Quakerism the Path-Way to Paganism, Chapter 18
CHAP. XVIII. Of Ministerial Qualifications.
1. WE proceed now, to examine what he saith, about the Qualifications of Ministers Pag. 190. &c. §. 15. Though what he began to say of the Ministerial Call, was rather concerning the Qualifications, as we observed; yet now seing here he beginneth to speak directly, and ex professo, of these Qualifications, we shall follow him. And first he tels us. That as he placed the true call, in the motion of the holy Spirit, so also (he sayes) the power, vertue and life of the Spirit, and of grace, proceeding from him, is the principal and most necessary qualification, without which he can neither discharge his duty, acceptably unto God, nor profitably unto men. Ans. Wherein he placed the call, we have heard, and have heard it several wayes expressed; And here we have it in a new distinct manner expressed; for here nothing is mentioned, but a simple motion of the Spirit; and every motion of the Spirit is not extraordinary. But (2.) What he sayes here of a necessary qualification, seemeth only to relate to the better and more profitable discharge of the duty, as to men; and so to respect the bene esse of the Office, & not the simple esse of it. As for what he sayes of God, that it cannot be performed acceptably unto him, is nothing; for an unsanctified Magistrate cannot performe his office acceptably every way unto God, unless we meane only, that the substance of the work, when done according to justice and equity, is approven of God, though the person be not accepted in it, (3.) We have here good words, Power, Vertue and Life of the Spirit, and of grace: But these must not deceive us; for by all these good words, according to his principles, formerly considered Chap. X. he cannot understand what is imported thereby in the Scriptures; but only what an Heathen or Pagan, that never heard of Christ, nor never shall hear of him, is capable of: And whether this be fitter to be a necessary qualification of a Pagan-preacher, than of a Gospel-Minister, let any judge who will.
2. He saith next, That we affirme three things concurre to the constituting of a Minister, to wit, Natural parts, that is, that he be not an idiot; acquired parts, that he be learned in the tongues, in Philosophie, and scholastick theology; and finally the grace of God: The first two belong to the essence of a Minister, the last to his bene esse. Ans. Who stateth the question thus, I know not; for my part I cannot well approve it. Of the grace of God, I spoke my minde, in the beginning of the preceeding Chapter: As to the knowledge of the languages, wherein the Bible was originally written, I think that very convenient, in some measure at least, and he hath let us see here and there, in this his Book, what use he could make of it: but as to the knowledge of the original languages, & use of commentaries, I think it no wonder, he should think it utterly useless, seing the knowledge of the Scriptures themselves, is of so little an account, with him. That skill in Philosophy is useful, in some measure, I shall assent; but for the knowledge of Scholastick Theology, I account it not so necessary; And I suppose the knowledge of other Theologie much more necessary; though all these be very requisite, in a Professour. On the contrary, as not having said enough before, he saith, That without grace, no man can be a true or lawful Minister. And I suppose he meaneth, neither before God, nor Man, This I judge too far said. His first Argument for this is the same with the first he brought above, for his call, and was there answered.
3. His 2. Arg. is much like the former, being this; No man can be a minister of the Church of Christ, which is his body, but he that is a member thereof. But he who wanteth the grace of God, cannot be a member of that body. Therefore &c. Answ. Had he understood the difference betwixt the Church Visible, and Invisible; and had he known, that Officers are set in the Church Visible, and not in the Church Invisible, which is made up of homogeneal parts, he had seen the vanity of this argument: Christ is an head to both, & communicateth by his Spirit suteable nourishment, whether of gifts, or of grace, to the members of both, according as he thinketh fit Ephes. 4:7.11, 16. 1 Corinth. 12. throughout: and while he applieth these things wholly and solely unto the Church Invisible, he bewryeth his ignorance. His 3. Arg. is from 1 Pet. 4:10, 11. and he translateth the words thus, as every man hath receiveth grace, so &c. but the word in the original is foreign, which we finde alwayes rendered gift, or free gift: but it is like, that gift and grace are one thing with him, with whom the highest grace is a most common gift, whereof even a Pagan, as such, can be capable. It is true, the Apostle addeth, as Stewards of the manifold grace of God: But that by grace is meaned a gift is notoure from the whole context, and scope of the place; for it is that only, which can be ministred, and communicated by speaking; let him consider, what this word importeth Rom 1:5. & 12:3. Gal. 2:9. Ephes. 3:8. & 4:7. Phil. 1:7. 1 Pet. 1:10. 1 Cor. 3:10. 1 Pet. 5:12. But sayes he, this cannot be understood of any mere natural vertue, for by these God should not be glorified. Answ. Let him therefore see to this, who giveth us no other grace, but what riseth out of the puddle of Nature: But we acknowledge spiritual gifts, which yet are distinct from grace, that is saving, 1 Cor. 12:1, 4, 9, 28, 30, 31. & 14:1. Heb. 6:4. Act. 8:20. & 11:17. 1 Cor. 1:7. & 13:2. His last Arg. is from 1 Tim. 3:2. Tit. 1:8. Which shew indeed, what is very requisite, and what should mainly be looked after; so as such, who give cleare evidences or pregnant presumptions of the contrary, should not be admitted unto the ministrie; but because real grace is hid in the heart, and can not be infallibly demonstrated unto others, so as they can judicially passe sentence thereupon; we cannot say, that the want of true grace doth really null all their Ministerial acts, both before God and Man. What he citeth from a nameless Author, as also from one Franciscus Lambertus, saith nothing against what I say; nor proveth his point.
4. He Pag. 194. §. 17. Answereth contrary Objections, the first whereof is. That then all ministers should be saved. And instead of answering, and saying (which he might have done, with some shew of reason, according to his grounds) That none others, but such as should certainly be saved, were true a…d lawful Ministers; finding this, it seemeth, too hask, he chooseth rather to say, That there may be a total falling away from grace; the contrare whereof we have showne above Chap. XV. and so he yeeldeth the Argument. Another objection taken from their Principles, he proposeth thus. Seing they affirme, that every man hath a measure of saving grace; it is not necessary, that that should be a special qualification of ministers. To which he answereth (his mentioning a call, as requisite to ministers, is nothing to the point in hand) That by grace, which is the qualification of Ministers, he understandeth not that meer and naked measure of light and grace, as it is distributed to convince and to turne to righteousness; but as it converteth the soul, and worketh strongly in it, and as men are fermented into its nature, and bring forth the fruites of temperance righteousness and piety &c. To which I shall onl… say, That all this is a confirmation to me, that this ministerial qualification, is but a Pagan Qualification; such as is produced, by Natural strength, and the power of Free Will, out of that seed of grace, which is in Pagans, and in all by nature; which is nothing but meer Nature, and hath no affinity with the true grace of God, which is saving, brought to light by the Gospel, and wrought by the Spirit of God, according to the New Covenant of Grace: And if this be all, that he pleadeth for, (as it is,) it is only fit for a Pagan Preacher, such as he is.
5. He saith That Arnoldus Professor in Franeker objected the example of the false Prophets. Whether it be so, or nor, I know not: I should not presse that Instance so generally. But what shall our Quaker say unto the Instance of Balaam, calle… a Prophet (not a false Prophet) by Peter 2 Pet. 2:16. And to him God came Numb. 22:2, 10. and spoke to him vers. 12, 20 and Chap. 23:4. & put a word in his mouth vers. 5.12, 16. See his Prophecie Chap. 24:3. &c. And yet was but a wicked wretch? What saith he to the Instance of Iudas? He saith 1. That his commission was not purely Evangelick, but limited to the house of Israel, Mat. 10:5, 6. Ans. This will make Christ himself to have been a legal preacher. But their commission was vers. 7: to preach saying the Kingdom of heaven is at hand. And their being limited at first unto the House of Israel, will not alter the nature of their work or commission, which being after enlairged, was still the same, upon the matter. See Act 13:48. He 2. saith, That this case was extraordinary, because he was immediatly called by Christ, and endued with power to preach and work …iracles. Answ. All this doth but strengthen the Objection; for if Christ called him, as the rest, to be an Apostle, and endued him with power to preach, who yet was but a graceless man, at the heart; though not yet openly scandalous, or declareing his wickedness; we can hardly say, that the want of grace doth make a Minister, no Minister. What he addeth, that it is not proven, that at that time, he had no grace. Is but founded upon his errour of the Apostasie of the Saints: and therefore deserves no new consideration. What he saith of our leaving the other Eleven, and choosing him for our patron. Is but a calumnie: and his inference, that the most part of our Pastors are most like unto him, is of the same nature, and deserveth no further answere.
6. The last Objection, which he proposeth to answere, is a gordian knot to him; and therefore, because he cannot loose it, he must cut it. It is this, That hereby people should be in doubt, whether any of their administrations, as of the Sacraments &c. were valide, because they could not infallibly know; whether they were gracious, or not: An Objection it is, that might be further improven, for hereby Ministers themselves should frequently be in doubt, whether they should go about their work, as doubting of their state (which can & oft be falleth the best Christian) & consequently doubt of their call, & of their being true Ministers; And hereby Satan should play his game, to some purpose; & prejudge the Church of the laboures of the best of her Ministers What sayes he now to this? He saith, this Objection doth not touch them, for the worshipe, which they owne, is not attended with such external institutions. That is, They owne no such Worshipe, nor no such Administrations: They reject all: They have nothing to do with any, or all of Christ's Institutions, whereof we will heare more afterward: And what could a Pagan have said more?
7. In the next place Pag. 196. §. 18. He showeth, that he doth not exclude all true learning, from the qualification of Ministers, But what sort of learning owneth he? He owneth that, which cometh from the inward instructions and operations of the Spirit, whereby the soul learneth the secret wayes of the Lord, and knoweth the inward labours and exercises of the minde &c. and such, sayes he, as are thus taught, can teach, and opportunely admonish, and by certain experience witness for God, as did of old the Prophets, and the Apostles of late 1 Ioh. 1:1. Ans. By this it seemes, that all ministers learning, of what soever kinde, that is useful, must be immediatly taught them; & they must have all by inward Instructions of the Spirit; And it will not be enough to him, that the Spirit teach us by ordinary meanes, as he did Daniel Chap. 1:17. comp. with vers. 4▪ but it must be by Immediat Inspirations, & Revelations: & I would faine know, if he learned his Latine, Greek & Hebrew so? But who seeth not, what a tendency this hath to banish all learning out of the world, and to introduce palpable Paganisme, Darkness & Ignorance, whereby people may become a prey unto such seducers, as he is? If so, away with all Academies, & Schools of learning; though even when Immediat Revelations were more ordinary, there were schools of the prophets, & young prophets, having others over them 1 Sam. 19.20. & we hear of the sones of the prophets 2 King. 2:3. & of master & scholer Mal. 2:12. See also 1 Sam. 10:5, 10. 2 King. 2:5: & 22:14. Away then with all Reading, Studying, or Searching of the Scriptures; away with learning so much as to read, & with all study of arts of sciences, that might help in the least to understand the Scriptures; contrary to Deut. 17:19. 1 Tim. 4:13. & 5:17. 2 Tim. 2:15. Revel. 11:3. Ioh. 5: v. 39. for we have no more to do now, but to waite for Immediat Revelations of all things, which I should judge a manifest tempting of God, & an exposeing of our selves to delusions, which God, in his righteous judgment, might give us up unto. Doth not the Spirit, in Paul's making use of the sayings of heathen poets. Act. 17:28. Tit. 1:12. teach us, that a good use may be made of humane learning, even for carrying on a spiritual work? Nay, this principle followed forth, would destroy all Teaching, all Interpretation of Scriptures, all Meanes of learning; all Instruction of parents, & all Ministrie. And what have we then to do with the Quakers teachings & writtings? This is no new thing; it was the doctrine of the old Anabaptists.
8. Then §. 19. & forward, he comes to speak in particular, to three parts of literature: as if there were no moe; nor none more excellent & useful: & the first is the Knowledge of tongues, Latine, Greek & Hebrew; And he sayes we judge the knowledge of these necessary, that we may read the Scriptures, in the original languages, which Scriptures, he sayes, we take to be our only rule. Thereby declareing, that he owneth then not as such: and sure, seing we owne the Scriptures for our only Rule, it is but rational, that we study these languages, in which they were first written, that we may thereby come the better to understand their meaning; seing no translation can so fully & emphatically express the original, in all points, as were to be wished: But why mentioneth he the Latine for this end? Thinks he, that any part of our Rule was originally written in Latine? Belike he would foist-in some apocryphal books into our Canon, or give us the Popish vulgar version, for the only authenticque? And if so, we should not stand in great need of the Knowledge of Hebrew & Greek. He sayes, this study was commendable in the primitive Reformers, because darkness before had overwhelmed the whole Christian world. Answ. (1.) Then it seemeth there was then a Christian world, contrary to what he said above (2.) If it was needful to dispel darkness, it cannot be unnecessary to keep out darkness. (3.) But why might not the Spirit, without their study, have taught these things? And why did they not waite till the Spirit taught them immediatly? (4.) How came it, that the Spirit gave a blessing to their endeavours? Will God bless sinful meanes? But he addeth. That true reformation was not placed in that knowledge; for though Papists, out of emulation, set up that study, yet we see that they are as much obdured in their errours, as ever Ans. who saith, that true reformation was placed in this? It was a mean in it self to help towards the knowledge of the Scriptures; And if Jesuites, & other Papists, do not improve the same to a right end, shall therefore the meane be condemned altogether? This man tels us, that Jesuites & all men have a light within them, which, if well improven, would prove saving, and because they, & many others, do not make a right use hereof; will he think, that it should be laid aside altogether? I suppose not. Therefore, sayes he further, this will not prove the necessity of this science unto ministers. Whence doth he conclude this? It is a conclusion without premisses; for that which he said last, would rather inferre the contrary. Far lesse, will it evince (saith he) that it is a qualification more necessary, then is the grace and Spirit of God; seing this can supply the want of that, in rusticks, and in ignorant persons. Answ. I shall be far from saying, that it is more necessary; Let each have its owne place and I am satisfied; things subordinat can well consists; but this man will have these two contradictory. What the Spirit may help illiterate persons to know, by hearing, in the things of salvation, is nothing to the purpose; for we are speaking of Ministers, who should be knowing persons, and able to teach others. And Peter tels us, what unlearned Persons are apt to do with the Scripture: But says he Pag. 198. all the knowledge, that is had by that learning, is without the Spirit, and so is fallible; when as a rustick, hearing the Scriptures read, can say, that it is true, by the same Spirit, & also understand it, and if needful interpret it, by observing how his owne condition agreeth with the condition of the saints recorded in Scripture Ans. It is not without the Spirits ordinary assistance: and we look not for immediat infallible Motions and Inspirations. (2.) Why may not the rustick, if acted by an infallible and immediatly inspireing Spirit, tell all this, without hearing the Scriptures read? And how should he even have heard them read, in his owne language. If they had not been translated? And how had they been translated, without this knowledge? (3.) May not the rustick mistake his owne condition? and consequently misinterpret the Scripture? or may he not misapply that passage, & wrest it, contrare to its native scope, and that through ignorance even of the letter of the Scriptures; and so suppose an harmony, or similitude, where there is no such thing? Such a thing, I suppose, is not impossible: And what doth his argueing then evince? But he hath a sufficient experience in some of his Quakers, particularly in a shoe maker, or cobler, correcting a Professour, in a citation of some passage of Scripture, affirming, that there was no such passage to be found Ans. This man hath his fables ready at hand, for we had such another before: but few of his Readers can know, whether he speaketh true or false: all that I shall say, is that this fable is impertinently here brought in, for the question is not, whether a Professour or Doctor, may not have a failing memory? Nor whether a mechanick cannot have a more happy one? & what more is in this fable, I cannot see, unless he would hence inferre, that the Spirit teacheth them, without book, hearing or reading, the very letter of the Scripture, even the very translated words. And if this be true, it is little wonder, they are at no paines in reading the Scriptures, let be in studying of them. But till I know the truth of this mystery better, I crave his leave to suspend my beliefe.
9. The next point of learning is Logick and Philosophy. But whether is it Natural or Artificial Philosophy, that he is against? Though I judge, that a man may be a minister, & yet be no profound Philosopher, nor expert in that which goeth under that name; Yet I think some measure of knowledge thereof, can not well be wanted, especially in such as have to do with wrangling sophisters, like this Quaker, that would pervert souls, & propagate errour; & it hath its owne profitableness to other uses also. But what hath this man against it? It is (sayes he) the root and original of all contention. How doth he prove this? we know, the best things may be abused, but the abuse of a science, may bear its blame, & the science it self be blameless. It draweth men away from that clear understanding of things, which reason it self might furnish. This, if so, is but its abuse. He that is not very wise can be a perfect logician. This may be doubted; And it may be, he will not deny, that one not very wise may be a good Christian: doth it not helpe in defending of truth, & refuting of hereticks? The truth, that is in men truely rational, needeth not this help, and it will not convince the obstinate; but teacheth them many artifices and distinctions, to oppugnate the truth, saith he, Ans. What meaneth he by that truth, with is in men truely rational? is it natural truth, or supernatural; common, or saving? Me thinks, he had need of some science, whereby to explaine himself; for his language is dark (2.) Though truth, in it self, should not need this help; Yet it may stand in need of some such help, to fix it in a subject, that is doubting, either because of the darkness of his owne understanding, or because of the contrary argueings of Adversaries. (3.) This science is only used, as an instrumental medium to convince, or if not to convince, yet to confute their errours, and to defend truth from their exceptions, and that in such a rational way, as may be convinceing to such, as will not be obstinate. (4.) If any use its distinctions to oppugne the truth, they must beare the blame for this abuse: the distinctions may however be good. Truth (saith he) comeing from an honest heart, and taught by the Spirit, will sooner penetrate, then thousands of demonstrations; as the Instance of the old man convinceing the heathen Philosopher, whom all the Bishops of the Councel of Nice could not overcome, with their disputes. Ans. This is only when it pleaseth the Lord, to concurre with his blessing: And such rare examples are not ordinary; and are to teach us in all these wayes to depend upon the Lord for the blessing, and not to loose us from the use of the meanes. What saith he to natural logick He doth not deny the use of this, because every man in his wits hath it▪ & he hath also used it in this treatise. Ans. But if natural logick be so useful, why is artificial or acquired logick so noxious, seing it only serveth to accomplish and polish the other? Though every man in his wits hath this, yet I suppose some have more and some have less; and such as have less may be allowed to take some help to increase it. If he hath only used that logick here, I could wish him, to take some more of artificial logick to helpe it; and yet, I think he hath not wholly renunced it in this Treatise, though by neither, nor by both, hath he been able to gaine his point, whether in confirming his errours, or in darkning of the truth. What sayes he to other parts of Philosophy? That part, sayes he, which is called the Ethicks, may be better learned out of the Scriptures. Which is very true, they being a full and perfect rule in all morals: But I think, that this study should not be unprofitable for him, who will not owne the Scriptures as a Rule; and acknowledgeth the light of Nature, for a guide, and only rule, which is in all heathens, and by which light alone they wrote their morals or Ethicks: so that▪ I think, if he would make use here of his natural logick, he might see, how consequentially he should speak to his owne principles, if he would recommend to all the study of Aristotiles Ethicks, or the morals of some other Hethenish Philosophers, instead of the Scriptures. For Physicks and Metaphysicks, saith he, they may be reduced to Medicine and Mathematicques. But not to be too Philosophical, in disputing here with him, why may not the knowledge of them; Yea and of Mathematickes too, be of some use, to whatsoever art or science they may be reduced? I would faine heare, what reason his natural logick could give us, to convince us, that they could not be useful, because of that? As for my dull natural logick, it can perceive no reason, nor shew of reason. In fine He citeth Col. 2:8. and 1 Tim. 6:20. which speak nothing against the innocent and profitable use of philosophy, which is all we defend: we speak not of that philosophy, which is vaine deceit, after the tradition of men; and which, as Beza on the place thinketh, is that Theology, which is the product of humane vanity, leaning only to Custome and Enthusiasmes: let him consider this, & what Calvin on the place, thinketh this Philosophy to be, and it may be, he may see his owne Theology comprehended under it, if not mainely understood. What is this Philosophy then, in Calvines judgment? Even, w…atever men devise of their own head, while they think themselves wise in their owne opinion, and that not without some specious pretext of reason: And, a perswasive discourse insinuating in the mindes of men, with faire and plausible arguments: And, nothing else then a meer corruption of spiritual doctrine: And, all adulterous doctrines which breed in mens braines; whatever colour of reason they may have. This is enough for Col. 2:8. And as for 1 Tim. 6: vers. 20. The science falsly so called there spoken of, is not Philosophy, but a science of coineing and uttering new and vaine bombast words, giving a sound without substance, tending to corrupt and darken the simplicity of the Gospel: A science wherein I know none more expert and skilled, than are our Quakers. He may read Calvin on the place, if he will. And for a close to this, How great a prejudice so ever he hath against Philosophy; yet in the primitive times, Christians, who had been Philosophers, was not by their Philosophy less fitted, but more, to defend the truth against heathen Philosophers; as Iustin Martyr against Valentinus, Tertullian against Marcion; Origen against Celsus; Chrysostome against Libanius; and Prudentius against Symmachus.
10. The last part of humane literature, which he inveigheth against, is that which is called Scholastical Theology, by which I suppose, he meaneth that only, which now commonly goeth under that name, as distinct from Polemick divinity, handling controversies, debated betwixt the orthodox, and heretical or erroneous persons, such as Pelagians, Socinians, Arminians, Anabaptists, Antinomians, Quakers, and the rest; And as to it, I shall say no more, than I have said Chap. 1. §. 12. and suffer him to go on in his ranting. Only I must take notice of some expressions, which he hath here and there, in this discourse. Though I cannot understand, how Origen should be among the first, who by this art gave himself to interpret Scriptures; nor how hereby Arius fell into his errour; seing this Theology is commonly commenced from Peter Lombard; yet I am glade to hear him Pag. 201. calling that heresie of Arius, (who denyed the Son to be equal with the Father in power and glory and of the same essence) horride; for many of his Brethren the Quakers either doubt of, or directly deny the Trinity: Yea Mr Clapham, in his book against the Quakers Sect. 3. tels us, they call this doctrine a lie, and citeth for it Saul's errand to Damascus p. 12. and the sword of the Lord drawn p. 4. And in this, if he thinketh as he speaketh, I would know, how he will reconcile himself unto them: but it may be, he taketh Father Son and holy Ghost, for one Person, as well as for one essence; as some other Quakers do. He speaketh like a Quaker, that is, calumniously, when he saith §. 22. that this▪ knowledge is accounted a necessary qualification for a Minister, when the pure teaching of the Spirit of truth is contemned. He may speak thus, if he thinketh good, against his old friends the Iesuites; for we are for the teaching of the Spirit, and preferre it to all other whatsomever: but we are for the teaching of the Spirit, in the way he hath appointed, that is, by waiting upon him, in his ordinances, meditating on his word, and useing all other lawful meanes to come to the right understanding of his meaning, in his word, especially prayer: But we dar not, with this deluded bold generation, tempt the Lord, by looking for immediat Revelations, and laying aside all Meanes and Ordinances, in coming to the saving knowledge of his Name, as revealed in the Gospel of his Son, Jesus Christ. We account it also a calumny for him to say, ibid. that he who is to be a Minister, must lairne the airt of playing a hookster in the word; because we say, he must attend unto reading of what is written, for the understanding of Scripture. And whereas he thinketh the Devil could make as good a sermon, as the most learned: I only demand; and may he not also make as good a discourse, without book, as they do? I fear he hath too great a hand in all their discourses, and scriblings too.
11. What he saith Pag. 202. §. 23. is but a groundless commendation of their way, and of themselves, as the only men raised up of God to be witnesses fo… him. If they have shaken the foundations of Babylon, as he saith, how cometh it, that Babylon and they are so well agreed, and that in principal matters, as (1.) In vilifying the Ministers of Christ and calling them deceivers. (2.) Denying our Churches to be true Churches. (3.) In calling the Scriptures but a dead letter. (4.) In denying it to be the judge of controversies. (5.) In refuseing to have all Spirits tryed by the written word. (6.) In crying up the sufficiency of a common light within. (7.) In maintaining Free will. (8.) Perfection. (9.) Apostasie of the Saints. (10.) Justification by inherent holiness. (11.) In confounding Justification and Sanctification. (12.) In mocking at the …mputed righteousness of Christ. (13.) In placeing holiness in outward observations of their owne deviseing. (14.) In Pretending so much to Revelations, Visions, Raptures, &c. (15.) In pretending to Infallibility? As for the Increase of their number, whereof he boasteth, it is a clear verification of that. 2 Thes. 2:9, 10, 11, 12. who…e coming is after the working of Satan, with all power, and signes, and lying wonders, & with all deceivablenes; of unrighteousness in them, that perish, because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie, That they all might be damned, who believed not the truth, but had pleasure in unrighteousness. W…at he talketh further of his owne experience of the power of their discourses, is but a further demonstration of what we said; to wit, of his being given up to strong delusion; as this volumne of his putteth beyond all question, with such as believe the Scriptures. And for a recompense of his exhortation to us, in the close, I shall also obtest him in the Lord, to consider his wayes over againe, and search after the procuring cause of this dreadful judgment of the Lord's giving him to up to those delusions; that he may repent, and be saved; for what high thoughts soever he may now have of that way, he will finde his delusion in end, either here, (which I shall wish) or when it shall be too late, which the Lord prevent in mercy.