THE Guide Mistaken, AND Temporising rebuked: OR, A brief Reply to Jonathan Clapham's Book, entitled, A Guide to the True Religion. IN WHICH His Religion is Confuted. Hypocrisy is Detected. Aspersions are Reprehended. Contradictions are Compared. BY W. P. A Friend to the True Religion. If the blind lead the blind, both shall fall into the ditch. Mat. 15. 14. London, Printed in the Year, 1668. To the READER. AS nothing more imports the sons of men, than a judicious search after the certain knowledge of that Eternal Truth, in which alone ability is placed to free from those sins and entanglements the lustful eye and wanton mind have naturally subjected them unto, and into which they are so deeply intricated; so can there nothing prove more dangerous, than an implicit reception of such Principles as daily steal out of the Press; Some are so very imbecile, as that they crave a support from the Ingenuity of their Friends to vindicate their Cause; whilst others better skilled, cunningly can insinuate their Sentiments (however defective, being truly examined) under the plausibility of language, and resemblance of reason: but though I am willing to acknowledge no Age more shattered and in pieces about Religious concernments, than this we live in (some splitting on the Rocks of Atheism, whilst others creep into the shallow Creeks of bare Profession) yet with great confidence I can impeach Man as the ground of his own distracted and miserable estate; for such hath been and is the curious and inquisitive mind of Man, that as he would be wise above what is written, so is he most impatient in his search; and overlooking that sufficiency given him of God, to act in his divine and humane capacity, is either busily forming out of his brainsick fancies, rather what he would have God, Man, and Religion to be, than what they really are; or else, being born under some generally received apprehensions and Articles of Faith, Worship and Discipline, 〈◊〉 so entirely hurried away with the variety of earthly pleasures, or diverted by fears, that they can find no leisure to inquire how far they bear any proportion with sound Reason and true Religion: Both these so much experimented evils, are the undeniable occasion of that inhuman entertainment such have met withal, whom God at any time hath sent to testify against the invented ways, words, works and worships of this degenerated world; looking on it as an intolerable affront, that not only they should be exploded for Heretics, but that the Faith of their Zealous Ancestors should come in question, it may be by Reformers of no better rank than poor Mechanics; forgetting it was the Channel, through which God in all Ages hath been pleased to convey the streams of Divine Knowledge; and 'twas indeed most congruous with God's Omnipotence, to let the lofty worldlings know, how able he was by mean and contemptible Instruments to effect the confusion of them and their Inventions. This never was more expressly verified, than in the progress made by that despised-Generation of Pilgrims, called Quakers, who notwithstanding all that opposition of Powers Ecclesiastical and Civil, and their many Stratagems imbattell'd to scatter and destroy them, are yet a People; and with no other weapons, than a holy, inoffensive and suffering conversation, have valiantly warred through the many Armies of their Enemies, and in the Wisdom of him that called them forth, been able to undermine & circumvent their most Machiavilian Conspiracies; which leads me to give thee an account of my thus appearing in thy view: I can assure thee 'tis no forwardness to gain the reputation of a Disputant, since that vain glory my Principle prohibits, and should most willingly have left this for another, did not necessity lay it strictly on me. Amongst the many pevish Adversaries I have met with, who have ventured to oppose and slander that Innocent People, I scarce know one who has more made it his concern than my Antagonist; for besides what either this treats of under my examination, or another anciently printed, under the protection of a large Dedicatory Epistle to O. Cromwell, the acquaintance I have had with him by paper and personal conference, as well as the punctual information I have received concerning his practice through all our Revolutions (which I may term a Touchstone for Integrity) will by no means dispense with my passing by this Guide unanimadverted: for truly, Reader, I cannot but in sincerity assure thee, that a Religious pity will not have me silent, since when I narrowly observe the passages of his life, and then remark the very drift of his discourse (abundantly confused, as will appear in this short Reply) I really find it is to palliate his own nakedness, and if possible, not only to confirm all Temporizers like himself, but also by his little insinuations of pretended Christian Tenderness, to beguile the chaste minds of others into a defilement of a cringing and conforming spirit: all which strongly excites me to present thee with a Confutation of his Religion, a Reprehension of his Aspersions, a Detection of his Hypocrisy, and Comparison of his Contradictions; that being once unmasked, he may appear in all his Imperfections, and his Disguise never prove injurious unto any. CHAP. I. A Confutation of his Religion. Sect. 1. ALthough I easily shall confess Religion to be man's chiefest Concernment, and that his eternal bliss does indispensibly depend upon the sound belief and constant practice of the true one; yet when I retrospect upon that time I once employed in a conversation with Books, and call to mind the excellent Defence of Origen; and Apology of Tertullian on the behalf of those primitive Christians, and also the Learning, Gravity and Reason of Du Plessy, Grotius, Amiraldus, etc. who in their time were truly honourable, and Modern Writers on the same subject, I cannot but acknowledge myself surprised, to find a discourse so raw and undigested as Jonath. Clapham's, venturing abroad with no less title than A Guide to the true Religion; thereby implying, either the insufficiency of what already has been writ, or self-conceitedness, that the abilities of none can better claim so great an office: whilst in very truth he has but shown himself a Novice in the task he hath undertaken; which will but draw the eyes of all those Infidels and Heretics (against whom he doth so zealously contend) from perusing that which carries with it more of Reason for their Confutation and Convincement, to encounter him, a match of much less consequence: so that his ignorance becomes their refuge, and his proofless accusations, gross contradictions, and often tautologies, strong grounds for a confirmation in their respective persuasions: and if that which he terms Christian Religion had no better Champion than he seems to be, nor more Zeal to suffer whatever comes, than Reason to defend it, he may as well turn Jew, Turk or Heathen; as manifestly he hath Presbyterian, Independent, Episcopal: but lest I may be censured for condemning that in him which I allow in myself, viz. bare Assertions without a proof, I shall descend to the examining of those particulars, which may most deserve our consideration. Sect. 2. In his Epistle to the Reader, which must not slip my observation, he much bewails the present state of the Churches of Christ in these Epist. p. 1. Kingdoms, who for many years (he says) have been distracted: but I'll refer it to thy judgement, Reader, whether this new Guide be little better, who dares to call distracted people, Christian Churches, or Christ's Churches distracted: Paul bore another record, when he describes the Church of Christ without spot, wrinkle or blemish: but whilst he would seem to allow many dissenting parties the title of Christian Churches, it must be remembered he else would have excluded himself from being other than an Infidel, who as occasion served, has been of four; yet how palpable a contradiction this will be, not only to the Scripture, but the design of his whole Discourse, may appear upon the perusal of its latter part, where he not only advises all to acquiesce in the present constitution of the Church of England, but seems to lay it as a charge upon the rest, pleading strongly (as he thinks) for their compliance, not considering if they equally deserve the name of Christian, they consequently are independent; and since he doth allow the one to be no more Christian than the others, why any should impose upon, or enjoin obedience from its Sister-Churches, I cannot find any thing in sound Reason or Scripture to warrant it: to mend, or rather mar the matter, he in so many words, calls those very Churches he owned for Christian in one page, a reproach to the Christian Religion, and infamous through the world in the very next; but how Epist. p. 2. infamous his expression is, I beseech thee, Reader, to observe, that days expose such foolish and irreverent terms to public view, call what's Christian, infamous, or rather what's infamous, Christian; methinks he should better have consulted his own reputation, since having been a Minister to most of them, his share has not been small in their reproach and infamy. He marches on without fear, wit or wisdom, telling us, the intendment of his Book, is to help against those evils, and to direct those who are apt to miscarry through occasion of diversity of opinions, and Epist. p. 4. ways found amongst us. But how improper this Magisterial Guide is to direct three Nations which of these many ways they ought to walk in, will appear, if we consider the wavering of his own mind, who as it consisted with his interest, has been always ready to welcome every new Power with a leading compliance; and if none would more concern themselves for his present opinion, than he has for his past, his inconstancy would not deceive them in his espousing the next Constitution that may come. And that I may not be mistaken in my conjectures of the occasion of this Treatise, read but a little further and thou wilt find a confirmation in his own words, who does not only account those the best Christians, himself, which have through all those great Revolutions Epist. p. 6, 7. which have been amongst us, have exercised their Zeal for the maintaining the fundamental Doctrines of the Gospel, and Practice and Power of Godliness, even to a degree of Compliance; but has confidence to give it as his judgement, that such shall appear the most approved and indicious Christians unto all. I shall say little more in this place, than refer him to such Episcopalians as stood faithful to their Church's constitution, during his compliance with Presbyter, Independent, etc. and to the resentments of those parties, now he is become Prelatical. And thus much for his Preface. Sect. 3. His Porch I cannot find to hold the least proportion or harmony with almost any part of his confused building; for he tells us, the business of Religion is the grand concernment that all of us are sent Book, p. 1. into the world to mind, and therefore God hath in the framing of man's nature laid so deep an impression thereof in us, that there is no Nation so barbarous and inhuman but doth place this amongst the greatest matters they judge themselves to be interessed in. 'Tis not my disposition to cavil at terms, and therefore shall avoid the occasion he presents me, and rather take his matter as expressed. If God Eternal in the creation of Man, and infusion of his soul, gave him that capacity (for what else can that impression signify) whereby he might know and comprehend so much of that Divinity by which he was made, as to live in a due and holy conformity to his divine pleasure manifested therein; what means his many Exclamations against the Quakers Light, as natural and insufficient, since his very words denominated this of God? Nor can he (I should think) so much forget his Catechism, as not to remember and acknowledge the least Ray of that Immense Fullness of glorious Light supernatural and perfect; besides, it were to represent the Alwise most indiscreet, in communicating unto Man a proportion of his Spirit to no purpose; if then, it will become us better to esteem, both of what he hath impressed, and of the end for which he did bestow that heavenly favour; what remains, but those Inconveniences which have, do, and will attend the world, rise from the overlooking its dictates, and giddily following the blind imaginations and groundless conjectures of we know not who, transferred to us from preceding generations: Nor will it serve the turn of any to reply, That whatever sufficiency this might once have had, it becomes now invalid by transgression: For though it will be easily granted that Man's Rebellion against the Divine Capacity or Light, has plunged him into all the dark and confused practices, with which the world is so universally infected, and becomes thereby so entirely leavened into the nature of the wicked-one (not minding the solid and weighty things of God, which most concern his eternal peace, but rather sporting away his precious time in the variety of delights, exposed to the enjoyment of his sense) yet to affirm that its virtue is lost, or thereby can be rendered more insufficient to guide Man in all his performances, than when first bestowed upon him, is to say, that because a lewd Son will not take his Father's good advice, therefore it was not the Son's rebellion, but the insufficiency of the Father's counsel; or, because a Servant his not improved the Talon given him by his Lord, but concealed it in a napkin, therefore 'twas no Talon, or through the carelessness and idle practice of the Servant, his Lord's Talon lost the possibility of improvement; I shall confess his negligence might more indispose his mind to an industrious employing of his Stock; but that it should thereby lose its virtue, nature, and capacity of increase, can by no means be admitted, because incongruous both to Scripture and good Reason— He that tells man his thoughts, and the purpose of his heart, this is the Lord of Hosts. But I shall see how this and what follows will consist. Sect. 4. Although the beginning of his second page is manifestly opposite to his own Assertions, and consequently but a further proof of my former Section; yet since I am confident he never meant it so, it may be requisite to present thee, Reader, with a Confutation in his own words: But as it is a thing all do profess themselves interessed Pag. 2. in, so there's nothing in all the world men are at greater difference about; some taking up one Religion, some another, as pleases themselves best, one serving Baal, another Dagon, some the Sun, others the Moon See p. 8, 14, 15. or Stars, etc. If he would place the variety of Religions on the insufficiency of that instinct or impression mentioned in his first page, & so imply a necessity of something farther to act Man in that which may be pleasing unto God, then will it manifestly follow, that the capacity given of God could not discern nor rightly distinguish betwixt that Eternal, Living and Omnipotent God, from whence it came, and Baal, Dagon, Sun, Moon or Stars; which very gross absurdity I hope none will have the confidence to assert: But further, to repute the authority of this impression, pray let these words of his have but the Readers consideration (viz.)— some of one Religion, some of another, as pleases themselves best. Can a more Universal Answer be returned, or Catholic Reason rendered, to evince the verity of the Quakers Principle to the intelligible World? for what has been the original of those great Debates, Contentions and Religious Duels through the World, but SELF? which being still impatient to be taught, and nothing less abitious to be wise, hath ever been the ground of those Distractions, and Womb that hath brought forth those monstrous and misshapen Births, so common amongst the sons of men; and, as the fallible spirit of a man, or selfish part could not produce a nature different from its own, (which ever has been subject to fluctuation and incertainty) so has their cross and various apprehensions in the zealous prosecution of them, been like the impetuous billows of a raging Sea, that have dashed each against the other to their irrecoverable foundering in the Ocean of eternal misery; whereas if Mankind in that stillness, and reverend patience becoming a creature, had but waited on the great Creator of all things, according to that impression and measure of his Spirit bestowed upon him, to incline and guide him in the wellpleasing path of Righteousness, he doubtless had received such infallible instructions, as should have freed him from those otherwise inextricable disquisitions, and knotty entanglements his dark inventions and self-exalted opinions have perplexed the World withal. Sect. 5. In the same page he goes on thus; How greatly then doth it behoove every one to make a wise choice of that God he intends to serve, and of that Tautol. ● pag. 2, 4, 5, 6, 12, 13, 14, 15 16, 18, 22 Religion he means to profess in the world, and to live and die in it. In pag. 5. he thus tautologizes (a fault I find him very often guilty of, with many other gross improprieties whilst he condemns the Quakers for illiterate) to choose delibratly what God we will serve, or that Religion we will profess, and then to labour to be established therein so as by no storms of temptations we be removed.— Will any God serve? a very large and Libertine admonition: but he suddenly reprehends himself (the following lines of the second page flatly withstanding that latitude of serving any God) for says he, first choose the true God; and the rather because man's eternal happiness or misery depends thereon:— alas for him that has elected any God, or has by this giddy Guides encouragement chosen what Religion he would profess, with a fixed resolution that no storms should remove him: What contradiction is here? Can he be esteemed a wise Counsellor that advises to an undertaking, which by his own acknowledgement shall never have a prosperous success? Surely his Fee was very ill deserved; and much better were it to have no Religion, but live insensible of all, than to become a very Zealot for a false one: nor is this the only contradiction of the like nature, as the Chapter of his Contradictions will more largely manifest. Sect. 6. I am now come to take a view of his Proposition, or Basis, on which his whole Discourse is grounded, viz. That it's a great point of wisdom, to make a right choice of that Religion he means to take up, and profess in the world, that he intends to live and die in, and to venture his eternal Salvation upon. Since Paul who very well knew the mind of God, has left it as the Spirit's record in the Scriptures, That the deep things of God knoweth no man, but the Spirit of God; and looking on the true Religion to be what he intends by these following expressions, [The Mysteries of God's Kingdom; Heavenly things; Hidden Wisdom; Mat. 13. 11. 1 Cor. 2. 7. C●. 4. 1. Job. 3. 12. Heb. 9 23 1 Cor 2. 7 Tit. 2. 13. 2 Cor. 5. 17. Col. 3. 1. Rom. 14. 17. Redemption from all Iniquity; All things to become new; To be dead with Christ to the World, and risen with him to seek the things that are above; in short, By the revelation of the eternal Spirit, to fathom the deep, and behold the mysterious things of God, so as thereby to be translated from Darkness, into his most glorious Kingdom of Righteousness, Peace, and Joy in the Holy Spirit] I can by no means subscribe my assent to this Guide's Proposition, That Man with his tallest wisdom, distinct from that Light, or pure capacity, the Quakers affirm God has enlightened and invested all men with, is able to wade securely into the depths of Divine Mysteries, nor allow him that Arbitrium of working out in his own strength, time and mediums, the knowledge of the true Religion; much less can I concur with his esteeming any wise, in rightly choosing what Religion they would embrace, since it doth not limit him to what is true, in which the choice can only be called right: but rather seems to give him the liberty of choosing where he will, in which no election ought to be judged true or wise. And lest I may be here censured by the Author of this Discourse under my examination, let him peruse not only his Argument, but his 14th Page, where he affirms a necessity for a man to be of some Religion; which by the following matter is manifest, as well as from the words themselves, the exceeding space given in the search and espousing of a Religion; yet however necessary he has made it there, and what liberty soever he has granted, it's his advice in the 26th Page, to do it wisely, lest you be deluded, there being such diversities of Religion, and so many false ways in the world, you had need have your eyes about you, erring herein will not stand with the safety of your souls, eternal happiness or misery depends upon it: which argues strongly, (or else I know not what Argument means) against the choice being right in any Religion, and that it only can be so in embracing the true one, let him but peruse his 17th page, and tell me if he doth not find this amongst the many other contradictions that the Opinion or Dream, that every man may be saved in his own Religion, if he be true to it, is more becoming Turks than Christians. I must confess I p. 17. have not met of late in any Author, with such palpable confusion, and can assure thee, Reader, I do avoid, for brevity's sake, the recital of much more I might instance in. What Superstructure it's possible for the best Artists to erect, on a Foundation so imperfect and unsound, he need be no exact Architecturist to determine: but notwithstanding his mistake in his way to the true Religion, he may prove Guide sufficient to his many following errors & defects. Sect. 7. I shall a little insist upon his second Chapter, the head is this: Showing wherein the wise choosing one's Religion lies, and acts concurring Pag. 6. thereunto. He needs must play the crack-Philosopher and imperfectly has managed his little distinctions in the pedantic phrase of the canting Priests and Accademists: He tells us, first, what Election is in general, and then divides the right-chusing of Religion into three Acts, the Intellect precedingly discerning, the nature of the thing that by the will is chosen: And what in the 7th page he hath defined, in the 8th he instances these following words to confirm his definition, viz. Man being a Religious Creature, by Whatever moves to worship God is God's Spirit. the common instinct of his natural conscience, is moved strongly to worship a Deity, as we see in all the Nations of the Earth, much more when he is stirred up by a divine instinct. Answ. It hath been the unhappiness of many Ages, as it is of this, to darken and confound matters of Religion (mostly) with terms, not more affected and difficult than very often impertinent, of which this Guide is not a little guilty, as must be obvious to such as will examine his most frivolous and contratradictory distinction betwixt Natural and Divine. Not that I shall not allow them to be terms proper in their place, but very improper where he puts them: Let me persuade thee, Reader, to observe impartially the Confusion; I have to do with one who characters himself a Christian, and not a professed disciple of the Heathen Aristotle; and I should therefore think it may become me best (as it had him) to use such a sound form of words as are warranted by, and laid down in the Scriptures of Truth: and that he with all others may know how far the Quakers are on all occasions ready to bring their Principles to be tried by that which the Spirit there declares, I shall expose both his and theirs to the judgement of them, and leave thee, Reader, to determine which holds the greatest harmony therewith; although the contradiction of his own words might have been confutation evident enough. Religion is by James, a Prophet of the most high God, thus defined: Pure Religion and undefiled before God and the Father, is this, Jam 1. 28. to visit the Fatherless and Widows in their affliction, and to keep himself unspotted from the world. Also, to believe, as Paul has it, in thy heart, Rom. 10. 9 and confess with thy tongue, in, and to the Lord Jesus. Or, as he hath it in another place, to wit, A subjection and obedience to that Spirit, Tit. 1. 11, 12. Light or Grace manifested from God to all men, teaching them that denying ungodliness and worldly lusts, they should live soberly, righteously, and godly in this present world. Taking these passages for the clear and complete signification of that term Religion (as I shall till some more ample be produced) and not the whimsical conjectures of men from their wresting of the Scriptures, patched up into a formal Creed by their eclipsed understandings, as this Guide must not deny, if he will own Scripture; then will it consequently follow, that no man can be truly styled Religious, from a natural instinct or cause: for since the one and true Religion, or Primitive, is divine, Religious or the Relative must necessarily participate of the same Divine Nature; and if by Natural Conscience, he means Reason abstractively, the Relative cannot amount to more than Rational; for as what is simply Animal cannot generate what's Rational, so is it altogegether impossible: for what is but simply Rational to produce what is Spiritual: nor can I understand how he will secure himself from gross impertinency in nominating Man a Religious creature from a natural instinct; or to assert any thing but what is divine, can act Man to worship a Divinity; How far he may, to save himself, extend the signification of natural, I know not; but if he means it in the sense Paul often used it, methinks the very letter of the Scripture should have barred his unsuitable expression; for, saith that Apostle, The natural man receiveth not the things of the Spirit of God, neither can he, because they are spiritually discerned. But if he will take Natura 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, pro generatione viventium sive animalium, id est, nativitate: or, if he rather will accept it in the sense of him they call Divine Seneca, that it imports a Deity, or Divine Reason sown in all parts of the world, he would do well to let us know; for the incongruity of his Assertion with good sense lies very palpable: He further confirms his opinion of the universality of that (by him called Natural) Instinct, with his Parenthesis, as we see in all Nations of the Earth, much more when he is further stirred up by a Divine Instinct. I must confess to the universality of it; but how disguised it is through the various trims of men's Inventions, and forefathers idle Traditions, a person never so little spritualized may see, and easily descry the notorious foppery of most professions; the cause of which universal darkness has been the Nations sacrificing their judgements to the implicit Faith of their deceitful Priests; who have been and are a Monopoly to the Souls and Bodies of the whole Creation. And what he ignorantly calls the father stirring of a divine instinct, is not a difference from the former in respect of its nature or quality, but measure or degree. † In this only can theunderstanding sound judge, & the will rightly elect. I have the longer insisted on this particular, because most material, as well to detect his weakness and grand inability to the work he forwardly has undertaken, as from his own expressions to elucidate and maintain the Quakers Principles to be Orthodox: although it was against them he mainly did design his Book; but with what success the end will manifest. I shall just hint upon his three branches into which he has split the first act of his Election. (1) He advises to take a particular view of the Principal Doctrines p. 10. and Misteryes of Faith, and duty of Godliness taught in the Scriptures; but doth not tell us by what infallible Expositor we ought to peruse them, that might unfold those Mysteries he speaks of (which imply a dubious, intricate and obscure sense) does he mean the Instinct beforementioned? I fear he is scarce so Orthodox, or will he have us give our own constructions as things present themselves to our natural understanding, or must we walk by the Crutches of some Commentators; for if he will at last send all to the Scriptures, or can propose no better Expedient to reconcile these Breaches, and heal those Religious Jars, than that which through men's blindness (and for want of the infallible Spirit which guides all in the Truth that receive it, and are subjected thereunto) has been the very rise and ground of them, the world will little be beholding to this Guide. His second Branch advises to discern the verity and certainty of those Doctrines that he may venture his soul upon them, as if 'twere P. 11. possible a man could take a particular view of the principal Doctrines and Duty of Godliness, and not discern both Certainty and Verity. His third is like his second, that a man must know the excellency thereof, as if he could view those Mysteries, behold hoth, and yet not see their excellency. Thus Priestlike has he spoilt paper, in saying the same thing in differing expressions (as in the case of the hourglass) that he may hold out. Sect. 8. Act the second, he goes on thus; After the understanding doth thus P. 11. present the true Religion before us in the certainty, glory and excellency of it, than the next act is for the will to elect, it's that I am resolved to profess whatever disgraces, reproaches, losses, persecutions I may meet with: But besides his putting man upon Religion, instigating him to run and strive of himself (A state the Scriptures declare shall never enter, because unlawful) and points him not to such a Guide as can infallibly direct unto the true Religion, he has been so very bad an example for constancy, that he and his fellow-Temporizers have stumbled more into a sneaking Conformity, and downright Atheism, than all their Prayers, Preaching, Printing, will ever regain without a miracle on both. His third act is little more than a repetition of the former (a crime he is very guilty of, as my marginal in some place doth observe.) Sect. 9 His third Chapter chiefly consists of considerations, to evidence P. 14. it a principal point of wisdom for a man to make a right choice of that Religion he would profess: his first is drawn from the necessity of a man's being of some Religion: indeed I cannot understand wherefore he should be so often earnest in pressing men to be of some Religion, who plainly tells them in several other places there's no Salvation out of the true one; unless he thinks the employing their Talon to the service & adoration of a false god, be more excusable then to worship none: but to enforce this consideration, he does the Quakers the advantage of farther instancing a proof for them, and against himself: says he, in the very framing of the Nature of P. 15. Man there are such Pinciples of Religion engraven on him that cannot be razed out, that have taught the very Heathens to worship a Deity— Come judge impartial Reader, betwixt this Guide and the so much condemned Quakers, who has here repeated what he had before acknowledged, with this material addition, that cannot be razed out, I would gladly be informed, whether, if he allows the Eternal God to have created and form man in body, soul and spirit, that it be not reasonable to conclude no other could invest Man with Religious Principles, and a propensity to worship a Deity? and can it be admitted by any sober person, the Principle God hath bestowed on man should be natural, and yet religious; imperfect, and yet the gift of God? surely there can be none so dim-sighted as not to discern these very gross contradictions: for if God has impressed on man such a Religious Principle, to teach him to adore a Deity (which must be himself, or else it would not answer the end for which it was given) what is it less than to declare that God hath distributed unto every man such a proportion of his pure Spirit, and measure of his Grace, as might enable him in thought, word and deed to perform that good, that acceptable and perfect will of God? and that the ground of those divisions in Religion, fallibility in Judgement, cruelty in Disposition, and all other A bominations that like a deluge overflow the World, is not the Insufficiency of that Divine Principle, but from neglecting and disregarding the Righteous Dictates and Instructions of it: And let him not deny it to be the same it was, who bears this Testimony that it cannot be razed out, so deeply (is it his opinion, as well as truth) has the infinitely divine Sculpter engraven the characters of his eternal Law on the hearts of all Nations, that no time or alteration amongst men can possibly obliterate or deface it. His second Consideration is from the many Religions which are in Pag. 16 the World, as Heathenism, Mahometanism, Judaisme and Christianity: But in his last he sums up the many Sects and Persuasions that commonly are known therein: he has divided them into such as differ doctrinally or circumstantially; and those which err fundamentally: The first are Lutherans, Calvinists, Arminians, Anabaptists, Episcoparians, Presbyterians, Independents, etc. to whom P. 18. he boldly allots Salvation. But how far his etc. may concern us, he in a few lines after particularly lets us understand, wherein he has not more expressed his Cunning than his Cowardice; for as he is willing to allow all those Persuasions to be Christian, who are most likely to have the Civil Power in their hands, (that come any of those seven, with his large etc. he hopes to secure himself Priest of Wramplingam, without being condemned for temporising) so doth he manifest himself exceeding bold, in fight such for Infidels and Heretics, as either cannot or will not practise external violence on those Powers that protect such Caterpillars); and that he may the better insinuate, he ventures at this juncture of his plenty to own his quondam Brethren in their adversity, calling them all Children of the same Father, dressed up in different habits; but that his Wardrobe was better furnished than the rest is evident, from his variety and change, yet more penurious, for that he never wore a Coat, he has not turned. His last consideration I rather call the sequel of the former, Because, saith he, if one should happen of the true Religion, he would P. 18. never be true unto it, unless he took it upon such a Right Choice as before was spoken of. — What Choice of Religion he has made, or what Arguments he has used to confirm it, I shall refer unto thee, Reader: But fain I would entreat this Guide once to be serious with himself, and ask his heart if ever it had any? and whether it has not through all Revolutions discovered itself very deceitful and unsound? Alas, why will he thus nakedly expose his Ignorance and Hypocrisy to public censure, unless he would confess? styling a Conformity to the Constitution of the Church of England, a Right Choice of Religion, methinks it had been rather his discretion to be silent, contenting himself with his Stipendium or Hire, and hiding his Inabilities in the Rusticity of his own Parish; for he must be a very Child that does not see his weakness and temerity, that comes abroad reeling and interfering through every Chapter of his Treatise; nor is his impudence less condemnable, who takes upon him to encourage others to Fidelity, that has himself ever relinquished that persuasion which has sunk under the growing power of a new opinion; and this is so notorious, that though I have reserved the relation of his carriage for another place, yet I could not let these expressions slip my Animadversions. Sect. 10. The business of his fourth Chapter is to invalidate the Religions professed by Heathens, Turks and Jews; and upon better grounds to p 29, 30 31, 32. extol the Christian. It's far from me to justify the opinions or practices of those acknowledged Infidels, but I must also say, If the Christian Religion had no better Defendants, and its Adversaries no stronger Opponents than this Guide with his proofless Affirmations, it would have as little reason to owe him its acknowledgements, as the others their il-will and prejudice:— And one thing let me tell him, the false Christian (for such is he who takes upon him that profession, and lives not the holy life of Him whose Name he bears) is more intolerable than Heathens, Turks, or Jews, and whilst the idle gormandizing Priests of England run away with above fifteen hundred thousand pounds a year, under pretence of being God's Ministers, (who never sent them, but are Preachers of their own chaffy inventions, not having known his power, nor seen his shape) the equal conversation of those Infidels should make both Priests and People blush; and in the day that God Almighty shall judge the works of men by Jesus Christ, it shall be found more tolerable for them to enter into rest, than the outsidewasht Christian: but, left I may be censured by thee, Reader, for too severe, let me beseech thee to inquire throughout the story of the world, where any kind of Religion has been, or is established by authority, and thou wilt doubtless find upon a diligent search, that the People's judgements have ever been and are fast chained in the Priest's Inquisition, and that no sort of people have been so universally through ages the very bane of soul and body to the universe, as that abominable Tribe, for whom the Theatre of God's most dreadful Vengeance is reserved to act their eternal Tragedy upon. Sect. 11. The scope of his fifth Chapter is to direct People how to choose the safest way amongst the variety of Sects that are to be found in Christendom (so called): But before I shall examine the force and verity of his Fundamentals, I must take this passage along with me, which is a contradiction both to Scripture and other parts of his own discourse:— Know (saith he) that notwithstanding these diversities of Sects and variety of Opinions which are found amongst Christians, from which they are not privileged, as neither are those Pag. 34 other three Religions, Heathenism, Judaisme, Mahometanism, nor shall be fully whilst we be imperfect, and know but in part, and are in part carnal, as well as spiritual, whilst the envious one shall sow tares in the Field of the Church, and it shall please God to suffer these things to be, that they which are approved may be made manifest. — I shall not object against the long-suffering of God toward the sons of men, who waits that they might return and not be consumed; and till they are reformed from their gross darkness, they will not only live (but as enemies too) amongst the true Circumcision, and those who worship God in spirit; but how an impossibility Gal. 4. 29. of perfection in such as do believe, can be argued from the acknowledged imperfection of those who never knew the blood of sprinkling, and are not come to Jesus the Saviour from all iniquity, will scarce hold any agreement with the very resemblance of Reason. I well know, that if the world consisted of a thousand men, and but one hundred of them were separated from its unrighteousness, or had embraced that pure Religion which keeps unspotted, the whole World cannot be esteemed perfect, since the greater number remains Infidel; however, that which is Spiritual, is as certainly perfect, as that which is carnal is imperfect: but to Contrariorum eadem est ratio. insinuate the necessity of imperfection in the particular, from the allowance of it in the general; or to deny it attainable by some, because of the confessed improbability of being attained by all, is false and sophistical: For though all the individuals of mankind may not probably be perfect, yet since the powers, faculties and nature of mankind is as well in the individual as the species (there being a possibility of his perfection) the capacity is in all. And for those two expressions of Scripture quoted by him, they both are wrested beyond their genuine sense: I can allow the best of men to know but in part, and not submit to his imperfect apprehensions; for not to mention many Scriptures, nor tediously to argue, there is a Perfection which consists in an entire separation from the pollutions of the World, as absolutely necessary and Respectu termini a quo. congenious to the second Adam's state, or qualification of a true Christian; and a Perfection relating to that more ample and eternal enjoyment of all divine knowledge and celestial ravishment, Respectu termini ad quem. when these earthly tabernacles shall be dissolved: I shall in short say, that as this place was urged to overthrow the doctrine of Perfection, and consequently insinuate that popularly pleasing opinion of sin for term of life, so could he never have found a more express parable to vindicate it by. If Christ's interpretation ought to be of most authority, which is this; The Fields the World, the Good Seed are the Children of the Kingdom, but the Tares are the Children of the wicked-one, he will be greatly disappointed of his end, which also the very Parable refutes from the nature of the Tares and Wheat: for as I have already said, if he will not argue an imperfection to Believers, from that which is already granted to Unbelievers, there needs no more dispute about the matter; but if by a confessed non-perfection in that greater number of Tares, or unrighteous men, he therefore will conclude there is no perfect Wheat or godly men, this were to contradict the express end and very purpose of the Parable: but since the nature of the Wheat admits no mixture with the Tares parabolically, it follows really that the Children of the Kingdom should have no relation or fellowship with, but be separated from the nature of the wicked one, and conversation of his children, which is more particularly confirmed in those places where 'tis said, He which sinneth is of the Devil, but he that is born of God sinneth not, because the Seed of God 1 Joh. 3. 7, 8, 9 abideth in him: As is the begetter, so is the begotten. It may be further observed, that into the Kingdom, of which they are called Children or Inhabitants, other places will not allow an entrance Rev. 21. 27. for any thing that is unclean or makes a lie: nor is it congruous with Scripture and common sense, the same Temple should hold God and Mammon, Christ and Belial, or that any can witness a being dead, and crucified with Christ, whilst living in that which has no share in him. And though he would imply a Salvo or Defence for the admission of all sorts to Sacraments (so called) under the notion of the Fields being the Church, yet if he well observes it is called the World, out of which the Church of Christ, both as to Doctrine and Conversation, was always gathered; (otherwise those Heathens, Turks, Jews, &c whom he would exclude, must be members of his Church;) and whilst he would intrude Tares or the whole rabble of unrighteous persons, as members of Christ's Church, he has forgot the Testimony born by the Apostles concerning that spotless, blameless, and perfect Body, of which Christ Jesus was the Head. And if he would from Christ's words, of letting them alone, cover his practice of admitting all, as being ignorant, who is a Believer, Eph. 5. 25, 26, (since none knows, but in plucking up the Tares he may pluck up the Wheat also) for this Guide's a Latitudinarian) what need his whole discourse for a particular constitution? he might I am sure a let that alone as knowing it would be of little force; yet may he better understand the passage if he please of Persecution; for they were known to be Tares, (else how could the servant say, Sir, didst Matth. 13. 27. not thou sow good Seed in thy Field? from whence then hath it Tares? if he had not rightly discerned their nature, and that the Wheat was to hold no communication in any religious sort with them? nor were they to express severity or force, but (leaving them in supernatural cases to the determination and punishment of the great Judge) live a selfdenying example to the world:— In this sense Imperfection is granted, I mean to the carnal and unregenerate; but to the Redeemed of God, and Children of the Kingdom, Perfection. I am now come to the examination of the essentials of his so much recommended Choice. Sect. 12. His first Article is, concerning the nature of God, and what of him is to be believed by those that would be happy; his words are these, That there is one God, of an infinite perfect and spiritual nature, Pag. 36. subsisting in three most glorious persons, the Father, Son, and Holy-Ghost; who is the Maker, Preserver, and Governor of all things, and intends his own Glory in all his Works; That the greatest concernment of reasonable creatures is to know and acknowledge this God, fear, love, adore and glorify him; and their chiefest felicity stands in his love and favour, in fullest conformity to his Image, and in no earthly good separate from him. — Taking the former part of his Definition for granted, to wit, the perfection, infinity, and spirituality of his Nature, how very unsuitable herewith is the Religion and practice of this Guide, first in denying that Revelation by which only a knowledge of this glorious and invisible Deity can be obtained, which was the Testimony Christ bore concerning him, that no man knew the Father but the Matth. 11. 27. Son, and him to whom the Son revealed him; so that if such Revelation as gives to behold the Father, see his shape, and contemplate the excellency of his Nature, be wholly rejected by this Guide, methinks it is either arrogancy to intrude into things he doth not know; or folly, to tell a tale received from other people for infallible truth, without a demonstration in himself. Next; If there be no other way to have communion with this invisible God, that thereby the Conformity he talks of may be known, (for being a Spirit, it's preposterous to imagine a knowledge of him obtainable by other mediums (than what are aedequate to his Divine Nature) but by this Revelation of Himself through his Son Christ (in us, except we are Reprobates); it will necessarily follow that he must either deny Christ's Doctrine, or else confess himself ignorant of what he writes: and since the God he would advise all to know, fear and love, is that perfect Spirit, I fain would know what Worship can be termed suitable thereunto, but the internal and spiritual one? which is altogether void of those Ceremonies, Formalities, Will-performances, and perishing Observations, once used as condescending signs to the weakness of some seasons, which at this day fills up the Sacrifices, and in which stands the Religion of those called Christians through the World; whose ignorance of God's once dispensing with beggarly elements, for their sakes whose understandings were vailed and too weak-sighted to behold at first the glorious Light, has put many upon the imitation of past generations, though void of their spirit, and not answering the end for which they were then practised, vainly conceiting them an offering acceptable to the eternal Spirit, when it were as wellpleasing to present a dogg's neck, as anciently was said. Isa. 1. 13, 14. 15. ch. 66. 3 What shall I hence conclude, but as the Almighty God is a Spirit, so cannot he otherwise be known or served; and since he has required homage from his creatures, and yet's so purely just as to but expect what he has empowered them to do, how absolutely necessary is it that all Worship Godward should stand in the ability given of him thereunto, and reasonable to believe that the occasion of all the Apostasy, Darkness, Inventions, and whole variety of Forms and Constitutions of Religion, has been from the neglect of that pure spiritual capacity, once given of God to act and order them in all things that did concern their duty both to God and man. As for his strange distinction of the Deity, which he enforces on the faith of all that value their eternal welfare, I cannot find one Scripture that will bear him out; and if they had been of so much credit with this Guide as to have been by them led into their undeniable form of sound words, he would not have intruded Tradition for Scripture to the creed of any, but rather have inserted the Text or phrase itself, whose Authority might have commanded an assent: And it had more become him to give the world a Reason for his requiring a submission to, and credence of his Doctrine, rather than barely to draw up so many Articles, and thus impiously to call on all for a subscription as they would be saved; especially since he cannot but know how strongly these very points have been debated in ancient Councils, and not less controverted by modern persons of Reputation and Learning: Some owning one Eternal God, void of all personal relations, as Arrius, with many Prelates, and some Emperors, in former Centuries: F. Socinus, L. Socinus, Crellius, Slictingius, etc. of later days. Others contend for the existence of this Divinity in the relative persons of Father and Son, as Macedonius of old, and many in these times, to say nothing of particulars; both which may properly be called Anti-Trinitarians, or opposers of this Guide's Trinity: But because the Scriptures do not warrant that division into, and appellation of three persons, & that he slightly passes over this weighty matter; recommending it for an Article of Faith, but never arming him with Reasons that receives it for his defence against the strength and great subtlety of his Adversaries; I here shall offer him by way of Query what every sober person would desire satisfaction in before he entertains his principle. Query 1. Whether that Eternal and Almighty Being called GOD, implies more than one pure and simple Act? 2. Whether He can be said to subsist in three Persons? 3. Whether any thing can rightly be called GOD, that is not Infinite, and without beginning? 4. Whether if God did beget a Son, that Son had not a beginning? and if the holy Ghost proceeded from both, whether he was contemporary with the Son, and both coeternal with God? since the Begetter precedes the Begotten, and that the Begotten cannot exist before it is? 5. Whether these three Persons are indistinguishable, or distinct from the Godhead, and each other, by incommunicable properties? 6. Whether if GOD, implies the Fullness, Perfection and Glory of all; and that no addition can be to his Greatness and Delight, but what was in his most Pure and Perfect Self from all Eternity, as that one pure Act; the successive acts of those personal relations can soberly be predicated of him, unless they all are coeternal; which seems in terminis to confute a conception, progression and perfection of the distinct relations? If he will tell me it is a mysterious Point, and therefore did forbear a farther discussion of it. I answer, it did the more require his explanation; for that I conceive a Religion, or hope, will do a man but little good, for which he has not a reason in himself; and to believe things by rote, is quite as ineffectual as not to believe at all: If he shall say, That Reason is not to be consulted or rendered in this case; I answer, That either its what deserves silence, and so condemns himself amongst those fools that will be meddling; or if it's to be pried into, then to be understood before believed; or else his three Philosophical Acts of Election are defeated. Sect. 13. His second fundamental Principle to be received, runs thus, That God made man at first in a very holy and happy state, from which he soon fell through Satan's temptations, and all mankind became plunged into sin and misery; that we are all heinous offenders against the P. 37. God of Heaven, under his dreadful wrath, and the curse of the Law, barred out of Heaven and happiness, and liable to eternal torments, if not speedily reconciled to God, and pardoned, and by renewing grace sanctified and converted; which neither we nor any mere creature is able to do for us. He has here drawn up an Article out of Scripture-Record, but never tells us what he has experienced in the matter, confidently bidding all embrace and believe it, without any farther examination of its verity or conviction from the Spirit of God, whose office it is to convince the World of sin. And I shall boldly affirm, That this forward putting people upon the entertainment of Notions, (though of Truth itself) whilst the Spirit of the Living God is not at work, or moves not on the Waters, is but the forming up that very Righteousness which is the second office of the eternal Spirit to convince of, and condemn the World for; A confutation John 16. 8, 9, 10. to his own Principles and Practices, is apparent in the latter part of this second Fundamental; for if they who are sanctified and convicted are no heinous offenders, then will it reasonably follow, That such as are heinous offenders are not sanctified and converted: But this Guide, with all his Tribe, that are daily crying, They do the things they ought not, and have no health in them, are heinous offenders; therefore they never knew the saving health of all Nations, nor yet have felt the Blood that purges, that Spirit which sanctifies, that Word which converts to God. Again, the Holy God is perfect, and has no fellowship with one unfruitful work of darkness; but this Guide allows that man must be reconciled, or else he lies under the curse of the Law, therefore there is a possibility, nay a necessity of man's being perfect, which to deny, is to contradict his allowed reconciliation, unless he can tell where to fetch a proof, That the most pure God will have fellowship with, or be reconciled to, whatever is not of his most perfect Nature; nor is it sense to say, the Creature can be reconciled, whilst in the commission of that the curse for ever lies upon. His terms Sanctify and Convert, imply as much, especially if he be of Paul's 1 Thes. 5. 23. mind, that prayed the Primitive Saints might be sanctified throughout: and if he has an art to make convert imply more or less than a being changed, turned from, or made new, he would do well to let us know it; for how a man in good sense can be changed, and the same, sanctified and polluted, turned from his way, and yet in it reconciled, and under the curse at the same time, is a kind of Antitheses I never understood. But I haste to his third. Sect. 14. His next great Principle he recommends, is this, That the Lord Jesus Christ the only begotten Son of God; Coessential and Coeternal Pag. 38. with his Father, upon the appointment and designation of his Father, voluntarily undertook the office of a Saviour and Redeemer to mankind, and being made Man, took upon him our sins, and the curse of the Law, and giving himself up a Sacrifice and an Offering to God for us, purchased by his death all things conducing to Grace and Glory; and having by his own power risen from the dead, and ascended into Heaven, he is become an all sufficient Saviour, and will effectually confer Pardon, Grace and Salvation on all those who shall truly believe in him, and that there is no other Name under Heaven to be saved by but the Name of Jesus Christ. O the confused babble of the World, the by-rote ca●●ing of this Guide! how does he wander in the by-paths of vain tradition and invention! Romancing, over the weighty must 〈◊〉 of eternal life: And from the dark results of several factions and 〈◊〉 Councils, has prec'd up a Fundamental to recommend, as, dispensibly to be embraced by all: He tells us, Christ is the begotten Son of God: And in his next words, says him, Coeternal. I am as far from questioning Christ's Eternity, as ready both to scruple and reject his praise, it carrying manifest opposition to itself. A little further, he says, Upon the Father's designation of the Son, he voluntarily undertook the Office of a Saviour, to effect what after follows on the behalf of distressed mankind. If the Father did appoint the Son, than 'twas not voluntary, or an Act springing from his own arbitrium, (for that's the strict and true signification of it) but the Fathers; so that by consequence, Christ was not the cause, but the effect of God's love to man, which contradicts the ground of that satisfaction many have conceived themselves secure by, and interessed in. But because this Doctrine has been much controverted, and that the World of called Christians are bearing hard hereupon, according to their variety of apprehensions, as the only support; I shall a little query in the matter, leaving it to this Guide to direct unto the end of what I ask; for barely to lay down a Doctrine, without the least proof, is so irrational, as I know none but would be rather forward to reject it, (though in measure true) because void of a Reason to maintain it. He says, That Christ took upon him our sins, and has given himself a Sacrifice; or in other terms, has satisfied the justice of the Father displeased with man. Query. 1. Whether he satisfied as God or man? If as God, (Because no mere Creature can) Then, Q. 2. Whether this does not split the Unity of the Godhead? which (says this Guide) is the same in Father and Son; and make a duality in Natures as well as in Persons; since the one is the Appointer, the other the Appointed; the one Designer, the other Designed; the one Satisfier, the other Satisfied. Q. 3. Whether since the Godhead is but one pure Act, it's not to say the Father sent the Son, the Son the Father; the Godhead, the Godhead? Q. 4. Whether the conception of the appointment preceded not the 〈◊〉 of obedience in the appointed? Q. 5. Whether Relatives are predicable of a Deity, having their Primitives, which supposes priority, in time as well as Nature? Or how commanding, and obeying Acts can be soberly affirmed of the Divine Being? Q. 6. Whether it is harmonious with reason, or according to Scripture, warrantable, to say, That Christ, as God, satisfied his Father? Since 'tis to make God resolved to have satisfaction somewhere, and none Gal. 3. 20. being of ability, that the same Godhead should pay it; that his Mercy should pay it his Justice, that one Attribute (so called) should deny an Acquittance, till to there had solved the Debt; God the Father standing off in high displeasure, and on his terms, and the same Godhead in the Son designed to satisfy? Q. 7. Whether if there be not distinct properties and attributes in the Father and Son, but are one pure Being and Godhead, concurring in the Conception, Progression, and Perfection of all Acts, it is less reasonable and necessary that the Justice of the Son should have an infinite satisfaction paid it, than the same attribute in the Father? If as Man, Q. 8. Whether if the Justice of God be infinite, his satisfaction ought not to bear a proportion therewith? Q. 9 Whether Christ Jesus, as Man, could offer up an infinite Sacrifice, to satisfy the infinite displeasure of his Father? (paying all due respect to his very great afflictions, which were sustained by him in his fulfilling his Father's Will, and really were towards the Salvation of mankind, as a pleasant offering. If as God and Man, Q. 10. Whether if two mediums be singly inconsistent with the Nature of the end for which they were propounded, the conjunction of them does not rather augment than lessen the difficulty of achieving it? Q. 11. Whether 'tis not to depaint the merciful God most revengful, that not being able to have his satisfaction where 'twas owing, would take it where it was not due? Q. 12. Whether it were not more suitable to Truth, and Scripture Record, to avoid all dark conceits, Schoolmens quiddities, and vain janglings, and to believe, That God was, and is in Christ (who is in us except we be Reprobates) reconciling the World, or men, 2 Cor. 13. 5. Ch. 5. 9 unto himself, by removing that unrighteous and self-exalted nature, which ruled as God in their hearts, and by his Glorious Light, giving them to know the Glory of God in the Face of Jesus Christ? Then must not Reader from my querying thus conclude, We do deny (as he hath falsely charged us) those Glorious Three which bear record in Heaven, the Father, Word, and Spirit, neither the Infinity, Eternity, and Divinity of Jesus Christ, for that we know he is the Mighty God; nor what the Father sent his Son to do on the behalf of lost man, declaring to the whole World, We know no other Name, by which Atonement, Salvation, and Plenteous Redemption comes; but by his Name, are according to our measures made sensible of its mighty Power: but rather to let thee see how unsatisfactorily he has imposed Religion on the World, and how exceeding open he lays his Principles to the objection of every reasonable Inquirer; for whilst he undertakes to dress up a Religion that shall excel all others, and boldly recommends it to such who are resolved to be of some Religion (as if there did accompany it such undeniable evidence, that though it might effect little upon the loose and dissolute Atheist, to fix his moving mind, yet questions not the good success it might have upon the Religiously inclined) he in reality has not brought a Proof or solid Argument, as encouragement for any to embrace them. Sect. 15. His last Cardinal Doctrine I am come to, after which it had been more proper, some may think, to have inserted the preceding Caution; but since this may not give so much occasion to such P. 39 as watch for opportunities to raise their misty suspicions, and that it might be too remote from those passages, for the better explanation of which it purposely was mentioned, I have the rather placed it here; and now for the examination of this his last Fundamental. That our Redeemer, the Lord Jesus Christ, having all power in Heaven and in Earth given to him, hath made 〈◊〉 〈◊〉 and caused it to be proclaimed to the World, wherein he promises Pardon and Salvation to all that shall sincerely accept him for their Saviour. He boldly calls him his Redeemer, not observing how unsuitable his Life and Doctrine is with the Redeemed: of the Lord; for whosoever is redeemed by Christ, is perfectly so, inasmuch as all his Works are perfect; but as this Guide's conversation manifests the contrary by his very great miscarriages, so does his Book; for Paul testifies to all, That Jesus Christ was sent to redeem, not only from iniquity, (which might admit of a distinction by froward and unclean Spirits) but all iniquity; therefore this person has spoke Tit. 2. 14. too largely in calling the pure Jesus his Redeemer, for such imperfect works would very much disgrace their Author; nor is there any thing so much stumbles Infidels, and brings a reproach upon the Christian Religion, or dishonour to the Holy God, is Priests and People, writing, talking, and fight hard for Christ as Redeemer, whilst every eye finds them as polluted, and deeply engaged in dishonest and immoral practices, as those against whom they contend. And truly repenting of their sins, shall rest on his death and merits alone for life, and love him above all things, and sincerely obey his Gospel, Laws, and Commandments, and shall persevere in this duty to the end. I hope by this time Reader, thou art sufficiently convinced this Guide is leading thee to a state of perfection, notwithstanding he would make thee believe its unattainable in this life; for he concludes we ought to love God above all; and is it possible for any mind, but that which walks with God, is born again, and entirely translated from the Kingdom of darkness, into the Kingdom of God's marvellous Light, to be so entirely divorced from all, and espoused to God, as to love him above all; and sincerely (which implies no less than the strongest activity of an upright Soul) obey his Gospel, Laws and Commandments, and persevere, which excludes all commission or omission to the contrary. In short, if Christ's Law be imperfect, then must its Author be so too; but he is purely perfect, so must his Work or Law: And if the Law be perfect, then is the observer also perfect, but the Law and Gospel is proved undeniably perfect, therefore must the observer also. And lest this Guide should offer to retort, that none can observe it, let him answer for me, who says, We ought not only to observe and obey it, but with sincerity, and perseverance in fulfilling the commands of it to the end. Finis coronat opus, The ended perfection. He follows on to this effect, And after he shall have sent his Holy Spirit, to work Faith and Conversion in his Elect, he will certainly come again, and by his mighty Power raise the dead, and convene both quick and dead before his Judgement, and then such as obey his Gospel he will adjudge to eternal Glory, but Unbelievers to eternal Torments. He has here jumbled many things of moment up together, scraps picked out of more ample discourses. Succirctness is commendable, but not in his abrupt way; cramming and stifling matters for want of room to open and explain themselves to the convincement of the understanding: and whilst he loudly does exclaim against the Quakers, for slighting the Scriptures; who is there found more guilty than himself? that though his Book treats of nothing less than such a Religion, as he assures all must embrace that would be saved, 'tis rare he citys one passage of them for a confirmation of his very Fundamentals; He tells us of the necessity of believing God will send his holy Spirit, as being otherwise void of Faith and Conversion, and yet denies the very office of the Spirit, which is to reveal the Mysteries of God, and to convert from fallen Adam's state to that glorious second Adam's, which never fell; And if he did believe in that Eternal Power which raises from the dead in trespasses, it would be to him according to his faith; for God is faithful that hath promised: but being wholly ignorant of Christ Jesus the Power, no wonder if he never knew the Resurrection, and the 1 Cor. 1. 24. Joh. 11. 25. Life: And how absurd it is for one to draw a representation of a thing he never saw, or venture to challenge an assent to what he ignorantly has fancied to himself, without one Argument to induce, or so much as an Observation to explain the obscurity of his Doctrine, I leave the sober Reader to determine. Thus having endeavoured an enervation of his four Fundamentals, I shall hasten to the examining the force of his Accusations against my Friends; but in my way thither I shall a little turn my eye upon some passages of lesser moment. Sect. 16. His sixth Chapter mainly intends the recommending to our consideration some religious matters of a secondary nature, as a preparative to Conformity; for though he seems to express a tenderness towards doubting Consciences, yet if we follow him through his 8th and 9th Chapters, it will evidently appear, to be no other than a more facile and probable way to insinuate the same conforming spirit to the minds of others he stands branded with himself; and by his plea for a Conformity (as Christian) he palliates his own wicked temporising, and would so far prevail on others, that none may be left to accuse him of Inconstancy: And if he were the man he pretends himself to be, what needs he busy himself in scribbling, who has tenderness enough he says to overlook Nonconformity, and that allows the Nonconforming-Churches to be Christian: Doth he afford the Church of England more? time was he would not have acknowledged her so much. Sect. 17. His 7th Chapter is an application of his preceding discourse, bringing all Ways amongst the Christians (so called) of these Nations under two, either such an establishment, as hath the sanction of the Law to warrant and protect it, or those persuasions as are estoused by private men. Reader, thou mayst be sure he is not of the last; the first wears the Cap of Maintenance: but he distinguishes amongst those many ways he fathers on private spirits; some he endites of holding principles that overturn the very Foundation of Christian Religion, whilst he more candidly dismisses others with the approbation of sound Fundamentals, although he lays it as a home charge, that they should not neglect the using such means as Pag. 56 57 might better inform their Schismatical Judgements concerning the Church of England's constitution. Those great Impostors or dangerous Heretics, whom this Guide P. 18, 58, 59, 60, 61, 62. esteems it a foolish charity to flatter with the hopes of Salvation, are Papists, Socinians and Quakers, by which he has at once damned millions of poor immortal souls, however strict, serious, and sincere in what they knew, through many generations; whilst if defective, they owe it to the idle, lying, covetous ignorant, and murdering spirit and practice of the Priests, whose interest it has ever been to enslave and obscure the people's understandings, by their many cursed Inventions, and terrifying punishments; framing and trimming a Religion with such variety of external Ceremonies, as probably best might take and influence the carnal multitude, enacting most severe Laws against such as should at any time decry their Fopperies, and testify against their abominable Inventions; Letting their Canon's play, or rather plagne, to the destruction of Lives, Families and Estates:— It's not my business to apologise for Papists, I am not of their kin; but look upon Rome Pagan to have been much inferior to the Impieties of Rome (called) Christian; and the latter greatly transcending the former in all sorts of abomination, capable to be invented by the wicked one.— As for the Socinian, I know him to have wit and learning enough to encounter a more redoutable Adversary than mine; and however he has exposed himself to the just censures of some, his exemplary life and grave deportment I must acknowledge to be very singular; and if his cause receive no greater foil than this person's bare reproaches, at least assertions without proof, the discreet world will soonet acquiesce in the stronger Arguments of Socinus, and his acquaint Adherents, than this unreasonable and slandering Guide: Nor does a wrong opinion gain more credit or life, than when opposed by persons indiscreet and incompetent. CHAP. II. Aspersions reprehended. Sect. 1. IT is an Art this Guide is curious at, to purchase the esteem of such whom his miscarriages may justly have incensed, at the inhuman rate of forward and invective slanders, on such who has for conscience-sake stepped aside from the established Ministry of the Nations; but more especially the Quakers, against whom he ever has been bold to write and speak, being withdrawn from every Form and Constitution (to wait for life from God, and not from beggarly elements) and therefore made a prey to all parties, against whom he knew every hand has been lifted up, (distressed by, and forsaken of all Civil Power) and consequently secure in his undertaking: He was not slothful under former Powers, nor has he been less diligent since, employing all his wicked wits to render us a people unfit to hold society with men, being not only destructive to Religion, but Government: Nor will the character he has given of us in pag. 62. speak much less, where enveighing against Sects, he begins with us in this manner: I shall only instance in one more of such as err in Fundamental Points, who in respect of their want Pag. 62 of learning and outward accomplishments are contemptible, yet in respect of their number, and singular obstinacy in their way, whereby they amuse the vulgar, are not to be passed by, viz. the Quakers: Although Quakerism cannot properly be called a Sect of Christians, but rather a total Apostasy from Christianity; for excepting they have the Name of Christ in their mouths, they scarce retain any Article of the Christian Faith. Reader, thou needst not be a man so very judicious, (although our Cause, being by most perused with a prejudiced eye, desires thee to be impartial) rightly to taste what the ingredients and infusions are that do compose this Spirit, who at the very entrance manifests himself thus intoxicated, that he has already over-shot both verity and good manners; thereby preparing the minds of such as read him, to entertain his Falsities the most he can for the disadvantage of our persons and principles: This front of his Impeachment, calls for my Answer in these respects; (1.) We stand charged as to our want of Learning and external accomplishments. It is our joy and matter of rejoicing, and many times with unutterable thanksgivings in sincerity I can say, that the everlasting God should now, as frequently at other times, display the Riches of his Love and Grace to the mean and despised amongst men; herein is it transcending in our eye, that he should abscond these things, and leave them still as mysteries to the wise world, whilst in extreme love he has so plentifully vouchsafed the revelation of them unto babes; and therein made good that ancient observation of Paul, in 1 Cor. 1. 26, 27, 28 our times, Not many Wise, not many Noble; not that we thereby do exclude any, only we can affirm, that the entrance of God's everlasting Gospel of Salvation, or whatever he has had to do amongst the sons of men, has been with very seemingly despicable attendances. This ought not to be dubious unto any intelligent person that has but given himself a moderate acquaintance with History. If I should go no further than the Scriptures of Truth, let it be there examined, and 'twill appear if such whom God called at any time (from the beginning to the end) were not Handicraft, Labouring, and Husbandmen, persons inexpert in the Scholastic Adages, Disputations and Opinions of the Heathenish Philosophical World. But lest that may not be of sufficient authority, let them but read the account that's largely given in this matter by Herald. Animad. in Arnob. l. 3 p. 137 Heraldus, who declares the primitive Christians general disgust to all humane Literature, and Philosophy in particular, the only Tertul. lib. de Idolatria. accomplishments of that Age; which occasioned the Gentiles continual upbraiding of the Christians for Idiots and illiterate persons. And Origen in so many words gives this account of the very Propagators of the Gospel, that they were, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Orig lib. 30, Adu. Cel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Weavers, or Combers of Wool, Cobblers, Fuller's, and illiterate and exceeding rustic. But lest it may be objected, that though God at first was pleased to use such illiterate Preachers, thereby to manifest the greatness of his Power, yet afterwards the means of Literature were not to be neglected, as necessary ingredients to an able and orthodox Minister; Let such but read the Ordinance of the fourth Council of Carthage, where it is ordained, Let every Clergyman get his livelihood Con. Carthag. cap. 51, 52, 53 by some Artifice or Husbandry, without prejudice to his Calling; and, let every Clergyman, though learned in the Word of God, have some Artifice or Handicraft; and, let all Clergymen that are able to labour, learn some petty Handicrafts. And Gaudentius expressly says, that we do not read that ever Gauden. de morsecul. Justinian part 2. c. 26. p. 89, 90. the Ancients did teach Philosophy since, they did rather abhor it; I fain, says he, would see any man that could show that the Christians either before, or in the time of Justinian, did openly teach Philosophy. And as the Waldenses of old answered the Academian Papists (as Warnerius and others, who said concerning their Preachers, Doctores ipsorum sunt Textores & Sutores, their Teachers are Weavers and Cobblers.) So we return to this Contemner of the Quakers for their unacquaintance in Learning; We are not ashamed of our Ministers because they labour with Usher. de success. c. 6. p. 28. their hands, procuring thereby a livelihood to themselves, according as they are able, because both the doctrine and example of the Apostles doth lead us to such apprehensions. And if this Guide were either learned himself, or but impartial, he may remember, that there was not one at the Nicene Council (whose Creed is so famous in Europe) who understood the Hebrew tongue: not to make any comparison between John's Greek, and the Quakers English; or to instance the great difference betwixt Isaiah and Jeremiah in the old Testament; And therefore be it Libanus protem. p 13. ed. Goth. known to all those who shall in Libanus his scoffing stile say, Let us not hear what these men speak concerning Heaven, God, and Goodness, who come forth black and sooty from the Smith's Forge and Anvil. That 'tis not in the power of man's reason, wit, study, or wisdom to unseal the Book, see, hear and understand the deep things of God, nor to give the light of the knowledge of the glory of God in the face of Jesus Christ: But as the Apostles said, so say we, Everlasting praises to our God, by the revelation of his eternal Spirit he has given us in measure that Divine Science, truly so called: And this Light we are not ashamed to 1 Cor. 2. 10. own for our Teacher in the fight of Nations, but by its Supreme Authority to declare, There is not another Leader by whom Salvation Isa 49 6. & 60. 19 Rev. 21. 24. is attainable, and in obedience to whom the Nations of them that are saved must walk. Although I needs must say, this objection of our Ignorance had much better become a person whose abilities surpass this Cantabrigian Sizer's education, whose inexpertness in Story, Tongues and Opinions might have barred him from these uncivil as well as untrue reflections; and so much of Literature is to be found amongst the Quakers (though it's not their strength) as does, and very likely will remain unanswered by Scholars of a higher Form than this conceited Guide. Sect. 2. 2. His charge of obstinacy we deny, nor am I much solicitous to enlarge in our vindication, since 'tis the sense I know he has of all who withstand a Conformity to that Establishment his Interest leads him to embrace, and bow not with him to the Rising-Sun: In this sense we own his Epichite, and adjunct of Singular also, being indeed most so in sufferings; having by all Powers (since we were a People separated by the Lord from their Inventions) been killed all the day long in Reputation, Liberty, Estate, and sometimes Life: but in all other respects (our Consciences excepted) we are always ready to express complacency and willingness to assist our very enemies. Sect. 3. 3. He does accuse us with a total Apostasy from Christianity; but if the definition Paul gives of a Christian ought to decide the case, than he is one in whom Christ reigns, and by the fruits of his Rom. 8. 9 Gal 5. 16 John 15. 13. Spirit manifests to the world he is redeemed from it, and from fulfilling those lusts which once had absolute dominion over him: But whether this Guide, or the so much calumniated Quakers, are fullest of self-denial, most separated from the World, or in greatest subjection to that pure Spirit of Grace which teaches to deny all unrighteousness, and to live soberly in this present World, impartial Reader speak? For if the preceding qualities denote Titus 2. 11, 12. men truly Christian, and that a pious, diligent, and inoffensive Conversation, is the most express Character of Christ's Followers; I make my appeal to thee and the whole World, if there lives among the Sons of men a people less deserving to be called Apostates, and consequently any that so visibly carry with them the badge of true and primitive Christianity as they. And whereas he says we scarce retain any Article of the Christian Faith; We do in so many words reject his aspersion, being made partakers of that Divine Faith in Jesus, which sanctifies, and is held in a pure Act. 15. 9 1 Tim. 3. 9 Conscience. Sect. 4. 4. His next accusation is, That they extol the Light in all men, as the only sufficient Rule to walk by, to the apparent slighting of Scriptures, and Preaching. Reader, If yet thou art a stranger to this Light he thus explodes and vilifies, let me beseech thee once to observe it in thyself, and tell me then if it has not that Divine quality to discern betwixt the Precious and the Vile, and manifest every Thought, Word, and Act? whether it is wellpleasing, or the contrary, to the great God? If it be criminal to own those Scriptures he falsely says we slight, the case is changed, otherwise we all confess that Jo. 1 9 1 Jo. 1. 5, 7. God is Light, and that he hath enlightened every man; by heeding, and obeying the Dictates of which, we may be preserved in that capacity, as the same Scripture says, shall bring us into the pure Fellowship, and that the Blood of Jesus shall cleanse us from all sin. Nor do they own a Principle in the Clouds, but above all people have demonstrated the power and authority of their Principle by that Redemption it has wrought for them, and alteration it has made from that condition which nakedly exposed their immortal Souls to the snares and entanglements of this Worlds perishing glories, to experiment the Blood which cleansed from all iniquity, the unspeakable peace of perfect reconciliation with God. And for his confident affirming we slight both Scriptures and Preaching; I have this to say, That as there is not any who discover more respect for them, by a conformity of life to what they require, so do they both read, and as often quote them in Preaching, or Declaration, as any who profess them for their Rule. And Reader, that thou mayest the better be informed concerning the esteem we have them, in taking but the pains to visit our Assemblies, and that shall be a sufficient vindication of our innocency, Helps the other wanted. which also may answer him as to the advantage, that's confessed, the Jew had above the Heathen. 5. His fifth reflection is, Our openly denying the Doctrine of the Trinity: but me thinks it would become him who is reproving others for not paying that respect they ought unto the Scriptures, to be a little more exemplary in using their unquestionable phrase, and sound expression, for I am altogether ignorant of any Scripture that mentions that word Trinity; and 'tis his own Opinion, that Fundamentals should not be drawn from dubious and obscure places, but rather that the Scriptures were evident and perspicuous, as to what was necessary to be believed; yet if by Trinity he understands those three Witnesses in Heaven, Father, Word, and Spirit, he should better have acquainted himself with what we disown, than ignorantly thus to blaze abroad our open denial of what we most absolutely credit and believe. 6. His next slander runs thus, The Person of Jesus Christ, as to his humane Nature, with all his Offices assigned to him by his Father, they utterly reject, (though this is an Arcanum that is kept hard from their Novices.) Fain would he here insinuate to people, by his most invective impostures, hard thoughts concerning an inoffensive people, whilst in reality they own no other name by which Salvation is obtainable than the Christ of God; and all the Offices that ever were assigned him by his Father, are by them acknowledged; and so remote are they from hiding their sentiments, or being jealous of exposing them to all, that whosoever will but give himself the time of frequenting their Meetings, or perusing their Books, will soon perceive how very far this Character is wide of Truth. 7. His next report is, We call not upon God in the Name and Mediation of Jesus Christ. But Reader, that thou mayest not thus be dogmatized upon, and better satisfied in thy sober inquiries, assure thyself, the Quakers never knew an other Name than that of Jesus Christ, through which to find acceptance with the Lord; nor is it by any other, than Jesus the Mediator of the New Covenant, by whom they expect Redemption, and may receive the promise of an eternal Inheritance. Heb. 9 15 Sect. 5. He farther says, They trust not in his death for Pardon and Salvation, but in a pretended sinless perfection. They are so far from disowning the death and sufferings of Christ, that there is not a people in the Earth that so assuredly witness and demonstrate a Fellowship therewith, confessing before Men and Angels, that Christ died for the Sins of the World, 1 John 5. 18. Rev. 21. 22. Mat. 13. 33. 1 Thes. 5. 23. Mat. 5. 48. 2 Cor. 13 11. Ephes. 4. 13. Phil. 3. 15. 2 Tim. 3. 17. Heb. 13. 2●. 1 Pet. 5. 10. 2 Cor. 7. 1. Heb. 6. 1, 3. and gave his Life a Ransom. Perfection from sin they hold attainable, because he that's born of God sins not, and that nothing which is unclean can enter the Kingdom of God; no Crown without victory; the little Leaven leavens the whole lump; the strong man must be cast out; Paul prays they might be sanctified Wholly: Be ye perfect as God is perfect; be perfect be of good comfort; unto a perfect man; as many as be perfect; that the Man of God may be perfect: The God of peace make you perfect in EVERY good Work; the God of all Grace make you perfect; let us cleanse ourselves from ALL filthiness of flesh and spirit, perfecting holiness in the fear of God; leaving those things behind, let us go on unto perfection; and this will we do if God permit. If perfection were unattainable, it would be strange that the Scriptures should speak of such a state, and very preposterous, that Paul, Peter, etc. should so solicit and pray for the ancient Saints, that they might come thither, even to the spirits of just men made * Heb. 12. 22, 23, 24 perfect; nay, he positively avouches to have arrived there, at the Heavenly Jerusalem, at the Church of the first Born, etc. And notwithstanding that this excellent State should never be enjoyed, seems to me no less than a giving the Apostles Doctrine the lie, and tacitly impeaching them of gross dissimulation and contradiction. But Reader, 'tis not only my Opinion that Perfection is attainable; for if thou pleasest to remember the many passages of his Discourse already past my observation, as well as to remark the following Chapter of his contradictions, thou certainly will find Perfection an Article of this Guides Creed, without the least violation to his matter. Sect. 6. They deny any necessity of special Grace of the Spirit to Conversion and Sanctification, saying, The Light within is sufficient hereunto, and scoff at them that pray for more.— His malice and his lies run parallel; Are there amongst the Sons of men any that so contend for that Grace which brings Salvation, and so strongly plead, as well with sufferings, as otherwise, the absolute necessity of Faith therein, subjection thereto, and sanctification thereby, to this blind professing World? And for his distinction between the Light and Grace; Reader, if thou dost well observe the Apostle Paul's description of their properties and effects, I question not but thou wilt soon condemn this Guide for ignorant, and very inobservant of the Scriptures: For he to the Ephesians writes, That whatsoever Ephes. 5. 13, 14, 15 makes manifest, is light, and bids them thereby to walk circumspectly. So that the Apostle sets it as the distinguisher between good and evil, as a Guide or Leader: And thus was Jesus Christ the fullness of Light nominated by the Prophet,— A Light unto the Isa 49. 6. Gentiles, a Leader unto the People, & for Salvation unto the ends of the Earth; who by the Evangelist, is said, to have enlightened every man; John 1. 9 Rev. 21. 24. and by the Prophet 'tis determined, as well as by the same John in his Revelation, That the Nations of them which are saved must walk in that Light; and how it can be different from that Grace, whose properties are the same, in teaching to deny ungodliness and worldly Tit. 2. 11, 12. lusts, and to live soberly, righteously, and godly in this present World, cannot be rationally supposed; for says the Apostle John, If ye 1 John 1. 5, 7. Gal, 5. 16. walk in the Light, as God is in the Light, ye shall be cleansed from all sin; which Paul expresses thus, If ye walk in the Spirit, ye shall not fulfil the lusts of the flesh; and says Christ, I am the Light of Joh. 8. 12. the World, he that follows me shall not walk in darkness, but shall have the Light of Life: It must be therefore evident to every common understanding, that this (so much blasphemed) Light, Spirit, and Grace, spoken of, (leading to the same condition, and bringing to the same end) are one in essence and virtue, though diversely denominated, according to the variety of its operations; and who is't can be thought a Christian that denies the sufficiency of this Glorious Light, which graciously is given of God as a Leader to the Nations, and for Salvation to the ends of the Earth? And surely had this Guide but ever been acquainted with its pure instructions, and walked therein; the benefit that would have certainly accrued, had better taught him the excellency of its Nature, and the reverend observance he ought to pay it, and not to make a scoff at it, as he most wickedly says the Quakers do at Grace, (who generally are known to be no mockers, but have been made a laughingstock by all Persuasions; being reviled, they bless; persecuted, they suffer; defamed, they entreat; accounted the offscouring of all things unto this day, and made a spectacle unto the 1 Cor. 4. 9, 12, 13. World, Angelo, and Men.) Sect. 7. 10. He follows on much at the same rate, Sabbaths, and Sacraments, and all instituted Worship they cast off, the great Doctrines of the Resurrection, Last Judgement, Heaven, and Hell, they turn into Allegories, etc. How long wilt thou imagine, write, and utter lying vanities to bespatter, defame, and expose to vulgar rage the innocent People, and royal Inheritance of the most high God? Canst thou expect thy days shall terminate in peace, and that the Judge of all will not account with thee for all thy slanders? yea, Clapham, be it known unto thee, the dreadful God shall recompense it on thy head; nor shall thy peevish malice (surpassing all I know) escape a pledge of God's displeasure on thee, ere thou takest thy farewell of this Earth; he will rebuke thy unclean Spirit, too full of nasty venom and lies, ever to have admittance where nothing enters that defiles or makes a lie: It's not a rage I am in, as thou may'st think, and willingly wouldst have others to believe, God bears me record, but the infallible sense I have upon my Spirit of thy deep ensnating hypocrisy to betray (if possible) others more moderate and faithful into the same wicked yielding spirit with thyself; and also (I fear) thy immortal enmity to us, the innocent People of the Lord, provokes to a holy indignation; and judgement's for that unrighteous nature to eternity. But that I may not leave the Reader unsatisfied as to this last most impudently wicked aspersion, know in the name of all true Quakers, the Sabbath that is reserved for the People of God, is so far from being by them rejected or denied, that they admonish all to the exact and punctual observation of it, not to think their own thoughts, speak their own words, nor do their own works;— for the word Sacraments, 'tis no where scriptural; and till he explains his meaning, I am not bound to find him one; but for such Worship as is of Scripture-institution, and performed by the Spirit of God, they own and practise, disowning (as there is good reason) all other Institutions. The Doctrine of the Resurrection, of the just and unjust, Last Judgement, Heaven and Hell, as future rewards; they believe and confess:— And, as my faithful Testimony both to their Life and Doctrine, I am necessitated to declare (and be it known to all that ever knew me) that when the unspeakable Riches of God's eternal Love visited me, by the call of his glorious Light, from the dark practices, wand'ring notions, and vain conversations of this polluted world, and that my heart was influenced thereby, and consequently disposed for the more intimate and sincere reception of it; those very habits, which once I judged impossible, whilst here, to have relinquished, (as well as I was unwilling) and did allow myself a liberty therein, because not openly gross or scandalous I thought myself excusable) became not only burdensome, and by that Light manifested to be of another nature than that which I was called to the participation of; but in my faithful adherence to its holy counsel and instructions, I was immediately endued with that power and authority as gave dominion over them, and being in measure redeemed from that to which the Curse is pronounced, I sensibly enjoyed the Blessings that attend a Reconciliation; And never since I have been conversant with their Principles, (thus odiously described by him) have I found one Article that did not receive a full and satisfactory assent from that very Grace, Spirit, or Light of God, which first called me from the gross impieties, vain entertainments, tempting glories and will-worships of this generation: And as I have the seal of God's eternal Spirit of Love upon my soul, as an infallible Assurance; so, since my first frequenting of them and their Assemblies, I have observed that holy, innocent and righteous conversation, which harmonizes with the severity, circumspection and selfdenying life of the Gospel; and testify (as revealed from God) that since those Centuries, in which the Apostasy eclipsed the beauty of the primitive Light, there has not been so glorious a discovery of Spiritual, Pure and Evangelical Worship, Life and Doctrine, as God hath in his Lovingkindness raised the so much despised Quakers, to own, practice and declare amongst the Nations; as the good old way of Holiness, that leads from Intemperance, Vanity, Pride, Oppression, and the love of this World's perishing glories, to that everlasting Joy and Rest which is reserved for the People of the Most High God. In short, they are found in Principles, zealous for God, devout in Worship, earnest in Prayer, constant in Profession, harmless and exemplary in their Lives, patient in Sufferings, orderly in their Affairs, few in Words, punctual in Dealings, merciful to Enemies, Selfdenying as to this World's Delights and Enjoyments; and to sum up all, Standards for the God of Heaven, against the Pride, Cruelty, Lust, Avarice, etc. of this Godless Generation;— whom the unborn shall call Blessed, when their Testimonies be finished, and they gathered into the unspeakable Solace and possession of God's eternal Presence;— yet are they concluded by this uncharitable Guide, not company for Christians: but I am Pag. 64 persuaded, that the more discreet will not relax their good Opinion for his slanderous reflections, but rather thence renew occasions of further expressing their Candour and Humanity: And I hope their discreet and inoffensive deportment will persuade all people, they are not as deserving their ill thoughts, as envious and self-interessed Priests have endeavoured to insinuate. CHAP. III. His Hypocrisy Detected. Sect. 1. THough manifold are the Stratagems of Satan that old Serpent, by which he does surprise the immortal Souls of men with most deplorable woes, and everlasting misery, yet is there none that proves so generally effectual as Hypocrisy; It's his Mysterium Maximum, A study and employment fit for none below the form of his Arch-Angels; such make his Archest Emissaries, and most subtle Meanders; Sublime Devils, masqued with the vizard of Sincerity, palliating themselves from what they really are, by seeming what as really they are not: outside washed Platters; Wolves in Sheep's clothing; Inside rotten, but outside whited-Sepulchres: In short, the muddy Sensualist refined to a counterfeit Fidelity, and imitation of the form of Godliness, the more unquestionably to deceive, and securely to insinuate candid apprehensions of his purpose; who is the most impudent despiser of God, destroyer of Souls, contemner of Laws, perverter of Truth, and treacherous to the end; against whom the sharpest woes are denounced, and punishments reserved to eternity:— How far this Guide has rendered himself obnoxious to the character of a Hypocrite, it is our business mainly in this Chapter to discourse; But lest his dissimulated Condescension, and pretended Christian Instructions, (as inducements to Conformity) should so far prevail upon the unacquaintance of any with his spirit, and notorious practice through all Revolutions, as to believe they may deserve my observation and reply, (since 'tis irrational to argue the unsoundness of a Principle from the confessed imperfections of its Defendants) I shall a little hint at the chiefest of his Reasons; as well to manifest 'twas not so much a general as an individual concern that interested him in this undertaking, as to prevent (if possible) his ingratiating his Motives to Conformity, with the minds of such as are inclinable to temporising: he states his Question thus. Sect. 2. Whether it be a duty for Christians to hold communion with the P. 68 Church of England, according to her present Administrations? Had this Guide the least honesty, it should not be a question with him now (although I fear he is scarce so honest as to make it one, my Paradox is Orthodox) or been conscientious in his former persuasions; but having ever forfeited the reputation of a sincere person, and not being esteemed other than a gross Temporizer, I easily shall grant it very requisite for him (whose belly is his god, and that minds earthly things) to commune with the Church of England in her present Administrations; but as for Christians I shall not ask his leave to descent, unless he can produce better Arguments to warrant his confident Assertions: his first runs thus: It will not be denied by all dissenters (that have understanding and sobriety in them) but that here is a clear profession of all those Pag. 69 fundamental points of Faith, which are accounted amongst Christians necessary unto Salvation; yea such a pure confession of other points of a secondary nature, that there's scarce any other Church in the World that God hath blest with a greater purity. What strange confusion, and unusual impertinency is this! would not half-witted people blush to venture abroad in print with such expressions? Surely this Guide was grossly fond of writing Books, that rather than be quiet, should with such greediness expose his ignorance to vulgar censure; for if the Dissenters he writes against, confess the Church they separate from to be greatly pure in Fundamentals and things of a secondary nature, how is it possible, according to good sense, they can be termed Dissenters in Religious matters? I shall appeal to the intelligent Reader, if this blind Guide is not fallen into the ditch, that ascribes to such the title of Dissenters, whom he at the same time characters for absolute sons of the Church; for, do the highest Conformists to the Church of England acknowledge more, than that she's pure in Fundamentals and things of a secondary nature, and yet that such who confess her to be this, should by this silly Guide be styled Dissenters! away with this apparent Nonsense, since none can properly be so esteemed that differs not in one or both; And how inconsistent, aswell as saucy, his expression is, that will not allow Dissenters to be sober and intelligent (when none are such in his account, that allows not the Church of England what they can never do, and properly be counted for Dissenters) sufficiently appears, in his admitting these very Dissenters to be Christian Churches, and Children of the same Father, though now he seems to represent them void of both understanding and sobriety. Where his were when these rash and unadvised words were writ, I leave for the Reader to determine. Sect. 3. He speaks largely of the public Worship, loudly extolling the Constitution of the Church of England, professing a separation there from to be unwarrantable; and that corruption in manners, Pag. 72. 73. both of Ministers and People, should be no reason for disserting their Assemblies, etc. Contrary to the whole currant of Scripture-record, and the best accounts that have been transmitted through Ages of the Primitive Christians, who ever have withdrawn themselves from such as held the truth in unrighteousness; and let the world judge if Paul 2 Tim. 3. 5. was not thus persuaded, when he strictly enjoined separation from (not only Schismatics, Heretics, and Apostates, but) such as held the form of Godliness, which consisted in profession and external performances, without the everlasting Power, which alone could bring into true Obedience, and give the possession of that eternal Life, which rightly denominates people Christians, or a Christian Church: But as two strong Pillars, to maintain and underprop his Assertion, Pag. 82. he tells us, otherwise God would have no Public Worship; As if an Assembly in a House, Field or Barn, was not as capable to worship God in spirit, as those who frequent the Parish Steeple-houses; if not, 'tis fit this Guide should pay his acknowledgements to the Roman Society (he calls Antichrist) for his public Worship; But be it known to him and all the world, that as God's Spirit is not tied to places, so all Worship standing therein is truly Catholic and Public Worship, in Field or House, whether three or three thousand; convenient places being circumstantial, not essential, to God's Worship. Sect. 4. His second Pillar is the example of Zecharias, who (says he) disserted not his station in the Jewish Worship, notwithstanding those many Pag. 75. Corruptions that were innovated, by which he would excuse his continuance in his Priestly Office in Wramplingam Parish: But if this Guide will be informed, he soon may see his error in this particular, (as upon occasion formerly was expressed to him) the Jews were selected from all other Nations, and impriviledged as God's peculiar People, by an external Law and Ordinances (all which were typical) over whom he ordained Magistrates, and a Priesthood, which had no relation to any other Constitution that was contemporary, or should succeed, but were to continue till the times of Reformation, and then to be abrogated; yet inasmuch as Antitypes are represented by their Types, it must be granted, that many Legal Institutions did signify and shadow-forth what afterwards should follow; since therefore it must needs be granted, that the Jewish State relates no further to us than typically, it will not be unnecessary to examine how far this Guide can secure himself, and justify his many turnings, from the confessed constancy of faithful Zicharias. Consider (1.) that the Jews were a People separated from among the Nations, as his visible Church, to whom he gave that intituling sign of Circumcision. 2. That their Temple, Worship and Laws, moral, judicial and ceremoninal, were indisputably of Divine Institution. 3. That as those who were their Priests, were by the high Priest anointed thereunto; so being once dedicated, were to officiate with integrity and constancy at the Altar. 4. That no addition was to be admitted to what God had so punctually ordered, in any Circumstance. Now unless this Guide can prove the Church of Englamnd the Antitype; 1. In being the Circumcision in Spirit, by which she is rightly entitled to the Privileges of the Spiritual Jewish Church. 2. Can as infallibly and unquestionably prove the Divine Institution of her Faith, Worship and Discipline. 3. That her Ministry is the spiritually Anointed of God, by that one Highpriest after the Order of Melchizedek, and by him commissionated to preach the everlasting Gospel. 4. And that in Faith, Worship and Discipline she remains as clear and single from all Inventions, Traditions and Ceremonies (those only allowed as have their footing in the Divine Appointment and Order of God) unless I say this be made good, 'twill declare great weakness in any to allow this Guide to argue from Zecharias' case to his own;— I grant that whosoever is anointed by Jesus Christ to preach his everlasting Salvation, aught to do it incessantly, not mattering the opposition or revolution of Powers; and that NO defect in the generality can or aught to unminister him, but rather that he faithfully should decry those Impieties, and keep his station on God's behalf, which righteous Zecharias did, whose bold withstanding their Inventions, and honest desire of preserving that Law pure, of which he was instituted Priest, procured no less than his Martyrdom, from the Cruelty of those vain Superstitionists. But what's this to Clapham's case? Zecharias was anointed by the Highpriest; whence was Clapham's Ordination? Zecharias was murdered for opposing their unrighteousness and wicked Traditions: where did Clapham do so? but has he not preached for and against what he at times has owned to keep his Parish. Zecharias would not dispense with their Additions to God's Institutions; has Clapham done so too? how comes he then to call the Church of England, Pure in secondary matters, to wit, her forms of Prayer, Anthems, Responses, Litanies, Baby-Baptisme, Crosses, Altars, Steeple-houses East and West, Bowings, Organs, Choristers, Surplices, Caps, Rochets, Hoods, with much more such like trash than my memory will serve at present to insert, which fills up the English Worship, and are known by persons moderately read in Story, to have been brought forth by the womb of dark Popery, that sink of Antichristianism:— But as there ought to be one Temple, Worship and Priesthood to make Clapham's case resemble Zecharias', so that his may approach this Guide's, let us suppose amongst the Jews three several Temples, Worships and Priesthoods, called Presbyterian, Independent, Episcopal: If Zecharias had first been of the Presbyterian-Priesthood, and as that should decline in esteem, embrace the Independents, till by revolution of Government both were violently suppressed, as to the exercise of their Consciences towards God, by the Episcopal; and than that Zacherias' should divorce his Independent Spouse, crying All Hail unto the new Establishment, as Clapham undeniably did, he might have quoted Zacherias' with more honour, to his now shameful retreat: but his constant keeping of his station in faithfulness to God, sharply rebukes this Guide's manifest Infidelity both to God and Men. Sect. 5. His next great Argument to enforce Compliance, is that Sovereignty P. 104. bestowed on Rulers, who (says he) in particular Circumstances undetermined by God, have power to order and settle things according to the general Rules laid down in the Word; Instancing in several Jewish Kings: Although I need not farther trouble thee nor myself, than barely to recommend the foregoing Page to thy perusal; yet lest the matter may not be so evident, I shall a little observe his very great self-contradiction; his words are these: There is not the like reason to determine all Circumstances in the Christian P. 103. Churches, as was in the Jewish Church, the one being in its minority, the other grown up to a state of greater liberty. A Boy when he goes to School, in every particular he is stiuted to his work; but when he goes to the University, he only hath general Rules for his study, and is left to his own disposition for order and manner of his studies. Is it not obvious that he does confute himself, and so has saved me the pains of making any other Answer than what ariseth from his own Assertion and Similitude to prove it; He says the Christian-Church is grown to greater liberty; How so, if still subject to be imposed upon by Civil Power? is not the slavery greater, since that the Jews were stinted by God himself, but we by men, and that according to their fallible apprehensions? yet with such severity is obedience enjoined, as Nonconformity costs nothing less than the price of Liberty and Estate. But since by Boys at School he means the Jewish Church, and by those sitted for the University he intends a state of liberty in secondary matters, what follows but that our Schoolmasters the Magistrates are dismissed, and we being under an Evangelical Constitution, are in those matters left to that greater liberty relating to the Gospel-state; which flatly contradicts that power he in other places does ascribe unto them: Nay, if I should make the most of his Similitude for my advantage, how apparent would it be that the very Rulers in the Jewish-State were Boys, and stinted in all Religious Circumstances, and consequently not to be our Schoolmasters under a dispensation of greater freedom, for then the change would be to our apparent loss and injury; so that others being free aswel as Rulers, for them to command is gross usurpation; and for any to yield obedience is nothing less than High-Treason against the King of Conscience, and a betraying of themselves into the Schoolboys state again.— Sometimes he says the Scriptures are clear in this particular; in other places, promiscuous; but his best Argument is the Magistrate, for never wanting a ready compliance to their commands (come what will) he has better learned Interest than to set his Opinion in Competition;— However, I shall propose these Queries, which he may answer if he please, or any else. Qu. 1. Whether if seven Powers make seven distinct interpretations of Religious Principles, and erect seven distinct Modes of Worship, according to what they apprehend from the Scriptures; they all may be submitted to notwithstanding their contrariety? Qu. 2. Whether these seven different Principles and modes of Worship, enacted to be conformed to, in these seven Dominions can be rightly said to proceed from the Spirit of God, the Unity; and not their erroneous apprehensions? Qu. 3. Whether any Prescriptions concerning Faith and Worship, should be allowed or obeyed, if not from that unerring Spirit in which God's true and only Worship stands? Qu. 4. Whether any Magistrates now in being, do or can pretend to that Infallibility? Qu. 5. Where is that Gospel-Scripture, which empowers Magistrates to concern themselves in Religious matters? Qu. 6. Whether it be congenious, or suitable to the second Covenant and times of Reformation, when the Law is written in the heart, and the Spirit put in the inward parts; where there is but one King, and one Lawgiver; where the Offices and assistance of Sun, Moon and Stars are no more required, but the Lamb Christ Jesus is their Light, their Knowledge, their Guide, their All in All; for Rulers to interpose their Civil Authority to pull down or set up Religion? Qu. 7. Whether the first Institution of Magistracy proposed a Jurisdiction over Consciences, or only the preservation and prosperity of the People in civil and external matters? Sect. 6. Many are his Cautions, and as many his Contradictions, too many for my observation: In short, the end of all his tenderness to Dissenters, and kind titles of Christian Churches, Children of the same Father, etc. I find, is a persuading of all into an acknowledgement of the Church of England. But Reader, if thou wilt know the reason why this person Now appears so earnest in his discourse for all to march in his conforming steps, and thus confidently imposes himself a Guide on all to the true Religion, as if we had been at a loss till now both for the true Religion and a Guide, I ask thy patience and thy credit in the perusal of this notorious (though contracted) story of his life, which a necessity is upon me to insert, that such who otherwise may let his Hypocritical Insinuations gain their esteem, may (if they please) be furnished with an Antidote against the infection of their nature. It is not long since (being in those parts) I had some hours converse with this person, and amongst the many things we touched upon, I charged him with his retreat from a certain People to whom he formerly had a Religious relation: upon which he sent me this, with other particulars, by Epistle, in a way of Apology; That he never had professed himself of any party, nor would come under any distinguishing denomination of Presbyterian, Independent, Episcopal, owning no other than that of a Christian, avowing, that whatever apprehensions people had concerning the Church of England, and notwithstanding several went as far as New-England to enjoy purer Ordinances, yet for our parts (including himself as a constant son of the Church) we can witness the Lord's presence is amongst us. To all which I then answered something, though not so amply; that since he seems to list himself so early amongst the members of the Church of England, where has he been during the time of her Captivity and Exile? did he for Conscience-sake (opposing Covenant, Engagement, etc.) quit the Land, contenting himself rather in the quality of a poor begging Priest beyond the Seas, than to embrace the persuasions of those Powers, which had reduced the residue of his Brethren to extreme poverty? or turned he Trencher-Chaplin, Tutor, & c? did he traverse the Country, Sprinkling, Marrying, Churching, Burying, the common trade of those ejected Priests? And can he say, that whilst the King and Bishops were incapacitated by Exile to act as Officers in the Church and State, he owned the one for Supreme in matters Civil and Ecclesiastical; and the others, for so many Apostolical heads in Christ's Church? Did he protest against the Cruelty of those Powers, in the clear subversion of both? What Prison was he in? what Bonds did he endure, what Loss sustain, Testimony bear, and Loyalty express, on the behalf of his Episcopal Faith, and its Defender?— Alas! But was he not in all those strange occurrences of times, and variety of changes, to be found Priest of Wramplingam in Norfolk? At the beginning of the Wars, a most precise Stickler for a Reformation, extolling the great Necessity aswel as Righteousness of the Solemn League and Covenant, encouraging others thereunto, both by his example and doctrine: Bold for the Directory, and busy at choosing Elders; and so went under the notion of a Presbyterian: But 'twas not long before the Independents, through their greater Courage and Policy, had undermined and vanquished tother's Interest, and when possessed of the Authority, he saw 'twas folly to expect a Salary as Guide, in that way the Governing-Party of the Nations had rejected, and therefore was obliged to list himself a Volunteer in Jo. Munny's Independent Congregation; 'twas then the beheaded King was by this Guide both preached & printed, as a Toe Ston smi. the Im. on the feet. p: 16, 17. of that Image the little Stone, cut out of the Mountain without hands, was to smite; and therefore says, the fall of the ten Kingdoms was begun, the Lord is risen out of his habitation, gainsay not; for who seeth not the alteration is of the Lord? And in his Answer to an Objection, that this Prophecy was accomplished when this Nation fell from P. 23. Popery, says he, Doctrinally it was, but not Politically; the Government hath continued the same, yea and hard enough to the Saints (alias NONCONFORMISTS) none can deny it. Now the Change this Prophecy speaks of respests the Government. In another place, says P. 15, 16. he, There can be no clearer evidence that God is about this work of breaking down this great IMAGE, and smiting the very Feet and Toes thereof, than this present Victory over the Scottish Forces at Dunbar, (which we are now to render Thanksgiving to God for) the cause of this War being, Whether this IMAGE shall be upheld, or the Feet and Toes be broken; In short, O ye Honoured Worthies, whom the Pref. p. 3. Lord hath raised up to effect these great Changes, carry on the Lord's Work; That your People may not have cause to say, We have changed Pref p 5. Pag. 24 our TYRANTS, not our TYRANNY; Although Providence seems to put an Impossibility of settling Government in the Former way: But time hath proved him both a Temporizer, and a false Prophet. 'Twas also then he sought, if possible, to ingratiate himself with the Powers and People of the Land, by his most invective and false discourse against the harmless Quakers, with a large Dedicatory Epistle to O. Cromwell, allowed by him of England, Scotland, Ireland etc. Protector, to whom, amongst other extraordinary Compliments, I cannot let pass these expressions, where he invites him as God's Delegate, in honour to Jesus Christ, and out of love to the Churches of Christ, for whose welfare you have this Great Power committed to You, to stop these Seducers, etc. concluding thus; The Lord of Heaven and Earth bless your Highness with the continuance of his gracious Presence with you, that as you have done valiantly in the high places of the Field, (that is, fought against King and Bishops) so you govern as righteously and happily in the Gates of the City. O gross dissimulation! Now 'tis he turns Engagement-man, and is employed by the several Churches in Norfolk, to R. Cromwell on the Death of Oliver, as their Representative about that Petition or Address made by the Priests in general, which terms the Father Moses, and the Son the Joshua that should conduct them to the Holy-Land; But he being by the Projections and angry resentments of the Long-Parliament, divested of his usurped Authority, this Guide finds out a very honourable Epithet for it; which had not long tasted of Power, before another Revolution took its place: but I must needs confess, that when 'twas noised A King was coming in, and the Church of England to be restored to all her ancient Emoluments (so called) this Guide grew seemingly dejected, and very forward in expressing his dislike against their Spiritual Lordships, and not less contumeliously (as he now would think) both of her Worship and Discipline, hoping the Presbyterians Testimony of Allegiance, in their zealously assisting to facilitate the King's Return, would so far interest him in their concerns, as not wholly to be excluded from the exercise of their Religion in the Land; But when 'twas manifest that nothing under an open Conformity would purchase the enjoyment of their Parishes, (whatever becomes of them) this Guide slinks from his Independent Church, and Presbyterian hopes, reads the Common-Prayer-Book, subscribes the Articles, changes Oliver, Richard, or Parliament, for Charles (once a Toe of the Beast, that the little Stone was to smite) of England, Scotland, Ireland, etc. And in the place of Christ's Churches, the Church of England, with the whole Tribe how ever dignified or distinguished; the beheaded King (once the first broken Toe of the Image, now) he commemorates with an Anniversary Sermon; and, as the top of all, boldly renounces his so solemnly-taken League and Covenant;— What temporizings this! O what unheard-of Hypocrisy is here! But Reader, what's thy opinion of the matter? Can Oliver be Moses? Richard, Joshua? and Charles, Defender of the Faith, altogether? whose Interests were so opposite, as the last to be exiled, and kept so by both: With whom was God's presence in all these times? the Church of England? If so, than not with those that turned her out, where Clapham had his Parish: How plainly have his actions unmasked the gross dissimulation of his heart, and these corrupt fruits explained the poisonous nature of the tree that brought them forth? But lest I may be thought to wrong him, as if it were impossible for one who pretends himself a Christian Minister to be guilty of such abominable time-serving, Reader peruse these passages, where he confidently affirms such to have been, the best, wisest, and most judicious Epist. p. 6, 7. B. p. 98. Christians, who under all those great Changes and Revolutions, amongst us of latter times, have endeavoured the maintaining the Fundamental Doctrines of the Gospel, even to a degree of compliance in things of a lower nature; in which he positively concludes all persons, (from Canterbury to the meanest Curate in the Nation, as also Seculars in their respective places) have been to blame, both as to their understanding and wisdom, in not yielding with Clapham in those smaller matters, (viz. an expulsion of the Church of England, a disowning of Monarchical Authority, or right in the Stuarts Family; Preaching and printing it a Toe of the Beast, extolling the Covenant, taking the Engagement, being a Presbyterian, an Independent, a Millenary, etc. praying, and swearing for Parliament, Protectors, Parliament again, at last King and Bishops) since those who have left King, Bishops, Common-Prayer, etc. and espoused the Interest of those other Powers, who established other Methods both in Church and State, were the best and most judicious Christians; but to excuse this brazen Impudence and Hypocrisy, he concludes, Let not any Principles you have inconsiderately taken up so far P. 106. engage you, as to make you loath to return to ways of truth and soberness; But it would be considered, it's no disgrace for the wisest, holiest, and most learnedst men to retreat, in some controversal principles and P. 108. practices. Reader, will this fig-leaf garment cover the shame of this Guide's nakedness, from thy discerning and censure? I hope not; but does not his covering stand in need of one, who says the holiest, wisest, and most learnedst men may still be such, and yet walk not in the ways of truth and sobriety: What weakness, what ignorance, what strange confusion's here! from which I also must infer, that since he is but here of late returned to the ways of truth and sobriety, he all his life-time before walked in the way of error and madness; Judge then how fit he was to preach others into the knowledge of the truth, and a sober life: Have not the people given him money for that which was not bread? And further, I would observe, 'twas in that time of error and madness he writ those wicked slanders against us who are called Quakers. Sect. 7. I would observe before I finish, that the entendment of his Book is not to press Conformity to any one in opposition to all other Constitutions, otherwise than in a temporary sense; for since it is his principle that such are the most wise and judicious Christians, that have in all Revolutions complied in lesser matters; it follows, that the Church of England is no further concerned in this discourse, than whilst she keeps the Power and Magistracy on her side; for which of the seven sons, viz. Lutherans, Calvinists, Anabaptists, Arminians, Episcopalians, Presbyterians, Independents, (being of the same P. 17, 18. Father) with that known, or unknown, etc. shall gain the Prerogative, he by his own principles stands ready to embrace him; so that no longer than any of them have external Force to warrant their Commands and Impositions, no longer should they be acknowledged; but any other of them (though remote in smaller matters, holding the same Fundamentals) is quite as esteemable in this Guid's account, and those injudicious that concur not with his sentiments; by which he does at once commend rather than excuse his past Compliance with those several persuasions, and palpably discovers his readiness to do the like, as otherwise conceiving it unwise, (they being the most wise, and best Christians, that yield in lesser matters)— But that which renders such Alterations suspicious to sober men, is the never finding them convenient till change of Government makes them so; for amongst the many transactions of this person's life, I should not forget, that when the fifth-Monarchy Principle was in esteem, which would by no means dispense with any Earthly Monarch (as belonging to the great Image) J. Clapham prints a discourse in the vindication of it, but the potent Argument of Cromwel's assuming it under the specious title of Protector, clearly confuted this great Millenary, as he at large acknowledges in his Epistle Dedicatory to him before his Book, anciently writ against the Quakers;— so that the only constancy I can remark of J. Clapham, has been the keeping of his Parish through his very great inconstancy, in his persuasions. I hope by this time, Reader, thou hast well considered and narrowly inspected the qualities of this Guide, which surely manifest themselves as detestable as any I have ever met withal; his Ignorance, Impudence and Hypocrisy, but above all his hackney, mercenary spirit; which doubtless needs must leave such strong impressions as shall for ever make thee disesteem his undertaking, And that the Quakers Innocency, who he has so unworthily slandered, without a proof to warrant his Aspersions, shall not appear the less deserving favour and encouragement from thee; however he has not been remiss in putting all his stratagems on foot to render them obnoxious to the fury and displeasure of such who have power to execute the resentments of their minds, but rather let them have thy countenance, as a people whose upright and industrious conversation renders them not less serviceable than exemplary. Thus have I finished my third Chapter, and hasten to my fourth, which is a short Comparison of some of his Contradictions; that whilst he runs insultingly upon us for ignorant, erroneous, and contemptible, it may appear that his discourse requires an Errata. CHAP. FOUR His Contradictions Compared. Sect. 1. GOD hath in the framing of man's nature laid so deep an impression of Religion, that there is no Nation but doth judge themselves interessed therein. Pag. 1. BUt as 'tis a thing all profess themselves interessed in, so there's nothing men are at greater difference about; some worship the Sun, others the Moon or the Stars, & almost any creature from whence they received any benefit. Pag. 2. In the framing of the nature of Man there are such Principles of Religion engraven in him, as cannot be razed out. P. 8, 15, 16. We read in the story of the Israelites, the vanity of man's nature in matters of Religion. P. 3, 4, 5. Is God's impression divided, or the capacity he gave man so Observe. blinded as that it cannot discern betwixt Himself, Sun, Moon, or Stars? and is it possible that man's nature should be religious, and its principles not to be razed out, and yet vain in those matters? and what spiritual benefit did any ever receive from Sun, Moon or Stars, that induced them to worship and adore them? How greatly then doth it behoove every man to make a wise choice of that God he intends to serve, and that Religion he means to live and die in? P. 2. Man's eternal happiness or misery depends on the right knowing God, or his mistake about it. P. 2. There is a necessity men should be of some Religion. p. 14. On the right choosing one's Religion, or our mistake about it, eternal happiness or misery, life or death depends. p. 16. To choose deliberately what God we will serve, and then resolve to cleave unto him. p. 15. The dream that every man may be saved in his own Religion, if he be true to it, is more becoming Turks than Christians. p. 17. O strange contradiction! has man a liberty given, nay, advice grounded on necessity to be of some Religion, and not only to choose Observe. what God he will, but also to live and die in his service; and yet damned if he hits not on the true one? What's this more, than to say its necessary man should do somewhat, though he be damned for it? And if it's a dream to expect Salvation in being true to some Religion, is it not a lethargy of impertinency, that it's necessary to be of some Religion, and to live and die in it? There are many false Religions in the world. p. 15. It's a mistake to think that there is such a multitude of Religious in the world. p. 27. There being such diversities of Religions, you had need to have your eyes about you. p. 26. There are, to speak properly, but four Religions. p. 28. These cross sayings must needs be manifest to the weakest capacity; for if he speaks properly on one side, he speaks very improperly Observe. on the other. Sect. 2. It's not sufficient that it be delivered to you by tradition from Ancestors, by education from Godly-Parents, commended by the practice of wise and pious persons,— but make a wise choice for yourselves. p. 25. Man must discern the verity and certainty of these doctrines, that he may venture his soul upon them; for which end it's exceeding necessary to be conversant in those treatises which prove the verity of the Christian Religion. p. 10. Those that take up Religion because it's professed in the Country, and commended by example, how slight are they therein? p. 19 I add one Rule of Caution more against a common, but dangerous mistake: Take heed of setting up your own apprehensions of the sense of Scripture: though Fundamentals are plainly laid down, yet points controverted are hidden from ordinary understandings, that know not the Languages and proper Idioms of Scripture, and other advantages of Learning. p. 109. In one side this Guide is for every individuals choosing from a Obser. reason in himself; in the other, that he should accept things from the apprehensions and greater skill of others. But it's unseasonable to be contending about things not so clearly revealed in Scripture; p. 44. Search the Scriptures, and look well to them, they are your Chard and Compass to steer your Course by; try all things by them. p. 47. But darkly laid down. p. 47. Take heed of that great mistake, that nothing is to be admitted, in and about the Administrations of the Church of Christ, but what is held forth in Scripture. p. 99, 100 O strange confusion! A Rule, and no Rule; revealed, and not Observe. revealed: Is it not unreasonable to suppose that Christ, instead of rendering his Church more glorious & infallible than ever; should leave her destitute of information in those things which concern her peace, since contrary apprehensions about them have been the ground of all Division and Persecution through Ages, and will be yet with most, notwithstanding this Guide's directions?— Can the Scriptures be clear in deep, and not in shallow matters? God hath committed the care of Religion, and the settlement of it, to those in Authority, in their Dominions, in such a way as they judge most agreeable to the Rule of the Word. p. 68 It's not sufficient that 'tis commanded by the Laws of the Land, but make a wise choice for yourselves. p. 25. Let every one be fully persuaded in his own mind. p. 53. They are to see all be administered according to the same; and in the particular circumstances undetermined by God, they have a power to order and settle things according to the general Rules laid down in the Word. p. 104. And men that act according to Reason will look into the Oracles of God himself, wherein God hath revealed his Will concerning Faith and Worship. p. 9 If God has invested Magistrates with the power of Interpretation, and settlement of Religious matters accordingly; is it not Observe. absurd to bid men choose for themselves, since they are to be concluded by another's choice? and how the Oracles of God should be perspicuous to all understandings, and yet need an Interpreter, (I mean the Magistrate) I would fain understand. Sect. 3. The Christian Religion was confirmed by many signs; by the means of propagation of it by weak and unlearned men, by whose preaching it overspread the world. p. 31. The Quakers in respect of their want of learning and outward accomplishments, are contemptible. P. 62. The Fundamentals of Christianity are so plainly laid down in Scripture, that the weakest Christians may understand them. pag. 110. Controverted points are hidden from ordinary understandings that know not the Languages, and proper Idioms of Scripture, and customs of the Church, and other advantages of Learning, that its ordinarily impossible they should find out the mind of God therein. p. 111. What Contradiction is here! that what he designs to have been Observe. proof or argument, to have recommended the more unquestionably the belief of the Christian Religion in old times, to the primitive Christians, he here should make the reason why he rejects and reviles the Quakers and their Testimony;— and that he should tell us, the Spirit they received perfectly informed them, and yet that Learning is to be the only means of knowing God's mind in these days, whilst he confesses at the same time, the weakest Christian may understand the Fundamentals of Religion. God is to be worshipped in Spirit and in Truth— p. 70. The essence of Prayer lies in lifting up true desires to God in the Name of Christ. p. 71. For who is there that knows not that forms of Prayer have been of exceediag long continuance in the Christian Church. p. 91. To pray, is part of God's Worship, but whether it be in a Book or out of it, is no part at all. pag. 109. Set-forms, are not only used and prescribed in the Old Testament, but also in the New. p. 94. How! Worship in Spirit, and yet by words of man's prescription! Observe. Can any man bring the Spirit to so many words, to begin with ay, and end with R? or who knows the Spirit's mind so punctually as to prescribe for Generations to come the words it will use, for all persons and conditions that may be in the world? who can pretend to know all states, that he may write prayers for each? Why not forms of sighs and groans?— Was it not a Spiritual-Worship Christ Jesus set up, above sixteen hundred years ago, in opposition to the Jewish one, and all other particular Worships in the World? which are known to have been forms, and such as this Guide pleads for, at least the Jewish; and produce me a Form put forth and established by any of the Apostles, who were faithful in God's House;— But did not Forms creep up when the primitive Power and Spirit was lost, imitating Prayer, but not Praying? And did not Tertullian in his Apology, (who is generally ranked in the beginning of the third Century) write, that the Christians prayed not by Book, but as they were moved by the Spirit of God, or to that purpose; And I challenge this Guide, or any living, to make appear that a Form of Prayer was established till sometime after his death; And this Guide himself acknowledges in his Stone smiting the Image on the feet, that the Apostasy was begun, the Empire Ston smi. the Ima. on the feet. p. 29. yielded up to the Papacy, the primitive purity of Christian Worship, failed, and became corrupted: and let him tell me if the Worship of the Church of England had not its beginning there, at least those things he calls Additaments and Modes; so that they are not concluded as necessary by any Light or Prudence, but innovated by a vain, formal, and superstitious nature: Besides, examine the contradiction of his own Assertions, God must be worshipped in Spirit, and yet in Form: Forms are not only of Legal, but of Gospel-Institution, and yet whether Prayer be within Book or without Book it matters not. It's a vain delusion to think that the Spirit should discover all deep Mysteries. p. 111. Wherein you are otherwise-minded, He will REVEAL the Truth [the Mystery] unto you. pag. 46. The Spirit of God teaches not by such immediate Enthusiasms [or Revelations] p. 111. God will REVEAL his Secrets to such as fear Him, and lead you by his Spirit. p. 46, 47. If it be a vain delusion to say the Spirit only can discover all deep Mysteries, pray what is it to say it shall reveal the Truth, Obser. which comprehends all? and that it will reveal God's Secrets, (what are they but Mysteries?) And if God's Spirit does not teach immediately, why does Clapham say that it will REVEAL God's Secrets, and lead us? which implies the familiarity and constancy of his presence. What contradiction's this! Sect. 4. For who is there of the highest Form of Christians that are ascertained that in every particular doctrine and practice, that these be in the right, seeing the best of men are imperfect, and may and do err. p. 53. Let the Doctrines and Mysteries of Faith you receive, influence your hearts & lives, sanctify & change them. Rest not in the Form of Godliness without the Power of it. p. 27. God only is to be sanctified of all them that come near to him. p. 70. Who is in all things free from error? What Church or Person upon Earth? p. 65. For what Churches are so pure but they have some defects, errors, or corruptions? p. 81. In the Church of England is a professed renunciation of the Devil, the World, and the Flesh, with ALL their sinful works and lusts. p. 70. The Quakers trust in a pretended sinless perfection. p. 63. Let this Truth influence your hearts and lives, so as you sincerely obey the Gospel, and live in the daily expectation of the coming of the Lord, and give diligence to be found of him without SPOT, and BLAMELESS. p. 40. Here's the perfection of his contradictions;— 1. Is it sense Obser. to affirm that Societies are sanctified and changed, and yet imperfect, corrupt, and erroneous? 2. If God is to be sanctified of all that come near unto him, than such as can't sanctify him, cannot approach him; but Clapham, and such as cry, They have no health in them, and consequently unsanctified, cannot sanctify the Lord, therefore can't they approach him. 3. He asks the question, What Church is without corruptions? and as patly answers it, The Church of England (for she) renounces the Devil, the World, and the Flesh, with all their deceitful works and lusts. So that perfection is an Article of Clapham's Faith, as being of that Church. 4. And why should he be angry that the Quakers trust in a sinless perfection, as that which will exceedingly rejoice at the appearance of their Lord? Since he has found so suitable a defence, that in so many words admonishes all to give diligence to be found of him in peace, without SPOT, and BLAMELESS. And Reader, though he never did intend by his Discourse a Vindication of the Quakers Principles, yet may'st thou easily perceive how he is left of God in this conceited undertaking, to manifold gross contradictions; and whilst he would be thought competent to enervate such Opinions as don't quadrate, or agree with his, his Book is made his confutation:— Nor have I hinted at the moiety, because I would avoid prolixity, professing in sincerity, I scarce have ever read such a compendium of absurdities, although, when first I saw his Treatise, I was in expectation of some essay, or new Atlantis in Religion, as might (if not) deserve an approbation of its Doctrine, at least have manifested the ingenuity of its Author; but to find the glean of some mouldy Authors, and dark suggestions of unwarrantable Tradition, venture to put a cheat upon the World, under the specious Title of a Guide, (who had not gone a page before he lost his way) at once expressed more ignorance and impudence than any piece I have met with since I have held the least intelligence with Books; and I hope what hath been already writ, will by thee be esteemed a sufficient answer to this Guide, and so unvizard his designs, as neither thou or any else from thence shall take the least encouragement to embrace his Religion, or give entertainment to his false Aspersions, but rather am willing to believe, that persons ingenious and deliberate, will never look upon a time-serving Priest, thus circumstantiated with great variety of misdemeanours, or any thing his parts and malice can suggest, so favourably, as to accept his sentiments to the apparent prejudice of such, whose carriage and correspondence amongst men, are in the general confessed to be discreet and friendly; for if the Persons invested with Authority shall once admit of implicit apprehensions for their Rule, and that from one whose very actions carry such undeniable malignity with them, those differing Persuasions against whom he may have treasured up revenge, must certainly expect the effects of their severity and displeasure, let them in other matters, where public preservation is concerned, appear never so ready and contributory. But such procedures relish rather of Romish bigotry, and inhuman inquisition, than Christian tenderness and humane prudence: For as a gentle treatment of Dissenters has ever been the most effectual way for uniting differences in Religion, (at least preserving of the peace) so should all Magistrates remember (if they please) that their Authority cannot reasonably extend beyond the end for which it was appointed, which being not to enthrone themselves Sovereign Moderators in causes purely Conscientious, and relating to a World in which they cannot pretend the least Jurisdiction, but only to maintain the impartial execution of Justice, in regulating civil matters with most advantage to the tranquillity, enrichment and reputation of their Territories, they should not bend their Forces, nor employ their strength, to gratify the selfseeking spirit of the Priests, or any private interest whatsoever;— An Exercise below the dignity of their Office, and much too narrow for that universal influence it should have upon the Public. Sect. 5. But to conclude, judicious Reader, hold not so slight an esteem of the Quakers Principles, because decried by such as either don't know them, or well know an entertainment of them would put a period to their gain: But soberly examine if there be any other way to perfect Victory over those corruptions and fleshly lusts, to which we naturally are addicted, and most infallibly occasion that disorder and confusion we see all Nations subject to, than what they Preach up, Write for, and Walk by, even that Grace of God which brings Salvation, (from all iniquity) which says this Guide, is the sum of all, viz. The Grace of God which bringeth Salvation P: 43. hath appeared unto all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present World: Which being really attended on, its instructions cordally embraced, and holy motions entirely resigned unto, with that noble, but necessary resolution, of despising all shame, and patiently enduring the Cross; shall make thee a Righteous Magistrate, a Reformed Priest, or a Holy Citizen of the New Jerusalem: It leads into circumspection, and pure conformity to the Divine Pleasure: Doubts and Fears, Sighs and Tears, shall fly away, and in that faithful stayedness of heart on God, We can, according to our respective measures, say, He makes the Rivers of his Peace to overflow, and never-failingly bedews with the refreshment of his glorious Presence: Which Reader, that thou mayest, and all men really experiment, is the very earnest desire of him, that God in everlasting love has made a Friend to the True Religion, but an enemy to every false Way. W. P. ERRATA. Pag. 3. lin. 24. for they read he. & l. 23. f. are r. his P. 7. l last, r. denominate. P. 9 l. 24. f. r. ambitious. P. 11. l. 29. f. mawy, r. many. P. 23. l. 3. f. impiousy, r. imperiously. P. 32. chap. 2. r. His Aspersions. P. 36. l. 35 f. cleansed, r. cleanseth. P. 37. l. 6. r. have them in, take etc. & l. 25. f. ha●d, r. hid.