The Reviler Rebuked, Appendix
AN APPENDIX OF A Handful of ANIMADVERSIONS upon the Pamphlets and Practices of the QUAKERS.
(1.)
ALl their Doctrines are raiſed upon the ruines of the Scriptures Excellency and Authority.
Witneſs Thomas Lawſon's challenge, aLip of truth opened, pag. 7.That light is in the Scriptures, prove that; or tell me what one Scripture hath light in it? He might anſwer himſelf from Prov. 6. 23. (alledged in part by him, page 45.) The Commandment is a Lamp, and the Law is Light. Yet will he dare to ask again, bIb. page 10.How doth the Letter or Scripture ſhine? and, what is the dark place it ſhines in? St. Peter will tell him, c2 Pet. 2. 19.That more ſure word of Prophecy (the Declaration of Gods minde in Scripture) is as a Light (ſuppoſe the light of the Sun darting its beams into a dark cellar, ſo ſhines that Prophecy of Scripture) in a dark place, our hearts and mindes; the darkeſt place in the world till enlightened by the Law, and pure Commandment of God. dPſal. 19▪ 8.Yet more bold is he in another Querie, ePage 54.What Scripture hath God in it? A man might without breach of charity conclude, Light is not in Tho: Lawſon's heart, God is not in all his thoughts, viz. to fear and reverence him, who vents himſelf in ſuch a gibing and upbraiding way, againſt the Holy Scripture of God.
Another Inſtance of Scripture-diſparagement we have from Samuel Fiſher, in his Account of the Scorned Quakers, fThe ſcorned Quakers account, page 20.Chriſt by his Light within, ſhews you as in a glaſs your own faces, &c. as the Scriptures cannot do. But cannot, and doth not Chriſt as much by the Scriptures? It ſeems not, For in the Scripture (ſaith he) you may read the Right of things, and what you ſhould, and ſhould not be, and do, but the Light within is larger then that, and of further extent; ſhewing not onelyonly the Right and the Law, and what we ſhould be and do, but alſo the fact, even what we do and are. And doth not the Scripture the ſame? Gen. 6. 5. Rom. 3. 9, 10. &c. to verſe 19. James 1. 23, 24. Well may theſe men be ſcorned if (while they pretend to own and honor) they thus ſcorn the Scriptures, Prov. 3. 34.
(2.)
Their corrupt Tenents are built upon falſe and novel-Interpretations.
Witneſs Tho: Lawſon his doctrine of Perfection, which he bottoms upon his Gloſs gThe Lip of truth opened. page 41.on 1 Pet. 4. 7. The end of all things is at hand. What is this but Chriſt? If he be the end of all things, then of ſin. Taking it upon truſt He is there meant by the Apoſtle, when as he ſpeaks of the Judaical ſtate and worſhip, more ſtrictly; and if it be underſtood more largely, it is but as much as if he had ſaid, All things are coming to their end, in a ſhort time.
Another inſtance, is Richard Farnworths endeavor hTruth cleared of Scandals. p. 29, 30to avoid the dint of that place, 2 Cor. 12. 7. and 10. (where Paul after his Revelations and Rapture was in danger of being ſelf-exalted, and was ſenſible of his infirmities) by feigning the man caught up into the third heaven, to have been ſome intimate friend of Paul: when as to the moſt ordinary underſtanding it appears, the bleſſed Apoſtle in modeſty ſpeaks in the third perſon, Ironically, as of another, yet really of himſelf. The after-part of the ſtory concerneth Paul; it was He that had the prick in the fleſh; it was He that had the meſſenger of Satan to buffet him, leſt he ſhould be exalted; it was He that prayed thrice unto the Lord, that it might be removed, and to whom the Lord anſwered, My Grace is ſufficient for thee, &c. And therefore the forepart of the chapter & ſtory is to be underſtood of him alſo; even of ſtrong Paul, and of weak Paul; ſtrong in the Lord, weak yet in and of himſelf, and willing to glory in this, that he knew himſelf to be weak and nothing; As he *M. Nicholas Price, of Lyn-Regis.that ſaid, when he had attained to no ſmall meaſure of mortification, in the eyes of others, I thank God I know my ſelf to be a ſinner; while theſe proud up-ſtarts think many of them have reached to the higheſt pitch of Perfection.
(3.)
It is Pride that hath bred, and doth feed and nouriſh their opinions and practiſes.
What makes them level Legal and Goſpel-light, but Pride? The light which every man hath (ſaith William Deuſbery iChriſt exalted▪ page 26) is not common to man by nature, it is the great gift of God, the Grace that hath appeared, &c. The truth is, Every mans light where the Goſpel comes not, is neither for degree, nor kinde the ſame with Goſpel-light: it is but a ſhimmering of the Laws light; a gift of God indeed, but no ſuch great Gift, as the Grace of our Lord Jeſus Chriſt, or, as the doctrine of that Grace.
Every man (writes E. B. kTrue faith of the Goſpel of peace. p. 18.) hath that which is one in Ʋnion, and like the Spirit of Chriſt; even as good as the Spirit of Chriſt, according to its meaſure. A proud elevation of the fallen poſterity of Adam, either exalting the gifts of the Spirit as high as the perſon of the Spirit, or levelling the high and peculiar Grace of the Spirit in true Saints, with the low and common work, in every man.
Weigh but what J. Nayler hath in his Anſwer to Math. Cuffin lLight of Chriſt, and word of life▪ page 19., and ſee if there be not wicked Pride. God is at liberty to ſpeak to his people by them, viz. the Scriptures, if he pleaſe, and where they are given by inſpiration he doth ſo. And ſo he is at liberty to ſpeak by any other created thing, as to Balaam by his Aſs. As if God did not ſpeak conſtantly by the Scriptures, the voices of the Prophets *Acts 13. 27and Apoſtles (though his people are not always alike affected with and by them, nor doth the Lord give the ſame impreſſion from the ſame Text at one time as at another) or, as if all the Scripture, at all times, were not of divine Inſpiration; and as if he would have his diſciples, with himſelf, aſcribe no more authority to the Scriptures, then to Balaams Aſs.
(4.)
Unbelief begets and procreates all their Errors, and their love of Error, with their deriſions of the Truth.
How come they to ſlight the Scriptures, and the Ordinances of Chriſt? They have loſt that firſt faith, or never1 Tim. 5. had any, concerning their Inſtitution and Authority; or the efficacy of the Spirit put forth by them. Would they elſe judge it Blaſphemy mTo all that would know the way, p. 4.for any to ſay, the Letter, or Scripture, is the Word of God; when as 'tis that which the Spirit dictated, and hath ever bleſſed and proſpered to his own purpoſes? Would they elſe ſcribble and quibble as they do? nIbid page 8.Thou that ſayeſt thou had not come to repentance, if thou had not known the Letter, thou denieſt Chriſt. The Scripture is, ſay they, A Declaration of the Spirit, but the Spirit is not in it; A Declaration of Power, but the Power is not in it. And why is not the Spirit and Power in it? this is nothing but the voice and ſpirit of unbelief which makes them ſo to judge.
How like a Pelagi-Arminian doth J. Nayler ſpeak? oAnſwer to Quakers Catechiſm, p. 24.Who hath the Spirit, hath an infallible guide, in matter and maner, if he keep to it. And, I know that ſo far as any are led by the Spirit, it guides into all truth, if it be not erred from. Whence come theſe [ifs] but from unbelief? What Luther ſaid of his Popiſh Devotions, is true here. We always prayed in Colloq. menſ.Popedom, conditionaliter, with condition, uncertainly and at hap-hazard: And upon ſuch a hazard do theſe [ifs] run mens ſalvation; beſide the pride of ſuch [ifs] determining all Grace, the Spirits infallible guidance, and what not, upon the will of man and his improvements.
Whence is it that they ſpeak with ſuch diſparagement of Chriſt dying at Jeruſalem, but from unbelief? Had Ed. Burrough a Faith working by love when he ſounded his Trumpet, pA Trumpet of the Lord ſounded out of Sion, by E. B. page 17.and upbraided all that are called Presbyterians and Independents, with their feeding upon the report of a thing done many hundred years ago? They that believe not that word, John 6. 53. will not tremble at it. Did thoſe called Presbyterians and Independents more heartily feed upon Chriſt (who dyed, and as he dyed above ſixteen hundred years ago) by faith every day, and meet ofter at the Lords Table in faith and love, they would be more ſtrengthned in one, againſt their common enemies.
(5.)
They do ſubtilly couch many Errors under ſpecious words of Truth, or terms that are ambiguous, and of a doubtful ſenſe.
qThe inheritance of Jacob, page 24.The Righteouſneſs (ſaith Francis Howgil) whereby the Saints of old pleaſed God, and was accepted, was wrought in them, the ſame that is now wrought in the Saints by Chriſt; As if God were not pleaſed with them, as clothed with the imputed righteouſneſs of Chriſt, or they would have that which is within the Saints, to be that which is imputed to their pardon, and acceptance: whereas God is more pleaſed with that which Chriſt wrought for them, then with what he worketh in them: Yea, that which Chriſt wrought in his own perſon, and in that fleſh which he aſſumed, is that alone which the Father accepteth and imputeth to their Juſtification. Not but he is pleaſed with his own work in us, in a way of Sanctification and Service.
That ſeems very fair which Alexander Parker hath, rTeſtimony of God p. 4.It is an inward work that every one muſt know and witneſs, if ever they know true peace and reſt: But let all know that the work within, is not the ground and purchaſe of their peace (but the blood of Chriſt alone, and his obedience) although it is a witneſs and an evidence▪ and yet every inward work is not an evidence, or witneſs of peace with God, but that alone which is the New-birth, or true Sanctification, and the parts of it, flowing from, and inſeparably attending and accompanying the Believers union with the Lord Jeſus.
Light (ſaith Tho: Lawſon ſLip of truth, &c. page 45▪ and 47.) is the ſame in him that hates it, and in him that loves it. And again, Grace is the ſame in him that turns it into laſciviouſneſs, as in him that is taught by it. The ſame ſeed as fell on the good ground, fell on the high way, ſtony and thorny ground. The Talent hid in the earth (quoth Alexander Parker tTeſtimony of God, p. 12.) is the ſame with thoſe improved. Now true it is, the ſame Doctrine of Grace, called ſometime Light, ſometime Grace, ſometime Seed, and that which is a piece of that one Talent, is the ſame in them that love it, and in them that hate it; But, as hating and loving cannot be the ſame; ſo the cauſe why one loves the Light, entertains the Seed, improves the Talent, is from a higher Light, and from a new Eye to ſee and affect it, and from a ſecond Talent given with, or after the firſt; and from the goodneſs of the heart, made good by Grace (or Gods free favor) and turned into the nature of the ſeed that falls into it: The outward doctrine (written in the book of God, and preached according to it) becoming an ingraffed word in the ſoul of a meek Believer. James Nayler in ſhew of words confeſſeth thus much, vLight of Chriſt, and word of life. page 13.While man is in darkneſs, the beſt of Gods gifts are perverted to a wrong end, but being enlightned from the word, the gift is ſeen and ſanctified to its right end, without which it cannot, for God hath placed the bleſſing and right uſe of all his Mercies in his Son. One Talent then with all the pieces and ingredients that a man out of Chriſt is endowed withal, is not ſufficient for any man to make a good and ſanctified improvement of what he hath; he muſt have two, Chriſt muſt be given him for ſpecial enlightning, for ſanctification, bleſſing and right uſe of outward mercies, and of ſpiritual gifts, given in common where the Goſpel comes, as the doctrine of Grace, Ordinances, and ſuch like: yea, Chriſt muſt be his Surety, and Satisfaction, his Wiſdom, Righteouſneſs, and his All and in all; for all benefits, without intereſt in Chriſt a Mediator, amount but to one Talent. Let every ſoul beg for two Talents, for that one Talent (which he, that hath no more, hides in the earth) is not the ſame with the Grace improving, though it be the lump of common gifts outward, or inward, to be improved.
A fine quirk hath Alexander Parker, wTeſtimony of God. p. 13.Paul was ſent to open the blinde eyes (not to bring them eyes) but to open the eye which the god of this world hath blinded. It is true, as ſin deſtroyed not the ſubſtance of the ſoul, and minde, ſo grace brings not a new ſubſtance; but by his leave, though Paul could not bring, i. e. give a new eye, yet by the miniſtery of Paul God gave it, with a new light; A light that every man hath not, and an eye, i. e. a ſpiritual diſcerning power and principle, which none have but ſuch as are new born, whereby they not only ſee new things, but after a new maner
The Church of God (ſaith E. B. xThe true faith of the Goſpel of peace, p. 26.) is redeemed by Chriſt Jeſus, which is revealed within all that believe. So, we may ſay the Church of God is redeemed by Chriſt Jeſus, who made the heavens and the earth; yet, as it followeth not, becauſe Chriſt Jeſus made the heavens and the earth, therefore that Creation is our Redemption; ſo neither doth it follow, becauſe Chriſt Jeſus is revealed within all that believe, that ſuch a Revelation is all our Redemption, or that Chriſt redeemeth his Church by that onelyonly which is revealed within all that believe. The perſon that redeemeth is but one, and the ſame Chriſt Jeſus, but the way of his redeeming of them admits of diſtinction. The Church is redeemed by a price without them, as well as by a power within them: the former purchaſeth the latter. None have Chriſt revealed within them, in the Apoſtles ſenſe, Gal. 1. 16. Col. 1. 27. for whom Chriſt gave not himſelf a Ranſom upon the croſs: It is a ſmall matter that E. B. yieldeth, The man Chriſt Jeſus hanged upon the Croſs, becauſe they wickedly judged him to be a Blaſphemer, &c. This (ſaith he) is one ground at leaſt, but this (ſay I from Scripture) is not the chief, but that which the Apoſtle hath given forth, Gal. 3. 13, 14. A curſe he was made to purchaſe our Redemption from the curſe; that the bleſſing of Abraham might come on the Gentiles, through him, and that we might receive the promiſe of the Spirit through faith.
James Nayler puts the lye upon them that ſay, they deny imputed Righteouſneſs of Chriſt. I do not finde it in the very terms, but in what is equivalent I do; and that in the ſame Scripturient, for he yLove to the loſt, page 4.upbraids us with our Covering, wherein conſiſts our Bleſſedneſs, Pſal. 32. 1. and he makes imputing of Chriſts righteouſneſs, and putting of it into the creature, all one; yea, zIb. page 51.he ſtates it, That the Juſt are juſtified, as they are ſanctified and mortified, and no further. From one error, viz. that righteouſneſs wrought within us, juſtifieth, followeth the other, that it is more or leſs imputed, as they are more or leſs holy: But what is this all the while, but to deny Gods imputing, reckoning, or accounting of Chriſts ſole, and moſt perfect obedience and ſufferings, to the believing ſinner for his juſtification?
(6.)
Some paſſages ſavour of meer ignorance, or of wilful blindneſs, about the Covenant of Grace, the ſtate of Grace, and the Myſteries of Salvation.
As that of James Nayler, aPublike diſcoveries of open blindneſs by James Nayler, page 2Where ſin is acted, it muſt needs have dominion. Doth not the Scripture expreſly exempt them that are under Grace, or a Covenant of Grace, from Sins dominion? Rom. 6. 14. And yet, doth not Paul deſcribe the preſent ſtate of the Saints to be in the warfare and combat, and ſin preſent when they would do good, even to pull them back from it, and to put them on to outward acting of what is evil, in a warring captivating way? Rom. 7. 14. to the end of the chapter. And is not this the inward act of ſins hoſtility? even where Grace reigns in the habit, and by a contrary act of the renewed will (while fleſh is haling another way) doth oppoſe the rebellion and tyranny of ſin. If ſome could ſhake off the actings of in-dwelling ſin, in practice, as they attempt it in their doctrine, they had been raiſed to a higher form of perfection then yet they have attained: But the ignorance of a contrariety of willing, and of acting in the ſame ſubject, and faculty, ſhews rather their un-experiencedneſs in the Fencers ſchool; and that they cry out of victory (not believed, hoped for, that we grant, but compleated) before they have engaged in the main battel. Freſh-water ſoldiers think the war is at an end, when they are paſt the firſt skirmiſh of a forlorn hope.
That of E. B. bTrue faith, &c. page 19.By what is the new birth wrought, if not by following the Light of Chriſt in the conſcience? To inform the ignorant we teach out of Scripture, that the new-birth is not wrought by our following work, but by Gods preventing Grace, caſting the promiſe into the heart, and quickning that ſeed, by the in-coming of the Spirit, James 1. 18. with John 3. 5. Regeneration is not acquired by our acts, but infuſed of God by his will and power, John 1. 13.
That, Again cIb. page 21.Shew if ever any natural man did get power over ſin, and abſtain from things forbidden throughout the Scripture: When before, he had asked By what is the newbirth wrought, if not by following, &c. If a natural man may get the new-birth by following the Light of Chriſt in his conſcience, then he may by ſuch an act of obedience, get ſome kinde of power over ſin, and far ſooner abſtain from many things forbidden, then ever get the new-birth thereby. There is a two-fold power over ſin; the one by the reſtraining power of God, called Reſtraining Grace; the other by the ſpecial influence of Chriſt and his Spirit, uniting himſelf to the ſoul, and taking up his habitation in a Believer, as in his Temple. The natural man hath the former, more or leſs, and yet remaineth a natural man, and in his natural ſtate, becauſe he wants the latter. Was not Herod a natural man,Mark 6. 20. and ſo remained, even while he heard John gladly, and did many things? Did not Paul, while in his natural ſtate (following the light in his conſcience) abſtain from things forbidden?Phil. 3. 6. was he not, touching the righteouſneſs of the Law, blameleſs? Were not thoſe Peter ſpeaks of, eſcaped from2 Pet. 2. 18, 20 the pollutions of the world, through the knowledge of Chriſt? yea, clean, or really eſcaped, as by a common or inferiorforeign. work of the Spirit, and yet were in their natural ſtate, firſt and laſt.
What wilful ignorance is in that Querie? dIſhmael and his mother caſt out, p. 1….Where is ſuch a Scripture, that the moſt eminent believer ſins in any things? This is ſubſcribed by three or four of them; as if they had never read, or having read, not regarded, James 3. 2. or will not underſtand Rom. 7. 21. that not onelyonly in all the good they do, or would do, evil (by a tyrannizing law of the old man) is preſent with them, but in many things they all offend, or ſin.
And what affected blindneſs in that demand? eThe skirts of the whore diſcovered by Dennis Holliſter, page 19.Where doth the Scripture call it ſelf the Word of God, and to whom was it the Rule of Life? Who pleaſe may read over the 119 Pſalm, once more, and view the 40 page; and then conſult Gal. 6. 14. and view the explanation, page 44. of this Reply, and the Scriptures will ſtand right in his thoughts (by Gods bleſſing) and he be affected to them.
(7.)
Much of Myſtical Babylon and Confuſion is in their writings and ways.
They confound common and ſaving gifts, we not onelyonly diſtinguiſh them, but divide them. Common are in many perſons where ſaving are not: ſaving are in all the Saints, but on ſome of the Saints many common gifts are not conferred▪
They confound Juſtification and Sanctification. We diſtinguiſh them, but divide them not ſo but they are preſent to the ſame ſubject, or perſon, the believer, although they are not the ſame Grace.
They confound the Price of our Redemption, and the application of it by power. We diſtinguiſh them, and divide them not ſo, but where one goes before, the other follows after; according to the riches of Gods grace, and the unchangeableneſs of his Covenant in Chriſt.
There is enough in the fore-going Reply, and in the third and fifth of theſe Animadverſions, for a plain demonſtration hereof. It may be hoped, upon no weak grounds, this Sect is acting one of the laſt parts, upon the tottering Stage of the Romiſh Antichriſt. Never, I conceive, did any, as theſe ſo masked and diſguiſed, ſervire ſcenae, ſuit the preſent occaſion and times for Romes advantage; but it began, and will end in their confuſion.
(8.)
Their Doctrines and Practices end in Apoſtacy of the deepeſt ſtain, and Blaſphemy againſt Chriſt of the higheſt ſtrain.
The experience of James Nayler and his Comrades give ſad and dreadful proof hereof. When the humane Nature of Chriſt is not adored for its ſelf, but as it ſubſiſts in the perſon of the onelyonly begotten Son of God; they give and take (by their doctrine of God and Chriſt manifeſted in their individual fleſh) the ſame divine Honor which is peculiar to the perſon of Chriſt alone, God bleſſed for ever.
(9.)
There needs no farther proof of their Scripture and Selfcontradictions.
Their Blaſphemies evidence the former: and their Grandees giving one another the lye, demonſtrates the latter. We had a notorious evidence hereof the laſt Summer at Witham in Eſſex. After that a bluſtring fellow (ſaid to be one Hubberthorn) had driven divers to quaking, falling down, and roaring out (that the fleſh might be caſt forth, by the Spirit, as he ſaid) there followed him William Deuſbery in his circuit and courſe, and tells the poor people, they were fools and beaſts if they minded any ſuch quaking poſtures; and much more to that purpoſe. And the Narrative of their Letters and Examinations thereupon at Briſtol (put forth by Mr. Farmer) ſets a broad ſeal to this as the former Animadverſion.
(10.)
Their Sufferings in defence of corrupt and falſe doctrines, are no part of the ſufferings of Chriſt in his myſtical body.
That their doctrines are falſe, which they attempt and labor to defend, hath ſufficiently been evinced, and cleared: The other follows by undeniable conſequence. It is not the puniſhment, but the Cauſe that makes the Martyr: as heMartyrem facit Cauſa, non ſupplicium. Aug. ſaid of old, who was a famous Aſſertor of the Truth, in his time. The Philiſtines died by the fall of the houſe as well as Samſon, ſed diver ſo fine, ac fato, but with a differing ſcope, and that through a wiſe-ordering Providence. They ſuffered for their Riot, Idolatry, Cruelty and Impenitency, he died in Faith, and with zealous calling upon the name of the Lord, for a publique Revenge upon his, and the Church its enemies. Who ſees not a vaſt difference between James Naylers Pillory, and Mr. Burtons? between the Impriſonment of many diſturbing Quakers in our times, and of the peaceable Confeſſors and Sufferers in Queen Maries days? Who ſo blinde as they that will not ſee? Lord open the eyes and hearts of deluded Quakers and Papiſts; Being thy people quite out of the Babyloniſh wilderneſs; Forgive them that know not what they do, write they know not what, ſuffer out of devout ignorant intentions, which will not juſtifie their unwarrantable actions or paſſions.
FINIS.