Confutation of the Quakers, Section 10
SECT. X. The Quakers doctrine tendeth not to destroy ſinne, although they raile againſt ſinne; and how they deſtroy the true doctrine of Sanctification.
I finde by experience that one great temptation, that induceth weak and ungrounded people to retain ſome good opinion of the Quakers, is, becauſe they ſpeak againſt ſin vehemently, condemning pride, covetouſneſſe, drunkenneſſe, &c. can theſe men be ſo bad (ſay they) and ſuch enemies of Chriſt, when they write and ſpeak ſo many good things, and cry out ſo much againſt ſin? Theſe people who thus argue, are little acquainted with the ſubtilties of Satan, who can transform himſelf into an Angel of light; and with the craftineſs of ſeducers, who can pretend themſelves Miniſters of righteouſneſs, 2 Cor. 11.13, 14, 15. that they may the rather deceive. If Satan and his inſtruments ſhould appear ever in their colours, as enemies of Chriſt and holineſſe, who would be deceived by them?
I ſhall therefore in the next place (for the ſake of ſuch) ſhew how little theſe mens doctrine conduces to the deſtruction of ſin, and how they ſubvert the true doctrine of Sanctification. This will appear in the enſuing particulars.
1. They deny the efficient cauſe of a principle of Sanctification, to wit, the Spirit of grace and regeneration, 2 Theſ. 2.13. Rom. 15.16. Tit. 3.5. which is given to the people of God alone, and not to all men in the world, 1 John 4.13. 1 Theſ. 4.8. Rom. 8.9. John 14.17. Jude 19. and (with the Papiſts and Pelagians, thoſe enemies of ſpecial grace; and advancers of the power and ability in man) they make a common light or principle put into all men in the world ſufficient to converſion and ſanctification, if men heed the ſame. This is clear from all their writings. See Nailer, Glory from the North, p. 2, 3. where he bids people mind the light in their conſciences, and it will lead them to perfect day (fooliſhly pretending this to be that the Apoſtle, 1 Pet. 1.19. bade them take heed unto) this (ſaith he) will ſhew you all your ſins, and bring you out of them, bring you to repentance, and lead you to juſtification, peace, &c. and he ſcoffs at thoſe that pray for further light or grace, ſaying, this being minded and heeded is ſufficient, &c. See Trial of faith, p. 6, 7. where they affirm, that light in the conſcience, that all men have, will lead men to repentance, and newneſſe of life; and if heeded, will crucifie their luſts, and bring them out of the pathes of death into the way of life, &c. If this be ſo, what neceſſity is there then of faith in Chriſts blood for Juſtification and life? what need of a work of regeneration, and the ſending the Spirit of Chriſt into our hearts for our Sanctification? it was before ſhewed all men have not the Spirit of Chriſt in them; but theſe men neither regard the blood of Chriſt for Juſtification, nor the Spirit of Chriſt for Sanctification, as is evident from their words before cited. But now becauſe we are fallen upon their great and principal doctrine, the ſufficiency of the light in the conſcience to lead men to Juſtification, Sanctification and Salvation; (for the ſumme of all they hold forth may be reduced to this, Look to the light within you.) I ſhall a little diſcuſſe that point, what the light that all men have in their conſciences, is, and whether it being heeded, is alone available to juſtification, Sanctification and Salvation. I ſhall ſpeak to this great queſtion clearly and fully in theſe three particulars.
Firſt, There is a light which God hath enlightned every man in the world withal, even the light of underſtanding and reaſon wherby man is diſtinguiſhed from the beaſts & irrational creatures; and this light may be called the light of Jeſus Chriſt, becauſe coming from him as Creator, and thus may the light of the Sun be called the light of Chriſt, for he made it; and the life of beaſts be called the life of Chriſt, for he gave it to them; but what is this to that ſanctified ſaving light and life communicated from Jeſus Chriſt to his people as their Head and Redeemer in their regeneration, to fit them for enjoyment of God, and communion with him in glory? it is of this common light of underſtanding (which Chriſt as Creator gives to all men) that that Scripture, John 1.9. ſpeaks of; for in v. 10. mention is made of the creation, the world was made by him, and the ſcope of the Evangeliſt in that place is to prove Chriſt to be God (which the Hereticks of thoſe times denied) and what fitter argument to prove it, then his creating the world, and giving life to the creatures, and light of reaſon unto man? Now, this light of reaſon, though it be an excellent gift of Chriſt, for by it man excels other creatures, yet to diſtinguiſh it from that ſpecial illumination of Gods Spirit in converſion and regeneration, we call it the light of nature, (gifts of nature as well as of grace, being from God and in themſelves good.) And the Scriptures give the ſame name unto it, 1 Cor. 11.14. that light in men that condemns long hair, is called nature; and that light and power whereby the Gentiles (who had not the Law of Moſes) did the things contained therein, is called nature, Rom. 2.14. how vainly then do theſe men cavil againſt us, for calling this the light of nature, ſeeing the Scriptures ſtile it ſo as well as we?
Secondly, This common light of underſtanding and reaſon with which all men in the world be endued (called the light of nature, becauſe connatural with man) is not ſufficient to enlighten men unto converſion and ſalvation, unleſs an higher and ſupernatural light be communicated to them; this hath been formerly maintained againſt Papiſts and Pelagians, the enemies of Gods grace; and I maintain it againſt the Quakers by theſe reaſons.
(1) Conſtant experience ſhews it evidently amongſt thoſe Nations who have had no other light but that in the conſcience, and wanted the preaching of the Goſpel and ſaving illumination of Gods Spirit; not one amongſt them was ever known by that light in them, to have attained to the knowledge of Jeſus Chriſt (without which there is no ſalvation,) the very Name of Chriſt they have been ignorant of, much more ignorant of the myſteries of his incarnation, death, ſatisfaction, of the new Covenant founded in his blood, &c. but they have worſhipped falſe gods, devils, &c. how then is this light ſufficient which never ſufficeth to convert and ſave any one to this day?
(2) The Scriptures ſhew in many places the miſerable condition of ſuch people as have not the preaching of the Goſpel amongſt them, they are in darkneſſe and the ſhadow of death, Mat. 4.16. under the power of Satan, Act. 26.18. without God, without Chriſt, without Hope, Eph. 2.11. and they cannot beleeve in Christ without hearing of him by a preacher ſent, Rom. 10.16. Sure then the heeding of the light in the conſcience was not ſufficient to their Sanctification and Salvation.
(3) Let it be conſidered what knowledge in the things of God men may attain by the light in their conſciences, and what they cannot attain without an higher light, and hereby the inſufficiency of this light will plainly appear. The Apoſtle Rom. 1.19. ſhews that there is a foreign in the heathens; that want the preaching of the Goſpel; ſomething of God they may know, from an impreſſion upon their hearts, remaining after the fall; When an enemy demoliſhes a City, ſome foundations of houſes remain; ſo ſome relicks of knowledge and principles of good remain in man after the ruines of Gods image in him, and he may improve this knowledge further by the works of God which are ſeen, and may know there is a God, that this God is a powerful, wiſe, holy, merciful, juſt God; that he is to be worſhipped, feared, loved, and ſerved by man; that groſſe ſins are not to be committed; ſo far may this light in every man guide him, as appears in the very Heathens who had no other helps but this common light; but alas this is far off from bringing men to converſion, and ſalvation; this knowledge of God is but dark groping knowledge, they had no clear diſtinct knowledge of God, to know him One in three, could not diſcern the leaſt knowledge of Jeſus Chriſt come in the fleſh, dying, riſing again, &c. nor of the new Covenant, of the benefits obtained by his blood; could not know the Ordinances of Gods worſhip inſtituted by him, nor the duty of believing in Chriſt for ſalvation; and for ſinne, they could not diſcerne concupiſcence to be ſin by the light in them, but only by the Law, Rom. 7.7. how inſufficient then is the light in the conſcience to lead men unto converſion and ſalvation?
Object. But the Quakers have objected to me, if they heed this light, God will give them further; for, to him that hath ſhall be given, Mat. 25.29.
Anſw. This is an Objection borrowed from the Papiſts and other enemies of Gods grace, who have frequently perverted this Scripture to overthrow ſpecial grace in converſion; and therefore the anſwer that hath been given to them may ſerve the Quakers. That promiſe of Chriſt there made to the improvement of our talents doth not ſpeak of an increaſe in another kinde, but in the ſame kinde of gifts which we improve, he that ſhall improve Miniſterial gifts (of which Chriſt there ſpeaks) ſhall have further Miniſterial gifts given to him, not that he which improves common and general gifts, ſhall have ſaving converting grace given to him; the contrary we ſee by manifeſt experience in thoſe Heathens who have improved beſt that common talent in ſearching after the knowledge of God, and following moral vertues, God hath left them wholly without the knowledge of Jeſus Chriſt, and hath called ſome more prophane and barbarous; therefore the Scriptures attribute mens effectual calling, and converſion to Gods free grace, and good pleaſure, not to mans improvement of a common talent given to him, Mat. 11 26. Rom. 9.16.
Beſides, this objection is grounded upon another rotten Romiſh doctrine, to wit, that men before converſion and regeneration have power to improve the common light and grace they have, ſo as to obtaine of God ſpecial and ſaving grace; a doctrine as contrary to the Scriptures, and derogatory to Gods grace as the former.
(4) It is clear this light in all men is not ſufficient to lead men unto ſalvation, becauſe thoſe that have been moſt zealous followers thereof, have been lead thereby further from God and the way of ſalvation; they have indeed been ſomething eminent in morality and civil converſation, but further off from Chriſtianity then others; Saul before his converſion, following it, was blameleſſe in a moral converſation, but a bitter enemy to Chriſt; this light leads ſome to think they do God good ſervice in perſecuting his ſervants; and how wretchedly ſome have been deluded, that leaving the light of the Scriptures, have heeded this light in them, appears ſufficiently by the relations of Gilpin, Toldervy and others.
Thirdly, we therefore maintain (beſides the common light that God hath given to all) a neceſſity of ſpecial illumination by the Word and Spirit of God unto converſion and ſalvation; Chriſt teaches us, John 3. Except we be regenerate and borne again, we cannot ſee the Kingdom of God; therefore, ſure what we have at the firſt birth, as we come into the world, ſuffices not, Acts 26.18. Chriſt ſends Paul to open the eyes of the blind, and turn men from Satan to God by his preaching, what need that, if they had before a light in them ſufficient to ſalvation, Pſalme 119. David prays, Open mine eyes, that I may underſtand the wonderful things of thy Law, give me underſtanding that I may keep thy precepts, would not the Quakers correct David here, and ſay, why David! look to the light within thee, and that is ſufficient, what needeſt thou pray for more? ſo Paul, Eph. 1.17, 18. prays for a Spirit of wiſdom and revelation for the Epheſians, though they had already the light in them, and the outward preaching of the Goſpel; our doctrine therefore is more agreeable to the Scriptures then the Quakers doctrine; we teach, beſides the light in the conſcience which condemns groſſe ſins (which we would not have men ſin againſt, but to ſtudy to keep a good conſcience void of offence) there is a neceſſity of the light of the Scriptures, and the preaching of the Word to diſcover ſuch things as the conſcience cannot diſcover, and of the ſanctifying illumination of Gods Spirit alſo to open our blind eyes to ſee thoſe diſcoveries, and his grace to heal the enmity of our hearts that we may cloſe with them, did the Quakers believe the converſion and ſanctification of the ſoul to be ſuch a great work as we do, they would ſee a neceſſity of an higher principle to produce it, then this common light in all men. Reader, thou mayſt ſufficiently ſee what corrupters of the truth the Quakers be, ſeeing in this main doctrine (which is the ſum of all their teaching) they erre ſo groſly, and are plain Papiſts and Pelagians.
II. The Quakers deſtroy the true doctrine of Sanctification, in that they make it to conſiſt in a few outward obſervances, of caſting off ribbons, not putting off the hat, vſing the expreſſions of thou, yea, nay, &c. (as the Phariſees formerly placed holineſſe in waſhing cups, hands, &c. and the furtheſt they go is but to cry down groſſe ſinnes, as pride, drunkenneſſe, covetouſneſſe, &c. whileſt in the mean time they ſpeak nothing of a work of regeneration and renovation in the heart (for they teach there's enough in men as they come into the world, if they heed that;) and as concerning inward mortification of the ſeeds of evil in the heart, and a ſpiritual work of God upon the ſoul in turning the whole frame of it to God to center in him again; how ſilent are they in theſe great things? did they look upon theſe as neceſſary, they durſt not proudly boaſt they are perfect, and abſolutely free from the being of ſin; but even as the Papiſts, who ſay they are free from the being of ſin, and for that end deny concupiſcence in the regenerate to be ſin; ſo muſt the Quakers look upon theſe things as nothing, if they will defend their perfection. But we on the contrary maintain the great work of Sanctification begins chiefly in the heart, in creating a new heart, infuſing a new ſpirit, Ezek. 36.26, 27. (which men have not as they come into the world at the firſt birth, but at the ſecond birth) in making the tree good, and then the fruit will be good afterwards, Mat. 12.33.
III. They deſtroy the proper end of Sanctification; the end of God in Sanctifying his people is not, that by ſetting up a righteouſneſſe in them, they might thereby be juſtified before God (for their juſtification ſtands in Gods free remitting of their ſins, and imputing to them the obedience and ſatisfaction of Chriſt their Surety, wrought in his perſon for them, as was before ſhewed in the Section of Juſtification) but that being reconciled to God through Chriſt, their natures being ſanctified, and the image of God repaired in them, they might be fit to glorifie God, and to enjoy communion with him for ever, to make them fit for glory; for, without holineſſe no man can ſee God, Heb. 12.14. But now the Quakers make the great end of God in ſanctifying his people and infuſing righteouſneſſe into them to be, that they might be juſtified before God; and therefore ignorantly confound juſtification, mortification, and ſanctification together; (ſee Nailer; love to the loſt, p. 50.) thus are they enemies to the doctrine of Chriſt crucified, and juſtification by faith; they are fallen from grace, and ſeek to lead men from Chriſt to the Law again; as the Apoſtle Paul ſhews in the Epiſtle to the Gallatians.
IV. They own not any for truly ſanctified perſons, but ſuch as are perfectly freed from the being of ſinne, and therefore reproach us, (who ſay with the Apoſtle, Romans 7. we have ſin dwelling in us) as unſanctified perſons, whereas the Scriptures own ſuch for Saints as are freed from the dominion of ſinne, though not yet from the being thereof, and ſhew that in the beſt there is fleſh as well as Spirit, Gal. 5.17.
V. They deny the grace of God infuſed into the Saints in Sanctification to be a created thing (though the Scripture calls it the new creature, 2 Corinth. 5.17. Epheſ. 2.10.) and hold it to be the uncreated being of God (ſo Richard Hubberthorne, and John Lawrence in a letter ſent to me, ſpeak) a moſt wretched and blaſphemous doctrine; for then ſhould we be Gods, if the uncreated being were communicated to us; even as Chriſt was God, the divine eſſence being eternally communicated to him; beſides, this doctrine would make us meerly paſſive, as ſtocks and ſtones in all duties of Sanctification, the plain doctrine of the Libertines, that being followed, overthrows all holineſſe; having ſometimes laid open the odiouſneſſe of this opinion to my people, the perſon laſt named being aſhamed of it, did openly deny it before the Congregation, but hath now owned it, with his hand ſubſcribing to it.
VI. They take away many great arguments inducing to Holineſſe and Sanctification, as the doctrine of the Reſurrection, laſt Judgement, Heaven and Hell, &c. as was before ſhewed; now to what purpoſe is it to raile againſt ſinne, when they take away thoſe weapons that ſhould deſtroy it? and to ſpeak of holineſſe, when they take away the greateſt inducements thereunto? If the dead riſe not, ſaith the Apoſtle, 1 Corinth. 15.22. then let us eat and drink, for to morrow we die; what need men be affrighted with the ſcar-crowes of Heaven, Hell, &c? Theſe evil words will more corrupt good manners, then all their other good words will promote holineſſe.
VII. They deſtroy all thoſe helps to Sanctification and Godlineſſe, which God hath given us; They deny the Ordinances of God (as before was ſhewed) which are the means of grace and Sanctification, John 17.17. Eph. 5.26. Jam. 1.18, &c. could the prelatical enemies of holineſſe in former times take a more crafty courſe to ſuppreſſe holineſſe, then by ſilencing of Preaching, Catechiſing, Praying, and reſtraining Chriſtian communion, &c? how gladly the Quakers would promote all this if they could, and leave people only to the light in them (which is meer darkneſſe) I ſhewed before in the Section about Ordinances.
By this time the weakeſt Reader may perceive the Quakers to be but faint enemies to ſinne, though they ſpeak aloud, and give bigge words againſt it; and but feigned friends to holineſſe whatever they pretend. Alexander the Great, is ſaid to have ſmitten one of his ſouldiers on the face for railing againſt his enemy; ſaying to him, I hired thee to fight, and not to raile againſt him; as little thanks may theſe men expect to receive from the Lord Jeſus another day, what ever friendſhip they pretend to him now, and what ever enmity againſt ſinne they profeſſe, ſeeing they do but build the things they would ſeem to deſtroy. And thus for the tenth general charge againſt the Quakers.