Christ, none but Socinians will deny. His Second reason is, because the light is said to shine in darkness and yet not to be comprehended by darkness: but this darkness, is nothing but the natural state of man, and yet in his natural state man can comprehend what is common and peculiar to him, as such. Ans. Not to take notice of his calling something both Common and Peculiar, which is a sort of repugnancy here: we grant, that mans natural state is a state of darkness; and therefore inferre, that while in that state, he is voide of all spiritual and supernatural Light; for when this cometh, the man becometh light in the Lord: And though man, in his natural state, can comprehend that which is natural, yet he cannot comprehend the God of Nature, who is here called Light. This Light may shine by natural effects, of Reason and a Natural Conscience, in a natural man, and yet the man nor comprehend, or understand this Light. Our Quaker, whose light of reason is darkness, taketh the light here to be meant of the effect, and not of the efficient; & so practically confuteth himself. His third reason is but a repetition of what he said before, & was answered §. 30. He ade…h more, That, in which we are commanded to beleeve, that we may become the children of light, is supernatural, sufficient and saving. But we are commanded to beleeve in the light Iohn. 12:36. Ans. That we are commanded to beleeve in the light, which is God, is most true. But that we are commanded to beleeve in the light, which is but a meer Creature, and a work in us (as he imagineth) is not true: Iohn, who came to bear witness of the light, said unto the people, that they should beleeve on him, which should come after him, that is, on Christ Iesus Act 19:4 And told them, that he that beleeveth on the Son, hath everlasting life, and he that beleeveth not the Son, shall not see life, but the wrath of God abideth on him Ioh. 3 36. To him gave all the prophets witness, that through his name, whoever beleeveth in him, shall receive remission of sinnes Act. 10:43. But why do we cite particular places, seing the whole Bible confirmeth it. Here his Quakerisme setteth up its head, while he will have that Light, mentioned Ioh 12:36. not to be meaned of Christ himself, but of some created thing in every man, that is but meer Nature, contrare to the very obvious import of the words, as connected with the preceeding verse 34. where Christ and the Son of man is mentioned, whom the Iewes thought should abide for ever, and not be lifted up; but he tels them, that he was not to stay alwayes, and that therefore, they should be wise unto salvation, and lay hold on him, now by Faith, and walk in him; for darkness would come, when he, and his dispensations of the Gospel, should be removed; conforme to that Ioh. 8:12. I am the light of the world, he that followeth me, shall not walk in darkness, but shall have the light of life. See also Iohn. 9:5. But p. 258(sayes he Pag. 100.) they could beleeve in his person, although he was removed. And himself addeth an Answere, when he mentioneth afterward a day of visitation: so that if they did not lay hold on the faire opportunity they had, the day would come, when Christ himself, and also in his Dispensations and Offers of mercy, in the Gospel administration, should goe away; and then they should walk in darkness. His conclusion, being so ill founded, and destructive of true Christianity, substituting some Natural (and consequently now corrupt) thing, common to all men, both within and without the Church, both barbarous and more moralized, in the roome of Christ, is to be rejected with all detestation, and deserveth not to be once more repeated. What he citeth at large, out of Cyrillus, if it be considered alone, without this mans corrupt glosse, which we are not to regaird, speaketh nothing against the Truth, which we owne, as might easily be made to appear, if we judged it worth so much paines, as to clear it.

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

34. He urgeth next Pag. 102. the Parable of the Talents Mat. 25. saying, he that had but two talents and had improved them for his masters advantage, was accepted, as well as he, who had five; and he that had but one, might have done the p. 259same.—And hence he inferreth, that though every one hath not the same measure of grace, yet every one hath that measure, which is sufficient, Ans. The maine thing is not here confirmed, viz. That this Talent is a substantial thing; and not that grace, which is but an accident: I beleeve he saw, that what is spoken of improving these talents could not well agree to his substantial Seed and Light; and far less the hideing of the one talent. Nor (2.) Hath he proved, that these talents signifie saving grace, and not meer gifts of the Spirit, which are given for the good of the Church. Nor (3.) Hath he said any thing, to cleare, that by these servants, are meant all the men and women, in the world; and not the officers of the Church, or others that are gifted, living within the Church. These things he must clear and demonstrate, before he can make any use of this Parable: and till he finde himself in case to do this, we proceed.

35. In the third place, he saith, §. 23. This saving seed is the Gospel, which the Apostle saith, Col. 1:23. was preached in every creature: And the Gospel is not a bare declaration of good things, but the power of God, Rom. 1:16. for though the word, figuratively and by a metonimy signifie the outward declaration; yet properly it is that inward power, vertue and life, whereby the Annunciation of good things is preached in the hearts of all, offering salvation unto them, and willing to redeem them from their sinnes; and therefore it is said to be preached in every creature, when many hear not the external Gospel. Ans. (1.) The Gospel, which was preached, was the doctrine delivered by men, & whereof Paul himself was a Minister; But that seed, which he talketh of, & which he saith is abideing, as a substance, in every man, is not that, which Paul an… others, whose feet were beautiful, did preach. That needeth no preacher; for it is its owne preacher, and requireth no more, but hearing and obedience. (2.) Thus also the vanity of that criticisme, upon the particle foreign (which before we had occasion to shew to have various significations) is manifest, for how could that, which was already in every creature, be said to be preached in every creature? And when was this preached in every creature? Was it from the beginning of the world? This he must say, or he saith nothing. And doth this place prove that? (3.) The Gospel, which was preached in every creature (to follow the Quakers interpretation) was the same Gospel, which the Colossians had heard of their faithful Ministers; and that was not a substance within them, that belonged neither to soul, nor body. (4.) The terme every creature, is but an hyperbolick expression (as the words following under heaven, are a Pleonasmus) shewing the large and illimited spreading of the newes of salvation, to all Nations indifferently, without Restriction, or Exception, whereby the New Testament is differenced from the Old Test. as we fully manifested Chap. VIII. and is sufficiently explained, vers 28. where every man must not betaken in its full extent, as if Paul and the rest of the Apostles, had spoken in the hearing of every man, then breathing; far less can it be meaned of every man, that died before they were borne, and are borne since their death. Here also we hear of all wisdom; yet we must not think, that Paul and the rest taught Physicks, Metaphysickes or Politicks, &c. (5.) The Gospel, which was preached to every Creature, is explained, vers. 25. and called the word of God, p. 260and vers. 26. it is called the mystery, which hath bin hid from ages and from generations, but was now made manifest to his Saints. But according to the Quakers Principles, their Gospel, light and seed was neve… hid, but in all ages, was in all and every one, and alike manifest and clear, in it self. (6.) The Gospel, which Paul preached, and whereof he was not ashamed, Rom. 1:16. is that meane, which God is pleased to make use of, whereby to exert his power, in the conversion of souls; and upon this account is called the power of God. So that the very preaching of the Gospel, when blessed of God, is a powerful meane of salvation, being accompanied with faith in the hearers, & is a meane of begetting faith, as Paul tels us Rom. 10. when he saith, that faith cometh by hearing. (7.) He should have told us, in what place of Scripture, the word Gospel is taken properly, in his sense, for that inward Strength, Power & Life, which is common to all Men: for till he do this, we shall account him but a babler. (8.) We deny all such thing, within every man, be it a substance, or an accidens, that offereth salvation, and redemption from sins, to every man: And account it a greater Antichristian expression, and assertion, than ever Pelagius had the confidence to maintaine. And beyond what any Socinian ever durst vent. Yea, I look upon it, as a real and substantial overturning of the whole Gospel of the Grace of God, and of our Salvation; being nothing but pure paganisme: and this Man doth hereby sufficiently declare himself to be a Pagan preacher.

36. He addeth Pag. 105. That Paul saith Rom. 1. that in the Gospel, was revealed not only the righteousness of God from faith to faith; but the wrath of God also, against all such, as detain the truth of God in unrighteousness. Ans. The Apostle saith no such thing, but to confirme the absolute necessity of the Gospel, and that there is no salvation to any, …ew or Gentile, but by the Gospel, he beginneth with the Gentiles, and sheweth what persons they were, and concludeth with the Jewes; and then tels us Chap. 3: vers. 9. that he had proved both Iewes and Gentiles, that they are all under sin. It is true, he sayes, the wrath of God is revealed from haven against all unrighteousness of men, &c. because that which may be known of God is manifest in them. &c. But what of this? What is made known of God (saith he) is made known by the Gospel. Ans. This is most false; for the Law and Light of Nature, with the works of Creation and Providence, do make known much of God. But this is not the Gospel of the grace of God, whereby life and immortality is brought to light. It is like indeed, that this is all the Quakers Gospel. Many things have we met with hitherto, which confirmeth us in this Apprehension; & thisi expression here putteth it beyond all doubt. Doth this Gospel manifest the righteousness of God from faith to faith? Yes, saith he, that is, it revealeth to the soul, what is good, just and equitable: And as the soul receiveth and beleeveeth that divine righteousness, it is more and more revealed from one measure to another. Ans. What ignorant babling is this? What effronted and bold playing with the word of God is this? Is every thing that revealeth, what is good, just and equitable, the Gospel? Then the Law must be the Gospel. Then Adam in innocency had the Gospel. Then the dim light of nature is all the Quakers Gospel; this is their Grace, their p. 261Substantial thing, their Light within, their Seed. Are they not then noble Divines? And is their Religion any thing but heathenisme? Is it not worse then Pelagianisme, Socinianisme, Arminianisme and Iesuitisme? The following words cannot, I confesse, be well answered: for they are nothing but a rabble of non-sense, though fit lettuce for their lips. And though he should say (as some of them use to speak) that I am in the witchcraft, and cannot understand his meaning, I must forbear noticeing of him, and his tattles, and see if any thing worth an answer followeth, for though (sayes he) the outward creation declareth the power of God; yet that which is known of God is revealed within, by which inward revelation, we are made fit to see and discerne the eternal power of the God head, in the outward creation, for if that inward revelation, were not, man could no more understand the invisible things of God by the visible and outward creation, than a blinde man see colours &c. Ans. (1.) What is that Inward Revelation, distinct from the Outward Revelation? It is, it may be, the reception, or actual intellection of what is outwardly revealed; and so the Natural Faculties, acting as such, must be Evangelick Preachers, and Inward Revealers, with the Quakers. (2.) The text speaks of no such Inward Revelation, distinct from what was had by the outward Creation: For that which may be known of God, was shewed unto them by the things, which were made vers. 19:20. (3.) There is no more aptitude requisite to see and discerne God's eternal Power and God-head (not the eternal power of the God-head, as he speaketh) in a natural way (and Paul is not here speaking of a spiritual and saving way) by the works of Creation, than to have a natural faculty of Understanding, and Reason, freed of prejudices, and contracted byasses and blindness; for this matter is so deeply rooted in their mindes, that will they, nill they, it cannot be thrust out (4.) It seemeth by his simile, that this Inward Revelation is the same to the actual understanding of these things, that the eye of the body is to seeing and discerning of colours; and so it is manifest, that it can be nothing else, but the inward faculty of the soul, whereby such things are known and understood: And so this Inward Faculty of the soul, with the Light of Reason, is the Quakers Preacher and Gospel. Poor souls! and what will this teach concerning the new Covenant, and the way of salvation through a crucified Mediator? Do the Quakers know no other Gospel then this, whereof all the fruite was, that it left the poor miserable heathen without excuse, when they fell to their idolatrous courses? O how are they to be pitied, that, under the clear manifestation of the Gospel, do thus run back to the Heathens Theology, that they may be made much more inexcusable then ever the Heathens were? Do they glory so much in Paganisme?

37. He tels us moreover, that the Apostle saith first, that that which is known of God, or the knowledge of God, is manifest in them; and next, that in and by that manifestation granted inwardly and received, they were able to read and understand the power of God in visible things. Answ. (1.) By what authority maketh he foreign, and the knowledge of God, one & the same, seing this is more comprehensive. and of a larger latitude? (2.) I do not see the second thing, in the Apostles words, but I want the Quakers spectacles. Then he very learnedly moveth an p. 262Objection thus, if any should say, That the external creation of it self, without any inward supernatural and saving grace, or seed, did declare to a natural man, that God is. And will he deny this? He must then contradict the Apostle. But what answereth he? What good I pray, would that knowledge do, if it did not also communicat to me, what was the will of God, and how I should do that, that is acceptable to him? Ans. And what would this answere say? Either the Inward Revelation, which the heathens had, (that I may speak in his language) did also reveal what was the will of God, &c. Or not: if not, to what purpose is all this said? If it did, then the Apostle is quite out, and destroyeth hereby his owne cause. But I shall help the Quaker with a distinction. That same Inward Revelation (as he calleth it) could and did reveal to the Heathens part of the will of God, concerning duties, legible by the Law of nature, and written upon the creation of God; but could reveal nothing of the mysteries of the Gospel; because these did depend upon pure Revelation, there being no lineaments thereof written upon the Creation; nor no vestige thereof impressed in the heart of man. Hence, though the Heathens knew, or might have known, to have put a difference betwixt somethings good and evil; yet they could never understand the Revelation of Iesus Christ, in the Gospel. All this cleareth further, that the Qu…kers know no othe… Gospel, but what the Heathens, by the Light of Nature, did understand. He citeth Pag. 104. Micah. 6:8. But most impertinently: For the Lord gave not that revelation of his will to the Heathens, which he did to the Iewes Psal. 147:19, 20. Then he citeth Pauls Words Rom. 1. The wrath of God is revealed against them, who detained the truth of God, in unrighteousness. And what then? Could not the Heathens oppresse & make a prisoner o… that Truth of God, which the Law and Light of Nature did reveal? If not, what meaneth all the following discourse of the Apostle in that Chapter, and Act. 14: vers. 15, 16, 17. & 17: v. 23▪ 24, 25, 26, 27, 28, 29? This man is a stout advocat for Paganisme.

38. Then he citeth Rom. 10. where the Apostle saith, that the word, that he preached, was not far off, but near in their mouth, and in their heart: And thereafter vers. 18. he saith, that this divine preacher did sound in all mens ears and hearts. Ans. The Apostle out of Moses Deut. 30:14. is clearing the righteousness, which is of Faith, and is differenceing it from the righteousness, which is of the Law. Now, that righteousness of faith, whereof Moses spoke Deut. 30. was not revealed to all Nations, at that time, but to that select and peculiar people, to whom Moses was sent, the posterity of Abraham, Isaac and Iacob. See Deut. 4:5, 6, 7, 8. and 7:6, 7, 8. So that all the world had not that doctrine, which Moses taught these Israelites, revealed and declared unto them; but they must have gone over seas, and countreyes, and adjoined themselves unto the Common wealth of Israel, as proselytes, before they could have reaped that benefite: & so, though this word and doctrine was brought near to the Israelites, in their mouth by profession, and in the heart by faith, of as many as had their hearts circumcised to beleeve; it will say nothing for the Universal Grace and Light, which Quakers plead for. (2.) This doctrine of faith, which Moses p. 263declared, was the same upon the matter, with that, which Paul preached; and that which Paul preached was not in the heart of heathens, or of all men borne of Adam, but was a mystery, hid from ages and generations, and spareingly revealed, even to the Church, untill the last dispensation came. Nay, the Apostle tels us plainely what that is, vers. 9. that if thou shall confess with thy mouth the Lord Iesus, and shalt beleeve in thine heart, that God hath raised him, from the dead, thou shalt be saved. Now, will this Quaker say, that Heathens, and such as never heard of Christ, do, or can confess with their mouth the Lo…d Iesus; or beleeve with their heart, that he was raised from the dead? See also what followeth vers. 10▪ 11. for with the heart man beleeveth unto righteousnes, and with the mouth confession is made unto salvation, for the Scripture saith, whosoever beleeveth on him shall not be ashamed. (3.) The following words confirme this, where the Apostle vers. 14, 15. sheweth the necessity of hearing, and of preaching, and of sending, for the begetting of faith, saying, how shall they call on him in whom they have not beleeved? And how shall they beleeve in him, of whom they have not heard? And how shall they hear without a preacher? And how shall they preach except they be sent, as it is written &c.—then vers. 17. he concludeth, that faith cometh by hearing, and hearing by the word of God. This cannot then be meant of any inward thing, that lyeth in the heart of every man; but is the outward call of the Gospel, which soundeth in the eares. (4.] As for that vers. 18. It is to stop the mouthes of both Iewes and Gentiles, especially the Iewes, who whould pretend ignorance of this preached Gospel, & say, that they had never heard thereof; therefore saith the Apostle, Have they not heard? Yes, would he say, That is unquestionable, for their sound went into all the earth, &c. What sound is this? Is this a sound of something, that is lodged in Heathens, who never heard of the Gospel? None can fancie this, but a Quaker; Or will this Quaker say, that the sound of the Gospel preached came unto the eares of all and every man breathing? No, he saith expresly the contrary. What can he then make out of this? Hath the Light within such a sound and words, as that Gospel, which the Apostles preached; or as the preaching of the Apostles, which went far and neer into all the earth, and to the ends of the world, in a manner? for the Apostle is alludeing unto the expressions, which the Psalmist useth Psal. 19. speaking of the Sun and heavens, these great and universal preachers of the glory of God, but not of the Gospel. And sure, even these preachers were outward preachers, and not any thing within the man; not any Light, or Grace, or Seed, or what they will call it, that is within the heart of any man; or of all men.

39. Then he citeth Heb. 4:12, 13. As bearing witness to his fancie. But though many take the Word of God, there mentioned, to be understood of the outward word of the Gospel, preached, and declared; (in which sense it perfectly contradicteth this mans dream) yet, beside what is spoken hereof vers. 12. that which is said vers. 13. can agree only to a person, and so it is most probable, that this Word of God, is Christ, as the learned D. Own hath lately cleared, in his Comment on the place▪ But whether of these wayes we take it, it can no wayes favoure p. 264this mans dream; for there is nothing giving ground to imagine, that this word of God, is any thing abiding and remaining in the hearts of Heathens and meer natural persons, which is the Quakers Universal Grace. Who would not wonder, to hear men say, that there is that in every man, Turk and Pagan, which is quick and powerfull and sharper than any two edged sword, piercing even to the dividing asunder of Soul and Spirit, and of the joynts and marrow, and is a discerner of th… thoughts and intents of the heart; neither is there any creature, that is not manifest in the fight of it, but all things are naked and open unto the eyes of it; and with it; have we to do? We heard before, that they called this seed, the Vehicle of God, and here he ascribeth to it, the very property of God; to know all things, even the Intents of the heart: doubtless Quakers, that are sensible of this Light, can know our very thoughts and designes. But we hear blasphemy too much, out of the mouthes of these men; and yet we must hear more; for he saith, that in and by this word, God seeth the thoughts of men; as if he did not see them immediatly, but mediatly by the spectacles of this that is within every man. Doth this man beleeve verily, that there is a God? And dar he say, that he is beholden to this Light within, for discerning the Thoughts and Intents of the heart? What a God must these Quakers dream of? Will they exalt this Light within above God? O horrid blasphemers? Nay, this Quaker hath not yet done with his blasphemy, for he ascribeth to this light, that which is said Esai. 55:4. and so David was a Type of this light, and the new everlasting Covenant containeth, and holdeth forth the mercies of this Light, that are purchased, procured, and …onveyed to beleevers by this Light: and it is this light, that is given for a witness to the people, for a leader and a commander; and so this …ight is our prophet, priest and king, and then we have nothing to do with that Iesus of Nazareth, of whom the Gospel speaketh, & whom the Apostles preached, Thus the whole Gospel is overturned at one blow: and all the New Testament is to be looked upon, as a cunningly devised fable, or must all be understood allegorically, as speaking of this Light within, which is Gospel, Bible, Saviour and all to the Quakers; and of no other Christ, of no other Saviour, and Redeemer. What a fundamental and antievangelick errour, this of the Quakers is, no man needeth now to doubt; nor fear to call them pagan Preachers.

40. Faith cometh by hearing (saith he) and hearing by the Word of God, which is placed in every mans heart, to be a witness for God, and à medium by which they may be brought unto God, through Faith and Repentance. And because mans heart is naturally hard as yron, God hath put this word in it, to be as a fire and as an hammer Ier. 23:29. by whose strength and vertue, if it be not resisted, the cold and hard heart of man is warmed, and made soft, and receiveth an heavenly image and impression. Ans. Here is a further confirmation of the desperate designe of these Quakers, to overturne the foundations of Christian Religion, for (1.) The word of God, by which Faith is wrought in souls, is not, with them, the word of God which is preached, or the Gospel, which Christ & his Apostles preached; but a thing in every mans heart, Heathen as well as Christian, which they nickname, & blasphemously call the word of God▪ Did Paul preach this word, which is in p. 265every mans heart? Or did any of the Apostles make this their theme & text? Did they ever say, that by this word Faith was wrought in the heart? Was this the Christ crucified, that Paul spoke so much of? Sure, faith cometh by the hearing of that word, which is outwardly preached by such as are sent, and whose feet are bautiful upon the mountains, bringing glade tideings Rom. 10:15. Esai 52:7. Nah. 1:15. and by such as was Esaias, whose report was not beleeved Rom. 10 16. Esai 53:1. Hear what Peter said Act. 15:7.—Men and brethr…n, Ye know, how that a good while agoe God made choise among us, that the Gentiles, by my mouth, should hear the Word of the Gospel, and beleeve. And what that word of the Gospel was, which Peter preached to Cornelius (to which passage this relateth) see Act. 10:34. to 43. What meaneth Paul by the foolishness of preaching, whereby such as beleeve are saved, 1 Cor. 1:21. was that the preaching of a Light within? Why doth he then call it the crosse? vers. 18. and Christ crucified vers. 23? would the crying up of the light within be a stumbling block to the Jewes, and foolishness to the Greeks? No certainly: But because the Apostles doctrine did lye so crosse hereunto, neither Iewes nor Greeks could relish it, except those, who were the called; and they indeed, and they only, saw Christ the power of God and the wisdome of God vers. 24. What need is there, that we should insist in disproving of this, which overturneth the whole doctrine of the Gospel, and rendereth all the administrations thereof useless and ridiculous? (2.) What Faith, I wonder, can be produced by this Light within? It cannot be the Faith of God's elect; for the mighty operation of the Spirit is required thereunto: and, as an external mean, the out ward preaching of the Gospel, which is called the word of Faith Rom. 10:8. and the hearing of faith Gal. 3:2. And Paul tels us Rom. 1:5. That he and others received grace and Apostleshipe, for obedience to the Faith among all nations. The Gospel and the preaching of Iesus Christ, according to the revelation of the mystery, which was keept secret, since the world began, but now is made manifest, and by the Scriptures of …he Prophets, according to the commandement of the everlasting God, made known to all nations, for the obedience of faith Rom. 16:25, 26. Through the Gospel did the Apostle beget the Corinthians 1 Cor. 4:15. The Thessalonians were called to the beleefe of the truth, by the Gospel 2 Thes. 2:14. It must th…n be the faith of Heathens, or rather the faith of Devils; for they beleeve and tremble: and Nature can produce no other faith, but a natural faith founded upon nature, which is of the same kinde with the faith of devils. Is not the Quakers Religion a noble Religion▪ which would bring us the length of Devils? (3.) That which is left in every man, to be a witness for God, is nothing but a Natural Conscience, witnessing according to the Law of Nature, and the dim light thereof, that is not yet extinct: and will this Natural Conscience produce saving faith in a heathen? Sure, the devil hath a conscience, as an intellectual creature, witnessing that there is a God; and so witnessing for God. Shall we call this conscience the word of God, the hearing of which will produce faith? Then the Quakers Gospel is a Gospel for the Devils; giving them ground of hope of Faith and Repentance, if they will but obey that Gospel, which is preached p. 266within them. (4.) What a bold and manifest perversion of Scripture is it, to apply that Word Ier. 23:29. which is express of the word spoken by the true and faithful Prophets of God, unto this dumb preacher in every mans bosome? (5) We see then, that the softening and warming Spirit of God, who, by his power and efficacy, melteth the heart, is in every man by nature, in every Turk, Tartar, Barbarian, &c. And whatever the Scripture speaketh, of this work of the mighty Spirit of God, must all be understood of this Light within every man. O desperat souls! O wretched errour! Will not the Lords hand be seen against these impudent, audacious perverters of the right wayes of the Lord? (6.) This fire and hammer will do wonders, if it be not resisted: But when fire worketh upon water, and a hammer beateth upon hard yron or stone, can it but meet with resistence? At length we see, all the operation of grace, which he talketh of, is the sufficient grace, that Pelagians, Iesuites, & Arminians, plead for, which must have no more efficacy an… power ascribed to it, whatever great names it get, than may salve the honour, and consist with the glory of Free will, which must weare the crowne, and have all the praise; for this grace must not entrench upon the Lordly liberty of mans will; but must stand off, and petition Lord Free will to consent, and yeeld, if it will; but if not, it can do no more. And so it shall be of him, that willeth and runneth, and not of God, that sheweth mercy; contrare to Rom. 9:16. And, it is not God, that worketh in us to will, contrare to Phil. 2:13. Thus homage must be payed, and honour done unto the great Diana, Goddess Free will; Shee must keep the keyes of heaven and hell: She openeth and God himself cannot shut, and shuteth the door, and God cannot open it. Shee is master of the everlasting Purposes and Decrees of God. Shee is sole administratrix and dispensatrix of the great blessings of the Covenant, and of all the fruites of Christs death; so that, if she will, Christ shall not save one soul, for all his travail, he shall lose all that were given him to save, and cannot help it, there is no remedy, Free will is inexorable, and God Father, Son, and Holy Spirit, must do no violence to this Soveraigne: They must not enter within his Jurisdiction: Mans will must be Supream, and above God himself. O strange! Do these men pretend to light? Their Light, sure, must be hellish darkness. Will not these men suffer God to have a power over their will, and grant him power to take away and overcome their resistance? If not, their case is desperat; for without the mighty power of God, bowing, inclineing, drawing, and efficaciously moving the will to assent, and taking away that resistance and opposition, the carnal heart, which is enmity to God, neither is nor will be subject to the Law of God; and so will never yeeld: Woe to such as practically receive these principles.

41. He alleigeth some Fathers, as confirming his opinion: but these all are but three, and it were tedious to search for a few lines, in a whole book, that we might examine what pertinency and faithfulness is in the allegation: And beside, for any thing I see, the very words, which he hath cited, prove not his conclusion. Not one of them speak of a Substance within every man, which is neither a part of soul, nor of body; not one of them call this, the Vehicle of p. 267God, or Christ within every man. No man saith▪ that the Word of God, by which saving faith cometh, is in every man. Not one of them faith, that the fire and hammer of God, which melteth and softeneth the heart, is in every son of Adam, and was in all since the fall. Not one of them saith, that there is, and ever since the fall was, in every man, a real spiritual substance, distinct from the soul and all its faculties, from which the spiritual birth, the new creature, and the new man in the heart, hath its original. And if they conclude not this, what can they say for him? Though they should seem to speak for an Universal Gospel, or word without, (which yet they do not) this will not prove an universal grace within, and that common to all, since Adam fell. So that this Quaker is at much paines (if he transcribed not those few sayings out of some Iesuite or Arminian Author) to no purpose. And further, as to some Fathers, who lived before the Pelagian heresie arose, it is observed by some, that they so put on Christ, as not fully to have put off Plato; & therefore, imagined that some living foreign, i. e. according to the dictats of right reason, before the Incarnation, might be saved without faith in Christ. See Casaubon Exerc. 1. against Baronius: But the Gospel teacheth us no such thing.