Quakers Principles Quaking, Title page – To the reader
QVAKERS Principles Quaking: OR, Pretended Light proved Darkneſs, and Perfections found to be greateſt Imperfections.
In an Anſwer to a written Paper, ſubſcribed with the Name of THOMAS HOLME, and ſcattered through the Country about Liver-pool in Lancaſhire.
Modeſtly Propounded by Ralph Hall, an affectionate Lover of Truth, Admirer of ſincere ſaving Light, ardent deſirer of perfection.
Iſa. 5.20.
Woe unto them that call evil good, and good evil, that put darkneſs for light, and light for darkneſs, that put bitter for ſweet, and ſweet for bitter.
Jude 10.
Theſe ſpeak evil of what they do not know.
LONDON: Printed by R. I. and are to be ſold by Edm. Paxton, neer Doctors Commons, and Tho. Parkhurſt, over againſt the great Conduit in Cheapſide. 1656.
Unto the Chriſtian Reader, eſpecially the Inhabitants about Liverpool, and Walton in Lancaſhire.
Courteous Reader:
IF thou haſt been in any meaſure ſenſible of the World, age, and time of the Church, in which we have our being, and ſeriouſly obſervant of the Diſpenſations of Providence ſuitable to the ſeaſon, thou canſt not but have ſeen Gods ſeverity, and Satans ſubtilty as much acted as in any Age of the World; Gods ſeverity in perm…tting, and ſilently indulging; Satans ſubtilty, in ſeducing the ſimple, and ſuch as embrace not the truth in the love of it, 2 Theſ. 2.10. and ſubjecting the Church to exceeding great diſorder and confuſion, and that under the ſpecious pretences of Light, Reformation, and Liberty; Gods ſeverity in ſetting aſide the Authority both in Church and State, which ſhould have been as an hook in the noſtrils, and bridle to the tongue of evil inſtruments; Deceivers, going about to deceive, and compaſſing all places to decry the Truth and Ordinances of God; Gods ſeverity in with-drawing his diſcerning and eſtabliſhing Spirit, and giving men up to the vanity of their mindes, to ſtrong deluſions, nay and to a reprobate ſenſe, not to diſtinguiſh between good and evil, falſe and true, but to be carried Captive at the pleaſure of the Prince of Darkneſs, and to determine this ſad eſtate, an eſtate of glorious and Saint-like liberty; yet in all this Gods ſeverity hath not ſo much appeared as in the late upſtart Quakers, by whom the Devil comes in ſtealingly into the Field, ſetting aſide his uſual ſubtilties in down and direct terms, to damn all Sacred Order and Ordinances of God, under no pretence taking with a rational man, much leſs an underſtanding Chriſtian, Whilſt the bare wordie out-cry of a light within you (without any the leaſt diſcovery of its form, matter or property, nay with the concomitancy of the moſt palpable acts and effects of poſitive darkneſs that can be imagined) is the chief and only way, the ſum and all of the arguments urged to call from the Church, truth, and Ordinances of the Goſpel, unto a meer Phrenſie, and fanatick ſpirit of rayling and reproach, yet now to us, how do they prevail too too much with too too many?
Concerning theſe unhappy Quakers many things have been written, not ſo much in order to their conviction, who neither own, nor acknowledge any common or certain rule, nor yet with any meekneſs and ſilent ſubmiſſion yeeld their ears to inſtruction, nor yet are ſound in mind, but have ſubdued that very rationall power with which God and Nature hath indued ſome, unto that ſad and deluſive power with which they are poſſeſſed, inſomuch that we may ſay of them, as one in another caſe, Hoc genus hominum ridere ſoleo non odiſſe, they are to be pittied, not hated; they are to be prayed for, not preached unto; for the Devil which poſſeſſeth them, is ſuch as can be caſt out by no other means ſave faſting and prayer; and indeed amongſt other grounds of our compaſſion, this is not the leaſt, that they enjoy too much liberty, to expreſs and increaſe their madneſs, that though their ſpirits are ſubject to a Bedlam temper and diſpoſition, men will not ſhew them ſo much pity as to ſubject them to Bedlam Diſcipline.
But theſe things were written for the prevention of others, who by Gods grace are yet ſound, not only in the faith, but minde, that they may be defended againſt the force of ſo ſimple a deluſion, which muſt needs prevail more by enchantments then enlightening arguments, the which they do not at all urge, and therefore pretend to be ruled by a light within them, and appeal to no other Judge ſave the light within them, and ſo by an obſcure kinde of Chymiſtry reſolve all into light, which is no other than the very word light, without any formal being, or properties peculiar to real light. For to expoſtulate with thee (Courteous Reader) concerning this their ſo much cried up light within them, conſider, is it light proper, or Metaphorical? Is it in it ſelf by way of ſubſtance a body of material light, or ſomething that in its operation doth ſo much reſemble light, that it is ſo denominated? if the former, the Sun and Moon, thoſe material ſubſtantial lights of Heaven are of no uſe to them, and much charge expended in Candle-light will be by them ſpared; nay and their very being and motion muſt be conviction and direction to all ſuch as live but under their Horizon: but if the latter, viz. Metaphorical light, for their convincing, directing Principles and power, then is their light, the light of Nature, or grace? if the light of Nature, what have they above others, how can they cry up perfection? have they any thing that is not common to men as men? (viz. ſome ſparkl…ngs of light which eſcaped the ſad blaſt of mans fearful …all) the which dictateth ſeveral directions to duty to men, and ſome towards God diſcovereth ſome things as falſe, and evill, other things as true, and good to be embraced, and purſued; if this be the light they call men to follow and obey, what have they that Turks, Jews, and Pagans do not enjoy? Why ſhould they boaſt of perfection? is not this light too weak to diſcover and comprehend the deep things of God, and myſteries of Salvation? yet by the principles of this light they preach to others, the pureſt whereof is, Do as you would be done by, owe no man any thing, repent, and the like morall precepts; as alſo by their practice whereon they ground their imagined perfection, proudly chalenging men to charge them with diſhoneſty or diſorder in the uſe of the Creature (from which they ſuperſtitiouſly abſtain) This ſeems to any rational man to be the light they do ſo much advance, and pretend unto.
If this be the light they cry up, I ſay it is a light though a weak one, it will diſtinguiſh objects, and dictate Duties, though darkly; and I heartily wiſh that pretenders to higher light would more obſerve this than they do; ſure I am, the juſtice of Ariſtides and Fabricius may reprove the injuſtice and diſhoneſty of many Chriſtians, enjoying this light, enlarged and made more bright by the light of the Goſpel, and if but according to the principles of this light they would reduce men to Morall vertues, let them rightly diſplay the beams thereof, and I ſhall deſire they may meet with many Proſelytes, but whilſt they publiſh this light to others, I cannot but obſerve they darken it themſelves, they darken it by their diſorderly expreſſions, declaring things in general terms, not defining the nature of them; doth not the incongruity of their expreſſion, the inconſiſtence of their Sentences, each one other multiplying words in an undigeſted, immethodical heap, leave all men in the dark, what they mean by their light, whilſt they are to them that hear plain barbarians, A vox & praeterea nihil, and doth not Nature teach to ſpeak in order, and method, Principles in which to be inſtructed? doth it not count him the moſt elegant Orator who ſpeaks ſo diſtinctly and plainly, that the beams of light from him may be ſeen and acknowledged by all? did not Nature call Heraclitus foreign the dark Philoſopher, for rendring Obſcura per obſcuriora, loſing a Principle in a cloud of obſcure inſignificant words? nay and doth not their practiſe (which ſhould be the clear comment on their Principles) render them much more dark, or rather diſtaſtfull as acts of darkneſs, ſo detected by the very light of Nature; what will you ſay to their altogether decrying Gods outward Worſhip? doth not Nature it ſelf direct to ſome acts of Worſhip, to an acknowledged Deity? only their light renounceth it. Is it Light that leads to the diſreſpect of all ſuperiours, neither to give them honour in words or geſture? was not the Fifth Command ingraven on the heart by Nature? Teacheth it no… all men in the World to obſerve that order which God hath ſet among men, and give to every man that civil honour that is due unto them, by reaſon of age, place, or quality? The light of Nature bluſheth at their rude Language and behaviour? and beſpeaks them beaſts of darkneſs, rather than ſubjects of any diſtinguiſhing light; Doth the light of Nature give liberty for women to be common controulers, and ordinary ſpeakers? Is not ſilence the duty impoſed, and Property adorning that Sex? will not the Heathen reject the Religion which is inforced with feminine voyce and ſtile? finde you them not without natural affection to their Husbands, and Children? not only in a neglect of their time and callings in idleneſs, following the pretended light within them, but alſo wickedly leaving them, and wandring from Country to Country, from Nation to Nation, in a rabid and ſavage way, to advance the pretended light within them? theſe and the like acts of moſt groſs and palpable darkneſs are ſo obvious to every obſervant eye, that they ſeeing them cannot but bluſh if Natures weak and vitiated eye be but half open, and I cannot think that there needed any more pregnant or perſwaſive argument to ſtay thee from cloſing with their deluſions, than a plain Hiſtorical repreſentation of their works of darkneſs, ſo directly contrary to the light of Nature.
But their light pretends it ſelf to be that of Grace, and if ſo, how was it acquired how is it approved? They have indeed by Providence been caſt into Goſpel-times, and places, and ſo know the Scripture, and its phraſes, but by it they gained not this Light; for the Scripture, they diſown and decry, they muſt needs then have it by ſome extraordinary infuſion, and this certainly is not from the ſpirit of Truth and Light; for beſides that it enlightens us, in and by the Scriptures it brings into the ſoul a Light that doth clearly diſcover the object, and irradiate the Organ, a Light that doth diſpel all diſorder and confuſion, diſtinguiſhing things that differ, defining things that exiſt, declaring duties, and detecting ſins, with a conviction irreſiſtable; it is to be feared, nay poſitively affirmed, that this Light, ſo full of confuſion, darkneſs, and diſorder, is no other than the enlightnings of the Prince of Darkneſs, darting out Scripture words without either ſence or reaſon, and ſuited to the ſeducement of a people to whom by providence Scripture-language is grown natural, that no deluſion will down with them that ſavours not of it.
This will appear more certain, if you conſider how this Light is approved, and here conſider what are the properties of it, what object doth it diſcover? what duty doth it direct? what real evil doth it detect and convince of? as to the former, it doth not ſo much as pretend to them, by either propounding any object, or preſcribing any duty more than the Light, without deſcription, and heeding it without any rules of direction; ſo that it gives you no center, or ground to hope, no counſel to the ſoul, nay ſo farre is this Light from directing unto, that it diverts the ſoul from every duty, the ſubjects of it, ſanctifie no Sabbaths, ſeek not God at any time in prayer, crave not ſo much as a bleſſing on their meat and drink; but in a word, throw off every act of religion as a work of darkneſs; the only property of Light to which it doth pretend is that of reproving and convincing of evil, and if the matter reproved, and manner of reproving beſpeak it not to be poſitive darkneſs, let the ſons of Light judge.
1 As to the matter reproved, Is it not generally the very Worſhip of God, and duties of Chriſtianity, that the which every rational enlightened Christian muſt needs ſee to be preſcribed by Jeſus Chriſt, and declared in the Scriptures? Is it not the Sabbaths, ſolemn aſſemblies of God and his people? Is it not Prayer, Reading, Hearing, receiving the Sacraments, &c. even all the practices of Piety they decry, inſomuch that we cannot but ſee them obnoxious to that ſad woe denounced againſt ſuch as call good evil, evil good; light darkneſs, darkneſs light; in a word, they decry thoſe things that Sathan durſt not have ſpoken againſt, had he not prepared the ſpirits of men by a ſpirit of Scepticiſm, having brought them to ſuch an equipoiz, that a very calling light darkneſs, and darkneſs light may caſt the ſcales, ſo that indeed we have cauſe to ſay of their reproofs, as Auguſtine in another caſe, Nos non curamus de eis qui reprehendunt quae non comprehendunt, We regard not their reproofs, for they blame what they do not underſtand, and are justly to be branded with the Apoſtles note of Seducers, They ſpeak evil of things they do not know, Jude 10.
2 As the matter of their reproof, ſo the manner in which they mannage it, manifeſteth it to be darkneſs, enmity at light, for they condemn as Judge without any convincing Arguments, or Demonſtrations; thou lyeſt being their form of reproof, and only forcible reaſon of conviction; they are confuſed, blaming every thing, but convincing of no one; the whole fabrick of Religion is the cloud of darkneſs they ſtrike at, they diſtinguiſh nothing at denoted guilty, and to be demoliſhed. They curſedly rail, rather than convincingly reprove, for it may be ſaid of them as Munſter notes of the monſtrous men in India, Non loquntur ſed latrant, they do not ſpeak but bark; by poſitive Aſſertions, reproachful Epithites, rayling Speeches, conquering the modeſt and civil, and indeed by their black mouthes become like the Baſilisk, killing the Birds of the Air in their very flight, by their very breath; for if once reaſon begin to traverſe their black Indictments, thou art Carnal, Antichriſtian, Devils, and the like, muſt ſtay the Proceſs, and confirm the ſentence.
Many ways I might manifeſt the darkneſs of their pretended light, but I muſt not now ſtand on an Hiſtory of them, but leave them to the view of their carriage, the witneſs of ſuch who have been ſeduced by them, and the writings of ſuch as have withſtood them, amongst which I here commend to thee this ſmall Tract, written in a plain, ſimple, and ruſtick ſtile, like unto its Author, a plain ſimple country-man, in a private Calling, poſſeſſing an honeſt heart, and publick ſpirit, filled with zeal to plead the Cauſe of Truth to his power, and to prevent his Country-men and Neighbours from being ſeduced by this Fanatick Generation, and following a plain Ignis fatuus into a wilde Wilderneſs of pretended light within; only before I part with thee, give me leave to preſcribe to thee theſe few Rules for thy preſervation.
1 Set Reaſon in its Throne, I mean not reaſons Dictates, which yet as thou art a man thou muſt obſerve and follow, though they are too ſhort to guide thee to Heaven; but the rational faculty and power of diſcerning, diſcourſing, and determining things which God and Nature hath given thee; for obſerve, the Devil blindes this Eye, and dethrones this Judge, when he advanceth this pretended light: when you are mad you may be brought to any thing.
2 Stick cloſe to Scripture, as the Light unto thy feet, and Lanthorn to thy paths, by this the light exhibited by Chriſt and his Apoſtles was manifeſted, and by this the Spirit of Light will be judged; whilſt Reaſon doth ſit Judge, ſee that it ſentence by the Law of Scripture; therefore in the right uſe of Scripture ſee that thou do own and embrace,
Firſt, Scripture ſentences, not words, this ſort of men do ſpeak words, and but words, leaving ſentences, and ſo making the Word of God of none effect.
Secondly, Senſe of Scripture, not meerly ſentence, the ſentence may be figurative, and to be underſtood otherwiſe than the words do ſimply ſhew, as, This is my Body, and other like expreſſions do evidence.
Thirdly, Senſe rationally inferred, as well as poſitively aſſerted, reaſoning from the Scripture is ſuitable to an enlightned rational being.
Fourthly, Senſe plainly flowing from the ſcope and circumſtances of the text, not ſtrained by alluſion unto Allegories, and the like.
3 State to the Soul ſtanding Principles of Chriſtianity, ſee ſome things to be true, and out of all controverſie not to be admitted to debate, but retained with all reſolution againſt all temptation, know that a Sceptick is a Quakers Gentleman-uſher.
4 Shun their Society, eſpecially ſolemn Aſſemblies; how ſhouldeſt thou chuſe but learn a leſſon in the Devils School if thither thou reſort day by day? if their air bee infectious, and Inchantments only Spiritual, (which on good ground, and I beleeve experience too, are found to bee natural,) canſt thou accompany with them without danger? it was once the Churchesery, Cant. 1.7. Why ſhould I turn aſide by the flocks of thy companions?
5 Sue by fervent prayer for the ſpirit of a ſound mind; now that thou art faln into a fanatique age, prize the many helps thou haſt to keep thee in thy wits, and know that ſpirit of ſobriety is the bleſſing of God, but thereby effected, in ſpecial uſe this Tract unto its eſpecial end, and that thou by it, and helps of the like nature may be delivered from the error of the wicked, is and ſhall be the conſtant prayer of
Thine, in and for the truth of the Goſpel: Zach. Crofton. April 17. 1656.