A Survey of Quakerism, Section 2
SECT. II.
FOr the firſt of theſe which concerns their Doctrine and Principles (That I am ſure. none needs pretend is latent, and hid from the World, except what an expreſſing themſelves with a reſerved ſenſe, and palcable equivocating, may cauſe to ſome) I have confidence to ſay, that without paſſion, or prejudice in the leaſt, or without any quarrel, but for the Truths ſake, I have in earneſt ſought to know the certainty of what they own herein, which in theſe following Poſitions I ſhall briefly touch.
Poſition 1. It is undeniable, they own a ſufficient light in every man, to guide him in the way to ſalvation, which he is expreſly obliged to follow, and lean to; a Tenet above all they moſt cloſely keep by, and on which their whole Doctrine ſeems to found it ſelf. We know ſuch a Light did once ſhine brightly in Adam, in the State of perfection, ſo as he needed no light or voice without to be his guide; but ſince that time none ever knew how to guide himſelf, and they muſt think the Chriſtian World in a ſtrange darkneſs, if it be eaſie to obtrude ſuch a Light upon them, which, when brought to the teſt of Scripture, and ſolid Reaſon, doth reſolve in moſt direct Paganiſm, and is an expreſs ſetting up of a Light and Spirit in oppoſition to the Holy Spirit ſpeaking to us in the Word; where we are taught, 1. That ſuch a Spirit is not of God, which hears not Gods voice, as Chriſt reaſons with the Jews, John 10. 3, 4. Nor can it be his which leads not into all truth, and brings not theſe things ſhewed forth there to our remenbrance, John 14. 26. & 16. 13. Which made Luther ſay, if any Spirit ſhould ſuggeſt an opinion for which he had not Scripture, he ſhould ſpit in his face, knowing aſſuredly that it was the Devil. 2. This expreſly owns a common, univerſal, and ſufficient grace to all, as that which knocks at every mans door, whether Chriſtians or Pagans, and that it is in his power to open, and entertain the ſame; and that no ſpiritual advantage doth accrew to Chriſtians by the Scriptures being revealed unto them, but what Pagans may have alſo by this Light within; yea, that they have no other Teacher but that inward teaching, and guide, common to them with the moſt ſavage Indians. 3. But is there a ſufficient and ſaving Light in theſe who are ſpiritually dead? Epheſ. 2. 15. Or could that Light be a ſufficient inſtructer to Paul, when he thought verily he ought to do many things againſt the name of Jeſus of Nazareth, and in his following that Light within did conſent to Stephens Death? 4. How ſhould this Light poſſibly be known, when ſo oft ſtated in a direct oppoſition to the Light within others, who may reckon they have as much advantage for the ſame as they, if both be not brought to the Scripture for tryal? 5. Did this Light within give the Heathens a check for Idolatry, or could it let them ſee the alone way of being ſaved by that unconceiveable contrivance of the Goſpel? or reſtrain theſe from ſwearing to whom that moral prohibition of the third Command was never known? 6. The Scripture ſhews, that the natural man cannot diſcern the things of God, which to him are fooliſhneſs, 1 Cor. 2. 13. and that there is a neceſſity of the ſpirit of wiſdom and revelation, that the eyes of our underſtanding being enlightned, we may know what is the hope of our calling and what are the riches of the glory of his inheritance in the Saints, Epheſ. 1. 17, which none can ſay, lieth common to all. 7. From this bleſſed Record it is likewiſe clear how inſeparably theſe are conjoyned for the Churches conduct within time, the written Word without, and the Spirit within, for opening our eyes to ſee the Truths that are there: The Law without as the alone Rule and Pattern, and the ſame Law within as the Tranſcript bearing both one witneſs. 8. Is it not clearly ſeen alſo, that where reaſon hath been moſt refined, and the greateſt improvement of mens natural abilities, even there, The world through wiſdom knew not God, 1 Cor. 1. 21. And none among the Heathens have made greater oppoſition to the Goſpel than ſuch. Nor can an inſtance be given of any one among all thoſe, who by this Light, or by the furtheſt length gone in a right uſe of natural abilities, hath ever attained ſaving-grace, or a diſcovery of thoſe ſupernatural Truths revealed to us in the Word: nor could this Light teach Ariſtotle, that great Naturaliſt, to know the Worlds having a beginning, or reſtrain Cato, the greateſt Moraliſt that ever was among the Heathens, from being his own murtherer: For that Scripture John 1. 9. That is the true light which lightneth every man that cometh into the world, on which they ſeem ſo much to build, it is moſt clear, what is the plain and expreſs ſenſe thereof: That as no true and ſaving Light is but what muſt be derived from Jeſus Chriſt; ſo is he the alone Original, being truly God, whence every one that cometh into the world, is eniightned alſo with that Light of Nature and Reaſon.
Poſ. 2. Since this Light which ſeems to be their alone Bible, and the Scriptures of Truth are incompatible, we find them enforced to diſown theſe as the infallible Rule of Faith and Practice, and to own them but as an Hiſtorical rule only; and its Commands are but as Commands from the Letter, which oblige not, but in a ſilent poſture of heart to wait on an inward teaching of this Spirit. A Poſition, were it once admitted, we might then ſay the Chriſtian Cauſe is loſt: they who have fallen aſleep in Chriſt are periſhed, who knew no other way for founding both their Faith and Practice, but on the expreſs Letter of the Word; yea in what a ſtrange mould ſhould men frame a Religion to themſelves, if but once left to ſuch a Rule within, and not that given in the Scripture? But it's well the Holy Ghoſt ſpeaking to us there, taught never ſuch Divinity; but expreſly ſheweth, 1. That ſuch a rule the Scripture is, as is ſuited to make the man of God perfect, and is profitable for Doctrine, Inſtruction, &c. 2 Tim. 3. 16. 2. This is the Scriptures record, that in the whole of Religion we muſt betake our ſelves to the Law, and the Tiſtimony, as the alone rule and meaſure thereof, Iſa. 8. 20: and though ſtrengthning phyſical power, by which we are enabled to duty, is from the Spirit working by the Word; yet is it ſure, that all obliging power thereto is from the Letter of the Word alone: nor is the Spirit without this a moral Rule for our acting now, when the Canon of the Scripture is cloſed; but to obey we muſt found this, that it is intimated to us in the Word; and to be ſtrengthened in the inward man, for the ſame is the immediate work of the Spirit concurring therewith. 3. Is not the Scripture ſuch a Rule as is given to be the ſole Judg of all controverſies? To whoſe deciſion Chriſt himſelf refers the greateſt queſtion that ever was, whether he be the Son of God or not, Search the ſcriptures, for they teſtifie of me, Joh. 5. 38. 4. Did ever the Holy Ghoſt put ſuch a ſtile as this on his own Word to be a Hiſtorical Rule and dead Letter only; who ſo expreſly ſhews, that faith comes by hearing, and hearing by the word of God, Rom. 10. 14. as one active mean inſtrumentally concurring with the Spirit to beget the ſame; and how it is mighty through God for the caſting down of ſtrong-holds, and every hight and imagination which exalteth it ſelf againſt the Lord? But we known, this Honour doth the Spirit of God put thereon, that he ſtill moves, and acts according to the Word, as it moves and acts; nor does he make interceſſion within the Saints, or utter one groan, but according to the will of God revealed therein, Rom. 8. 26. But it is indeed not ſtrange, that to a dead Heart this is as a dead Letter; and ſuch who under a judicial ſtroke of induration have a Bar drawn betwixt them and the power of the Word. 5. Can theſe poſſibly find another rule for tryal of the Spirits, whether they are of God, but by the written Word, and to know that it is not the Devil in Samuels appearance they have met with, who is not now to learn that Art of transforming himſelf into an Angel of Light: Since it is ſo clear, there is the ſpirit of the word, 1 Cor. 2. 12. and a ſpirit which rules in the hearts of the children of diſobedience, Eph. 2. 2. a living ſpirit, 1 Kings 22. 22. and a ſpirit of error and deluſion, 1 John 4. 6? And is it not too known, ſo as the world cannot be in the dark here, How an enthuſiaſtick ſpirit leaving the Scripture, hath licenſed ſome to ſuch abominations as the Heathens would abhor, and from a pretended impulſe, hath the brother killed the brother?
Poſ. 3. However they ſeem to own the appearance of Chriſt in the fleſh, yet nothing can be more clear from moſt of their Writings, than how expreſly they turn the Hiſtory of the Goſpel, and the incarnation, death, and reſurrection of Chriſt into a meer diſpenſation and allegory; and upon the matter deny Jeſus Chriſt as a diſtinct perſon without us, and a Being ſaved by him who died at Jeruſalem, holding forth ſuch a view and pourtraiture of the bleſſed Redeemer of the Church, as muſt leave the world in a muſe how to take hold upon any Reality of the Goſpel, or to find Jeſus Chriſt, but in ſome airy, abſtract, and myſtick notion of the Light and Spirit within every one, which they thus confound as reciprocal terms: A deſign by which I may ſay, Satan does at no ordinary and common rate eſſay to ruine the Truth, whilſt by ſome high pretences to the Spirit he ſeeks to make us part with the expreſs Letter of the Word. 2. He doth thus eſſay to ſhake Chriſtians at the root, and in the great foundation of their faith, by putting the Goſpel in ſuch a dreſs as may put it beyond all poſſible underſtanding to know the ſame, or on what ſolid reality they can found their ſoul. 3. Thus doth he in a ſpecial way attempt to darken that great and moſt deſirable myſtery that ever was revealed to men, the Incarnation of the Son of God, that he is aſſuredly Man, and this no Allegory: (O! bleſſed he in whom the fulneſs of the God-head dwells bodily) as though it were ſome low and carnal diſpenſation, to know Chriſt and him crucified, but as he is within. But it's ſure, if any reality be in the Chriſtian Faith, and the whole myſtery of Godlineſs no deluſion, the Chriſtian Church will never debate, 1. That it is the ſame Jeſus who is preached unto the Gentiles, believed on in the world, that is received up into Glory, 1. Tim. 3. 16. and the connexion there indiſſoluble: nor can another true conception of him be poſſible, than what the Scripture hath given. 2. It is ſure, the literal ſenſe of the Word is no new diſtinct ſenſe from the ſpiritual, though by a different Light, and evidence underſtood; and this great Truth, That Jeſus the Son of Mary is the Saviour of the World, revealed within by the Spirit, doth found no other objective Chriſt, nor hath any different ſenſe from what is objected to us in the Letter; but is the very ſame, though ſeen with another Light, and irradiation thereof on the Soul. 3. We know there was no diſpenſation, nor Allegory meaned, Acts 5. 30. The God of our Fathers hath raiſed up Jeſus, whom you hanged on a tree, him hath God exalted to be a Prince, and Saviour; and that we muſt ſeek him elſe where than within, even he whom the Heavens muſt contain, till the time of the reſtitution of all things. 4. We have ſure warrant to ſay let him be accurſed, though an Angel from Heaven ſhould come to give another account of Jeſus Chriſt, than what we have in the Scripture; and that this is he, 1. Who was the Faith of the ancient Church, to whom all the types, and ſhadows under the Law did ſo expreſly relate, concerning whom the Prophets did diligently enquire, ſearching to what, or what manner of time, the Spirit in them did point, concerning his being revealed to the World, and the preciſe time ſet thereto. 2. He who hath paſſed into the Heavens, Jeſus the Son of God, and is ſtill there the glorious Object of our Faith and Worſhip. 3. He who ſurely was wounded for our tranſgreſſions, and hruiſed for our iniquities: the chaſtiſement of our peace was on him, and by his ſtripes are we healed, Iſa. 53. 5. O bleſſed, and unexpreſſibly ſweet Truth! that we know to be no notion or allegory; and that all theſe Sin-offerings and ſacrifices under the Law, pointing at this, were not the true Victim offered to God, but had a diſcernible reſpect to that one great propitiatory ſacrifice now offered up for the Sins of the people. 4. It was in truth, and an undoubted reality, that Thomas knew a Chriſt without, when his Maſter gave him leave to put his hand in his ſide; and when his Diſciples beheld his Being taken up into Heaven, whilſt a cloud received him out of their ſight; even the ſame Jeſus who ſhall in like manner come again at the laſt day. We know there is an unexpreſſibly near and ſpiritual Union betwixt Chriſt and his People here, which is undoubtedly ſure; and that as he is truly revealed within, ſo he leaves a reſemblance of himſelf on the ſoul, ſuch as neither the World, nor the Powers of darkneſs can ever put a counterfeit in his room; but ſuch is this Union, as his body here upon the earth, doth ſtill know her head to be in heaven, at the right hand of God, rejoycing in hope of that day, when they ſhall be tranſlated to that bleſſed place where he is, to ſee, and for ever wonder at that inconceiveable myſtery of the glorious God-head dwelling bodily in the man Chriſt.
Poſ. 4. This alſo is a part of the known Doctrine of the Quakers, That by no righteouſneſs without us, which Chriſt hath fulfilled in his perſon, we are juſtified, but by a righteouſneſs wrought within; and that there is no truth in Chriſts Satisfaction to juſtice, for the ſins of the Elect: but in this they are not alone, nor is it ſtrange, that in all times, now under the new Teſtament, men have been acted forth in a high degree of oppoſition to this head of the Imputed Righteouſneſs of Chriſt, even beyond other Scripture-truths; and that ſo great an aſſault is made to poyſon this Fountain, when of ſuch import to the Church, as it may be called articulus ſtantis & cadentis eccleſiae. But I muſt ſay, in this the Quakers ſeem to have taken the moſt effectual way, and have the advantage of others who own the ſame Doctrine with them, that they firſt eſſay to depreſs the credit and authority of the Scripture, without which their Cauſe is loſt, ſince nothing poſſibly can be more expreſs and clear than it is there; 1. That our high Prieſt hath entred into the holy Places, having obtained eternal Redemption for us, Heb. 9. 12. and is that ſacrifice, which being offered without ſpot to God pacifies all, whoſe blood alone could ſilence that cry that ſin hath for vengeance, having nailed that hand-writing of ordinances which was againſt us, and contrary to us, to his croſs, Col. 2. 14. and hath redeemed us from the curſe of the law, being made a curſe for us, Gal. 3. 13. 2. Is it poſſibly conceivable, if our ſin was imputed to Jeſus Chriſt as the Surety, and on him all our iniquities were laid; but there muſt be an imputation of his Righteouſneſs to us, and if the Debtor be acquitted by the Cautioners payment, and the fruit of Chriſt's Satisfaction at all redound to us, that it muſt needs be by Imputation of the ſame? Now it is clear, thus the Scripture reaſons; yea, I may ſay, with ſuch a plainneſs as it is ſtrange men can be in the dark here, without making it their choice. He was made ſin for us, who knew no ſin, that we might be made the righteouſneſs of God in him, 1 Cor. 5. 20, 21. and having fulfilled all Righteouſneſs, and ſo fully ſatisfied the Law, as Surety in our ſtead, as a common perſon repreſenting the whole elect Church; Muſt it not undeniably acquit thoſe at the hand of Juſtice, and be accounted theirs, who were then thus repreſented, and judicially one with him? 3. We know the Scriptures ſhew one great end of that bleſſed contrivance, into which the Angels with wonder deſire to look, is not only to manifeſt grace, but to declare the righteouſneſs of God, that he is juſt, and the juſtifier of them that believe, Rom. 3. 20. And no way could ever have been conceived like this, to make theſe two ſhine forth together in one and the ſame work, or how the Law and Juſtice could have had ſuch ſatisfaction as by this bleſſed Surety, who at once, and to the full, hath ſatisfied, beyond all that the united Obedience of Angels, and Men, though extended, and multiplied to Eternity, could ever have done. 4. Nor is it poſſible to ſuppoſe how works ſhould be concauſes with Faith in the Juſtification of a Sinner; ſince this acts only inſtrumentally, as the hand embracing that ineſtimable jewel of the Righteouſneſs of Jeſus Chriſt, as having a peculiar intrinſick aptitude, and fitneſs beyond all the Graces of the Spirit, for applying him to the ſoul. 5. Muſt not all ſerious Religion begin firſt at this great Truth of an imputed Righteouſneſs, ſince no acceſs can be to perform new Obedience, till we have got once from under the curſe of the Law, and be found that in another which we are not in our ſelves. It is a bleſſed and inſeparable tye, by which theſe are conjoined in the Scripture, which none may eſſay to divide, but upon that dreadful penalty of being ſhut out of all poſſible right, or claim thereto; that Chriſt is made over to be both our Righteouſneſs and Sanctificacation; yet ſo as the alone weight of our peace and acceptation with God muſt ſtill lye on what Jeſus Chriſt hath done for, and not what he hath wrought in us, but as it is an aſſured evidence of the former; our Faith being thus made diſcernable, and juſtified by works.
O what can thus influence ſo ſtrange an oppoſition to the Doctrine of Grace as is this day in the World, and to that unexpreſſibly ſweet, and excellent Truth of the Righteouſneſs of the Goſpel; the clear breaking up of which Light in theſe laſt times, hath been as life from the dead to the Church, after a long and dark night of Antichriſtianiſm had gone before to obſcure it. It is clear, the Holy Ghoſt hath indiſſolubly conjoyned our being juſtified by faith, and having peace with God through Jeſus Chriſt, Rom. 5. 1. And in this, I can atteſt ſuch as ever knew the ſenſible intimation of pardon, and what it is to have a ſpirit broken and wounded under the ſenſe of ſin, put under the hand of the great phyſician, and a ſolid cure thereunto; if this ever came in another way than by ſome clear, warming diſcovery, and ſenſible application of the Righteouſneſs of Chriſt; and that the alone ſure, and effectual way to heal, is by appplying his blood, and laying that bleſſed propitiatory ſacrifice as a ſalve thereto. But oh! what another thing is the power and efficacy of the Truth on the ſoul, than can be expreſſed in ſome ſcholaſtick notions about it? ſuch as brings a demonſtration of its certainty to thoſe who know it indeed, that all the diſputers of the World could never anſwer; yea I muſt ſay, if a poſſibility could be for ſuch a choice, as to carry Heaven by works of our own, I ſhould think it a ſad evidence of thoſe, whoſe heart did not warrant them to witneſs, that no choice could be to them here; but to this alone bleſſed way of being ſaved by the Righteouſneſs of Jeſus Chriſt, doth their ſoul cleave, and 'tis that which gives a more indearing ſight of Heaven, in holding the ſame only of him who hath purchaſed it for them, and them for it, by his own blood, which ſhall thus draw forth, and intend their love to the higheſt pitch for all eternity.
Poſ. 5. It is one of their known Tenets, that none ſhould move in the commanded … ties of a Chriſtian, but by ſome inward call and motion on their ſpirit, and that we ought to forbear, where this is wanting: but it is ſure, herein we are taught from the Scripture: 1. To have the command as the rule, and object of our Faith, and not any ſpiritual diſpoſition; nor is there a reſtriction thus ſhewed to the Church, when it ſo expreſly injoyns, pray without ceaſing, 1 Theſ. 5. 17. Truſt in him at all times, &c. Pſal. 62. 8. nor gives it any Latitude, to ſift our obedience upon the want of actual influence. 2. It is clear, moral Commands are perpetually obliging, though the breathings of God, and his immediate aſſiſtance be not in our power: But the wind bloweth where it liſts, John 3. 8. And though it's ever true, that it is in vain for one to riſe early, or eſſay any work without God, Pſal. 127. 1. Yet this argument ſhould then conclude for the Husbandmans reſtraining his plowing, and ſowing in the ſeaſon thereof, until he be ſure of the Lords joyning his influences with the ſame; ſince it's as impoſſible to ſow without the common influence of God, who is the firſt Cauſe, as it is to pray in Faith without the ſpecial breathings of the Spirit▪ 3. It is not ſuch Doctrine can darken the undoubted experience of all the Saints, whilſt nothing is more known to them than this; what ſingular advantage they have found in eſſaying duty under the greateſt indiſpoſition and deadneſs, and how oft ere they were aware, their ſpirits, with a bleſſed ſurpriſal, even to aſtoniſhment, have been revived and inlarged. 4. What aſſurance can men have the next hour, or to morrow, more than in the preſent time, of the Spirits moving on their ſouls, or that they ſhall be thus at a farther advantage, by waiting the call of the Word for duty, until they have ſome inward call and motion thereto.
Poſ. 6. Though theſe men pretend to own Teachers of their own wav, and mould, ſuch as they ſay are commanded by the eternal Spirit to that work; yet do they expreſly deny a fixed miniſtry in the Church, with a mediate call thereto, or any Scripture-inſtitution thereof. But I confeſs, it needs be no wonder, that ſuch, whoſe great intent is to deſtroy the City, have the firſt and ſoreſt thruſt at the Watch-men, and that in ſo ſtrange a manner, their rage and paſſion ſhould burſt out againſt the faithful Miniſters of Jeſus Chriſt, whom by all poſſible means they ſeek to withſtand in their work; ſince the more enforcing convictions there are of the Authority of God, and his Power with them, the more does their pain and torment turn them inraged; though in this they are ſuch a ſight, and ſhould be to us, as calls for ſome ſad and compaſſionate reſentment, when there ſeems no acceſs to convince thoſe, who do but expreſs the greateſt cruelty againſt themſelves, in making them the But of their wrath and revilings, who before the Lord dare ſay, they have no other revenge, but how to pluck ſuch out of the fire, and if poſſible, reclaim their ſoul from periſhing: But who is that Party here, againſt whom they thus quarrel? ſure it is not the Miniſtry ſo much as the Scriptures of Truth, in which it's expreſs warrant is too clear: and there's no poſſible acceſs to debate. 1. That ſuch a marvelous erection of the Church as a politick body is undeniably there ſhewed, with its peculiar offices and ſervice, and a fixed Miniſtry thereto. 2. That this Miniſtry given by Jeſus Chriſt is a perpetual ſtanding ordinance in his houſe to the end of the world, Matt. 28. 20. Epheſ. 4. 11, 12. 3. That it lyeth not common, but hath a peculiar guard, and hedg ſet about the ſame; For no man taketh this honour to himſelf, but be that is called thereto as A…ron, Heb. 5. 4. And what this calling was, is told us in the firſt verſe, that he was taken from among men, and ordained for men, in things pertaining to God. 4. Not only is this Miniſtry, and it's perpetual uſe held forth, but we ſee alſo a mediate call thereunto by the Church, 2 Tim. 2. 2. The things thou haſt heard of me before many witneſſes, the ſame commit thou to faithful men who may be able to teach others. Where not only the calling Authority, and Power is expreſs, but a neceſſary cognition by the Church of the fitneſs and qualification of thoſe who ſhould be ſet a-part to that work. 5. I muſt here add, ſince there is no poſſible acceſs to deny that convincing ſeal, which in all ages Chriſt hath put to this Miniſtry, that they ſo much revile; I may ſay, without giving a lye to the Holy Ghoſt: In theſe marvelous effects it hath had on the World, to ſave them who believe, which a Divine immediate power accompanying the ſame, could only effectuate; and how? by the ſimplicity of the Goſpel, and fooliſhneſs of Preaching, have the moiſt ſavage and rude been tamed; the Conſcience of the moſt daring and ſtubborn Enemies of the Truth forced to tremble under the conviction of an Authority more than humane join'd with it; yea, which none can debate, by this way was the Pagan-World turned Chriſtian.
Poſ. 7. It is known at what rate they diſown, and revile thoſe great Scripture-Ordinances of Baptiſm, the Lords Supper, the Obſervation of the Sabbath, and reading, or hearing of the Word preached, as being carnal, and Commands of the Letter: In which, I confeſs, the Devil knows his game, and could have taught no more effectual way to gain Proſelites, than by ſuch a mould of Religion ſuited, and pleaſing to the fleſh: but they muſt not think it ſtrange, 1. That their Bible is no guide to us, I mean the Light within, ſo much cried up as a ſufficient Rule; and when the Holy Ghoſt prefers the Scripture as more ſure, even to an immediate voice from Heaven, That the Chriſtian Church gives it a preference to any voice that can ſpeak within the Soul. 2. I am ſure, it cannot be known, why Chriſtians ſhould part with thoſe Ordinances injoyned by the expreſs Authority of the great Law-giver, upon ſuch unqueſtionably moral and perpetual grounds, and not part with the whole Scripture of God alſo. 3. Why do they not alſo lay aſide thoſe ancient Ordinances of eating, and drinking as carnal? I am far from intending a jeſt here upon ſo ſerious a ſubject; but does the enforcing neceſſity to keep up their natural Life, let them know the perpetual uſe of the ſame as a duty? and is there not a ſure ground to know that none can be a Chriſtian in earneſt without an indiſpenſible neceſſity of thoſe bleſſed Ordinances of the Goſpel, for their ſpiritual life; to keep cloſe by the foot-ſteps of the Flock, and to feed among the ſhepherds Tents, by reading and hearing of the Word, a ſpiritual obſervance of the Sabbath, and that great ſealing Ordinance of the Lords Supper? Nor know we another way of getting beyond thoſe Ordinances but one of two, a being ſafe landed, through grace, in Heaven, even there where no Temple is; or a judicial arreſt, from the Lord, of Induration, which may be truly ſaid to be an entring into the very Suburbs of Hell, even in this life.
Poſ. 8. Such is the Doctrine of this Party, as expreſly owns a perfection in this life to be attained; in which if they intend only a perfection in kind, which is indiſpenſably neceſſary to the loweſt ſize of a Chriſtian, or a being perfectly juſtified, and compleat in Chriſt, we believe the ſame alſo: but ſince they have no reſerved ſenſe here, nor hide their intent and meaning, that a perfect freedom from ſin is in this life to be attained, I muſt then ask, 1. To which of all the Saints in the Scripture will they turn? Who knew ever ſuch a thing? ſure not to Moſes, unto whom the glorious God ſpake face to face; not to that beloved Diſciple, who leaned on Chriſts boſom; not to him who was caught up into the third Heaven; whoſe ſore wreſtlings, and groans under a body of Death are to this day on publick Record, in the Church. 2. Did the Church know any ſuch thing in Iſaiah's time? But we are all as an unclean thing, and all our righteouſneſs is as filthy rags, Iſa. 64. 6. or in thoſe pure Primitive times of the Chriſtian-Church, if we ſay we have no ſin, we deceive our ſelves, and make God a liar, 1 Joh. 1. 8.
3. Why are ſuch obſervable failings recorded in Scripture of thoſe to whom the Holy Ghoſt did bear that witneſs, that they were perfect in their generation, ſuch as Noab and Job? Is it not to ſhew what perfection that is which the greateſt of the Saints can attain here? 4. Nothing is more clear from the known experience of the Saints than this, that the greateſt Hights in Chriſtianity have ſtill kept them moſt low, under the humbling ſenſe of a Body of Death, and that contrariety between the fleſh and the ſpirit, which doth never ceaſe, until Death once decide that ſtrife: but were any ſuch thing attainable here, I am ſure, none more viſibly contradict its Truth, than this Party, and are at a greater diſadvantage to pretend thereto, except wrath, paſſion, reviling of others, in the moſt reproachable ſcurrilous terms that can be expreſt, be ſome part of tht perfection they mean.
Poſ. 9. It is their profeſſed Doctrine, that the ſoul is a part of the eſſence of God without beginning and infinite: A ſtrange Poſition, that the Heathens, whoſe ſole guide was the Light of Nature, in their ſearch of the ſouls Original could have no confidence to own; though theſe things we know to be undeniably clear, 1. That the ſoul of Man is one of the rareſt pieces of the Creation of God. 2. That in its frame it is a ſimple, immaterial, and active ſubſtance, which is not compounded of Principles, and therefore can be reſolved into none. 3. That the ſoul hath no cauſe of Corruption from any oppoſition of contraries, as the body hath, through the prevalence of heat or cold: but to aſſert its being infinite, and without beginning, is a blaſphemy almoſt beyond Preſident, even among thoſe whom the Devil hath moſt viſibly acted forth againſt the Truth; ſince, 1. This is the incommunicable propriety of the glorious God alone, from whom, and for whom are all things. 2. This does deny the Creation of Man, of whom the ſoul is the nobleſt part; for to be created, and infinite imply the greateſt contradiction, and are terms incompatible. 3. Thus a part of the eſſence of God ſhould go to Hell, and the ſouls of the damned there muſt have the ſame Prerogative with the great former of all things, to have had a duration without beginning. I confeſs, this Principle, as moſt of their Doctrine, is ſuch as might make them Quakers in earneſt, and cauſe their Conſcience to tremble with horror and amazement, if upon any ſerious reflection they could ſee how ſad a ſubject the Truth of an immortal ſoul, and its being for ever, it to ſuch whom the Devil hath ſo far got under his Command and Power, as thoſe viſibly are at this day.
Poſ. 10. This they profeſſedly own alſo, That not the ſame individual body is raiſed again, which is laid in the duſt: but there is a change thereof in ſubſtance, as well as in qualities; which is no new opinion, but what was the Hereſie of the Marcionites, and the Valentinians of old: but according to the Scripture it is clear, 1. That there ſhall be a transforming of thoſe vile bodies at the reſurrection, to be faſhioned after the glorious body of Chriſt, Phil. 3. 21. and no forming of a new one, which could not poſſibly be underſtood, if the ſame numerical body ſhould not be raiſed; and that this change here is but in qualities, not in ſubſtance. 2. If the reſurrection of the Saints be conformable to the reſurrection of Chriſt, then muſt it be the very ſame numerical body, that is raiſed up from the dead, and not another. 3. This was not Job's teſtimony only, but the Holy Ghoſt's ſpeaking in the Scripture to us, what was his aſſured hope herein, that though worms deſtroy this body, yet in his fleſh ſhould he ſee God, whom he ſhould ſee for himſelf, and his eyes behold, and not another, Job 19. 26, 27. 4. We may humbly adventure to ſay, it is ſuitable to the holy and unſpotted Righteouſneſs of God, that the ſame very body which did accompany the ſoul here in the pain and labour of duty, and under much tribulation for the Truth, ſhould be its companion in Glory; that thoſe who ſtrove together, and run in one race, ſhould be both intereſted in the ſame crown and reward; and the ſame body alſo, which was the ſouls Organ and Co-partner with it, in committing of ſin, ſhould partake alſo of that puniſhment after the reſurrection.
One thing farther I muſt here add, in which they ſeek to make themſelves remarkable to the World, by theſe auſtere appearances of Mortification and ſtrictneſs, in denying all civil reſpects to others, which they ſeem to intend as a viſible badg of their prefeſſion; but if this be a matter of ſuch weight, whereon ſerious Religion and Mortification to the fleſh leans ſo much, as they would have us believe; it is then clear, 1. That the Popiſh-Capucchins, and Mahumetan-Dervices, to whom this way hath ſo viſible a reſemblance. can ſufficiently pretend to, and contend for a preference. 2. Then the Chriſtian Church muſt take a new Copy, and have no regard to the Example, and deport of the Saints this way in Scripture; ſuch as Nathan the Prophet, of whom the Holy Ghoſt records, when he came in to the King, he bowed himſelf to the very ground, 1 Kings 1. 23. Or the Apoſtle Paul in his expreſſing himſelf to Feſtus and Agrippa, Acts 26. 25. Or Luke the Evangeliſt in the deſignation he hath of Theophilus, Luke 1. 31. 3. If a conformity to this mode and way, muſt be an eſſential requiſite to Religion, we muſt quit the Scripture-Rule alſo, Lev. 19. 32. Thou ſhalt riſe up before the boary head, and honour the face of the old man; the reaſon of which Precept is undeniably moral, and founded upon immutable grounds; and that Rom. 13. 7. Give honour to whom honour is due: nor does this ſuit the Apoſtles Rule, and practice in things indifferent, I was all things to all, that I might gain ſome; which would be far from denying an humane civil deport to others, where this might be gaining. 4. But oh! what amazing confidence is this, for thoſe who find it eaſie to turn the great Realities of the Goſpel, and moſt expreſs inſtitutions of the Word, into a ſhadow and allegory, yet to lay ſuch a ſtreſs of duty on an outward geſture? Do they think the World is ſuch as they may impoſe upon it what they pleaſe; and hath ſo far loſt reaſon, though there were no ſenſe of Religion, as not to diſcern ſuch an impoſture?