Quakerism the Path-Way to Paganism, Chapter 12

Quakerism the Path-Way to Paganism · Chapter 12

p. 282CHAP. XII. Of the Salvation of Heathens without hearing the Gospel.

1. THe second part of this Quakers last Assertion, is set down and prosecuted §. 25. Pag. 111. It is this in short, That by the working of this light and feed, some have been saved, and may yet be saved, who never heard▪ or shall hear of Christ, or the Gospel externally preached. And this must be true with this Quaker, though the Apostle faith the contrary, Rom. 10:14. How then shall they call on him, in whom they have not beleeved? And how shall they beleeve on him, of whom they have not heard? And how shall they hear without a preacher? v. 17. So then, faith cometh by hearing, and hearing by the word of God. And though he tell us Ephes. 2:12. that the Gentiles in the flesh, who are called uncircumcision—were at that time without Christ, being aliens from the Common wealth of Israel, strangers from the Covenants of promise, having no hope, and without God in the world. And 1 Cor. 1:20, 21, 22, 23.—That God mad foolish the wisdome of this world; for after that, in the wisdom of God, the world by wisdom knew not God it pleased God by the foolishness of preaching to save them that beleeve: For the Iewes require a signe, and the Greeks seek after wisdom: but we preach Christ crucified, unto the Iewes a stumbling block, and to the Greeks foolishness. And though Peter tell us Act. 4:12 That there is not salvation in any other; for there is none other name under heaven given among men, whereby we must be saved.

2. The first Argument, whereby he would prove this, is deduced from some things formerly asserted by him; and is thus set down Pag. 112. They, to whom the Gospel, which is the power of God unto Salvation▪ is made manifest, may be saved, what ever external knowledge they want. But this Gospel is preached in every creature, under whom are comprehended even they, who want the outward knowledge. Therefore, &c. Answ. (1.) This doth not conclude that any such have been, or shall be saved: a may be will not evince a shall be, (2.) The Major in his sense is false, & non-sense, for it is made up of inconsistencies, to wit, that …he Gospel, which is the power of God, can be made manifest; and yet such, to whom it is made manifest, may not hear of it. And the man, it seemeth, was aware of this, and therefore used these sophistical and ambiguous words, quacunque externâ scientiâ careant, whatever outward knowledge they want. (3.) The minor is false, as we cleared above, and vindicated that abused place of Paul, Col 1:23. And the Gospel, whereof he speaketh there, is a Gospel, which was heard, and whereof Paul was a Minister, vers. 23. and was the word of God, which he was commissionated to preach, vers. 25. the mystery, which was formerly hid from ages and generations, vers. 26. and which he preached by warning and teaching vers. 28. And as this could not be without the knowledge of Christ, so it is certain, that Paul did not preach this to every creature, p. 283for Chap. 2:1. he speaketh of some, that had not yet seen his face in the flesh See Beza on the place.

3. A maine argument he bringeth from Tit. 2:11. for the grace of God, that bringeth salvation, hath appeared unto all men. But that particle, all, doth not always cary an universal sense, as we manifested above Chap. VIII. And until he prove, that it is thus universally to be taken here, he can prove nothing. And whatever he think, who is not, it seemeth, very well acquanted with the laws of disput, a negation is sufficient to elide a naked affirmation; and he that affirmeth, must prove. Nor regard we his saying, that the interpreting of this particle, as importing genera singulorum, is abusing of the Scripture; or that this universal particle cannot be taken for an indefinite; Seing there are so many instances thereof in the N. T. as Mat. 4:33. and others formerly cited. And his grounding his opinion upon mistaken and thus misinterpreted words and sentences, is not a founding of it upon express Scripture; but upon abused and perverted Scripture. Let him consider, what Beza (a man better acquanted with the Greek tongue, than he is) saith in his Annot. on 1 Tim. 2:1. where he tels us, that he hath observed almost in every page, that the universal particle is taken for an indefinite, and is used to take away a difference, as Rom. 1:16. it is used to take away the difference, that was betwixt Jew and Gentile: and 1 Cor. 6:12. where it removeth the Jewish distinction of meats. And he tels us moreover, that this manner of speaking is used among the Latines, as well as among the Greeks, as by Cicero in orat. pro Roscio Amerino: Non omnem fr…gem, neque omnem arborem in omni agro reperire possis. And by Virgil. Non o…nis fert omnia tellus. And as for this passage of Paul to Titus, the context cleareth, that the universal is to be here taken for an indefinite: For he was before speaking of Servants; and here he sheweth, that the Gospel is revealed unto them, as well as to others, to the end, they should know how to carry themselves, so as to adorne the doctrine of God our Saviour, in all things. And if he read that Epistle, he will finde the universal particle, oftener than once, taken for an indefinite, as Tit. 1:16. & 2:15. & 3:1, 2. And beside, what will all this make for his point? He must prove, that it was thus, as well under the Law, as now it is under the Gospel; and sure, no such thing can hence be made to appear; for these universal particles, in this matter, do denote the largeness of the extent of the Gospel administration, beyond what was under the Law, as we observed and proved above: And in this same Epistle Chap. 1:3. he saith, That in due times, God manifested his word through preaching, which was committed unto him. Out of which words also we learne, that this Gospel and word is manifested through preaching of men, such as Paul, to the outward eares of people, contrare to what this man imagineth. And so, if this Gospel or Grace of God, hath appeared to every man, without exception, every man, without exception of any, hath outwardly heard the Gospel, preached by men, sent of God to speak with an audible voice: Yet I suppose, this Quaker will blush to say, that every man, all the world over, heareth Gospel preachers, or men sent to preach the Gospel, & hath heard such since the beginning. And if he say not this, and prove it not too, he must quite his Assertion, and laugh at his owne rididiculous p. 284folly and boldness, or rather weep over it. What he saith Pag. 113. of our taking All for the lesser part, is both false, and Childish pedantry in him; for we say, that it is taken in this matter indefinitly, and so doth neither import a greater nor a lesser number, or part; as when Christ is said to have cured all diseases; though upon the matter, the number of diseases he cured, being within the confines of Iudea, for the most part, was the far lesser part, in comparison of all the diseases, that were through the whole world; yet we say not, that the particle all there denoteth the lesser number, but that it is taken indefinitly. I must also take notice here, that when the Apostle only saith, that the grace of God, that bringeth salvation hath appeared to all men, that is, was preached, and plainly declared and made manifest in the Gospel administration, he dreameth of a saving grace given to every man, and received by every man: and so what the Apostle speaketh of Outward grace, or of the Outward Dispensation of grace, he understandeth of Inward grace, wrought and rooted in the heart. Finally, neither can he hence prove, that ever any without the Church was or shall be really saved; for, as we said, a possibility, or may be, will not inferre a shall be, or must have been. And will he say, that this grace; which teacheth to live soberly, righteously and godly, in this present world, hath appeared to all heathens, who never understood the right way of worshiping of God, in Christ, according to his word? Whatever the light of nature might teach them darkly, concerning Sobriety and Temperance, as to themselves; and concerning Righteousness in their dealings with others; as also concerning the unreasonableness of their Idolatry Act. 14:16, 17. & 1….29. R…m. 1 20, 21, 23, 25, 28. Yet it could never acquant them with the Instituted and Prescribed Worshipe of God, and with true Gospel godliness, or with any essential and necessary part thereof.

4. Another argument, to prove this possibility of salvation to heathens, he bringeth from Rom. 5:18. Therefore, as by the offence of one, judgment came upon all men to condemnation; even so by the righteousness of one, the free gift came upon all men unto justification of life: And he will needs have all men in the last part, to be of as large an extention, as it is in the first part; little considering, that hereby, he shall not only prove a possibility of salvation to all men (which is the thing he intendeth here) but also, that all men are and shall be actually saved; for judgment came upon all the posterity of Adam, not potentially only, but actually: and this Justification of life; is actual and real justification, through the imputed righteousness of Christ, which who ever hath shall really obtaine life. But he perverteth the words of the Apostle, to evite this absurdity, when he frameth his argument thus, If all men received by Adam evil leading to damnation; then all men did also receive benefite by Christ, leading to justification; while as the Apostle saith, that judgment came upon all men to condemnation; and Beza well sheweth, that it is reatus or guilt, or judgment, that is here to be understood, as is clear from vers. 16. for the judgment was by one to condemnation: & the free gift, (which must also here be supplied from vers. 16) came upon all men unto justification of life; So that it was not any thing, having a kinde of tendency or manuducency unto Condemnation, or Justification, which yet might fail; but it was that which is necessarily p. 285attended with Condemnation in the one, and Justification in the other; or rather was Condemnation and Iustification it self, as the Syriak version hath it. But whatever this man imagineth, the sense and meaning of the place is clear, that as all, whom Adam represented, did by his one Offence incurre Condemnation; so all, whom the second Adam Christ Iesus did represent, did by his Righteousness obtaine Iustification; as we cleared above, on another occasion; and therefore need say no more to i… now.

5. He citeth to this same purpose Esai. 49▪ 6. Where Christ is said to be given for a Light to the Gentiles: But its impertinency is obvious; for though Christ be given fo… a light to the Gentiles, who under the Gospel dispensation, are not excluded, as they were under the law; yet it will not follow, that all such Gentiles, as never once hear of his name, or have this Gospel declared unto them, may as well be saved, as such who are brought within the Church, and have this light of the Gospel, which bringeth life and immortality with it, shineing among them. And further, Christ becometh a light to the Gentiles, by opening the blinde eyes, by bringing out the prisoners from the prison, and them that fit in darkness out of the prison house, as the parallel place Esai. 42 6.7. cleareth. And all this is done by preaching of the Gospel, as we see in Pauls commission Act. 26:18. And as this same Prophet cleareth Esai. 61:1, 2, 3. Where Christ himself (as we see Luk. 4:18.) by preaching good tidings unto the me…k, bindeth up the broken hearted, and proclameth liberty to the captives, and the opening of the prison to them that are bound▪ &c.

6. In the next place, he assayeth to prove, that some such have been really saved, and he saith, that to think otherwise is against all charity, and he seeth not how it can be made good. But our charity is not to be blinde, but is to be ruled by the word: And he should know, that he is now the affirmer, and should prove what he asserteth. What saith he to Act. 4:12? He answereth. That though outwardly they do not know, yet inwardly feeling his power and vertue, they know inwardly his name really, redeeming them from sin and iniquity, and so may be saved. But how proveth he, that such as are without the Church and Covenant, and hear not of Christ in the Gospel, and have no external knowledge, can have any inward feeling of the power of Christ, as a Saviour? And how can he show to us, that this gloss doth agree with, and not manifestly cross, the scope of Peter, in that place? Both these I deny, and in this he goeth further than Vasques, and other Papists, who say that even heathens and such as have no faith in Christ may get of his grace to do things morally good. See Estius also in secund. sent. dist. 41. §. 3. His adding Pag. 114 that salvation is not in a literal knowledge; is impertinent; for he should prove, that salvation is, where there is no literal knowledge, nor meanes thereunto. His supposing, that there can be a real inward and experimental knowledge of Christ, where there is no outward or literal knowledge, is but a dream, which we cannot receive without clear proof. His argument is a plaine non-sequitur, If (saith he) a distinct & outward knowledge of Christ be necessary to me, before I receive any benefite by him, then, by the rule of contraries, it will follow, that I can incurre no dammage, unless I have a distinct knowledge of him. For when capt…ves are in prison, and one offereth to redeem them upon such & such p. 286conditions, and he thinketh good to make known the conditions to some, and not to others; can any ra…ional man think, that because the ignorance of these conditions is prejudicial to the redemption of some, that therefore these same can be accou…ted no prisoners, until they hear of these conditions? Redemption, which Christ bringeth with him, supposeth persons already lying in bondage, slavery and misery; and is not offered to persons, that are free at liberty. But if the man will here understand that dammage, which followeth upon a rejected Mediator, and the wo of Bethsaida above the wo of Tyrus & Sydon; & the wo of Capernaum above the wo of the men of Sodom, I shall grant his consequence to be good; though it be absurd and ridiculous, in a general sense. His question, asking, why such as never heard of Christ's death & resurrection cannot be saved, as well as such, as never heard of Adam's first sin, can be damned therefore? Is no proof: And the answere is manifest, because, all were naturally and foederally in Adam: But all are not so in Christ: And it hath pleased the Lord to appoint this way of salvation by faith in Christ, which cannot be without knowledge of Christ, and the Lord hath thought it good to apply the benefites of Christs death by bringing such, who are to partake thereof, within the bond of the Covenant, within the visible Church, and under the administrations of the Gospel; and so to joyn to the Church such as should be saved Act. 2:47. Therefore the Lord saith Esai 53:11.—by his knowledge (or by knowledge of him) shall my righteous servant justifie many. And the predestinated ones are made partakers of the Redemption purchased by Christ, according to the riches of God's grace, wherein he hath abounded towards them, in all wisdom and prudence: having made known unto them the mystery of his will, according to his good pleasure, which he purposed in himself Ephes. 1:7, 8, 9. And if the will and good pleasure of God, so ordaining maters, for the praise of the glory of his grace, will not satisfie this Quaker, but he will frame a Gospel, out of his own braines, we cannot helpe it; but must tell him, we will rather beleeve God, and submit to his wise dispensations, than embrace the delusions of fantastical Quakers, who purpose to overturne the whole Gospel of the grace of God, and destroy souls. His simile, of medicine, curing such as know not whereof it is made, nor by whom, is but a further evidence of his desperat designe to destroy the Gospel: for medicine will as well cure such as know nothing of its composition or Author, as such as know both: And thus he would inferre, that the Gospel is not more necessary to the Salvation of souls, than the knowledge of the composi…ion and Author of a me…icament is to its working on humors. But alas! the silly man knoweth not the way of the Gospels worki…g on souls, but supposeth it to be in a physical manner, as medicine worketh on the humors of the body, wherein he declareth his intollerable folly and ignorance, beside his desperate designe.

7. But he alleidgeth against us, the Instance of Infants and deafe persons; to very little purpose, seing, his question is of …dult persons, and of such also as have eares to hear: And as for Infants, we grant no salvation to such, unless they be within the Covenant, and born within the visible Church; not to all such either, that die in infancy, but to those only, who belong to the election of p. 287grace: And the same we say of deafe persons. And we except both these from the necessity of outwardly hearing the Gospel: And every exception destroyeth not the Rule, but confirmeth it rather, in all cases not excepted. His saying, that being within the Church and partaking of the Sacraments give no certain title unto Salvation, is impertinent: for we say not that all such as are within the Church, and partake of the Sacraments, shall cer…ainly be saved; but only, that there is no salvation without the Church. We know, that many are members of the Visible Church, who are n…t members of the Invisible Church. But we know likewise, that none are members of the Invinsible Church actually, who are not members also of the visible Church. His question Pag. 115. Why our charity doth not extend to those without the Church, to whom the hearing of the Gospel is impossible, a… well as to such within the Church? Receiveth a short answere; to wit: Because we have no ground; and Christian charity must be ruled by the word of God, and not by the phancie of a deluded Quaker. He multiplieth his Questions, instead of probations, according to the usual manner of the Quakers; for he asketh againe, Is not one in China and India as excusable, for not knowing that which he never heard, as a deaf man? To which we answere▪ Yes: But we deny, that the one may be as well saved, as the other; being within the Covenant and Church. Of Salvation, are we here speaking, and not of persons being excusable or inexcusable. We know that to be true; which Paul saith Rom. 2:12. As many as have sinned without Law, shall also perish without Law. And we know, that albeit God will not challenge the Indians, or men of China, who never had any possible opportunity of hearing the Gospel, for ignorance and contempt of the same; yet they may and will perish, being without the saving meanes of grace; and if he think otherwayes, let him goe preach up the Light within among them, and not laboure to blinde our eyes, that we ma… not see the sun, with his smoaking snuff.

8. He hath another proof from Act. 10:34. But how will he prove, that Cornelius, conversing so much among the Jewes, had no knowledge of the Messias, and of salvation through him; though he did not as yet know, that Jesus of Nazareth was the true Messiah? Do we not finde, that Peter cleareth up to him, that great question, and tels him, how God anointed Iesus of Nazareth with the Holy Ghost and with power &c. And this Jesus of Nazareth Peter Preached unto him, and told him, that to Him gave all the Prophets witness, that through his name, whosoever beleeveth in him, shall receive remission of sins, vers. 38—43. And by this instance, Peter was brought to understand, that now, under the Gospel administration, in every nation, he that feareth God, and worketh righteousness, is accepted with him: so that the benefite of Christ the Mediator was not now restricted to one Nation, as of old under the Law. Peter had yet too much of that national prejudice, which the Jewes had against the Gentiles, sticking in him; and so thought, that all, except the Jewes, were alwayes to remaine as our casts, and to have no share or interest in the Gospel blessings, and the good things of the Messias; but now he is made to understand the matter aright. Our Quaker may, if he will, read Calvin and Beza both upon the place; and see his Imagination confuted.

p. 2889. Next he tels us, that Iob was a perfect man, &c. and enquireth, who taught him? How did he understand the fall of Adam? Out of which Scripture did he draw all that excellent knowledge? And then answereth, That it was this inward grace that taught him. But all this is founded upon a very improbable conjecture, to wit, That Iob was coaetaneus with Moses, and so was without the Church, which the Lord erected among the …ewes: Whileas it is much more probable, that he lived before the children of Israel were brought out of Aegypt; and that for this one reason, That in all this book, where so much is spoken by Iob, and by his friends, of God's power, and faithfulness, there is not one word of God's delivering his people out of the furnace of Egypt; which would not have been omitted, it being so apposite to what is there oftentimes handled, if so be it had been done before this time. His questions then may easily be answered, without that inward common grace, which he dreameth of; to wit, that God taught Iob, as he did other holy men before the giving of the Law; and that without Scripture, which was not then written. His supposing thereafter Pag. 116. that Iob speaketh of this light Chap. 24:13. is another of his fond imaginations. What he saith next of Iob's friends, receiveth the same answere, that we gave to what he said of Iob, seing the ground of the mistake is the same, in both, and requireth no new consideration.

10. Then he tels us, how Paul Rom. 2. saith, that the Gentiles did those things, which are contained in the Law: and hence inferreth, that they feared God and wrought righteousness. Ans. (1.) That the Gentiles were not without all knowledge of what was just and unjust, honest and dishonest, is most certain; for so much was remaining ingraven in their hearts, that could not be delete: and this was evidenced by their commanding and forbidding, by their Laws, somethings commanded and forbidden by the Law of God, as appeareth by their Laws against Theft, Adultery, Manslaughter, and the like; which yet was not universal. It is in the original only thus, they do by nature the things of the Law; And as Beza well observeth, this differeth from doing what the Law commandeth, being a doing of what the Law doth, that is commanding or prohibiting what the Law commandeth or prohibiteth: And therefore is it added, these, having not a Law, are a Law unto themselves. (2.) Hence it appeareth, that it will not follow, that they therefore feared God, and wrought righteousness; for the same Apostle tels us, Chap. 1:21. that when they knew God, they glorified him not, as God, neither were thankful, but became vaine in their imaginations, and their foolish heart was darkened. Is this to fear God, and work righteousness? And though hereby the Apostle evinceth the Gentiles to be without excuse: Yet he tels us, Chap. 3:9. that he hath proved both Iewes and Gentiles, that they are all under sin. And will this Quaker contradict the Apostle; and say, it is not true, that the Gentiles are under sin, though the Apostle hath charged it home upon them; for they feared God and wrought righteousness? This were indeed blasphemous boldness, suiteing only a Quaker. But he thinks that vers. 13. confirmeth all; where Paul saith, the doers of the Law are justified. As if Paul were speaking that of the Gentiles, which is spoken of the Jewes, who heard the Law, which the Gentiles did not: And as if Paul did hereby insinuat, that any man, Jew or p. 289Gentile, could be justified, as a doer of the Law, that is, by his owne obedience, which is diametrically opposite to his whole disput and scope, in this part of the Epistle, and to his conclusion set down Chap. 3:28. Therefore we conclude, that a man is justified by faith, without the deeds of the Law. Vers. 20. Therefore by the deeds of the Law shall no flesh be justified in his sight. What shall we think of this Quaker, who thus maketh the Apostle contradict himself; and inferreth out of the Apostles words perverted, the contrary of what the Apostle himself (who knew the force of his owne premises best) concludeth? And what boldness, and blasphemy is comparable to this? And withal he will be yet so bold as to tell us, that nothing is more clear; and that the Apostle vers. 9, 10.11. doth confirme this doctrine; yea and Pag. 117. declare moreover, that unless we suppose the Apostle to have spoken otherwayes, then he thought, we may saifly conclude, that those Gentiles were justified, and partakers of glory, honour and peace; and that by their owne works. O what miserable miscreants must these men be, that dar thus expose the Apostle, yea the Spirit of God, speaking in him, and by him, to open laughter, as proving and concluding contradictories, and that by the same medium and premises, which is hardly supposable of a man in his wits, and that knoweth what he saith? His repetitions Pag. 117. I wave, they being formerly confuted: and repititions being jejune probations, need not be againe examined. He doubts, whether we can prove, that all the Patriarches, and holy men before Moses, had any distinct knowledge either of Adams fall, or of the coming of the Messias, (for I see not what else he can understand by his, vel hujus, vel illius, these being the only two things, spoken of by him immediatly before; and his following words confirme this.) And if he doubt whether we can prove it, it is no great matter, if he doubt not himself of the thing: And if he do doubt of the thing, Where is his charity to the Patriarchs and Saints? What charity can this be, which is so large to Heathens, and so straitned to the Saints of God? Can this be divine charity? No, it is a Pagans charity, suting him, who would have us all turn Pagans. But seing the Scripture tels us, that they all obtained a good report by faith, which is the substance of things hoped for, and the evidence of things not seen, Heb. 11:1, 2. And that they all died in faith, not having received the promises, but having seen them afar off, and were perswaded of them, and embraced them, vers. 13. And Christ himself tels us, that Abraham saw his day Ioh. 8:56. what needs us more proof? These and the like passages satisfie us, concerning their knowing as much, as was then requisite, in order to salvation. And that the Gentiles, who never heard of Christ, know so much, is that which he should prove, and doth it not, nor never shall.

11. He tels us, that the Iewes, even after David's dayes, who prophecied more largely of Christ, than did others before, could not out of all these prophecies discerne Christ, when he came, Act. 3:17. 1 Cor. 2:8. Yea Mary herself did not know, that her Son was about his Fathers work, when disputing with the Doctors; and the Apostles, that long conversed with him, and saw his miracles, did not beleeve, what belonged to his death and resurrection. Ans. Is not this a wonderful proofe, that the holy Patriarchs had no saving knowledge of, and faith in the Messias, who was to come, because the wicked Jewes did crucify him, when he came? Who would p. 290not simile at this? But David had many clear prophecies of the Messias, and yet they did not understand these? And what then? Ergo they were saved without the understanding of these prophecies? or therefore, others did not understand them, and savingly beleeve them? who will receive any of these consequences? But mary her self understood not somethings, not yet the Apostles. And what then? did they not understand so much as was then revealed, and necessary to salvation? And did they not understand after Information? Poor man, he goeth far to fetch wa…er, to no purpose. Will any thing here said bring the least reliefe unto his desperat cause: and prove, that Heathens now, without the Church, can be saved without the knowledge of Christ? Quakers can dream waking, I see.

12. But Pag. 118. §. 27. he saith, that several of the Gentiles, by this inward light, were sensible of the dammage, that came by Adam's fall. Answ. And what then? were they also sensib…e of the advantage that came by Iesus Christ? and, will all that are sensible of their dammage, suffered by Adam's sin, be saved? This is a wide door to salvation indeed; but the Scripture tels us no such thing. His citeing of a …aying of Plato, and another of Pithagoras, and a third of Plotinus, and a fourth of we know not whom, whether truely or not, is uncertain; not doth he name the places, where they say so, that some, who might be so curious, as to know the truth, might try; is to as good purpose, as if he did thresh the water; for whatever apprehensions these Heathens had of the misery of man, (and …et a very small knowledge, and reason, considering what was obvious to all their eyes, might soon have made them say all, that he citeth of them here, viz. that mens soul is fallen into a dark cave, where it converseth with shadowes. And that man wandereth in the earth, as a stranger exiled from God: and that mans soul is like an extinct coal: and that the souls wings are clipt, so as it cannot flee to God) He tels us nothing of their apprehensions of a way of Redemption, out of that misery; and the knowledge of this, we say, is necessary unto Salvation. Yes, in the following words he tels us, that they also knew Christ, as a remedy to deliver them, though not under that denomination. Then sure they had not this knowledge by Revelation. For divine Revelation would have given the knowledge of Christ under the right denomination; but by natures light: And if Natures Light will lead people to a crucified Christ, we may burne the bible. But how proveth he this? He tels us, that Seneca Epist. 41. speaks of an holy Spirit, that is in us, that teacheth us, as we receive him. What is in this true or false, … cannot judge at present, not having that book by me: only I must tell him, that the Scriptures speak of no holy ghost in every man: And that the Holy Ghost, and Christ Immanuel, God-man, is not one and the same: and that faith in Christ is required unto salvation. And might no… Seneca meane hereby Reason, which the Scriptures tell us, is now corrupt and carnal and an enemy to the Gospel? Sure, that passage he citeth next of Cicero's, out of Lactan. Too long here to translate and insert, is speaking of nothing, as the words cleare, but of Reason, and it is expresly called so, recta ratio, given to every man. Is this the Quakers Gospel-Teacher, Saviour, Christ and Redeemer? Why doth he else where seem to cry out against the Socinians? When here he cryeth up so p. 291much, with them and with heathens, pure Reason. Is this the Holy Ghost▪ that acts, leads, and guides them, and teacheth them all their divinity? poor souls! Are they so in love with paganisme; that for its sake, they will renunce all Christianity?

13. There is a mighty argument following, which must be noticed: it is this. The Heathens call this (Reason, or I know not what) wisdom, and this is the name, that is given to Christ in the Scriptures, Prov. 1:20. & 8, 9, 34. Ergo what? Therefore t…e Heathens knew Christ. Is not this a noble argument, well becoming such, as pretend to rare light and knowledg, and to nothing lesse, then Revelations and Inspirations? It is no wonder, that they say, Christ is in them, for they are possessours …f wisdom, and Christ is called wisdom. Did he ne…er read, that the wisdom of this world is foolishness, and that the world by wisdom knew not God? And was this Christ, because he is elsewhere called wisdome? did he never read, that God would destroy the wisdom of the wise? and is the meaning of this, that God would destroy Christ, because Christ is somewhere called wisdom? What notions of men destracted, or rather judicially given up of God, are these? Hence (saith he further) such among the Gentiles, as left that which was evil, and turned to that, which was good and justice, were called Philosophers, that is, lovers of wisdom. But what if he be mistaken, in the ground or reason of this name given or assumed? And whether he be mistaken, or not, what can he make of it? Belike he would say, They were lovers of Christ, for Christ is called wisdom. Is not this man a noble advocat for Heathens, and worthy of his hire? Are not these all very strong arguments, to prove that Heathens knew Christ, though not under that notion; and therefore may be saved? But Phocilides (who knoweth where?) said, (saith he) that that was best wisdom, which was had by inspiration of God. And could not blinde nature have told him so much▪ Was this such an excellent piece of knowledge, that it may truely be called saving? And was this the knowledge of Christ, under some other denomination? Could not the devil say as much? And may he therefore also be saved? What were this mans thoughts busied about, when he wrote these things? was he dreaming; Or in a rapture of Quakerisme ▪ or sunck into his introversion, where he lost all humane Reason?

13. Then Pag. 119. he saith he could produce many such. But to what purpose? To prove, saith he, that they knew Christ by his work working in them, by which they were turned fr…m unrighteousness to righteousness, and made lovers of his power, and whereby they felt themselves delivered from evil. If this be the conclusion, that he would pro…e, why hath he not brought one testimony to this end? what he hath hithertill adduced, agreeth as well with this conclusion, as harp doth with harrow. But the Ap…stle he addeth saith, they did shew the work of the law written in their hearts: and therefore as all were doers of the law; so without doubt, they were justified. We spoke to this before; and this man is tedious in his repetitions, for want of arguments? only I note, that I see now, he concludeth that all the Heathens were saved: for they were all (…ith him) doers of the law; and that because, they had all the work of the law written in their hearts; and so were all justified. Happy Heathens, if so. and if so, it were better to be Heathens, than p. 292Christians; for all Christians are not justified and saved, though they have the same Law written in their hearts, which the Heathens had, and something more revealed to them in the Gospel. What he citeth in the words following out of Iustin. Martyr, Clem. Alexand. and Augustine. I am not in case at present to consider: only I see not, what Augustines saying he read in some Platonicks books some words of Ioh. 1. can evince; seing there were many Platonicks in those dayes, who were not utter strangers to what the Evangelists wrote, and they could transcribe words and sentences, according to their owne phancy: And what can follow from hence? Supposeth he, that th… Platonicks spoke by the light within them, what the Evangelists spoke as acted by the Infallible Spirit of God? Or that it was the same Spirit acting both? Quakers, I see, are great supposers, but ill provers. And as Bernard said of some, who labouring to prove Plato to be a Christian, they proved themselves to be heathens; so we may say of this Quaker. I finde also that Casaubon, Exercit. …. in Baron, citeth out of that same lib. …8. c. 47. August. de civit. Dei, out of which our Quaker here citeth some words, as for h…m, a sen…enc… of a far contrary import, …hewing us, that in no age, any did belong to the spiritual Ierusalem, but such, to whom Christ was revealed: And t…e said Casaub…n addeth a good caveat as to other Fathers▪ speaking of this mater, which our Quaker would do well to notice. And as for his Arabick book (which who have ever seen, I know not) it is no Canonick Scripture to me. And when this Iokdan (of whom that book speaketh) lived, or where he was borne and educated, he telleth us not; and till he clear us in this, he saith nothing; for a man, trained up in Christianity in his infancy, may by providence be cast in some Island, and so be separated from all company, and enjoy Gods company, and be no heathen, but a Christian still: I think this is not impossible.

15. In fine §. 28. Pag. 120. resuming what he thinks (through a mistake) he hath sufficiently pro…ed, he tels us, that this is the Gospel, and the Christ, which is revealed in them, and which they must preach. Whereby we have a further proof, that the Quakers Gospel is pure Paganisme; Yet he must cite some words of Augustine Conf. lib. 11. Chap. 9. in favours of this light, which he pleadeth for: the impertinency of which is discovered by the bare reading of them. And he must also cite some words of Buchanan de jure Regni apud Sc…tos, where speaking of that, whereby we difference betwixt that which is honest and that which is dishonest, he calleth it a divine thing. And no wise man will call it a diabolical thing. Doth Buchanan call this, Christ, and the Gospel? He was a better Christian than so. And hence also, we have further confirmation, that the Quakers Gospel is the pure light of Nature; and so the Quakers are nothing but Pagan-preachers, leading poor silly souls from the Gospel, away to Paganisme, & to the blinde light of Nature, that is among Pagans. Let wise men heed these things, and beware of these men, called Quakers; for this their advocat hath sufficiently discovered to us, what they are. What he addeth, asserting that their ministery is the same with the Apostles Act. 26:18. and that the righteous one, of whom Iames speaketh Chap. 5, 6. is in every man, is but a wicked perverting of the Tru…h, and a prophane abusing of the Scriptures, to countenance their diabolical p. 293positions, and Antievangelick assertions; for which, if they repent not▪ the Lord will judge them.