Quakerism the Path-Way to Paganism, Chapter 2
CHAP. II. Of the true ground of Knowledge.
1. HAving thus considered his Preface, with which he ushereth-in his Theses, I come now to a particular examination of his doctrine, expressed in his Theses and vindicated and explained, in his large Apologie: His first Thesis, which is concerning the true ground of Knowledge, is short, wherein he tels us, that, seing our chiefe happiness is placed in the true Knowledge of God (for this: is life eternal, that they might know that true God, Ioh. 17:3.) the true and genuine understanding of the right original and ground of Knowledge is especially necessary to be known and believed.
2. Christ indeed in his prayer Ioh. 17:3. speaketh to his Father thus. And this is life eternal, that they might know thee, the only true God, and Iesus Christ, whom thou hast sent: which last words, why this man did leave out (and his &c. added in his second edition is but a small reliefe) who can tell? if of designe, it must be a bad Omen, and giveth small ground of expectation of a full and satisfying discovery of that knowledge of …od, which is through faith in Jesus Christ, and is thereby begun felicity here, and leadeth forward to the certane fruition of God. However, Christ hereby giveth us to understand, that that knowledge of God, which is eternal life begun, cannot be had without the saving knowledge of Jesus Christ, as the sent Ambassadour of God, in whose face and manifestations, God, who commanded the light to shine out of darkness, shineth into the hearts of his owne, to give the light of the knowledge of his glory, 2 Cor. 4:6. Our Lord doth not meane here a bare speculative knowledge, but such a knowledge, and beholding of the glory of the Lord, as changeth the beholder into the same image from glory to glory, even as by the Spirit of the Lord, 2 Cor. 3:18. and so is accompanyed with Faith, apprehending and closeing with the Son, in whom is this eternal life; so that he who hath the Son, hath life 1 Ioh. 5:11, 12. And it is this Son of God, who must give us an understanding, that we may know him, that is true, and we are in him that is true, in his Son Jesus Christ. This is the true God and eternal life, 1 Ioh. 5:20. And another foundation, or original, of knowledge, that is saving, and the way to eternal life, can no man lay, 1 Cor. 3:11.
3. It is good and necessary, I confess, to have the genuine and true understanding of the right original and ground of this true and saving knowledge: But whether this mans doctrine hath a genuine tendency thereunto, or not, the sequel will evince. I am far mistaken, if, after tryal, his doctrine prove not a perverting of the Gospel of Christ, Gal. 1:7. and of the right wayes of the Lord, Act. 13:10. and contradictory to that Gospel, whereby life and immortality is brought to light, 2 Tim. 5:10. and which is the Gospel of Salvation, Ephes. 1:13.
4. We might readily think, that one, taking upon him, with no small confidence, to teach the whole world, and to give a new discovery of pure and naked truth, which hitherto hath been (as he supposeth,) darkened and obscured; and who openly declareth, in the beginning of his doctrine, that the genuine understanding of the right origin…l knowledge of that God, whom to know is life eternal, is necessary to be known and believed, should explaine to us some hidden mysteries of God, and help us by his new grounds to some more distinct apprehensions of what is revealed to us of God, in his word: But alas! this mans ignis fatuus is no sure guide to us. The grounds he layeth down are both defective and destructive: Of their destructive nature, we will have large occasion to speak hereafter: and how defective they are, a few Instances may clear.
5. And first. Seing he would hold forth to us clear and naked truth, and acquant us with true divine and saving knowledge, how cometh it to passe, that in his Theses, we heare nothing of the nature and attributes of God? Supposeth he, that we can attaine to the true and saving knowledge of God, and yet not know Him to be a Spirit, Pure and Invisible, without a Body, Parts, or Passions; nor know, that He is the only True and Living God, Infinite in Being and in all Perfection? Shall we think, that it is no part of that knowledge of God, wherein consisteth true felicity, to know Him to be Immutable, Immense, Eternal, Incomprehensible, Almighty, Most Holy, Most Absolute, Most Just, Most Righteous, Most Wise, Most Gracious, and Long-suffering, &c. Is it no part of the genuine knowledge of God, that tendeth to life, to know, that He hath all Life, Glory, Goodness and Blessedness in & of Himself, &c. and that He is the sole Fountaine of all Life, Glory and Goodness, which the Creature partaketh, or is capable of; and the only Author of their being? what for a knowledge of God must that be, in which all felicity consisteth, whereof the knowledge of these particulars mentioned shall make no part? And if he thinketh, that the knowledge of God doth of necessity comprehend the knowledge of these particulars; how cometh it to passe, that in his Most comprehensive Theses, and his large Apology too, which hold forth (as he would make us believe) that knowledge, which leadeth unto life eternal, there is such a deep silence of these so many particulars, so necessary to be known and beleeved? It concerneth him to answere this.
6. Next, Shall we think, that it is no necessary part of this saving knowledge of God, to know that there is one God in Essence, and Three distinct persons in the Unity of the God head, of one Substance, Power and Eternity; viz God the Father, being of none, neither Begotten, nor Proceeding; God the Son eternally begotten of the Father; and God the Holy Ghost, eternally proceeding from the Father and the Son? And if the knowledge of this be such an essential part of Christianity, and a ground of that knowledge of God, which leadeth to salvation, and so necessary for the right uptaking of the great work of Redemption and Salvation, as it is, and cannot rationally be denyed by any sober man, who considereth what a sure basis this is unto the Christians hope, peace and comfort; how cometh it to pass, that there is no express, and distinct mention made of this fundamental point, in all his Theses? we have heard how the Quakers of N. England have denied this foundation: And Mr Stalham in his Reviler rebuked part. 1. sect. 7. tels us, that the Quakers, against whom he wrote, d…nied th…t there was any Scripture for the Trinity, and said, that the Holy Ghost was no Person. It is known also, how others of them inveigh against this fundamental Truth. It is true▪ I finde not this man, either in his Theses, or in his Apology, directly writing against this tru…h; Yet, as I finde no expressions hereanent, in his whole book, others than such, as might come out of the mouth of an Antitrinitarian Socinian; so I judge, if his Theses had answered his great brags in the Preface, they had expresly and distinctly not only mentioned, but clearly have unfolded this truth.
7. In the (3.) place. If by his Theses he would direct us into the Saving knowledge of God, and make a plaine discovery to us, from the very fountaine, of all that knowledge, that leadeth unto life eternal; how cometh it to pass, that we have no declaration made to us, of the Eternal Purposes and Decrees of God, whereby some Men and Angels, are predestinated unto everlasting life, and others foreordained unto everlasting death; and whereby, according to the most wise and holy counsel of his will, he hath freely and unchangeably ordained whatsoever cometh to pass? Shall we think, that the knowledge of this hath no interest in the saving knowledge of God, or in that knowledge, which leadeth unto life, which yet undeni…bly yeeldeth such a noble ground of Faith, Dependence, Praise, Reverence, Humility, Hope, Consolation, Admiration and holy Fear? Nay, this Man not only doth not asserte or explaine this; but, as we shall hear, doth deny and impugne it, with all his might.
8. How cometh it (4) That in all his Theses, or Apology, there is not the least mention, direct or indirect, made of the Covenant of Redemption; or of those mutual actings of the blessed Persons of the Trinity, resembling a mutual Covenant and engagement, concerning the everlasting Interest of man? Shall any man think, that this point of truth, which is such a sure ground of all our hopes and consolation, such a sure support of staggering souls, and such an armour of proof against the assaults of Satan, maketh no part of that knowledge, which leadeth unto life, or hath no place in true and saving knowledge?
9. Further (5.) Doth not the doctrine of the first C…venant of Works, entered into with Adam, as the representative of M…n-ki…de, upon condition of Personal, Perfect, and Perpetual obedience, belong to that necessary knowledge, which bringeth forward unto life; or unto that knowledge of God in Christ, which is begun felicity? How is it then, that his Theses are so silent herein, or at most give us such a darke and jejune hint of this, as is next to none, as we shall see? It is one of the Quakers tenets, as Mr Stalham Sheweth in his forecited book, Part 1. Sect …7. that Adam was not under a Covenant of Works: that the Law, which Adam had in innocency written in his heart, was not the moral law: that Adam did not stand by the observation of the positive branches given him in command, according to that Law. So said I. Nayler and R. F. as he sheweth us; and that the same Iames Nayler, in his Book called, The discovery of the Man of sin Pag: 23. went about to prove this by such pityful Arguments, as these, The Covenant of Works saith, do this and live; but he (that is Adam) had the life already, while he stood in it, and so it was not to be obtained by working; as if do this and live, could not hold forth the condition of continueing in life: and againe, That the law was added because of transgression, which, if it had been before the transgression, could not have been; as if the law must not of necessity be before sin, which is the transgression thereof, 1. Ioh. 3.4. and could not afterward beheld forth as a glass to discover the foule spots of transgressions: and the same would R. F. in the 12. Pag. of his Book go about to prove.
10 Moreover. (6.) If his Theses be such an unfolding of clear and naked truth, how cometh it, that he speaketh so obscurely, and enigmatically of the fall of Adam? Doth not the clear and distinct knowledge of this truth concerne such as would be acquaint with true and saving knowledge?
11. But especially, (7.) We may wonder how it cometh to pass, that in his Theses, which he would give out, as a summe of saving knowledge, nor in his great Apologie, we have no description, explication or delineation, yea, or mention of the Covenant of Grace, wherein Life and Salvation, Pardon and Acceptance, Grace and Glory is promised and offered, through faith in Jesus Christ, or acceptance of Him, as He is offered in the Gospel? Shall we think that the knowledge of this is no part of that pure and naked Truth, which is necessary to be known? Or that it can contribute nothing unto that knowledge of God in Christ, which is the sure way unto eternal life? How shall he be able to perswade us hereof?
12. Againe. (8.) Shall we think, that the doctrine of the Redemption, purchased by Christ, of the Atonement made by him unto Justice for the sinnes of his people; and of their Reconciliation unto and Acceptance with God, upon the account thereof; of the Sufferings of Christ in Body and Soul, in his state of Humiliation; of his Death Resurrection and Ascension, and Sitting at the Fathers right hand; of his Obedience, and of the Sacrifice of himself, which he, through the Eternal Spirit, once offered up unto God, to satisfie Justice, and purchase not only Reconciliation, but also an everlasting Inheritance, in the Kingdom of Heaven, for all such as were given to him of the Father? shall we think, (I say,) that the knowledge of this is not necessary unto Salvation; nor necessary to such, as would have such a knowledge of God, as is eternal life? If he dar not be so impudent as to say so▪ why is there such a shameful silence hereof in his Theses and Book, as there is? Had he no will to displease his friends, the Socinians.
13. Further (9.) Shall it be thought, that the doctrine of the Incarnation of the Son of God, the Second Person in the Trinity, hath no great interest in that pure and naked truth, the knowledge whereof leadeth unto life, because it hath no place in his writings?
14. The like (10.) may we say of the work of Grace and of Sanctification, of which his account is so darke and enigmatical, that it is far from an holding forth of pure and naked Truth: And how cometh it, that he is so silent in explaining to us the nature of Faith in Jesus Christ, and of its Actings; and of Repentance unto life, and of our Communion with the Father and his Son, through Faith? do not these appertain to that knowledge of God, which is Eternal Life? What shall we then think of this Gospel, which He taketh upon him to be a publisher of?
15. In the next place (11.) To speak nothing of the law of God, in obedience whereunto, with a right frame of Spirit, consisteth true Sanctification, and that Obedience, which is a real mark of true Love to God; and so must be necessarily known, to the end we may come to the possession of Eternal life, whereof notwithstanding he not only giveth no plaine or naked account; but also, with the rest of the Quakers, layeth downe grounds destroying all obedience to the law of God, as we shall heare: How cometh it, that in all his explication of the true nature and original of that knowledge, which leadeth unto life, whether in his Theses or Apologie, we have no account given to us of that Eternal life, which we are to aime at and intend, as our last end; nor yet of its opposite, Eternal Death and Hell, whereby we might come to know some thing of the nature, worth and necessity of Glory?
16. Yet once more (12.) I would aske why it is, that in his Theses, he giveth us no account of the Resurrection of the Body, nor of the last Judgment? He cannot say, that the knowledge and faith of these particulars are not necessary, unless he be of the same opinion with other Quakers, who either speak dubiously thereof, or do down right deny it, Mr. Hicks sheweth us, in his Book, called, The Quakers appeal answered, Pag: 21. that one Whitehead asserted in the hearing of many witnesses, that this body shall not rise againe, and that Will. Pen, in his Book intituled. Reas. against Rail. Pag. 133. saith, That it is inconsistent with Scripture, Reason and the beliefe of all Men right in their wits. And Pag. 134. that the absurdity of the Transubstantiation is rather outdone, than equalled, by this carnal Resurrection. And that Pag. 138. he called it a Barbarous conceit. Shall I think, that this our Apologizer is of the same minde? If not, it concerneth him to speak more positively thereunto; for his silence will go for an approbation of what his party speak expresly: and further, as concerning the last Judgment, we may suppose, that such as look on the Resurrection of the dead, as a figment, will give no place in their creed unto the doctrine of Christs coming againe to judge quick and dead: and indeed, I finde in the second Dialogue of Mr. Hicks Pag: 42, 43, that Whitehead, in his Christ ascend: Pag. 18, 20, 21, 69. denyeth That Christ hath a personal being, at the Right-hand of God, without all men. And Pag. 2…. that he denyeth, That he shall come visibly againe, saying that they are like to be deceived, who are expecting, that Christs second comeing will be a personal comeing. And I finde G. Keith, in his Immediat Revel. Pag. 77. applying the second or next comeing againe of Christ, mentioned by Iames Cap. 5:7, 8. by Paul Heb. 9.28. and by Peter 1 Pet 1:13. to Christs revelation, when he shall appeare in us glorified, who before was crucified in weakness, yet now raised in power, and living by the power of God, and raising us up together with him, & setting us in heavenly places in him? Whereby he cannot but meane a second coming againe of Christ, which is already past; and nothing else.
17. By these particulars, & several others, which might be added, every one may judge, what a delineation of that knowledge, which leadeth to Salvation, this confident man will give us, in these his Theses, when so many, so important, and so necessary and essential parts of our Christian faith, are not once by him mentioned or asserted, let be cleared up or explained; but rather, tacitely or expresly, rejected and condemned. We may also judge, what that knowledge of God, wherein is life eternal, is, which he shall pointe forth to us, in his Theses; when so many things, so manifestly belonging to true divine and saving knowledge, are, if not denied, yet waved, by him, as not necessary to be known and believed. Hereby also we see ground to suspect that Original and Foundation of knowledge, which he followeth, and would propose to our understanding & faith, in the two next following Theses: for either that must be a false Original and rotten Ground of saving knowledge; or he is yet a stranger to the true and genuine Knowledge thereof; otherwise he should be in case to give us a more distinct & faithful account of these and such like particulars, which are so necessary to be known and believed.
18. I Shall readily grant, that it is very necessary and usefull, to know what is the true ground and original, out of which we are to draw that knowledge of God, and of his wayes, which is necessary for us to know and believe, in order to the obtaining of that felicity, which consisteth in, and is had further by, the knowledge of God in Christ; not only because many are ready to drink-in false Notions and Principles (as he sayeth, but very obscurely and indistinctly in his Apology Pag. 1. and 2.) of God and of his Truth; & to hold fast what they have so, through Ignorance, Misinformation, and Prejudice, imbibed; but especially because, so many Pretenders to high and great matters, as he and his like, are ready to imbrace a Shadow for a Substance, and take a suggestion of Satan, the Father of lies, or a dream of their own braines, or a lying Vision of the Prince of the powers of the aire, for Revelations and Manifestations of the God of Truth; and the Motions of their own corrupt minds, enlightned with the wildfire of their owne fancies, or the fire flaughts of the God of this World, for the Motions of the …pirit of God. That such things have been, and may be, himself dar not deny; and if he should deny it, sad experience of the fantastick Enthusiasts, and false Teachers, which every age hath produced, will put it beyond all denyal; as also the Idolatry and Superstition of so many Nations and People, (as himself affirmeth Pag. 2.) which were a clear evidence of the false and fictious Opinions and Apprehensions, which they had of God, and a fruite of the false Divinations and pretended Revelations, which they trusted to. And therefore, with good warrand, and with his own approbation, I shall say, That it is a most dangerous thing to lay a wrong foundation of Knowledge, and to draw the same out of a corrupt Original; and that we ought to be sure, that the Ground and Original of our Knowledge be such, as we may saifly trust to and build upon. But whether the Original, which He and other Quakers do follow, and which he would prescribe unto us, be the true and genuine Original, and Ground of saving Knowledge, he must allow us liberty, seing the danger here is great, (as himself confesseth) and such as enter not by the door are Theevs and Robbers, to examine; and to try, whether the Ground, he holdeth forth, be Saife; or the Ground, we build upon, be not Sufficient.