Quakerism the Path-Way to Paganism, Chapter 11

Quakerism the Path-Way to Paganism · Chapter 11

p. 267CHAP. XI Of the necessity of this Light to Salvation.

1. WE told above Chap. IX. §. 2. how this Quaker laid forth his new doctrine, in three Propositions; the first whereof we examined Chap. IX. the second Chap. X. Now the third should come under our consideration, which, as he did word it Pag. 79. was concerning an Vniversal Gospel, (for our Quakers are great universalists) for these are the words thereof. That God doth by this light and seed, invite, call, reprove and exhort all and every man, and contendeth, as it were, with them, in order to salvation: If this be received, and not resisted, it worketh the salvation of all, even of these who never heard of Adam's fall, nor of Christ's coming, because it maketh them sensible of their misery, and inwardly maketh them partakers of Christ…s sufferings; and being partakers of his resurrection, are made pure and just, &c. Thus is clearly pointed forth an Universal Gospel, which indeed is no Gospel, or at least not that Gospel, which we have revealed to us in the word of God. And by this doctrine, the whole Gospel, revealed to us in the word, is wholly useless or unnecessary: So that by this one Proposition, the whole Gospel of the grace of God is made null and void; and the great blessing of a preached Gospel, and the rich advantage of the Gentiles, in the dayes of the New Test. and under the dispensations thereof, beyond what they were capable of, in the dayes of the Old Test. is undervalued, yea & annihilated; & all the boasting, rejoycing and glorying of the Apostle, in his being made instrumental in preaching of this Gospel to the Gentiles, and in suffering so much upon the account p. 268thereof, Rom. 1:1, 5, 14, 15, 16. & 11:13. & 15:15, 16, 17, 18, 19, 23, 24, 29. 1 Cor. 1:17. & 2, 3, 4, 5. & 3:9, 10. & 4:1, 9, 10, 11, 12, 13, 14, 15. & 9:16, 17, 18, 19, 20, 21, 22, 23. & 15:1, 2, 3. &c. 2 Cor. 1:4—13. & 2:13, 14, 15, 16, 17. & 3. throughout, & 4:1—15. & 5:18, 19, 20, 21. & 6:1—11. with other places innumerable, made his folly and vainity, and a glorying in a thing of nought. O what desperado's must these Quakers be, who thus undervalue and trample upon the riches of the wisdom and grace of God, and instead of the true Gospel, give us pure Paganisme?

2. After his prosecution and confirmation (such as it was) of the two first propositions, we exp…cted some proof and confirmation of this Third proposition▪ but in stead thereof, we have Pag. 106. a distinct proposition put in its place, which is thus worded. The third proposition is, That by this Grace, Light and Seed, God worketh the salvation of all, and that by this, they are made partakers of the benefite of Christ's death, and of salvation acquired by him. And this Proposition he devideth in two Pag. 107. The first part thereof he sayes, is That they, to whom the Gospel is preached, are not saved, but by the inward operations of this light and grace. The second is, That by the operations hereof the most part of such, as never had the outward Gospel preached unto them, and were ignorant of the history of Christ, were saved, and some such now may be saved. Why he did supercede the direct probation of that, which was his first third proposition, I know not: Possibly he thought, that it was sufficiently confirmed by what he said, in confirmation of the first and second. And if so, I suppose the Reader will see, by what I have replyed, its manifest untruth and falshood.

3. But as concerning his last third Proposition, which he divideth in two, we shall examine it, in its parts: And in this Chapter, we shall consider what he sayeth on the first part, referring the examination of the second part, unto the next Chapter.

4. As to what concerneth the operations of this Light, whereof he talketh, before I come to a particular examination of what he speaketh here thereof, I must turne a little back, and consider somethings, that remaine to be examined of what he was pleased to set down, for clearing the question (as he said,) and explaining his meaning in these Propositions, which seeme to relate to what he is here about to prove; lest he blame me, for passing over any thing, he was pleased to say, for clearing of his meaning. I must therefore turn back to Pag. 90. of his Apology §. 17. where he tels us, he must speak somethings of the way, how this seed worketh in the hearts of men, and this he saith, he the rather doth, that it may thereby appear, how they ascribe all their salvation, unto the Grace and Spirit of God; and differ from Pelagians and Arminians. In this designe, if he be in case to effectuate the thing, I cannot but commend him; and because I am loath to Father any more upon them, then their expressions give me just ground, I shall the more narrowly take notice of what he saith.

5. To this question, If equal and sufficient grace be given to all, must not the cause, why one is saved and another not, be in man, who useth grace well, when the other doth not? This is a question, which, I confesse, I see not, p. 269how any Pelagian, Arminian, Iesuite or Quaker can so answere, as to ascribe the salvation of man, unto the pure Grace & Spirit of God. Let us see what he answereth, Grace (sais he) and light granted to all is sufficient to save all, and of its own nature will save all, and contendeth with all, and operateth so as it may save all. He who resisteth, is the cause of his own damnation; who resisteth not, it becometh his salvation: In him that is saved, the work is of grace, not of man; and that which is mans, is rather a passion, than an action.—The first progress is not by co-operating, but by not opposeing or counter-working. Moreover we beleeve (saith he) that in that special time of every mans visitation, as man of himself is wholly impotent for working with grace; so neither can he make the least progress out of his natural state, till grace lay hold on him. So that it is possible for him to suffer and not resist, as it is also possible for many to resist. But this answere is not satisfactory: For (1.) By what Scripture it can be asserted, that the Spirit of God, or his Grace, is given to all, and that in a measure sufficient to save all; even as well to such as are without the Visible Church, and live in heathenisme, as to such as are within the visible Church, and are actual beleevers. I am yet to learne. (2.) what meaneth he by that sufficient to save all? A thing may be said to be sufficient for such an end or work, ei…her Absolutely, or only in a certaine respect: That which is absolutely sufficient is …ha… which alone, without the concurrence of any other thing, can effectuate or attaine that end, unto which it is said to be sufficient: That which is only sufficient in a certain respect, or in its own place and order, is that which alone can never attaine or effectuat the end; but only in so far as its own sphere can reach; and so it is only sufficient in its own kinde, and no more; it can help so far but no further. (3.) The Iesuites, I know, with their foreman Molina, make much of the distinction of grace, into that which is only Sufficient, and that which is effectual or efficacious: and with them the Arminians joine themselves, in the asserting of this distinction, and in the explication thereof: other Papists also, such as the late Thomists, and Iansenists, do use this distinction, but diversly explained, and both in a way far different from the way of the Molinists, and Arminians. Now because our Quaker, in this mater, so far as I see, joineth with the Iesuites and Arminians; and is not pleased to give us his plaine and full meaning, we must see what way these Iesuites and Arminians explaine this mater, that we may thereb… come to understand his meaning the better. The Iesuites foreman Molina will have that called sufficient grace, which alone, without any more on God's part, can produce the effect; so that thereby alone, man may be wrought up to Faith & Conversion, if he will; and this Quaker ordinarily saith, if he do not resist, which is one and the same thing upon the mater. This Sufficient Grace and Help, is said to be given as well to such as shall never be converted, as to such as shall be converted; and this saith our Quaker also. This Sufficient Grace is with them distinguished into that which is Effectual, when the effect and work followeth; and that which is Ineffectual, when the effect and work followeth not. So that the difference betwixt Sufficient and Effectual grace is only taken from the Effect, and this effect doth wholly depend upon Mans will; and mans will maketh this difference, or maketh this sufficient grace, become Effectual, or ineffectual, & nothing p. 270else; for there is nothing in that grace, which is called Effectual, more then in that which is Sufficient; Sufficient grace being, upon God's part, absolutely sufficient to worke the effect, if man will be tractable, and not resist, but concurre and comply therewith, without any further addition of grace, yea and without any other requisite, beside the actual consent of man; and no more can be said of that grace, which is called Effectual. And thus all the difference is from the Event, and the Event doth wholly depend upon man; so that when the same measure of Sufficient Grace is given to two persons, the one beleeveth, because he willingly consenteth, the other beleeveth not because he will not comply, but resist: yea they tell us, that it may so fall out, that he who beleeveth not, may have a greater measure of that Sufficient Grace, then he who beleeved; and this mans will was better natured, and more pliable, then the will of the other; and he complied because he would, when he might, had he pleased, refused, and not have been converted, not only in sensu diviso, as they speak, but even in sensu composito. With these the Arminians do wholly agree, upon the mater; for they say, that Sufficient grace is the same with Effectual, only distinguished by the effects following the one, and not the other, through mans free will consenting, when the other put a bar in the way. They will not have the Efficacy of grace placed in any omnipotent manner of its operation, nor in the determination of the will of man thereby, but in its obtaining the effect through mans not resisting, when he might resist if he pleased; so that of two, having the same measure of sufficient grace, (then which no more is requisite, on God's part, for effectuating the work) the one beleeveth, because he doth put no bar in the way; the other beleeveth not, because he resisteth, and doth put a bar in the way. (4.) Hence it is manifest, why this answer of the Quaker, who taketh part with Iesuites and Arminians, cannot satisfie: to wit, because all the actual efficacy of grace is made to depend on mans will; for, as we saw, the same Sufficient Grace, that is bestowed upon two Persons, can of it self produce the actual conversion of neither, but must leave both to their free liberty and choice; and one beleeveth, not properly and immediatly by the power and efficacy of this grace, even suppose it were in a greater measure, (for then it should worke the same effect in both,) but because his will did freely of its own accord, consent and yeeld, when it might have done otherwise, even in sensu composito, as they speak; and the other beleeveth not, because he opposeth and resisteth, when he might, had he so thought good, have yeelded. If our Quaker should run to the foreseen congruity and contemperation of the call of God with Free will, which Bellarmin and Vasques devise, to alleviat the mater, it will be of no advantage: for first, this Scientia Media, by which they imagine God to foresee what will be, in such and such cases, is groundless; and Next, at the long run, the crown is put upon Man, & not upon the Grace of God; for this Grace, tha… becometh congruous, as coming in a good day, when the man is in a good mood, and pleasant disposition, worketh no more, as to it self, then it did, upon another, whom it found not in so good a temper, but worse disposed; so that man may thank his good disposition, that the grace of God was Congruous, and so Effectual; and not incongruous, p. 271and so Ineffectual. So that Effectual Grace & Sufficient Grace is still the same, Physically, and as to its real entity; and all the difference is from mans good or evil disposition, whose evil disposition can make a Greater measure of grace Ineffectual, and good disposition can make a Lesser measure Effectual, if it come in its congruous season. From whence we see, it is clear as the sun, that mans Free Will, and not the Grace of God, according to our Quakers, is to be praised for Faith, Repentance, & Conversion; and mans free consent maketh that grace Effectual, which otherwise would have been Ineffectual; & his Opposition or Resistance maketh that grace Ineffectual, which otherwise might have been Effectual. And thus, their Sufficient grace is, with them, absolutely sufficient upon God's part, and all its Efficacy and Effectualness dependeth upon, and hath its being from, mans free Consent. Will this Quaker, or any of his Masters, the Molinists, or Arminians say, that beside that Sufficient Grace, which is made common to all, there is necessarily required a further work of Preveening Grace upon the will of man, physically determining the same, and certainly and efficaciously effectuating the actual consent thereof, and removing or overcoming its Opposition, or Resistance? As for the Gratia Cooperans, which they say, he who beleeveth and complieth with the call, hath, and which the other, who resisteth, wanteth, it doth not helpe them; for it is also made to depend wholly upon mans Consent; so that God cooperateth, because the man consenteth; and cooperateth not in the other, because he resisteth; and it is made the same upon the mater with Sufficient Preventing Grace, only now having a new denomination, because of its cooperating with mans will, which goeth before, and upon which it dependeth. I know, the Arminians say, that God worketh upon the will, granting to it a Supernatural Power, to obey and yeeld; but yet they will not grant, that this grace shall determine the will, and certainly and efficaciously bow, and incline the will to consent: for the will must still retaine its power to obey, or not, as it pleaseth; and all the work of grace upon the will must remaine resistible; and be nothing but Moral Swasion; so that when Antecedent & Preveening Grace hath done all it can do, it may so fall out, that no conversion shall follow; so that conversion is still contingent and uncertain, (though not in respect of the foreknowledg of God, yet) in respect of its dependance upon that cause, and doth not follow necessitate causae, five consequentis; because for all that grace, man was alwayes free to resist; and the grace, (Preventing, I meane, and Antecedent) granted to him that resisteth, was equal to that, which was granted, to him that yeeldeth: And therefore, with them, there is no grace granted, that Effectually or Efficaciously & Certainly taketh away the wills resistance, & causeth it infallibly to bow and yeeld; otherwise their Sufficient grace should not be simply, and absolutly sufficient, but only so far, and in its own kinde. And seing they deny any concession of more Prevening and Antecedent Grace, then what is purely sufficient, as all Papists must do, who will follow the Councel of Trent. Sess. 6.. can. 4. & 5. It is undeniable, that with them, and our Quakers, who follow them, the Efficacy of Grace is from man, and man must thank himself and his own Free Will, that he is saved, if not wholly, because of cooperating p. 272grace, which is yeelded to, yet principally. (5.) So that though he who resisteth is clearly guilty of his own damnation; yet that Grace, which is only Sufficient, cannot be truely and simply called that mans Salvation, who resisteth not; but his salvation must principally, or rather only, be ascribed to himself, for that Sufficient grace did no more upon its part to him, who resisteth not, than it did to him, who resisteth; and it hath no more Influence or Efficacy, as from it self, upon the one, than upon the other. It cannot then be said, that the Salvation of him, that is saved, is merely of grace, and not of himself; seing he and not grace made the difference, and made Sufficient grace become Effectual. (6.) Nor is it true, that Man is wholly passive, with our Quakers; for the mans actual consent is requisite, and his non-resistance is rather an Action than a Passion, as it is in the will; for not only the will must positively will this non-resistance; but this non-resistance in the will is a positive yeelding: for, in Scripture construction, a suspension of actual consent is a resistance, and a non-yeelding. (7.) Hence we see, that it is all one thing, whether the first progress (as he speaketh) be by cooperating, or only by not counterworking; for whatever way we name it, the will is positively acting: when the will yeeldeth, it doth it willingly, and when it doth not repugne nor resist, it yeeldeth; non-resistance is a kinde of consenting. But whatever we call it, it is, according to the Quakers, with the Iesuites or Molinists, and Arminians; (with whom we may joine as to this, the Lutherans) that upon which dependeth the efficacy of grace; and it self is not the proper Effect of grace, because they will not grant, that God, whatever way he work upon the will, doth, by his Preventing and Antecedent grace, produce and infallibly effectuate this Non-resistance, or Consent; or that he doth more by this Grace; to produce and effectuate this non-resisting in him that yeeldeth, than in him that yeeldeth not. (8.) Though the man can make no progress out of his natural state, until grace lay hold upon him (as sufficient grace, in the judgment of Quakers and Arminians layeth hold on all) he can and may resist; and all that grace of God can cause no progress, till the man, of his owne Free accord and good will, yeeld and lay aside his resistance: And this yeelding, or laying aside of the resisting humore, is not caused by grace; because the same measure, yea a greater measure, of the same grace, could not cause it, in another, who would continue in his unwillingness and resistance. (9.) Though it be possible for man, in that case, to suffer, and not resist, because it is possible with Quakers, Iesuites and Arminians, that Lord Free will shall be good natured and well disposed; yet all the grace of God cannot make it certain and infallible; for Grace, must not enter within the Wills Iurisdiction, but stand cap in hand, without doors: Lord Free will must not be encroached upon. (10.) One thing more, I would desire to know of this Quaker, what he meaneth properly by this Sufficient grace? Hitherto he hath given us big words; but yet, upon the mater, nothing but the meer Light of Nature, or some common gifts and favoures, wherein he is worse, then some Arminians, Pelagians and Iesuites; who will grant the necessity of the outward preaching and dispensation of the p. 273Gospel, which this our Quaker plainely slighteth and undervalueth. But among the… all, where is that grace of God, that effectually draweth, teacheth and causeth the soul to come and consent? where is that heart of flesh, &c. Ier. 31:33, 34. & 32:39, 40. Ezech. 11:19, 20. & 36:26, 27. Ioh. 6▪ 44, 45. Phil. 2:13. Ephes. 1:18, 19. 2 Thes. 1:11. 2 Pet. 1:3. Psal. 119:36. 1 King. 8: vers. 37. … Thes. 5:23. 1 Cor. 3:5, 6. 2 Tim. 2:25. Col. 1:12.13. It seemeth all our prayers must be made to Lord Free will; for that is the supreme Master of all, if the doctrine of our Quakers, and their Masters the Iesuites and Arminians, be true.

6. Next the saith, That though our nature be corrupt and polluted and prone to all evil; yet grace can work upon it, as fire can make yron soft. But can grace change the will, with him? Can grace work upon it immediatly, and cause it bow willingly and consent? Why doth he not say this? No Arminian, Pelagian, Socinian nor Iesuite will say, that grace cannot work upon nature, He addeth, as yron removed from the fire, returneth to its old hardness; so the heart of man, when it resisteth, or recedeth from grace, returneth to its old condition. And will not Arminia…s say the same? Is not this manifest pleading for the Apostasie of the saints? It seemeth then, grace can make some change upon nature, but cannot alter it; as fire, though it can make yron warm and soft, yet it cannot change the yron; so, for all that grace can do, corrupt nature shall remaine corrupt nature still, though a little softened and mollified: is this all that grace doth? Where is then the new heart? and where is the heart of flesh, that grace worketh? He saith, the …eart of man returneth to its old condition, when it resisteth. But doth not grace take away this resistance? It would seem then, that, at the first, the heart resisteth not; and how can this be, seing the heart naturally is prone to all evil, yea is enmity against God, and is not subject to the Law of God, neither indeed can be?

7. He adduceth Pag. 91. some similitudes, which may serve indeed to illustrate what is already confirmed; but are of no use to confirme any thing, that is in question: Yet let us see, what the mater is. He compareth a man in his natural state to one, that is very sick. Which already discovereth the mans vanity, and d…clarth his simile to be a dissimile; for man, in his natural state, should be compared rather to one that is dead; for the Scripture doth so point him out Ioh. 6:53, 57, and 5:21, 24, 25. Ephes 2:1, 5. and so is he indeed. What would he say more? He compareth God to a Physitian, that putteth the Physick in the sick mans mouth; and layeth him on his bed; and if the sick man will but be passive, the physick will work; but if he be unwilling, and rise up, & eat what he should not eat, it cannot work because he hindereth its operation, and so though the physick of its own nature be wholesome, & tend to health; yet it proveth deadly to that man, & he is the cause of his owne death: & yet if he had been quiet & passive, the physick had wrought; & he could not have said, that he healed himself, but that the physick did it. Ans. (1.) Physick cannot work upon a dead man, but must have some strength of Natu…e concurring and cooperating? How agreeth this simile with his owne doctrine? He told us before, that in the first progress man doth not p. 274co-operat, and yet here nature must co-operate, or nothing will be done (2.) Bodily physick worketh only upon the body and humors, but reacheth not the will of the man; but the soul humors lye most in the will; and grace, that would cure these, must work upon the will; for till the will be cured, the man is never cured. So that (3.) This simile doth more sufficiently demonstrate him to be a Pelagian, Arminian and Iesuite, than any thing, he hath yet said; for let the physician give what physick he will, the patients will is wholly at liberty; so let God work what he will, and employ all his grace, the mans will is at freedome; and so at freedome, that all that God can do shall not availe; the man will, if he be ill disposed, hinder the physick to work; as the patient may do, in the similitude. (4.) Though the man cannot properly say, that he purged away his own humors, because the physick did that; yet he was truely the concurring cause of his owne health, and may thank himself therefore: For had he been so ill disposed as his neighbour, all the physick should not have saved his life, more than it saved his neighbours, who hindered its operation. (5.) Have we not here enough to Demonstrate to us, how devoted the Quakers are unto Lord Free will; And how, according to them, Christ and the grace of God must be beholden to Free will, for every soul, that is saved; and must come pray and beseech Free will, to be good, and quiet, that grace may work, and Christ may not misse his errand. O desperat doctrine! O proud man! Our Salvation then is not to be referred unto the Power of God, contrare to what Christ saith, Mat. 19:26.

8. His next simile is of persons lying in a deep cave, where their senses are stupified, so as they are scarce sensible of their own misery. But neither doth this simile come home: for men an… women naturally are dead: and though they cannot but feel something of their misery; Yet are utter strangers to the rise thereof, and to the greatest and most special part of their misery. I do not think (saith he) that any of them, by labouring to deliver themselves, can move God to compassionate their case, & send help, as seing them willing to be saved, and doing all they can, as say the Pelagians, Socinians and Semipelagians: nor do I imagine, that the deliverer setteth a ladder to the bottome of the cave, saying, if any will be delivered, let him use his owne strength and come up upon the ladder, as say the Iesuites and Arminians. Ans. The man would faine wash his face, that he might appear to be neither Pelagian, nor Semipelagian, nor Socinian, nor Arminian, nor Iesuite; but he hath appeared already so deeply dyed in their errours, that his labour is in vaine; for when he hath said so much of a Sufficient Grace common to all, say what he will, he shall never rid himself of that foul company: and when all the explication, or discovery of the nature of that Sufficient Grace, issueth in what is meerly Natural, as we have seen, he is but beating the aire, in labouring thus to cheate his Reader. And I would faine know, what he will do with his former doctrine concerning the Talents? And what doth his Light within, his Christ and all serve for now? I pray him, the next time he writeth, to reconcile these. But how proposeth he the case? I suppose (saith he) the Redeemer cometh at certain times, and manifestly declareth unto them, what and how great their misery is, if they remaine in that place, yea and impresseth upon them a certain sense of their misery and p. 275not only so, but apprehendeth them, draweth them out, and plucketh them up, that he may bring them out of their misery; and if they resist not, they will be saved. Ans. (1.) The Lord's coming at certain times to convince all and every man of his misery, in reference to his salvation, and delivery, is but a dream for Paul tels the people of Athens, Act. 17:30. that God winked at the times of ignorance, but now commandeth all men every where to repent. (2.) It is also a groundless imagination to think, that God impresseth upon every man breathing a sense of his misery. (3.) If God draw them up, and pluck them out of that pit, they must be out of it, whether they resist or not: Or doth he imagine, that God by the Sufficient Grace, which he bestoweth, plucketh them only halfe up, and, when they begin to resist and spurn, letteth them fall againe, that they may perish in the pit? But how or what way doth God thus pluck all men half out of the pit? I wish he would explaine this, and then we should see, whether his hands be clean of Pelagianisme, &c. or not. (4.) Though he will not say, that he is a Pelagian, or Semipelagian, or Socinian, or Arminian, or Iesuite; yet he must put the crown of Salvation on Free wills head, and sing praises to Free will, that was so good and kinde, as not to spurn and resist. But whence came this Non resistance? Not from the arme of him, that was pulling them up, but from their owne innate kinde and gentle disposition, he must say; Then glory and thanks must be given to this kinde disposition, that the man is saved, outright, and brought fully out of the pit: for what grace did, was but halfe work, and a common thing, that others, who are lying in the pit, met with, as well as he. And yet this is the man, that would make us beleeve, that he is neither Pelagian, nor Semipelagian, not Arminian, &c. but his speach bewrayeth him to be that, and worse: For wherein doth his doctrine differ from all the Papists, who are this day against the Iansenists, upon this account, that these assert Christ's grace, to be adjutorium quo, that is, such help as maketh the man to will; and so effectuateth the actual will and consent?

9. He obviateth and Objection Pag. 92. It might be objected, that grace should hereby be frustrated; And indeed grace is at mans devotion, by his opinion; for if man will not, grace shall never save a soul, for grace cannot change the Will, nor come near to its Territory: And man, being alwayes left at his natural corrupt liberty, and his corrupt nature being enmity to God, and all the wayes of God; how is it imaginable, that any one soul can be saved? Thus the great exalters of Universal Grace, give us, in end, no grace at all, but such, as cannot save. What saith he to this? He saith, grace is not frustate, because God gets his glory. But had not God gotten glory, though this grace, that makes Salvation (with this Quaker) possible, had never been heard of? Had not God gotten the glory of his justice, though never one of Adams sons had been saved? He told us before Pag. 90. that grace of its own nature will save all, and worketh with every one that it may save them. And as to this, which is its native and proper designe and end, it can be frustrated by mans refractariness; and so grace attaineth nothing of its proper end, but as man will. What he speaketh of the Suns hardning clay, and softening wax, is but a further confirmation of what we say, of this Quaker, to wit, that as the Sun can never soften clay, so, with this p. 276Quaker, all the grace in heaven shall never soften a mans heart, till man, of himself, without the grace of God, lay aside his hardened disposition, and take on a new Nature, and become wax, that the Sun of grace may melt him: Was ever Pelagius more a Pelagian, or Arminius, more an Arminian, than is this man? Grace with him, is but a general common thing, concurring with a general Influence, as is the influence of the sun, causing the dunghill stinck, and the flowr to smell well; and as the nature of the flowr is the immediat cause of the good smell, so mans good nature and disposition is the immediat particular and proper cause of all the good that is done. All which he confirmeth, in the close of that paragraph, saying, so the Sun of righteousness shineth upon every one, dureing the time of his visitation, that they may bring forth good fruit, and send forth a good smell: And by the rayes hereof their hearts can be mollified and warmed; but if they suffer that day to passe, the same sun doth more harden them, as clay, &c. But the Sun can never make a thistle bring forth grapes, or a carcasse to smell as a rose; so neither can the Sun of righteousness, by this Man's opinion, cause a dead man live, or a rotten withered branch bring forth fruit: And the change of the corrupt nature of man is not from the Sun of righteousness, but from himself: and it lyeth at the mans own door, and is in his option, whether he will bring forth fruite or not, let the sun shine, as it will. And further, let him explaine to me, How grace can properly harden a man. I know, that by accident of mans corruption, abusing it, the man may thereby grow worse, but this is not the proper work of grace: as the heat of the sun hardeneth the clay, as natively and properly, as it causeth the flower to smell fragrantly. However we see clearly, what are this mans thoughts of grace: and let any tell me, if ever a Pelagian, Semipelagian, Socinian, Arminian, or Iesuite, spoke more to the undervalueing and disparagment of the grace of God?

10. Finally he tels us, §. 18. that he acknowledgeth, that God doth operat in some, in a certain special manner, in whom grace so far prevaileth, that salvation necessarily followeth, and God suffereth them not to resist: This, I confess, is the expression, that seemeth most orthodox, of any he hath yet had, in this matter; and yet Arminians will say the same. But is it not thus with all, whom God effectually Draweth and Converteth? Or are there any really converted and saved without this special operation of grace? If it be not thus with all, then all are not alike beholden to God and his free grace, for Conversion: and out of what Scripture can we learne this? If it be thus with all, and it must be so with all, who are truely converted; why doth he trouble us with his Sufficient Grace, which alone, without this special manner of operation, never brought a soul to heaven? Was ever, or will ever, a man, that is born in sin, be converted, till grace take away that resistence, which is in him naturally? And did ever that sufficient grace alone do it? Yet (saith he) in that none did want that measure of grace, whereby they might be saved, they are made justly inexcusable—and they that perish, while they remember the dayes of Visitation, wherein God by his Spirit and light did strive with them, are forced to c…nfesse, that t…ere was a time, wherein the door of mercy stood open, and that they are justly condemned. Ans. (1.) We see no ground for such a day of Visitation, p. 277as he dreameth of, granted to all and every son of Adam, as appeareth from what was said above, upon that h…ad. (2.) That no man shall have an… just ground of pleading his excuse, before God, when condemned, we nothing doubt; though we feigne no devices of our owne, to this end. (3.) what sense or remembrance of a day of Visitation, wherein mercies door stood open, Heathens, and such as never heard of Christ, can have, we are yet to learne. (4.) Nor do we understand, how that grace can absolutely be called Sufficient, which removeth not the greatest of impediments, that is to say, Mans Reluctancy. But Quakers, & their brethren, the Arminians & Iesuites, can imagine strange things.

11. We come now to see, what way he proveth the necessity of this light unto salvation, or how such as hear the Gospel are saved by the operations of this Light. Pag 107. &c. He citeth that Ioh. 3:3. except a man be born againe, or from above, he cannot see the Kingdom of God. And what can this evince? That the outward preaching of the Gospel alone, the literal knowledge of Christ, & historical faith in him, doth or can save a soul, we never said; though he falsly insinuateth so much, in the following words: Yet we see here the mans wicked designe; to wit, to cry up this grace, to the end he may destroy all the Ordinances of Christ, which he hath appointed as meanes, whereby he is pleased to bring about this effect. We never said, that the external preaching of the Gospel alone could save any; yet we know, that by the foolishness of preaching the Lord saveth such as beleeve 1 Cor. 1:21. And Paul tels us, that he begote the Corinthians through the Gospel 1 Cor. 4:15. And he begote (Philem. 10.) Onesimus, in his bonds. The word, becoming ingraffed, is able to save souls Iam. 1:21. But the maine thing here to be noticed, is that this can make nothing for his point: we grant, that a man must be regenerated by the Grace and Spirit of God; but we deny that any thing, call it as he will, that is common to all the Heathen, is the Seed, or Cause of this new birth. It is wholly from above, and of the Spirit, who is not given to all persons: only such as were foreknown, are predestinate to be conforme to the image of Christ, and they who are thus predestinated are effectually called Rom. 8:29, 30. Se also Ephes. 1:4, 5. It is they only, who are given of the Father to Christ, who will come to him Ioh. 6:37. & 17:19, 20; For they only partake of that, which is obtained by Regeneration, viz. the New Creature Gal. 6:15. the New Man Ephes 4:24. the Image of God Col. 3 10. the Divine Nature 2 Pet 1:4. the Spirit Gal: 5:17. the Inner man Rom 7:2…. the Law of the minde vers. 24. When he hath proven, that this Common and Sufficient Grace is able to effectuate this new birth, then he shall speak something to the purpose: But neither he, nor his Masters, the Pelagians, Iesuites nor Arminians, shall ever be able to do this.

12. What he saith of the necessity of this New birth, and its preferableness to any external knowledge of Christ, from 2 Cor. 5:16, 17. we shall not oppose: only we must say, that it is wilde and unreasonable, from that place to inferre, that the knowledge of Christ, is but like the Rudiments, that children use, which must be laid aside, when they attaine to more perfection; seing the knowledge of Christ is our life Ioh. 17:3. and he who knoweth him, knoweth the Father p. 278Ioh. 10:…8. & 14:9, 10, 11, & 17:21. His granting that every similitude halteth, doth not much alleviate the mater; for he addeth, that such, as do not advance above the outward knowledge of Christ, shall never inherite the kingdom of heaven. Unless by the outward knowledge of Christ, he understand a meer literal, superficial, book-knowledge; which inded will nor availe unto salvation; and yet the want of which maketh the case of Heathens, and such as are without the Church, desperate.

13. He tels us afterward Pag. 108. that the new creation, whereof the Apostle speaketh 2 Cor. 5:16, 17. proceedeth from the operation of this Light and Grace. And this is the thing, which he should prove; for we deny it, of the Light and Grace, whereof he talketh, and which he will have common to all men breathing. His saying, that the Word, of which he spoke, is lively and penetrating &c. Is no proofe. For that word, is not a Word, or Seed, or Grace, implanted in every man, as we shewed. He addeth, this seed is called, the manifestation of the Spirit given to every man to profite; for it is written, that by one Spirit, we are all baptized into one body. And Peter ascribeth this birth unto this seed 1 Pet. 1. being born againe not of corruptible seed, &c. Ans. (1.) If this Seed be the manifestation of the Spirit, whereof Paul speaketh 1 Cor. 12:7. It is not common to all the world; for the Apostle is there speaking of the Church, whereof the Corinthians, (who were sanctified in Christ Jesus, called saints 1 Cor. 1:1.) were a part; and being an homogeneal part, are called the Body of Christ 1 Cor. 12:27. Where doth this Quaker read, in the Scriptures, that Heathens, and such as are without the Church, are called the Body of Christ? (2.) Nay, if this seed be the manifestation of the Spirit, it is so far from being common to all men, that it is not common to all Church members: For these gifts (as they are called vers. 4.) were peculiar only to some members of the Church, & given in order to Administrations & Operations vers. 5, 6. & are particularly specified vers. 8, 9, 10. Therefore saith the Apostle vers. 11, 12. But all these worketh that one and the self same Spirit, divideing to every man severally, as he will; for as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ. Which is abundantly confirmed by the scope and whole contexture of the discourse. (3.) The Apostle, for pressing of union and concord, among the members of the Church of Corinth, with an edifying use of their several gifts, saith vers. 13. That by one Spirit all we are baptized into one body, &c. that is, that by baptisme, all the Professours of the Name of Iesus, are outwardly made members of the visible body of Christ; and such, as are really baptized by the Spirit and made partakers of his grace, are made members of the invisible & mystical body of Christ; and so should lay forth themselves, in the use of their gifts and graces, for the common good of the whole body. And what, I pray, can this make for the Quakers point? Doth the Apostle say, that this is common to all such, as never were baptized, nor heard thereof, or did never partake of the other Sacrament, imported by these words made to drink &c. in the end of the verse, as some suppose? And if not, what way will this Quaker hence prove, the operation of the new birth, by that which is common to all men breathing? The Apostle, p. 279it is true, saith here, whether Iewes or Gentiles: Yet he meaneth only such, as are comprehended under we; that is such, as were already members of the Church. Will this Quaker say, that all and every man are baptized by the Spirit, and have bin made to drink into one Spirit? Then I suppose, he will next say. That all must needs be saved. (4.) As for that Word, or Seed, whereof Peter speaketh, every one may see, that will beleeve Peter himself Chap. 1. vers. last, that this word of the Lord, which is the incorruptible seed, & which liveth & abideth for ever, is not any thing abideing in all men; but is that, which is preached by the Gospel.

14. He proceedeth and saith, Though this seed, in the first manifestation, be small, as a graine of mustard seed Mat 13:31, 32. and though it be hid in the earthy part of mans heart, yet life and salvation is hid in it, and is revealed according as they yeeld unto it: And in this seed the kingdom of heaven doth potentially lurk, to be produced, or rather exhibited, as it getteth ground, is nourished, and is not suffocated. Answ. (1.) Are not these noble proofs? Do the Quakers think, that we are bound to take their groundless and inconsistent assertions, for probations? (2.) How can this seed have its manifestation; and yet be hid and latent? (3.) Hath a natural, carnal, unregenerat and heathen man, a spiritual part of an heart? or is the heart of every man partly earthly, and partly heavenly? and why doth this seed lye hid in the earthy part, and not in the heavenly part of the heart? are these any thing but Quakers dreames, or new Pelagian Notions, sufficiently confuted above? (4.) This must needs be a hid salvation which is hid in a seed, which is hid in the earthy part of mans heart, and that even in its first manifestation; What idle fancies do these men feed upon? (5.) This hid salvation must be a wonderful salvation, for it is revealed, according as these, in whom it is hid, yeeld unto it. But must it not first work & appear in its operations, before men can yeeld to it? who can yeeld to a latent lurking thing, that worketh not, nor appeareth not? (6.) If Salvation be hid in this seed, the kingdom of heaven is more then potentially in it; for we say not that an apple is hid in the seed, especially seing he saith, that this kingdom of heaven is not produced, (as the seed can produce, in its way, a tree & its fruit) but rather exhibited. (7.) This seed, he saith is already hid in the earthy part of mans heart: and if so, sure, it hath ground: how can he then say, that it is exhibited, as it getteth ground? (8.) The summe of all is pur… Pelagianisme, or worse; viz. that there is something in every man, which is sufficient of it self to Produce Grace & Glory, Life and Salvation, if man will be but that well natured, as to suffer it to work, & not suffocate it; so that there is no need either of the outward Preaching of the Gospel, or of the inward Operation of the Spirit upon the minde (which Pelagius at length did acknowledge) let be of the special Operation of the Spirit of grace, renewing the will, and creating a new heart of flesh, &c. This is doctrine for Pagans indeed.

15. But how is this proven? He citeth Luk. 17:20, 21. and would have n… beleeve, that Christ saith there, that the Kingdom of Heaven was in the Pharisees. But judicious Calvin thinketh, these words were spoken to the disciples, upon occasion of that question of the Pharisees. And though we take them as p. 280spoken to the Pharisees, it will not hence follow, that this Kingdom was already in them, though the greek preposition foreign be used, which (as was showne above) doth not alwayes carry this import, as might be evidenced by a number of places, as Luk. 14:1. Mark. 13:24. where it importeth after. So Mat. 20:26. Luk. 16:15. Rom. 16:7. 1 Cor. 2:6 Rom. 8:29. 1 Thes. 5:12. where it signifieth among: and he might have found it rendered in the margine of our bibles among; so that the meaning is, the Kingdom of God, (which they imagined would be some outwardly glorious and splendid thing, and therefore could not be in and with Christ) was already near unto them, and among them: for thus he cleareth it afterward vers. 22. saying unto his disciples, The dayes will come, when ye shall desire to see one of the dayes of the Son of Man, and ye shall not see it. Whence we see, this could be nothing, that was within the carnal part of the heart of every man. We reject therefore with detestation that which he saith afterward, to wit; That Iesus Christ, the hope of glory, who becometh wisdom, Righteousness, Sanctification and Redemption, is in the heart of every man, in that little seed, as man is potentially in the embrio; as cursed Pelagianisme, and doctrine for Pagans.

16. He tels us Pag. 109. That the Calvinists take grace to be a certaine irresistible power; & therefore reject this little seed of the Kingdom, & despise it, as an contemptible insufficient thing, and unprofitable to salvation. And why not, seing Scripture speaketh of Grace, as a Drawing and Teaching of the Father; as a Quickening of the dead; as a giving of a New heart; as Enlightening …he minde spiritually and savingly to understand the things of God, as a Renewing of the will, and by almighty power determining it, to that which is good? See Ioh. 6:44, 45: Ezech. 36:26 27. & 11:19. Phil. 2: vers. 13. Deut. 30:6. Ephes. 1:17, 18, 19 Act. 26:18. 1 Cor. 2:10, 12: And as for this Seed, which he talketh of, the Calvinists, as he calleth them, cannot but reject it; and all that are not one with Pelagians, Iesuites & Arminians, the sworne enemies of the grace of God. But to astonish his Reader, he addeth, That the Papists Socinians and Arminians, on the other hand, do extoll nature and Free will, and deny this little seed, & small manifestation of Light to be that supernatural and savving grace of God▪ given to all unto salvation. But poor man, he bewryeth his ignorance, not knowing, that Pelagius called the posse, the grace of God; and that Arminians plead for a Supernatu…al grace granted to all, whereby they have a power to do what is commanded; See Act. Synod. Remonst. de gratia Pag. 14, 15. Praeterea minime quoque diffitemur, Spiritum Sanctum immediate agere in voluntat…m▪ in illam vires infundendo, ac potentiam supernaturalem ad credendum: and againe, Si per gratiam habitualem intelligere libeat potentiam supernaturalem, concessam voluntati, ad hoc ut credere & bene agere possit, eam libenter admittimus. Yea Pag. 62. they say, that this power of beleeving is con…erred by irresistible grace, See their Apology Pag. 117. b. Let this Quaker now tell me, wherein he d…ffereth from the Arminians? Doth not he and they conspire to put the crown of salvation on mans head, that man may have all the praise of willing and doing, while as God gave to all in common a power to will and to do, by wh…ch all p. 281might, if they would, believe and be saved, and which could do no more; and thus we need not notice what he addeth further there, to this purpose; only I observe his sarcastical scoffe, at the Calvinists, as he calleth them, wherein he bewrayeth much ignorance, or malice, or both: For it is most false, that they cry up such a Saviour, as repareth little or nothing within, and giveth ground of certanety of Salvation to such as live in sinnes. I value not his commendations of this Light, being all founded on pure ignorance and presumption; though he blasphemously Pag 110. misapply these Scriptures Ioh. 3: vers. 20. Psal. 1…8:22. Mat. 21:42. Mark 12:10. Luk. 20:17. Act. 4:11. as speaking of his Pelagian dream. Nor do I regard his saying from experience, that that stone, which the builders rejected, is become the head of the corner; though he, taking Gods blessed name in vaine, ascribeth, upon this account, glory to God; for his delusions are no ground of our fai…h, nor confirmations to be regarded by us. And whereas he boasteth of their being sent forth, as the first fruites unto God, in the day, wherein he is to arise & contend with the nations, to preach this everlasting Gospel; he but foameth out his owne shame; for we have seen already what a Heathenish Gospel this is, which he preacheth. Nor do I take any notice of this mans undervalueing of all preachers, that are not of his minde, this being the usual straine of all broachers of pernicious doctrine, to fill the mindes of the less knowing, of whom they think to make a prey, with prejudices against the Faithful assertors, and maintainers of truth. What he addeth further Pag. 110. in commendation of themselves, is but a proclamation of his pride and vaine glory. And that summe of the Gospel, which the Quakers preach, repeated so often Pag. 110. and 111. to wit, That they call, request, & invite all, to turn in unto the Light within them, & beleeve in Christ, as he is in them, is enough, and more then enough, to make all wise men abhore their doctrine, and all that love their souls to keep far from them; seing, by what we have said, it is apparent, what this Christ within every man is, and what is this Light, to which he would have all turning in; to wit, nothing but Pelagian or rather Heathenish darkness, which overturneth the Gospel, and its whole administration; for it is but that which every mans conscience can teach: and what the conscience of an Hannibal, Caesar, Catalin, yea or of the most polished heathen, can teach of that Salvation, Light, Life and Immortality, which is brought to light by the Gospel, who but Quakers can imagine? And though this conscience even of a natural heathen wakened, and armed by God in Justice, would make them tremble, as Quakers do, as he saith; yet this will not prove, that it could informe them of the way of salvation by a crucified Christ, without ever hearing of the same preached; as he ignorantly imagineth. And we deny not, that to be a most sure truth, which Paul saith 2 Cor. 13:5. but see not of what advantage it can be to him. And this is all which we have for probation of the first part of his Position.