A FULL DISCOVERY AND CONFUTATION Of the wicked and damnable Doctrines of the Quakers. As also, a plain Vindication and confirmation of sundry fundamental points of the Christian Religion, denied or corrupted by the enemies of the Truth in these Times. Published for the benefit of such weak Christians, who are not so able to discover and oppugn the dangerous doctrines of subtle Seducers, when coloured over with fair words and pretences, and so are more apt to be taken in their snares. Whereunto is annexed an excellent Discourse proving that singing of Psalms is not only lawful, but an Ordinance of God. By JONATHAN CLAPHAM, a servant of Christ in the work and labour of the Gospel at Wramplingham in Norff.  2 Thes. 2.10, 11, 12. 
— Because they received not the love of the truth, that they might be saved;— God shall send them strong delusions that they should believe a lie. That they might be damned, etc.  
LONDON. Printed by T. R. & E.M. for Adonirem Byfield at the Bible in Popes-head Alley, near . 1656.   

The general heads of the following TREATISE.  

SEct. 1. The Quakers proved enemies to the holy Scriptures.  
Sect. 2. The Quakers deny Christ come in the flesh, also his Death, Resurrection, etc.  
Sect. 3. The Quakers deny the doctrine of the Trinity.  
Sect. 4 The Quakers hold equality with God, and the soul to be one being with God.  
Sect. 5. The Quakers corrupt the doctrine of Justification.  
Sect. 6. The Quakers deny the Resurrection of the body, the last Judgement, Heaven and Hell.  
Sect. 7. The Quakers are enemies to all the Ordinances of Jesus Christ.  
Sect. 8. The Quakers pretend to miracles.  
Sect. 9 The Quakers are not truly mortified persons, notwithstanding their pretences thereunto and how Popish Monks have outstripped them therein  
Sect. 10. The Quakers doctrine tendeth not to destroy sin, though they rail against sin and how they destroy the true doctrine of Sanctification.  
Sect. 11. The Quakers he common sink of all the Heresies of our times, and a parallel betwixt them and former heretics in many particulars.  
Sect. 12. The Quakers enemies to all civility and good manners.  
Sect. 13. The Conclusion, by way of admonition to Christians to beware of the heresies of the Times, and in particular to avoid the Quakers as pernicious enemies to the Christian Religion, and to the souls of men, and to have no communion with them.    

TO HIS HIGHNESS The Lord Protector Of England, Scotland and Ireland, and the Dominions thereof.  
SIR,  
IT is a question much controverted in these times, whether Jesus Christ, besides his spiritual Kingdom in his Chrurches, and in the hearts of his people, is to have an outward Political Kingdom in the world? and there are not a few of godly, wise, and sober Christians that do conclude affirmatively for the same, and that (as it seems to me) upon undeniable authorities from the holy Scriptures. But this being granted, it will prove a matter of no less difficulty to determine by whom this kingdom shall be administered, whether by our Lord Jesus himself in person residing here upon earth; or by his Delegates, or officers to whom he shall commit the rule and government under himself? The former hath yet received small entertainment in my heart, as seeing little clear Scripture evidence for it (whatever others may see) but rather it seeming to clash with some other weighty doctrines of the faith more clearly grounded on the Word, and to be attended with such inconveniences, as the Authors of this opinion know not well how to remove: But for the latter, it need not seem so incredible; for seeing Jesus Christ hath already so long exercised his spiritual Kingdom, and regiment in his Churches, by Officers and Delegates thereunto appointed by himself; why should it then seem strange to us, if his outward political Kingdom should be administered in like manner? and (as I judge) this seems to have far clearer testimony from the Scripture than the former. But are not we in a great strait yet to find out, who are these Officers or Delegates to whom Jesus Christ hath committed the government of this outward Political Kingdom in the world? whether to his Churches and Saints (under that reduplication) as such, or to the Civil Magistrate? I am not unwilling to acknowledge my own mistake, (and possibly it may be the mistake of some honest hearts, who are zealous now against the present powers upon this account) that I have sometimes inclined to the former, although I never had thoughts of acting against any established Government, for to bring about my conceptions in such things, sure it is most dangerous and unwarrantable for private persons to do so; The ground of my mistake was an assertion received amongst many wise and holy men, and therefore the less questioned by me; that the Magistrate was no Officer of Jesus Christ as Mediator; whereupon I concluded, seeing that Jesus Christ as Mediator should have an outward Political Kingdom upon earth, and the Magistrate as such, was no Officer in that Kingdom, that there must be some other hands, into which this power and Dominion must be committed, and who then might lay better Scripture claim to it, than the persons above named?  
But I do retract my error in that particular (for I dare not say with the Papists and Quakers, I am infallible and cannot err,) and do acknowledge the Magistrate to be an Officer of Jesus Christ as Mediator, and therefore in this external Political Kingdom of Christ, the rule doth belong to him, and not to the Saints as Saints; though withal I doubt not but the Lord Jesus will in these last days raise up such to be Magistrates, as shall be Saints and nursing fathers to his Churches, governing more for the honour of Christ, and for the welfare and benefit of his Churches then formerly, and then shall the kingdoms of the world become the Kingdoms of the Lord, and of his Saints.  
That which induced me to be of this judgement for the Magistrate to be an Officer of Jesus Christ in this outward Political kingdom (though he is no Officer in the spiritual Kingdom of his Church, as the Erastians' contend) was the serious consideration of such Scriptures as these, Prov. 8.15, 16. Mat. 28.18 Isa. 49.13. Psalm 2.8, 10, 11, 12. Psalm 72.10, 11. and indeed Christ having undertaken the work of man's redemption, the Father hath delivered up the whole creation unto him in order to his managing of that work, and therefore must Magistracy belong to him as Mediator, Rom. 14.9. Luke 10.22. John 3.15. Eph. 1.20, 21, 22. It were a work of no great difficulty to answer the arguments brought to the contrary, and is already done by some.  
Now this being granted, as it doth strongly confirm the title of the Magistrate to his rule and government, against all that would, under any pretext, challenge it from him: So it may seriously mind him to consider from whom he hath received his power and authority, and to whom he must one day be acountable for it, and therefore to use it (not only for the promoting of the civil good and benefit of men, but) especially for the advantage of the spiritual Kingdom of Jesus Christ, and the interest of his Churches; for it was in this respect, that Christ had this power given to him by the Father, he gave him to be head over all things to the Church; and sure Christ expects that those to whom he commits this power, as his Vice-gerents upon earth, should use it for the same ends, the Father did first betrust it into his hands for. And how clear is it in Scripture, that all those godly Princes and Magistrates spoken of therein, did make it their first and chiefest care to promote Religion, and to see that the Worship of God was maintained in purity, and that the Church flourished in their Dominions; not that they were Officers in the Church, and might themselves administer in the holy things, this was rebuked in some of them; but that they had an external care about the same, as sometimes that Christian Emperor Constantine of famous memory said, he was Episcopus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (Euseb. lib. 4.) an overseer of things without, as those nurse-fathers', Hezekiah, Josia, Asa, Jehoshaphat were; but not an overseer of things within, as Uzziah would have been.  
There is an opinion entertained amongst many in these days, (and some of them good men too) that the Magistrate ought to meddle only with matters of the second Table, not taking inspection of things appertaining to the first; that he is only to maintain civil peace amongst men and outward righteousness, not heeding Religion or the Worship of God at all, as he is a Magistrate; If this once be received by Magistrates, Jesus Christ will be little beholden to them, they must as well protect the worshippers of Mahomet, as of Christ so long as they keep the peace, and live in civil honesty amongst men; these men believe not the Magistrate to be Christ's Officer as he is Mediator and head of his Church, if they did they would be of another mind. But enough is said against this woeful assertion by Mr. Cotton bloody tenet washed; by the Elders of N. Eng. in the Synod, Anno 1646. and by Mr. Cobbet in his book dedicated to your Highness some few years since. And the blessing of the Lord upon the care of the godly Magistrates in N. E. hath been as a Seal to attest the Lords acceptance of what they have done there about this particular.  
The premises considered, I should humbly offer to your Highness, (may my presumption herein be indulged) especially two particulars wherein you may employ that great power which our Lord Jesus hath betrusted you with, as his Delegate, for the promoting that great end, for which all power was first given to him by the Father, to wit, the spiritual good and welfare of his Church.  
1. That you would please to put forth your endeavours towards the uniting of the people of God in these Nations, who dissenting in lesser matters, do yet maintain the fundamentals of Religion, in whose spirits the vitals of Christianity are still preserved, and in whose lives the power and practise of godliness doth yet appear. And in order hereunto, that you would by your authority call together a few of the most judicious godly, and peaceable of such Dissenters, and lay your most solemn charge upon them that they would after (their fervent invocation on the Name of the Lord for direction and assistance in so great a work) study an holy and peaceable accommodation and agreement (so fare as may be in their principles, but especially) in such necessary Church practices, as the Churches of Christ amongst us, may walk together with more Christian love and unity. I should hope (notwithstanding former disappointments) the Lord would at last give them hearts to know what concerns their and the Church's peace, after they have had such sad experience of the evil fruits of our divisions. And that than you would commend such a pacificatory agreement to the Christian people of these Nations, and give some more special encouragement to those who shall be so tender of the Church's peace and union, as to practise according to the same. This were a work worthy of a Christian Magistrate, who by his office is to be an healer, Isa. 3.6, 7 and would give you the honour even to many generations, to be called the repairer of the breach, and the restorer of paths to dwell in.  
II. That you would please to put some restrictions unto that (almost) boundless Toleration now amongst us, whereby Seducers take liberty to broach such cursed doctrines as are a dishonour to the Name of Christ, and reproach and infamy to the Christian Religion; such as directly tend to the undermining of the profession and power of godliness, and to the destruction of souls. Nothing can be more evidently contrary to the spiritual welfare of the Church, the promoting whereof is the principal end of the Christian Magistrates power, (and not only the procuring of a civil good, which thing I cannot but often hint) than the free Toleration of such pernicious and heretical doctrines. It is not a thing unknown, That seducers have been more dangerous enemies to the Church then bloody persecutors, where persecution hath slain its thousands, the deadly poison of false doctrine hath slain its ten thousands; and when the one hath killed men's bodies, the other hath murdered men's souls; the Church hath ever thriven under persecution (the blood of the Martyrs being the seed of the Church, but it hath been brought very low under Heresies. If Magistrates be the Church's Nurs-fathers' (as the Scripture speaks,) sure their Office not only obliges them, to take care that her children have the milk of the Word dispensed to them, but that (as much as in them lieth) it be dispensed purely and sincerely without the mixture of poison to destroy them. Magistrates are called Shepherds. Isa 44, 28. and that with respect to the Church, and therefore should protect her from ravenous Wolves: they are called Gods, but they should be poor gods, if they took no care of Religion. What ample testimonies hath the Lord given to David, Solomon, Asa, Jehoshaphat, Hezekiah, josiah for their care of Religion? nor will the names of Constantine, Theodotius, justinian cease to be precious in and for their care of the Church of Christ. Even the Heathens, Aristotle and Plato acknowledge (from the light within them, that the chief care in a Commonwealth should be about Religion. But I presume not to add more words for this, there being so much already said in those three Treatises before mentioned for the same, and in particular against toleration of seducers, all contrary arguments that have been made, being therein fully answered.  
Only I crave leave to add this further, that I am not pleading now against those lesser errors amongst us, which will be so long as we are imperfect and know but in part; I should desire in behalf of such as so err, we might show mutual love and forbearance, waiting, if any be otherwise minded, till the Lord reveal the same unto them: but against such gross and damnable doctrines as were before named. Nor do I here call for fire to consume such as be seduced by such doctrines, but I cry earnestly for pity and compassion to be showed toward them, to pull them as firebrands out of the fire. It cannot but move our bowels to see some of our dear relations, friends and neighbours, to drink in greedily such poisonous principles (through the cunning craftiness of Seducers that lie in wait to deceive) as we know assuredly, if the Lord give them not repentance to the acknowledgement of the truth, will damn their precious and immortal souls; and to see other weak ones stumbled; and the efficacy of the Gospel so much impeded in the bringing home souls to God, which hath been so prevalent a means in the hand of the Lord, till the precious and fundamental truths of Christ have been called in question, and denied by wicked deceivers amongst us. We cannot but cry aloud to God and man whilst we are eye-witnesses of these things. It's true, Jesus Christ is able without the help of men to maintain his own truths, and to call home, and preserve his Elect ones, and we doubt not but he will do it where means fail, even by miraculous providences and testimonies from heaven, but this is no warrant to us to neglect Gods appointed means; every one is to contend in their places for the truth, nor can we expect miracles till these ordinary means fail.  
May it please your Highness to look into the following Treatise, and you may see the abominable doctrines of those people amongst us called Quakers, faithfully presented to your view; although I doubt not but you have sufficient knowledge of them already, yet I would humbly mind you of them, whilst your other weighty employments divert your thoughts otherwise; and incite you, out of your tenderness to the honour of Jesus Christ, whose Delegate you are; out of your love to the Churches and people of God, for whose spiritual welfare you have this great power committed to you; and out of compassion to the perishing souls of seduced people; to put some stop to those seducers now in your Dominions, that they may not have such freedom and licence by word and writing to broach such damnable doctrines; than which no duty can be more incumbent on you, as you are an Officer of Jesus Christ in his political Kingdom, which we hope, he is about to establish in the world more gloriously then in former ages.  
The Lord of heaven and earth bless your Highness with the continuance of his gracious presence with you; keep your heart close with himself in these back-sliding times; and every you with all graces, that may fit you for the faithful discharge of your duty in so high and eminent a place; that as you have done valiantly in the high places of the field, so you govern as righteously and happily in the gates of the City. Which is, and shall be the prayer of him, who is  
The least and unworthiest of the servants of Christ Jonath Clapham.   

TO THE Christian READER.  
IT cannot but be a far more comfortable employment to any gracious spirit, to be exercised in the contemplation of the great and precious truths of the Gospel, and (as the Bee) to be extracting sweetness and comfort from them; then to be raking in the filthy & unsavoury dunghill of errors & heresies; or (with the Salamander) to be living in the fire of Contention. But sometimes we must and aught to prefer the most unpleasing duties, before the greatest comforts. Now what can be a duty more incumbent on true Christians in these days of Apostasy and Error, then to be contending earnestly for the faith once delivered to the Saints? Judas 3. Seeing there is scarce any one doctrine of the Christian faith, but is now undermined by some or other of the enemies of the truth amongst us. But of all the enemies of Truth in this age, none are more proud and wicked (though extremely ignorant) perverters thereof, than that generation of men, called Quakers; who seem the most numerous and prevailing party of all the rest, being increased by the confluence of very many unto them, who were before unstable and deluded persons, and had forsaken the ways of truth. These do most wickedly corrupt or destroy (almost all the fundamental points of the Christian Religion, as is made to appear in the following Treatise; The holy Scriptures they vilify and set at naught, the humanity or manhood of Christ they utterly deny; the true God, who is one in essence, and three in persons, they believe not in; the great doctrine of Justification before God they wholly corrupt, as the Pharisees and Papists do; no better do they deal with the doctrine of Sanctification: All the Ordinances of Jesus Christ they abrogate; the fundamental doctrines of the Resurrection of the dead, of the last Judgement, of Heaven and Hell, they altogether corrupt and deny, turning them into allegories, as if they had their accomplishment wholly in men now, and were not to be fulfilled in another world; nor can there hardly be any one truth named, but they corrupt or destroy; their great design is to bring men from Christianity to Paganism; to teach men, by minding the cended into heaven, etc. and yet indeed they deny all these, and have said expressly his flesh perished, and he never had an humane soul. One of their followers, who is very zealous in their way, and a bitter enemy to the Ministers, lately told me before several witnesses, Jesus Christ was no real and true man now; and his body risen not, it was dust. Now this subtle concealing and denying their opinions, doth make simple people (who cannot espy their fraud) sooner to be deceived by them, and therefore it cannot be judged a needless labour to lay open their damnable opinions and confute them, and these reasons have induced me to publish this discourse.  
I have only one thing more to acquaint the Reader with now, and that is this, these people have already boasted I should be soon answered by them; and if I reply not again to them, they will glory that I could not. I shall desire thee to take notice, that if their replies be like the former two books they wrote against me (as I have little ground to expect better from them) I shall not trouble myself to give them one line by way of answer; If any will be so far blinded and hardened, as to take the rail, nonsense, and impertinencies for an answer, let them upon their peril do it, they shall one day be convinced of their error and made to see, when the Lord in his wrath shall plead with them. Now that the merciful Lord would bless those poor endeavours to the recovery (if it may be) of some that be already gone astray; and to the establishment of such poor, weak and staggering Christians, as belong to him, is the fervent and hearty prayer of him, who is  
Thine in Christ J. C. Wramblingham, June 16. 1656.   

To the READER.  
WEre the opinions of the Quakers regarded only according to their falseness, or fondness, or were their strangeness to Scripture, seconded with a suitable disowning of them by men; the Author of this judicious Treatise, might have spared his pains in this excellent Confutation of them. Upon my perusal thereof, it plainly appears, as the errors confuted do oppose most weakly the evident, and most perniciously the fundamental truths of the Word, so that this worthy Author hath most strongly with Scripture Arguments, overthrown and dissipated those their fond, yet dangerous errors. When I consider the weakness of their Arguments, I wonder that any have ever been so mad as to entertain their errors formerly, and when I think of the strength and perspicuity of this Confutation, it seems as strange; that any who shall peruse this book, should persist in them, or be drawn off to them for the future. In short, I am persuaded, that this judicious and dear Confutation of the errors of the Quakers, is like to prove, by God's blessing, a singular help to preserve those from wand'ring, who as yet remain in the ways of truth, and to reduce those, who are misled and gone astray from the same.  
William Jenkyn. Black Friars. Novemb. 11.   

SECT. I. The Quakers proved to be enemies to the holy Scriptures.  
IT is not denied but the Quakers are pretended friends to the Scriptures, and do often tell us that they own them: Nor can it be conceived that the Serpent should so far lose his subtlety in deceiving, and become so foolish an enemy to the truth, as to provoke seducers in downright words to deny and disclaim them, and that especially in an age, wherein (through the mercy of God) the Scriptures are generally entertained with so high esteem, and some Laws are in force to punish such as shall offend in such a gross manner. His design therefore must be to undermine them by policy, whilst he pretends some love unto them, as Joab spoke peaceably to Abner, whilst he smote him under the fifth rib, and Judas kissed Christ when he betrayed him.  
Now that the Quakers are indeed real enemies to the Scriptures, whilst they would seem to be friends; I shall demonstrate by several particulars.  
I. They deny the Scriptures to be the Word of God (as all that have any knowledge of them can testify) appropriating this title only to Jesus Christ, as sometimes the Swenkfeildians and others have done, yea, in disgrace of them have said, some part thereof is the word of the Devil.  
Now that the weakest may perceive their error and enmity against the Scriptures in this particular. 1. Let them consider these few things.  
1. There is nothing more common in our ordinary speaking, then to call a speech or a Sermon when they be Printed or Written, such a man's speech or Sermon, or the words that were spoken by a man, such a man's words, 
Thus Nayler tells Jackson p. 1. thou hast printed my words.  though they be written down; this speech is so common, that there's no child that learns to read, but if it cannot tell a word, will ask, what word is this? and therefore to deny the Scriptures to be the Word of God, is to insinuate, they never came from God; if we understand this according to our common manner of speaking; as when any deny such a speech, or such words were not the words of such a man, we understand thereby they never were uttered by him.  
2. The Scriptures do frequently use the same manner of speaking with us, in calling the Commandments, promises, threaten, etc. recorded in the Scriptures the Word of God. The ten Commandments that were engraven on the two Tables of stone are called ten Words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Deut. 10.4. in the Margin of your Bibles; and Exod. 20.1. God spoke all these word and said. The promises of God are called his word, Rom. 9.9. This is the Word of promise, at this time I will come, and Sarah shall have a Son. So 1 King. 6.12. the promise made to David is called the word that God spoke to David. The threaten are called the Words of God, Za●h. 1.6. my Words took hold upon them, that is, the threaten denounced by the Prophets overtook them as one enemy doth another in flight. See Lam. 2.17. 1 King. 2.27. the threatening which God spoke against the house of Eli, is called the Word of the Lord. Yea, this is the most usual acceptation of this title [the Word of God] for its not given to Jesus Christ by any of the holy penmen of the Scriptures, but by the Apostle John only in his Writings, as Grotius observes.  
But for the more full convincement of the weak and ignorant, 〈◊〉 shall add a few Scriptures, where this phrase [the word, the word of God, or the word of the Lord] cannot possibly be applied to Jesus Christ, but must necessarily be understood of the doctrines, precepts, promises, threaten, etc. written in the Scriptures, and promulged by God, or his Messengers; let these Scriptures be considered, where for more evidence sake, it's called the word of God's mouth, or of God's lips; See Jer. 9.20. Esay 45.23. Ezek. 3.27. Psalm 17.4. Sure these places speak not of Christ himself the eternal Word, but of a word spoken in time. In other Scriptures it's called the word that God spoke, Exod 20.1. Isa. 24.3. Luke 22. ●1. Let the Reader observe this place. And Peter remembered the word of the Lord (what word was this? It follows) how he had said unto him, before the cock crow, thou shalt deny me thrice. Observe it, this is called the Word of the Lord, though Peter did not receive it and heed it, so as to be kept from sin by it, further yet, Psalm 19 and Psalm 119. where the Prophet is taken up wholly in commendation of the Word of God, he shows you what word he speaks of by the variety of expressions that he uses, Law of God, Precepts, Judgements, Statutes, Ordinances, Commandments. Besides, we have not only the Word of God, but words of God mentioned in Scripture, Exod. 20.1. John 3.34. Psalm 12.6. how can they expound this of Christ, except they make many Christ's? and we read not only of the Word Christ, but the work of Christ, Col. 3.16. Beside, we find mention in Scripture of a written word, Eccles. 12 10 Jer. 36.6. Heb. 13.22 Rev. 22.19. there might be hundreds of places more collected if need were, to make out this thing. How vainly do these men than cavil against us for calling the Scriptures the Word of God, seeing it is the usual language of the holy Scriptures?  
3. Had these poor people any knowledge of the original languages, wherein the Scriptures were written (of which its strange they should be ignorant, when they pretend extraordinary gifts in other things, as of knowing men's spirits, of being infallible, of working miracles, etc.) they might find that there are several words used in Scripture that our translators render the Word of God, there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; now though the former title be given to Christ, yet the latter is not, and therefore such places wherein the latter is used, can with no colour be expounded of Christ (as in Rom 10.17. Eph. 5.26. Eph. 6.17. Heb. 6.5, etc.) whatever they pretend of the former.  
4. Let it be considered in what respect Jesus Christ is called the Word, and in what respect the Scriptures be called the Word; and it will appear this title will with greater propriety of Speech agree to the Scriptures then to Jesus Christ, for Jesus Christ is only figuratively called the Word of God; that he might through that similitude he hath to a word, be more clearly represented to our understandings; as the word is the image and resemblance of ones mind, so is Jesus Christ the express image of his Father's person, Heb. 1. (though no transient image as our words be, but coessential, and coeternal) or as the word makes known what is in the mind and heart, so hath Christ made known the mind of God unto us; others understand he is called the word also, because it's he of whom the Word speaks, to him give all the Prophet's witness, etc. others, because he made all things by his Word, he spoke, and they were made. But now in none of these respects; (nor any other that can be further named) is Christ properly the word, but figuratively. But now the doctrines, precepts, etc. of the Scriptures, may in a more proper sense and without figure, be called the word of God, because spoken by God; The Lord hath spoken these things by the mouth of his holy servants, which have been since the world began, Luke 1.70.  
5. Whereas they call some part of the Scriptures the word of the devil, intending thereby that in Gen. 3.1, 4, 5. and such like places. I answer they were the words uttered by the devil originally, but now as they be recorded by the penmen of the holy Scriptures, and so have a truth of history in them, they be the words of God, and therefore their malice against the Scriptures only appears herein.  
6. It would be observed how ignorantly these men do contradict themselves, in denying the Scriptures to be the Word of God, and yet granting them to be a declaration of God's mind; let them tell what a word is? but a declaration of ones mind: cannot a child know that if a man speaks words to another, he declares his mind to him? what a simple contradiction is this to be found in men that pretend to be infallible? but any thing shall be said or done to take down the authority of the holy Scriptures, and to lessen the reverence due to them.  

Burroughs against Griffith, p. 19 sword drawn. p. 1.  II. They deny the Scriptures to be a rule of faith and life; and hereby seeking to overthrown the great use and end of the Scriptures, they are clearly manifested to be enemies to the Scriptures.  
This charge will not be disowned by them, for many of their pamphlets manifest their denial of the Scriptures to be a rule of faith and life, therefore it rests on me to prove that they are enemies to the Scriptures herein, and this will appear in these particulars.  
1. Without some standing rule and direction given by God, we know not how to believe in God aright, nor worship and serve him acceptably, and thereby attain eternal life; such as have no standing rule and direction, worship they know not what, as Christ speaks of the Samaritans, John 4. They err, not knowing the Scriptures, as Christ saith to the Sadduces, Matth. 22.29. The Heathens that wanted the rule of the word, what dark apprehensions and misconceivings had they of God, and the things of God? how utterly ignorant of many mysteries of faith? how besotted in worshipping false gods, and deceived variously in their searching out the chief happiness of man? Man since the fall hath lost the knowledge of God; and is stricken with blindness, being able only to grope after God as the Sodomites for Lot's door, so the Apostle phraseth it, Acts 17 They feel (or grope) after him; and besides the darkness of man's mind, the seducements of Satan are such (who can transform himself into an Angel of light) that if we have not something to try the spirits by, we may soon be deceived, and therefore to have a rule or direction for man's faith and obedience is most necessary, seeing man is a reasonable creature, and is not acted by a brute impulse, but as a free and understanding agent, must act what he doth knowingly, and with Council.  
2. It's as certain that there is no other way sufficient to direct man to believe in God aright, and to worship and serve him acceptably, and thereby attain happiness, but the holy Scriptures. As for traditions of men (which the Jews formerly, and now the Papists equal with the Word of God) they lead men further from God and happiness. And for the light in the conscience, (which the Quakers so highly cry up) though it may convince men there is a God, as we see by the Heathens that have no other teacher but it, yet is it unable to give a man any clear distinct knowledge of God, only a groping knowledge (as before was said) nor can it teach a man so much as the name of Christ; for which of the Heathens know this by the light in the conscience? much less the great mysteries of Christ's incarnation or taking on him flesh, of his death, and the new Covenant founded on it, his Resurrection, Ascension, & c? And for matter of practice, though it will witness against gross sins and impieties, Rom. 2.14. yet how unable is it to convince of original sin, (the first entrance of sin into the world and death by Adam) and of concupiscence (or the motions of sin in the flesh) that it is sin when not consented to, which the Papists deny to be sin (and it's likely the Quakers also, or else they would not affirm they are perfectly freed from the very being of sin.) Paul expressly saith, he had not known it to be sin but by the Law, Rom. 7.7. (it seems then the light in his conscience could not discover it.) How grossly such have been misled that have given up themselves to heed that light (neglecting to use the Scriptures for their light and rule) appears sufficiently in the printed relation of Gilpin and Toldervy; and by the delusions, that this whole company are given up to by God, that pretend to follow it. Further, as for such special and immediate revelations of the spirit, that others have boasted of as their guide and direction; the woeful miscarriages of such Enthusiasts that have pretended thereunto, may sufficiently convince, God would have us to heed his word more, and try the spirits by that; and the gross and palpable blindness of such as want the direction of the Scriptures may show, God is not pleased to use this way of immediate revelations now; nor indeed is it the work of God holy Spirit to discover things to us now immediately, having already made a full discovery of them in the Scriptures, but to open our eyes to see the wonderful things of his Law, to apprehend those discoveries of God made in his word, and to sanctify our hearts so as they may close with those truths revealed and relish them, and to remove the natural enmity that is in as to the things of God.  
3. It hath pleased the Lord of his infinite goodness to give his holy Scriptures, the Word of God (for so now I will call them, whether the Quakers will or no) that this may be a direction and rule to us of faith and obedience, how we are to believe in God, and worship and serve him, and to direct us to eternal salvation, this is a special pledge of God's love to us, though the enemies of truth will not acknowledge it, The Lord hath not done so to all Nations, neither have the heathen knowledge of his Laws, Psalm 147 19, 20. and the end of writing them was, that we might be directed in our faith and obedience, John 20, last, These things are written that ye might believe, etc. we are to try the spirits now by them, whether they be of God, as the noble Bereans did, Acts 17.11. we are to go to the Law and to the Testimony, Isa. 8.20. to search the Scriptures, John 5.39. or otherwise we shall be necessarily exposed to error, Matth. 22.29. They are now a lamp unto our feet, and a light unto our steps, Psal. 119.105. and through the words of God's lips, we may be kept from the path of the destroyer, Psal. 17.4. in a word, they are able to make wise to salvation, to furnish to all good works, they are profitable for doctrine, reproof, correction, instruction in righteousness, etc. 2 Tim. 3.16, 17. The Lord accompanying them with the blessing and efficacy of his Spirit. And let not any ignorantly pretend, it is a disgrace to the Spirit to be tried, and regulated by an outward rule, for gold may be tried by a touchstone, why may not any doctrine or revelation or practice now, though pretended to come from the Spirit, be tried by the Scriptures, which we are more sure came from the Spirit of God, they being a surer word of prophecy, than any voice we can hear spoken from heaven, 2 Pet. 1.18, 19  
4. Now let the weakest Reader (if he be not wilfully blinded) judge, whether these people be not extremely ingrateful to God for his goodness in giving the Scriptures, to deny this principal use and end of the Scriptures, and whether hereby they declare not themselves enemy thereunto. I might show other uses and ends of the Scriptures that they subvert, but this may suffice for this second particular, to prove the charge, that the Quakers be enemies to the holy Scriptures.  
III. They make Scriptures to be but a declaration of the Saints condition (an expression frequently to be found in their writings) insinuating thereby as if they belonged not to us now, 
Burroughs p. 30 Glory from North. p. 8, 9  but concerned the Saints only in former times, for so much its clear they intent by comparing this with the former particular they are the declaration of the Saints conditions in former times, but they are no rule of faith and life to us, what do they then concern us? what need we regard them? what benefit have we by them? A most unworthy expression, when God hath written to us the great things of his word, and we account them a strange thing, Hosea 8.12. as if they did not at all concern us, and the Lord had not spoken those things to us, but to others. But as it delares their enmity against the Scriptures, so is it a very false assertion. There be some part of the Scriptures that do more concern us now in these last days of the world, than they did the Saints in former times, as many Prophetic Scriptures in David and the Revelations; and for other Scriptures the Apostle faith, what ever was written, was written for our learning, Rom. 15.4. and for our admonition, upon whom the ends of the world be come, 1 Cor 10.6, 11. The example of Christ and his Apostles teaches us to make use of the whole Wood of God, they frequently cited the writings of Moses and the Prophets in the book of the Psalms, applying them to that generation, why may not we then apply the same, as also the writings of the New Testament for our benefit? In Heb. 13.5. The Apostle applies that promise made to Joshuah to the believing Hebrews. I will not have thee nor forsake thee. See 1 Cor. 7.1. where the Apostle applies the promises made by the Prophet, Jer 31.1. to the Corinthians, and presses them to duty from thence; and indeed to what end are they written down, and by the gracious providence of the Lord preserved to this day, but for our use and benefit it's needless to add more here, that which was spoken in the former particular will also clear this.  
iv They call the Scriptures (reproachfully) a letter, a dead letter, etc. as may be seen in their writings frequently, which is but a piece of Popish Rhetoric, for this hath been the language of Papists before them, who have called them a dead letter, divinity of ink and paper, with many more such opprobrious terms, But whether we should believe Papists and Quakers in vilifying the Scriptures, or credit the holy penmen their commendation of them, judge ye, David saith, The Law of the Lord is perfect, converting the soul, the testimonies of the Lord are sure, making wise the simple, the Statutes of the Lord are right, rejoicing the heart; the Commandments of the Lord are pure, enlightening the eyes, etc. and Psalm 119.50. Thy word hath quickened me. The Apostle James 1.18. saith, he begot us with the word of truth, Paul saith, faith cometh by hearing, and hearing by the Word of God, Rom. 10.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; it's not said by the personal word Jesus Christ, but by the word that is preached by men, not that we exclude the co-operation of God's Spirit with preaching, for we are workers together with God, 2 Cor. 6.1. but that the word written and preached might have its due place and commendation, being mighty through God, the power of God to salvation, and therefore no dead letter.  
It is a gross perverting of that Scripture, 2 Cor. 3.6. to allege it for to prove the Scriptures to be a dead letter; for the Apostle there compares the doctrine or ministration of the Law and the old Covenant, with the ministration of the Gospel Covenant, disputing against such as commended the Law above the Gospel, and called men from the grace of Christ to the works of the Law, etc. now the Law was but a dead kill letter, pronouncing a curse and death; not could it quicken spiritually, there being no promise in it of writing the Law in our hearts; but in the same place he commends his Ministry, for the Ministry of the Spirit and of Life; therefore this place makes nothing for this wicked cavil of those enemies against the Scriptures.  
V They equal their books and pamphlets (though commonly stuffed with nonsense and railing, ever with wicked errors) to the holy Scriptures, than which, what can be more disgraceful to the Scriptures, and more abominable to all sober spirits? This appears clearly to all that have but read their papers, for thus they commonly writ, Moved from the Lord, written from the Spirit of the Lord, given from the Lord, etc. and they boast commonly, that they speak from God immediately and infallibly, as the Apostles did formerly. Whether this doth not bring them under that curse, Rev. 22.18. for adding to the Scriptures, let them look to it.  
VI They sometimes plead the Church was a long time without the Scriptures, and therefore they are not necessary now, and if ten thousand of those books were burnt, they might do well enough, the light in them is sufficient, etc. This I testify hath been objected to me, and there be others can witness it with me. For the former part it is an old Popish Argument against the necessity of the Scriptures and I shall only reply what hath been answered the Papists to this formerly. Whitaker de perfec. Script. cap. 7. tells the Papists, though of old time, when God familiarly shown himself to the Fathers, and by himself manifested to them his will, the Scriptures were not necessary; yet after God did change the course of teaching his Church, and would have the Word written, than the Scriptures began to be necessary. To the latter part I answer, such an expression would suit the mouth of an Irish rebel, rather than of any sober Christian, and therefore let him repent and pray, if perhaps the thought of his heart may be forgiven him.  
VII. They appear enemies to the holy Scriptures in their daily practices, as their neglecting to use the holy Scriptures; Their speakers speak not out of the Scriptures as did Christ, Luke 4.17. who opened the book, and took his text out of Esay 61.1. and in all his Sermons he opened the Scriptures, and proved all things by the Scriptures; nor do their speakers exhort people to search the Scriptures, to give themselves to reading, meditation, 
This they that have been present testify.  etc. but to look to the light in their consciences, let them show where ever Christ or his Apostles gave such an exhortation to look to the light within them. And for their disciples, they follow not the example of the noble Bereans, Acts 17.11. who searched the Scriptures daily whether those things were so; but they take all spoken to them as given from God immediately, and turn not to the Scriptures to try the doctrines they hear by the Law and testimony: When they have no speakers, they sit as mutes together, looking on the ground, or looking at the light within them (as they say) but not looking on the Scriptures, nor conferring about them, though sometimes they will read in their Assemblies, their quaking letters or books; besides some of them have offered to sell their Bibles. Now the most ignorant may easily judge by all this what friends they are to the Scriptures.  
I might add hereunto (if it were requisite) to show their enmity to the Scriptures, their perverse wresting of the Scriptures, in such a manner sometime, as shows they have neither knowledge of the Scriptures, nor any light of common understanding of men left in them. G. Whitehead maintaining of perfection (as the Papists do) I brought him that place against it, Eccles. 7.10. not a just man upon earth that doth good and sinneth not; he perverted it, as if Solomon did speak of a man in an earthy condition. Another, when that cripture, 1 Cor. 6.20. was used to prove that we are not only to give God internal worship and service, but outward and bodily, he replied the Church was he body that was to glorify God. Again, when Paul, Rom. 7. cried out, ob wretched man, etc. he had not the Spirit. And that the same Apostle in 1 Cor. 11.14. did not at all condemn long hair. And many of them have said, that the Apostle, 1 Cor. 9.14. (saying, even so hath the Lord ordained that they that preach the Gospel should live of the Gospel,) doth not plead for outward bodily maintenance, but their living by faith, or living spiritually on the Gospel; were ever any people more blinded in the world than these? how dreadful a judgement is this upon them for leaving the Scriptures, and looking to the light in them, which appears by these things to be mere darkness? I could fill many pages with such instances of their perverse wrist of the Scriptures, but this will appear more fully in the following Sections. Let me but sum up these things together, and then let the Reader judge whether this first charge is not sufficiently proved against them. The proof runs thus, if to deny the Scriptures to be the Word of God, and thereby to insinuate, they never came from God; if to deny the special use of the Scriptures to be a rule of faith and obedience; and to make as if they belonged to the Saints formerly, but did not concern us now; if to give vilifying expressions to them, and to call them a dead letter; if to equal foolish and wicked pamphlets with them; if to plead there's no necessity of them; if to practise to slight them and perversely to wrest them; if any, or if all of these together will prove the Quakers to be enemies to the holy Scriptures, than the charge stands good against them. Let the weakest hereby discern and see, and not be deceived by them; though they pretend in words never so fairly to the Scriptures. And thus for this first charge.   

SECT. II. The Quakers deny Christ come in the flesh, as also his Death, Resurrection, Ascension, Intercession, and coming to Judgement.  
THe Apostle John in his second Epistle, ver. 7. speaks of many deceivers and Antichrists come into the world, who confess not that Jesus Christ is come in the flesh, and forbids to receive such into your houses, and to bid them God-speed, for such as do so, are partakers of their evil deeds: Let us therefore in the next place inquire whether the Quakers may be justly charged with this crime, that if they be found guilty thereof, all such as profess to be Christians, may disclaim them, and take heed of them as Deceivers and Antichrists.  
I shall here first freely give Testimony for the Quakers, and do acknowledge in their behalves, that they have the name of Jesus Christ often in their mouths and in their writings, and they will tell you in words they own Jesus Christ come in the flesh; so that if this will prove them good Christians, they shall pass free from this censure, and not be charged with it.  
But withal I shall not conceal the subtlety of Satan in deceiving, in this (as well as in the former) particular; as he will let these his instruments own the Scriptures in words, whilst they deny them in deed and truth; and are enemies to them as before was proved: so whilst they profess in words to own Jesus Christ come in the flesh, and speak of his Death, Resurrection and Ascension, etc. they do in deed and in truth deny all these things.  
Nor let any wonder at this, they could not be deceivers else; they are simple deceivers, that will in plain and evident words say, they deny Jesus Christ, they disclaim his Incarnation, Death, Resurrection, etc. who would then be taken in their snares? the simplest would espy what they are? I find not amongst all the ancient heretics in the Church, since the time of Christ to this day, any that have in express words said, Christ is not come in the flesh; though open enemies (such as the Jews) deny it plainly, yet none that have professed to be Christians. Some deceivers have said, Christ took on him an imaginary (not real) body; some an aërial, some a celestial, some a body, but no humane soul; some that his humane nature was swallowed up of his divine nature, and several other heresies about it; and these all do in effect deny Christ come in the flesh, because they hold forth such a Christ as is no real and true man, but none of them have denied it in express words, and why should we think seducers should be more foolish in deceiving in these last days of the world, then in former times? Besides the Apostle John he calls such an one as shall not confess Jesus Christ come in the flesh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, a crafty cheater or juggler, that will cousin you while you look on (so some expound the word) and therefore you must not think they will in downright words deny Christ, but while they look you in the face, and give you good words, and say, we own Christ come in the flesh, and we are slandered by them that say ootherwise of us, yet they do but cousin and cheat you, for they nothing at all intent it.  
And indeed, if you examine the Quakers throughly, and ask them, what Christ it is they own now in the flesh, they will confess no other Christ but (the Christ of the familists) Christ in their flesh; that in the conscience they own to be Christ, but as for the man Christ now in the heavens him they own not; as for a Christ who is a particular man, personally distinct from other men; that Christ, that was of the seed of David, the Son of Mary, Jesus of Nazareth, they own not him; some have said, he was the idol of the world; they will grant, that God took that flesh for a time, but no humane soul with it, and when that man died on the cross, he never risen again in this same individual body; that same particular man did not ascend into heaven, is not at the right hand of God making intercession, shall not come to judge the world, etc. but all this by an allegory is applied to themselves; Christ in the flesh, is Christ in their flesh, dying and rising again in them, and now Christ is come to judge the world, while they take upon them with authority to judge and revile the servants and ways of Christ. This is the very doctrine of the Quakers concerning Christ's Incarnation, Death, Resurrection, Ascension, coming to Judgement, as may appear by these few testimonies I shall hear set down; one of them in a printed paper, called, The sword of the Lord drawn, etc. p. 5. hath these words, Your imagined God beyond the stars, and your carnal Christ (for so they reproachfully call the man Christ Jesus now in the heavens) is utterly denied and testified against by the light, etc. In their book called saul's errand to Damascus, p. 8, 9 14. they say, That Christ in the flesh, with all he did and suffered therein, was but a figure, and nothing but an example; some of them in these parts have publicly before many witnesses denied the Resurrection of the dead body (and if so, then Christ is not risen, and there's no such man as the man Christ Jesus now in heaven) B. L. in conference with myself, denied Jesus Christ to take to himself an humane soul, so Hubberthorn in a letter to me, though he took flesh upon him; The same person being asked by W. S. what became of the body of Jesus when it was not to be found in the grave? answered, it perished. Another of them said, Thou hopest to be saved by the Christ that died at Jerusalem, but I trust to a Christ within me, pointing to his breast; when that testimony of Christ which he gave concerning his Resurrection, was urged to some of them, (in Luke 24.39. The disciples supposing they saw a spirit, and that it was not Christ himself, he said unto them, behold my hands and my feet, that it is I myself, a spirit hath not flesh and bones as ye see me have;) they have scoffingly answered, where was his blood? that was spilt upon the cross; they have often urged Christ's appearing to his Disciples, the doors being shut, to argue that Christ risen not with a corporal body of flesh and bones, though at the same time he bid unbelieving Thomas behold his hands, and reach his finger and thrust it into his side. They frequently speak of a Christ in their conscience, as the only Christ; for no other man Christ they will acknowledge. There needs no further proof of this charge, let but any one that desires further satisfaction concerning it, ask them (as I myself have often proved it by experience in conference with them,) whether they acknowledge a man Christ personally distinct from other men, now residing in the highest heavens, who is to come to judge the world at the last day? they will tell you they own the same Christ that ever was (for they deny not his divinity) but for his humanity they will shuffle you off, and not speak to that, and thereby prove themselves Anti-christs, because they confess not Christ in the flesh, etc.  
I need not spend many words in the confutation of these things, there is no sober Christian that hath received any thing of the knowledge of Christ, but his heart will abhor these doctrines at the very mentioning of them. I shall only refer the Reader to some Scriptures, that may establish his faith in the truth about these particulars. Concerning Christ's being really and truly a man. See John 1.14. Gal. 4.4. 1 Tim. 2.5. That he was a particular, individual man, personally distinct from all other men, (and not a man as he dwells in the flesh of other men) appears, because he is described to be a man coming of the seed of Abraham, of the Tribe of Judah, of the family of David, born of a particular woman, the Virgin Mary, not of other women; and in that the great doctrine concerning Christ to be believed (which the Scriptures speaks of) was that Jesus of Nazareth, that particular man was the Christ, That he had a humane or reasonable soul, besides his Godhead or divine nature. See Esay 53.12. Matth. 26.38. John 12.27. And that (after this man Christ was crucified, he arose again with the same individual body that suffered on the cross, though made more glorious, appears by the many witnesses that testified it, Acts 2.24. and 3.15. 1 Cor. 15.1, 2, 3, 4, 5. 2 Tim. 2.8. (indeed it was the great work of the Apostles to testify it, Acts 1.22.) nor could these witnesses be deceived; for,  
(1) There were many that did see him, the eleven Apostles, and five hundred brethren at once.  
(2) They not only did see him, but heard him speak, and did eat with him, nay, felt his prints and marks, and himself affirmed he had flesh and bones still.  
(3) And he continued forty days among them; besides the Angels from heaven testified the same thing, Luke 24.3, 5, 6. Mark 16.6. and the very soldiers that kept watch, bare witness to it, Mat. 28.11. Further, that this same individual person did ascend into heaven, even above the visible heavens, and is there present making intercession for us at the right hand of God, and shall come again to judge the quick and dead at the last day. See these Scriptures, Mark 16.19. Luke 24.51. Act. 1.9, 10, 11. Rom. 8.34. Heb. 9.24. Acts 3.21. Acts 17.31.  
But some Scriptures those people do wrest to make for their purpose, which lest they deceive weak ones by them, I shall vindicate them.  
1. They speak much of that Scripture, 1 Col Christ in you the hope of glory, and of all those Scriptures that speak of Christ's being, living, or dwelling in his people thereby to insinuate there is no other man Christ, but Christ in us men.  
Answ. I shall not speak now of the nature of Christ's indwelling or in-being in his people, till I come to the fourth Section, where I shall have occasion to open it more distinctly; only thus much for the present; Christ's dwelling in his people now is by his Spirit, and not according to his humane nature, for this the heavens do contain, till he descend visibly to judge the world, as he was seen to ascend, Acts 1.11. Acts 17.31. But it is by his spirit he dwells now in his people, which is infinite and fills all places, (and so doth not his humane nature, being a created thing and finite) see this clear from Rom. 8.10, 11. in v. 10. the Apostle speaks of Christ being in you, in v. 11. he explains the expression by showing the manner of it, by his Spirit dwelling in you: And indeed we must thus have Christ in us by his Spirit, or else we can have no assured hope of glory; though the meritorious cause of our salvation and glory is Christ's obedience unto death performed in his own person, Eph. 1.7, 11, 14, etc. yet we can have no evidence of our right to glory, but by finding Christ's in-being in us by his Spirit now, so that these Scriptures are utterly perverted to make for their ends.  
Further, that Scripture, 2 Cor. 5.16. Wherefore henceforth know we no man after the flesh: yea, though we have known Christ after the flesh: yet now henceforth know we him no more; is as grossly abused, when it is made to speak against that particular man Christ Jesus now in heaven, etc. for,  
(1) This doctrine concerning the man Christ Jesus his Resurrection, etc. the Apostle had before asserted in many places (as we shown even now, 1 Cor. 15. the beginning, Rom. 1.3, 4. etc.) and he doth not now destroy what before he built; it was the great thing the Apostles were to testify and witness to the world, Acts 1.22. they were to be witnesses of his Resurrection; this Apostle doth in more than twenty places in his Epistles testify, how that the man Christ indeed was risen from the dead, and ascended into heaven, etc. therefore he doth not contradict in this place what he lays down in so many other places.  
(2) And therefore we must inquire after another interpretation of that Scripture, and it will clearly appear to be this. The false apostles had vilified the Apostles Ministry, that they might draw away the hearts of people from him, (according to the practice of the Quakers in these days, for this is an old trick of Satan) and one plea they had against him, was this, he had not conversed with Christ upon earth, as had the other Apostles, and therefore he was not so much to be accounted off: The Apostle hints we are not to look on Christ under such outward relations, as if there were so much benefit by being related to Christ in the flesh, or by being in his bodily presence; but we are to consider him as having completed the work of our redemption, having overcome death, being raised up in glory, and ascended into heaven, and thus we should know him for the future, this is the spring of a Christians comfort; thus he speaks not against Christ's being in the flesh still (which other Scriptures clearly witness) but against looking upon him under these carnal relations they stood in to him whilst he was upon earth; this will appear more fully to be the Apostles mind, by considering the various acceptation of the word [flesh] in Scripture, which to avoid tediousness I omit here, intending to speak of it in Sect. 6. where in proving the resurrection of our dead bodies, I shall further prove the truth of Christ's resurrection, and that still he is really and truly in our natures in heaven, even in the same particular body he had upon earth, though glorified; and indeed, if this were not so, the Apostles were false witnesses, our faith is in vain, we are yet in our sins, and they who are fallen asleep in Christ are perished, 1 Cor. 15.15, etc.  
Thus for the clearing of this second charge, That the Quakers deny Jesus Christ come in the flesh, overthrew his Incarnation, Death, Resurrection, Ascension, Intercession and coming to Judgement, and thereby pull down the main pillars of Christianity, and overthrow the faith and comfort of Christians, and that while they pretend to be more spiritual (but are indeed deceivers herein) turning all into Allegories, and feigning these things done in the true Christ to be but as a shadow of what is now really done in them; From this it is clear the Quakers-christ and Ours is not the same: they hold no other man Christ but in their consciences; we believe our Christ is in heaven, and do wait for him to come from heaven, who was raised up from the dead; even Jesus which delivereth us from the wrath to come, 1 Thes. 1.10. Let all that profess the Name of Christ take heed of such as preach another Christ, than whom they have received, and look upon them as Deceivers and Anti-christs, as for us we have not so learned Jesus Christ.   

SECT. III. The Quakers deny the Doctrine of the Trinity.  
THis charge will not be denied by the Quakers, for in this they speak out, and do not seek to conceal their opinions, they acknowledge not one God subsisting in three persons. (See saul's errand to Damascus, p. 12. and the sword of the Lord drawn, etc. p. 4. where this doctrine is called a lie by them.)  
Let me therefore show this to be an abominable error contrary to the doctrine of the Scriptures, to deny three persons subsisting in one God, and prove this fundamental article of our faith against their cavils; This I clear from Scripture by these gradations or steps.  
1. The Scriptures speak clearly that there is in the divine nature three in one, or a Trinity in Unity (whether these three may be called persons, we shall discuss afterwards) 1 John 5.7. There be three that bear record in heaven, the Father, the Word, and the holy Ghost, and these three are one. Here is in this Scripture three numbered, and their several names set down, and yet it's said, they are but one; (not only agree in one, as in the next verse, but they are one.) See Mat. 3.16, 17. Mat. 28.19. 2 Cor. 13.14. John 14.16. Where are also three counted, the Father and I: (saith Christ) and the Spirit of truth, and these are distinguished, the Spirit is called another. It might further be showed; as, there be three numbered in Scripture, and their several names set down; so the Scripture speak also of distinct properties and operations peculiar to each of these three, and incommunicable to other; The Father begets and not the Son; the Spirit proceeds and not the Father, etc. so the Son took flesh, and not the Father, nor the Spirit.  
II. It's most evident that this Trinity in Unity, or three in one is not a mere notional thing subsisting in the mind and apprehension of man alone, but eternally subsisting in the divine being itself; it's a thing founded upon Scripture, as before was showed, not a fiction of reason, it had been if there never had been any created mind to apprehend it. Nor can it be only three names given to one and the same personal being, for the Scripture gives more names than three to God, there are ten several names given to God in the Old Testament, as some observe, besides those in the New Testament, and further the Scripture counts them as distinct in subsistence and not only in name, John 8.17, 18. Christ and his Father are counted for two witnesses, now one person cannot be two witnesses, though he have two names. Nor doth this Trinity subsist in the divine nature only, as wisdom, justice and goodness are in God; for these attributes of God are no otherwise distinguished then according to man's apprehension of them, because our finite and compounded understandings cannot comprehend the glorious perfections of a single and infinite essence, but by distinct properties or attributes, in themselves they do not differ one from another (the same also may be said of God's decrees,) but now this distinction of three in one is founded in the very divine being itself, as before was showed. Nor yet further are we to understand this three in one to be only three manifestations of God grounded upon some offices or external dispensations to the creature in time, there hath been more manifestations of God to man then three since the creation, God was manifest various ways to his people, to Moses in the bush, and in the mount; to Israel in the wilderness, in the pillar of fire and cloud, to the Patriarches, to the three children, to Daniel, to John, etc. Besides, this distinction was in God from eternity, before there was any creature made to manifest it unto; Christ is the eternal Son of God, distinct from the Father eternally, and before he was made flesh; the Spirit was distinguished from Father and Son from eternity, and not only when he was manifested in descending on Christ in the likeness of a dove, or by falling on the Apostles in fiery tongues. See Prov. 8.21. to 31. Mic. 5.2. Joh. 1.1, 2, 3. Joh. 17.5. Col. 1.15. Gen. 1.2. 2 Pet. 1.21. Mat. 1.20 these are all to be exploded as dangerous errors, and have been ever rejected by the Church.  
III. Hence it will follow, that this must be a Trinity of persons, or subsistances in the same divine being, three persons subsisting in one God, nor let any cavil at the word [person] for it is a Scripture word, Heb. 1.3. if they will stand to the received translation, if any will plead the word is more properly rendered there [subsistence] then person, we will not stand upon that, so they acknowledge three subsistances in the same divine being, for this is all we argue for; but how vainly is it to except against the word [person] so commonly received amongst the people of God, and not scrupled at by any, but such as have erred dangerously in other things? what is a person, if we look upon the notation of the name, but per se una, a thing that hath a subsistence by itself? or if we respect the definition of the thing, we understand no more by it, but an intelligent, complete, incommunicable, independent subsistence; and according to our common custom of speech, the word person doth express more excellency than the word subsistence, singly taken, doth; the former we ever apply to a reasonable being, the other we use to apply to inferior creatures, a beast may be said to subsist though it is no person.  
iv Yet is there no multiplication of the Godhead, for still we acknowledge one God, one simple undivided essence, Deut. 6.4. Isa. 44.6, 8. Isa. 45.21, 22. John 10.30 1 John 5.7.  
If any shall object, how can these things be? it seems a contradiction for to say there is three persons, and yet but one divine being, and therefore shall reject this doctrine because they cannot comprehend it.  
I answer, it were extreme arrogance for a poor worm to do thus, to reject what God hath clearly held forth in his Word, because he cannot comprehend it; what Art or Science is there in the world, but there are many mysteries in it, that novices cannot comprehend? and can we expect to be more knowing in the things of God, that are so high and mysterious above the reason and understanding of man? Let sober spirits count it their safest way to believe what is clearly revealed by God, though they cannot yet comprehend the nature of such mysteries. Nevertheless we do not count it a contradiction to say there is light, heat, and power in the Sun, and yet there are not three Suns but one; or that in the soul there is the vegetative, sensitive and rational faculties, and yet there are not three souls in man, but one: why should it seem then a contradiction to believe three persons to subsist in one only God?  
Now let the Reader from hence see what impudence it is in these Quakers to call this doctrine a lie, and how dangerously they err in denying the Trinity; what is this but to deny the true God, who hath manifested himself thus, to be one in three? (as before they denied the Man Christ, and were proved enemies to the Scriptures) this error tends to overthrew all faith and Religion, and is pernicious to men's salvation; for, we must believe in God as he reveals himself in his Word and no otherwise, and worship and serve him accordingly, if we will be saved; It was hatched by the enemies of truth, it hath been defended on purpose to overthrow the personal Deity of Christ, whereby the infinite value of his merits is taken away, and to undermine the personality of the Spirit, which is so fully evidenced by the divine attributes appropriated to him in Scripture; and therefore have the purest Churches of Christ ever disclaimed communion with such as deny the doctrine of the Trinity, accounting them subverters of the fundamentals of Religion. And thus for this third particular.   

SECT. iv The Quakers hold they are equal with God, and that the soul is one being with God.  
THere is nothing may more plainly evidence to the weakest and most ignorant that this wicked Sect is of the Devil the Prince of darkness, what ever they boast of the light of Christ, than this wicked Tenet, that they dare maintain equality with God, and the soul to be one being with God, or a part of God, as the Manichees of old, and Familists have done; This doctrine the Devil sought to instil into our first parents at the beginning, ye shall be as Gods, knowing good and evil, Gen 3.5. What Christian spirit that apprehends the infinite Majesty and holiness of God, and its own baseness and vilesse, but will abhor the very mention of this opinion? yet is this maintained and defended by this generation of men.  
In their book called, saul's errand to Damascus, is mention made that it was attested at a quarter Sessions at Lancaster, that some of them affirmed themselves to be equal with God, and that afterwards the same thing was acknowledged before many witness; nor do they deny this public evidence was given against them, though they would shuffle about it, while they covertly plead for the same thing, p. 2, 5, 6. 10. Hubberthorn in his book against Sherlock, p. 30. doth most ignorantly and blasphemously allege that place for this, Phil. 2.5, 6. Let this mind be in you which also was in Christ, who being in the form of God, thought it no robery to be equal with God; where the Reader may see how he imitates Satan in corrupting the Scriptures, both by leaving out the following words; which must necessarily be known before the mind of the Apostle be understood, viz. but made himself of no reputation, took on him the form of a servant, humbled himself, etc. the sentence is not complete without taking in these words, and also perverting the scope and drift of the Apostle in that place, who is pressing humility, ver. 3. and urging it from Christ's example, who though equal with God, yet humbled himself; it is far of from the Apostles mind there to persuade us to believe we are equal with God, he is pressing humility; they that desire to see fuller evidence for their holding equality with God may see Sword drawn, p. 3 and also the many testimonies which the Ministers of Newcastle bring for it in their first book, p. 3, 4.  
That they hold the soul to be one being with God, or a part of God. See also testimony for it in the book last cited, p. 6. and Sword drawn, p. 3, 4. Hubberthorne in the book before named, p. 29. saith, there's no Scripture which speaks of an humane soul; than it seems the soul or spirit in man which the Scripture speaks so much of, must either be God himself or the Devil. One of them living in these parts, did in discourse with myself argue (as strongly as he could) for the soul to be one being with God; and though he did afterward give me the lie, in the public Assembly, for reporting it of him yet I have now eight several witnesses of credit to prove the same thing, and manifest him to be the liar; besides what arguments passed betwixt us which clearly evidenc he pleaded for it. Another of them argued with me, that the soul after its departure out of the body (which say they, rots in the grave and never rises again) is taken up into God, and is one being with him, urging that Scripture for it, God shall be all in all.  
For confutation of these things, I need not say much, they are so gross and horrible; Concerning the first, Equality with God; let but the Reader peruse these Scriptures, Isa. 40. v. 12, almost to the end of the chapter, where the Lord makes a challenge twice repeated, v. 18 25. To whom will ye liken me, or shall I be equal, saith the holy one? and in the other verses sets forth his Greatness and Majesty, he measured the waters in the hollow of his hand, and meateth out heaven with a span, and comprehended the dust of the earth in a measure, and weighed the mountains in a balance, etc. The Nations are as the drop of a bucket to him, etc. All Nations are before him as nothing, yea, less than nothing and vanity. He sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; He bringeth Princes to nothing, etc. See much more to the same purpose there. Read also Job 38.39.40. all the three chapters, and this opinion will be sufficiently confuted: Oh what arrogance is this for poor worms to make comparison with the Infinite, Eternal, Almighty, Glorious God? But perhaps they will say they equal not self, nor the flesh unto God, that is to perish; but the spirit or soul which is one being with, or a part of the divine essence (like some in these times which have made reason to be God) I shall speak something therefore for the confutation of this.  
1. The Scriptures speak of the soul or spirit of man to be a created thing made in time, Isa. 57.16. Zach. 12.1. Psal. 33.15. and can this be one being with the eternal uncreated God?  
2. Many Scriptures speak of the sinfulness of the soul, Micah 6.9. Leu. 4.2. Ezek. 18.20. James 4.5. 2 Cor. 7.1. and can a sinful polluted creature be one being with the holy God?  
3. Many Scriptures speak of the destruction and death of the soul its perishing in hell, Mar. 10.28. Mat. 16.26. Prov. 4 32. and can that soul that perishes in hell be a part of the being of God?  
4. The Scripture distinguishes betwixt God's Spirit and ours, Rom. 8.16. 1 Cor. 3.11. Zach 11.8. and affirms that some have not the Spirit of God in them, Rom. 8.9) John 14.17. 1 Cor. 2.14 therefore if they have no humane soul in them, (as Hubberthorn teaches in saying, the Scriptures speak not of an humane soul) they must have no soul at all, for they have not the Spirit of God in them, but enough for the confutation of this wretched doctrine.  
It hath been objected to me by these people, pleading for this abominable Tenet, that Gen. 2.7. God is said to breath into man the breath of life, and so man become a living soul, whence they would infer the soul to be a part of the being of God infused into man.  
Answ. The Scripture holds forth no more but this, that the soul was not created with the body of the earth (as the souls of beasts were) and so to perish with the body; but that it was created by God a spiritual substance and so infused into the body, it was of a more excellent and spiritual extract then the body was, and therefore the original of man's spirit is set forth otherwise, than the original of the souls of beasts, it came indeed from God, but was not of the being of God, which is spiritual and indivisible, this were to make men to be gods. This was the heresy of the wicked Manichees, whom Augustine sometimes confuted and vindicated this place which they had perverted.  
Object. But they argue much from these Scriptures that speak of the oneness of believers with Christ, and Gods dwelling in them, and they in him; for this thing,  
Answ. I shall therefore for the benefit of the weak open the manner of Christ's in-being or indwelling in believers, lest they not understanding it, should stumble at these Scriptures. This indwelling or in-being of Christ and oneness with him is held forth in many Scriptures, John 6 56. Gal. 2.20. Col. 1.29. 2 Cor. 13.5, etc. John 17.21. now, how should we understand this? what! God to dwell in his Saints, Christ to be and inhabit in believers, how can this be? the heaven of heavens cannot contain him, how much less the straight heart of man? Know,  
First, Negatively, you must not understand this in-being or indwelling of Christ to be either,  
1. A corporeal inhabitation, as if the body of Christ or his humane nature dwelled in us, which was the gross conceit of the Capernaites, John 6. and is to this day the opinion of Papists and Ubiquitaries, who imagine Christ's body to have the properties of the divine nature communicated to it, to be immense, and to be in many places at once, (and this must be the conceit of the Quakers if they hold any man Christ at all, for they deny any Man Christ but in us men) This is a gross mistake, it overthrows the truth of Christ's Manhood; and the Scriptures expressly say, The heavens must contain him; and this man Christ comes not till he descends to judge the world; besides, the Scriptures teach that Christ's being in us is spiritual, not bodily, Rom. 8.9, 10.  
2. Nor is it an essential indwelling of the divine nature in God's people, as if the very being of God were communicated to us and dwelled in us; though the Apostle Peter speaks of the divine nature being communicated to the Saints, yet he expresses other where what he understands thereby, namely the divine graces and virtues of the Spirit. Indeed how can the being of God which is infinite and boundless be in one place or person more than in another, though his graces may?  
3. Nor is it a Personal in-being as the soul lives in the body, and is one subsistence with it, thus the fullness of the Godhead dwelled in Christ by personal or hypostatical union; but thus God is not in his Saints, than they should be gods, as Christ was God, this is the blasphemy of Familists, who say they are godded and christed.  
Secondly, Affirmatively, Christ dwelleth and is in his Saints (according to the Scriptures) two ways;  
1. By his special spiritual presence, he is more especially present with and in the hearts of his Saints then with others, by his gracious manifestations, by his sweet influences, and by his wonderful operatitions upon their hearts, so God dwelled in the Temple formerly, and so he dwells in heaven now; in the Temple, God said, This is my rest, here I will dwell; he manifested himself to his people there, he heard their prayers, gave forth his oracles, there they had communion with God in his Ordinances, they saw his face in the Sanctuary, etc. and so now in heaven God is said to dwell there, because he manifests his glorious presence there especially, in that place the Saints shall have the vision and fruition of God eternally. Thus in the same manner God dwells in his people now, by special spiritual presence, he makes such manifestations of himself to them as none besides have, they see his face, know more of his mind, have more of his love-visits than others have, John 14.21. Rev. 3.20. he refreshes them with his flagons of wine and his hidden Mannah, fills them with the comfort, peace, and joy of his Spirit: He vouchsafes to them such divine influences of grace as others have not; such quickenings and breathe of his Spirit, as fills their hearts with spiritual vigour and life, because he lives they live also. And he doth such mighty works in them as in none else, puts forth the same power that was put forth in raising Christ from the dead, to mortify corruptions in them, to strengthen them to believe, and to do the works of God, to frame them according to the image of God, etc. Esay 26.12. Eph. 1.21  
2. By mystical union, and this is more than the former, one may have a dwelling in an house but no union with it; God dwelled in the Temple, but was not one with it; he dwells in the heavens, but hath no union with them; but he so dwells in believers, as he is one with them, 1 Cor. 6.16 1 Cor. 12.12. John 17.21. This oneness is so near, that it excels all the unions upon earth, the Scripture uses the comparisons of husband and wife, Eph. 5. of head and members. 1 Cor. 12. of soul and body, Gal. 2 20. of root and branches, John 15. to set it forth by; and yet all these be too short, he adds the union betwixt the Father and Son (John 17.) to commend it further; yet must not be so presumptuously wrested, as to plead for an essential or personal union to make us gods All these comparisons are used in Scripture, not because they suit in all things, but that we may by these see what a comfortable relation we stand in to God, and what blessings we may expect to be communicated to us by virtue thereof. If any expect I should give some name to that union to express what it is further, I shall presume to say no more but this, it is a great mystery, and cannot be fully comprehended by the Saints here, till God wipe away this dust of mortality from their eyes; It's safest to profess here we know but in part; if any will profess to know more in these Mysteries, let them first tell the nature of the union of their own souls and bodies, and how a spiritual and corporal substance should be so knit together, to become one man? what is the bond of this union, and how effected? when they can explicate these inferior things, it's more likely we should listen to them in explaining these higher Mysteries about the union of Christ and believers.  
By this time the Reader may see what pride and arrogance it is in these people to hold equality with God, and to make the soul a part of God, or one being with God: is not this greater pride than was in Adam, when he fell (and perhaps in the devils themselves,) for he aspired to be but as God, not to be God himself or one being with as these men do? But enough of this abominable doctrine. And thus for the fourth general Charge.   

SECT. V The Quakers corrupt the Doctrine of Justification.  
THe Doctrine of the Justification of a believing sinner before God, is one of the most precious and comfortable doctrines of the Gospel, tending exceedingly to set forth the riches of Gods free grace, and magnify his justice to support and comfort wounded consciences; to take away boasting from man, that all may glory in the Lord; and to fill the heart with joy and peace in believing: And therefore the devil hath by his instruments in all ages, laboured to corrupt the same. He stirred up false apostles in the first plantation of the Christian faith to pervert it, against whom the Apostle Paul in the Epistles to the Romans and Galatians disputes earnestly, teaching we are justified by faith, and not by works; by faith receiving the righteousness of another, not by works wrought in or by ourselves. In after ages the Papists were the great subverters of this doctrine, who had so corrupted it, that no part thereof was left pure and undepraved by them; till the Lord of his mercy raised up Luther and some other Worthies to vindicate it; and indeed the corruptions of this doctrine were the great and especial cause of their first separation from Rome, and there was nothing that the Spirit of that precious man was more drawn out to clear, than that very doctrine, as may appear by his writings. In the steps of those enemies of the truth the Papists, do these generation of Quakers now so exactly walk, (as to the perverting of this doctrine of Justification) that they scarce differ an hairs breadth from them, holding forth the old Popish doctrine in the very same terms, as will appear in the following particulars.  
1. The Papists deny Justification to be a judicial act of God whereby he accounts us righteous (though ungodly in ourselves, Rom. 4.5.) through the righteousness of Christ, performed in his own person for us, imputed to us, and received by faith alone; but make it to consist in the infusing or putting in righteousness into man, and so confound Justification and Sanctification, making them one and the same thing. So Bellarm. the Jesuit, l. 1. de Justif. cap. 1. And so the Quakers: J. Nailer love to the lost, 
See saul's errond to Dam. p. 12.  p. 3. pleads for our being made righteous by Gods putting in righteousness into us, and by righteousness wrought in the creature; in the same page, line 4. he explains God's imputing righteousness to be his putting it into the creature; his words are these, [righteousness is freely imputed or put into the creature] where let the Reader see the gross ignorance of a man that pretends to be infallible, making [impute, and put in] the same, whereas any Schoolboy that hath but learned his Grammar, may see a vast difference between them; the word [impute] not being compounded of [put in, or in put] but coming from imputo, to reckon, account, judge, etc. and so the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated in the Scriptures [impute] do signify; can any believe this man is infallible in his doctrine, when he is so grossly mistaken in a word so commonly used in the Scriptures? See also Nailer in the same book, p. 50. where he (directly according to the manner of the Papists) confounds Justification, Sanctification, and Mortification together, and argues for it as they do, though in a more simple manner.  
2. The Papists (as a consequent of the former opinion) hold, that they are able to keep the Law perfectly, and to be perfectly righteous, Counc. Trent. Sess. 6. can. 18. Nay, If any man say that the precepts and Commandments of God unto a man justified, and in the state of grace be impossible to be kept, let him be accursed: So the Quakers, Nailer p. 21, 22. of the book before named, and in his book called the glory of the Lord out of the North, p. 25, 26. he argues as hotly for it, as if some Jesuit were at his back to prompt him.  
3. The papists say, by the liberty of the Gospel, they are altogether freed from sin, so that it is throughly dead, and not only not imputed, but not alive or having any being in the righteous; they are the words of Bellarmine the Jesuit, lib. 5. the Justif. cap. 6. The same thing argues Nailer for; Glory from the North, p. 21. Love to the lost. p. 21, etc.  
4. The Papists they exclaim against the Protestants (who teach they have yet sin in them, and are not so perfectly righteous as to stand before the judgement seat of God without the righteousness of their Surety) and call them painted Sepulchers, fair without, and foul within, leprous persons in fine , with many other such expressions. See Becanus the Jesuit, Tom. 2. tract. 4. cap. 2. qu. 1, and 3. So the Quakers, J. Nailer, love to the lost, p. 4. you make (saith he) Christ's righteousness a cover to your abominations, etc. Though we doubt not but God will vindicate our uprightness, that we are as conscientious of walking holily as any Papists or Quaker of them all, though we dare not seek Justification thereby, this the very Papists have been forced to confess sometimes, saying, though we had an heretical faith, yet we had Orthodox manners.  
Thus we see the Popish doctrine of Justification brought in by a generation of men, that cry out against all others as Popish and Antichristian, when in the mean time they are most deeply guilty of it themselves.  
Now that the ignorant may not be deceived about this point, which is one of the fundamental doctrines of Religion. I shall clear up the truth concerning it, according to the Scriptures, in these following particulars.  
1. He that will be justified before the judgement seat of Christ, and be acquitted and pronounced righteous by the Judge of heaven and earth at the great day of the Lord, must be perfectly righteous, he must not have the guilt of the least sin to be charged upon him; Cursed is he that continueth not in all things written in the Law to do them; this Judge is of purer eyes then to behold any iniquity to approve thereof; he that justifieth the wicked is abomination unto him, and therefore he will not do it himself, he is perfectly righteous himself; his Law is perfectly righteous, he will not be bribed any away, nor respect persons, and therefore they must have a perfect spotless righteousness that stand before him.  
2. Such is the impurity and sinfulness of the natures, hearts and lives of the best men living, that they cannot produce such a perfect righteousness before God, as that before mentioned; for, besides the imputation of Adam's sin and disobedience to all born of him by ordinary generation, every man hath a sinful nature in him, which, till he be regenerated and converted, doth carry him captive to sin daily, 1 Cor. 6.11. Eph. 2.3. Tit. 3.3. And this would condemn him, though he should after conversion live never so perfectly, unless the righteousness and satisfaction of a Surety and Mediator be imputed to him; And after conversion the best of the Saints, whose hearts are renewed, and the dominion of sin brought down in them, do not live so free from sin, but that in many things they offend all, James 3.2. and if they should say, they have no sin, they deceive themselves, and the truth is not in them, 1 John 1.8. they may say with Job, how shall a man be just before God, he cannot answer him one of a thousand, and with Solomon, Eccles. 7.20. There is not a just man upon earth, that doth good and sinneth not; which of all the Saints have not some blemishes recorded, even after the Lord gave them testimony that they were accepted of him? Noah, Gen. 7.1. hath witness of God to be a righteous man in a sinful generation, yet we read he sinned afterward, chap. 9.21. Job had testimony of God to be a perfect man and upright, fearing God, etc. and yet we read afterwards of his impatiency, and he confesses his sins and vileness; his perfection was in the sincerity of his heart, having respect to all God's Commandments, not in his perfect freedom from the being of sin. David, after he was declared a man after Gods own heart, how sadly did he fall? and Solomon after he had seen God twice? Paul's complaints are known, Rom. 7.24. and Peter's miscarriages not only after his glorious confession of Christ, Mat. 16 but after the spirit was so plentifully poured on him in the day of Pentecost, for Gal. 2. Paul charges him for not walking uprightly (in a particular thing there mentioned) and for dissimulation.  
The Quakers object, this is the time of their warfare, and therefore as yet they had not attained to that perfection.  
I answer, it was after their conversion, after they had more of the grace and Spirit of Christ then any proud Papist or Quaker now hath; and for their warfare, it's true, it was not over, nor can ours be expected to be passed so long as we are in the body, all the days of our life here, are the time of our warfare. Thus for the second particular, such a perfect righteousness is not to be found in any man living which may stand at God's judgement bar.  
3. Such is the goodness of the Lord to poor man, that he hath provided that for him in Christ, that he could not have in himself, even this perfect righteousness; when we were found transgressors before God, and so to be condemned; he gives his Son to fulfil all righteousness for us; he is made of God unto us righteousness, 1 Cor. 1.30. he became sin for us that knew no sin, that we might become the righteousness of God in him; we are made righteous or justified by him, as he was made sin and guilty by us, that is, imputatively, not inherently, for he had no sin in him, though he took guilt upon him. What was impossible to be found in us, because of the weakness of the flesh, is now found in Christ for us, who is the Lord our righteousness, Jer. 23.6.  
Now here is a perfect righteousness, he was for his person, holy, harmless, and separate from sinners; for his life, there was no evil found in him; he obeyed the Law perfectly, and by his death did satisfy whatever the Law could demand, there could not be a farthing more required of him, else he had not risen again and been released out of prison, God gave Testimony he was well pleased in him.  
4. But now this righteousness thus wrought in the person of Christ must be made ours before we be justified by it, and how can that be? this the Papists scoff at, saying; can a man be beautiful by another man's beauty, or wise by his wisdom? can a malefactor be acquitted because another man is righteous? and Quakers mock at our trusting to be justified and saved by him that died at Jerusalem. But this righteousness of Christ may as truly be made ours, and we justified by it, as sometimes a debtor is discharged by his surety or friend paying the debt for him, or a malefactor is acquitted when another undergoes the penalty of the Law for him.  
To make this clear, something must be considered as done on God's part, and something as done on our part.  
1. On God's part, there be these two things done to make this righteousness of Christ ours, so as we may be justified by it.  
(1) A mutual compact or agreement betwixt the Father and his Son, that all that Christ should be, do and suffer, should not be for himself, but for us in our stead and place, as our surety, he died for our offences, he risen again for our Justification. Read Isa. 53. throughout; thence is he called the surety of a better Testament, (of the new Covenant) Heb. 7.22. Indeed what need Christ do or suffer aught for himself? he need not have been made under the Law, he need not have died for his own sins (being holy and without sin) but it was for ours, 1 Pet. 3.18. Christ suffered once for sins, the just for the unjust to bring us unto God, etc. This was a thing clearly held forth in the sacrifices of the old Law (which were types of Christ's sacrifice) those beasts then slain, did die in the stead of the sinner himself. This compact betwixt the Father and Christ is one ground of his righteousness becoming ours.  
2. There's a new law of grace then made, and promulgated by Jesus Christ in the Gospel unto sinners; that all guilty sinners who shall in the sense of their sin and misery, being under the condemnation of the Law and wrath of God, make out to this city of refuge, to the horns of this Altar, to the obedience and satisfaction of this surety; and here plead for mercy, disclaiming all confidence in any righteousness in themselves, they shall be pardoned, accepted and justified; nay, shall be more righteous than if they had kept the Law in their own persons, shall more abundantly please God, He that believeth in Jesus shall be justified from all those things the Law of Moses could not justify him from, Acts 13.38, 39 He that believeth shall be saved, Mark 16.16. This Law of grace was enacted by the council of heaven, and is published in the Gospel; this righteousness is revealed therein, and freely tendered to all that will receive it, and in thankfulness give up themselves to honour and serve their Surety and Redeemer from the sense and apprehension of this his love upon their hearts.  
2. On man's part, there must be (through the mighty operation of the Spirit of Jesus Christ accompanying the preaching of the Gospel) the obedience of faith to this Law published; The sinner being convinced of his own sin and unrighteousness, and of the sufficiency and excellency of this righteousness of his Surety, and the free tenders thereof in the Gospel, must come in (as with a rope about his neck, with Benhadad's servants) humbly confessing his sin and unrighteousness, accepting of Jesus Christ hearty as his Surety and Redeemer; taking the gift of his righteousness thankfully, pleading for pardon, justification, and life through the same, and giving up himself in thankfulness to love and serve his Redeemer. Now these things being done, it's most easy to understand how this righteousness of Jesus Christ may so be ours (though not inherent in us) that we may be justified by the same: how common is it amongst men for the debtor to be discharged of his debt, and the bond to be canceled, upon some friends paying the debt for him? yea, may not thus a Malefactor be acquitted of some bodily punishment to be inflicted, if a friend with the consent of the Magistrate shall suffer in his stead? In the way of justification sinful man is much debased, and hath nothing to glory in himself; the grace of God is highly magnified (which is God's great design in the work of man's redemption) by finding out such a way to justify and save man; and we have more full assurance and consolation, having now a perfect 
* It is in respect of Christ's perfect righteousness imputed, that believers are said in Scripture sometimes to be perfect: and in respect of uprightness of heart, etc. but never in respect of any absolute complete perfection inherent in them.  complete righteousness to present before God, which the best of men could never have found (as before was showed) inherent in them, even after regeneration and conversion. And thus for the clearing up of this great doctrine of Justification.  
From all this that hath been said, it is most evident that the Quakers (as they have another Man-Christ, then him the Scriptures preach, and another God than the true God, who is one God in three persons; so they) have another Gospel, then that which was preached by the Apostles, and hath been received by the Saints, and therefore are to be accounted accursed, though they should in outward show and appearance, seem Angels from heaven, Gal. 1.8.  
That this doctrine of justification is no enemy to Sanctification and holiness of life, (as the Papists have formerly, and the Quakers do now charge it) shall be showed fully in the tenth Section, where we shall speak of the doctrine of Sanctification; and prove the Quakers to be subverters of the same. And thus much for the fifth general charge.   

SECT. VI The Quakers deny the Resurrection of the body, the last judgement, Heaven and Hell.  
IT must be here remembered (which was before hinted) that it is not the practice of Seducers, ever to deny in downright words the great and fundamental truths revealed in the Scriptures; but often, whilst they pretend to own the Scripture expressions, they pervert and deny the truths themselves; this is the most likely way to deceive people. Now as this was manifest in many other weighty points before named; so is it apparent in these fundamental doctrines of our faith, the resurrection of the body, the last judgement, heaven and hell. The Quakers have these in their mouths frequently, and will speak of them, but they look upon them, as transacted in themselves, now in a mystery (sure it must be a mystery of iniquity,) and hold no other resurrection, judgement, heaven and hell, but what is now in men. As for the resurrection of the dead body, they will not deny in words but the body shall rise, but if it be asked what body? they will reply, the body is Christ (thus have I been divers times answered by them) but not our bodies of flesh, bones, etc. these they say shall never rise again, and they ignorantly wrest that Scripture for it, 1 Cor. 15.50. Flesh and blood shall not inherit the Kingdom of God. It is known to most in this Town, that they have argued publicly against the resurrection of the dead body, when they have been present at burials; and therefore I need not add further evidence to show this is their opinion. And as for the last judgement, 
Nailer to F. B. p. 10.  they have often affirmed Christ is now come in his Saints to judge the world, and therefore they take upon them so freely to judge and censure all, even such whose faces they have never seen before; and they scoff at others, that make the day of judgement a thing yet to come, and to be at the last day. James Nailer, love to the lost, p. 20. citys that Scripture, 
See Nailer love to the lost, p. 44. and 46.  Heb. 6.2. (where the Apostle speaks of the resurrection of the dead, and of eternal judgement) to defend their judging of men now, this is all the judgement they speak of; they own not a judgement after the dead bodies of men are raised up again. And for heaven and hell, they grant no other than what is now in men; and indeed this will necessarily follow upon the former opinions, for if the body shall never be raised, and if the soul be no distinct being from God, and is after its departure out of the body, to be swallowed up into God, and so God to be all in all; it's a vain thing to speak of judgement, heaven and hell; thus do these wretches pervert these great and fundamental doctrines of the Scriptures, and whilst they pretend so much light within them, they deny that which the blindest Nations in the world have acknowledged, for there is no Nation so barbarous, but hath believed an heaven and hell; a future state of happiness or misery after this life is done; as will appear more fully by and by.  
For the confirmation of the weak in these weighty points of Christianity, let me add a few things.  
First, for the Resurrection of our bodies, this being a fundamental doctrine of Religion, whereon our hope and comfort doth depend, Acts 24.15. 1 Cor. 15.16, 17, 18, 19 Heb. 11.36. and which hath much influence into an holy life and conversation, Acts 24 16. 1 Cor. 15.32. The devil did long since stir up his instruments to undermine the same; the Sadduces, Acts 23.8. denied the resurrection, Angels and Spirits; and some amongst the Corinthians, 1 Cor. 15.12. said, There is no resurrection of the dead; Hymeneus and Philetus, 2 Tim. 2.18. said, the resurrection was passed already, and overthrew the faith of some, even as this generation of men now pretend, it's already accomplished and passed in them, the body or Christ is now risen in them, and hereupon deny the future resurrection of our dead bodies. But it pleased the Lord out of his goodness hereupon to clear up this doctrine more fully, so that there's no doctrine in all the Scriptures hath a clearer and fuller evidence for itself then this hath: It was sufficiently laid down before in the Old Testament in many places. See these instead of many, Job 19.25. Isa. 26.19. Dan. 12.2. Ezek. 37.12. but in the New Testament, it's not only positively laid down and asserted, but proved by many Arguments against them that denied it, Mat. 22.32. Christ proves it against the Sadduces, and silences them by an Argument taken from God's Covenant with his people; he is their God, in Covenant with them, and not only with their souls, but with their bodies also; therefore they shall rise again; he proves that same resurrection which was denied by the Sadduces, for he silenced them; now it's clear they denied the resurrection of the body of flesh, etc. See v. 23, 24. other places might have been brought to have proved this truth more directly (whereas this Scripture proves it but by consequence, though clearly enough) but the Sadduces only owning the five books of Moses, Christ brings a proof from thence for it, Exod. 3.6. But more especially the Apostle, 1 Cor. 15. doth so largely prove this doctrine, that if other Scriptures had been altogether silent about it, this one Chapter had been sufficient confirmation thereof. Let the Reader observe there three things that the Apostle principally treats of in that chapter. 1. He proves the resurrection of the dead. 2. He shows with what bodies they shall arise. 3. What shall become of them which shall be alive at the day of the Lord.  
I. He proves the resurrection of the dead, and he evidences that by six arguments.  
(1) From the resurrection of Jesus Christ, from v. 3. to 19 for if there be no resurrection of the dead; then is Christ not risen, but, saith he, Christ is risen, therefore must the dead rise, by virtue of their union with him. Now that Christ is risen, he confirms from the Testimony of the Scriptures, ver. 4. the Apostle names not what Scriptures, but it's clear he intends, Psal. 16.8. and such like places; then from those many witnesses that saw him, verse 5, 6, 7, 8. then from the evil consequences that would follow, if Christ rise not, the Apostles should be false witnesses, and their preaching in vain; and the Corinthians faith should be in vain, they should be yet in their sins; and they that were fallen asleep should be perished.  
(2) He proves the resurrection of the dead body, because, if it were not so, Christians should be of all men most miserable, verse 19  
(3) He argues that all enemies must be overcome, therefore death; and if so, we must rise again.  
(4) He argues it from a practice amongst those persons that denied the resurrection (probably the Corinthians, those ancient heretics) who were baptised for the dead, verse 20. and therefore their own practice might confute them.  
(5) He argues it from the dangers and sufferings of the Saints, verse 30, etc. which they would not endure, if there were no resurrection and reward after death, Heb. 11.36.  
(6) The denying the resurrection, he shows, would lead to all epicurism and licentiousness, then may we say, let us eat and drink, for to morrow we shall die; thus he confirms the doctrine of the resurrection of our dead bodies.  
The 2d. thing in this Chapter is to show with what bodies the dead arise, 
II.  verse 35. He answers in the following verses, not with such vile, weak, corruptible bodies as now we have, but with incorruptible, powerful, glorious, and spiritual bodies; so Phil. 3.21. Our vile bodies shall be fashioned like to the glorious body of Christ himself; and it follows as a reason of this change, ver. 50. Flesh and blood shall not inherit the Kingdom of God, nor can corruption inherit incorruption. Where observe the Apostle doth not overthrow what he before had built; that is, he doth not deny the resurrection of the dead body, that it shall not rise at all (as these deceivers would infer) but it shall not rise in such a vile, corruptible, abject condition, it were not capable of the glory of heaven then.  
That this is the mind of the Apostle in these words, appears, in that the Apostle doth not contradict himself, and destroy what he had before built; now having before proved the body shall arise again, he doth not here deny it, only he shows it shall not arise in such an abject and base condition as now it is in, but in a more glorious condition, and so he fitly answers the question propounded, v. 35. with what body the dead shall arise? It being also considerable, that the word flesh is not in Scripture, always put for the substance of man's body, for the substance consisting of flesh, blood and bones, but frequently for the infirm, weak state and condition of man, as Esay 31, 3. 1 Pet. 1.24. and thus the latter part of the verse shows it is to be taken here, corruption shall not inherit incorruption, corrupt frail flesh cannot inherit heaven; it must be made a glorious spiritual body for its qualities and conditions when it is raised up again, that so it may be capable of the happiness of heaven.  
III. The third thing the Apostle doth in this Chapter is, he showeth what shall become of them that shall be alive at the day of the Lord. v. 51. they shall not fall asleep, but be changed or translated into a state of incorruption and immortality (as it befell Enoch and Eliah in former times) this also confirms the doctrine of the resurrection, because those bodies that shall survive at the last day shall not be annihilated but only changed. What clearer Testimony can be given to this truth than we have in this one chapter? Many other places might be added as Acts 23.6. & 24.15. 1 Thes. 4.13, etc. Phil. 3.20.21. Rev. 12. with other more, but these may suffice.  
But some object this is a thing impossible, How can the dead body, when consumed to ashes, or dust, and this driven away by the wind, and scattered, be raised up again, the selfsame body for substance, Or when a body shall be eaten by wild beast or fishes, and they again eaten by men or by other creatures, and their substances mingled and confounded; how can these ever be distinguished, and the selfsame body that died be raised up again?  
Answ. Why should it seem a thing incredible to you, that God should raise the dead, Act. 26.8? Ye err, because ye know not the Scriptures, nor the power of God, Matth. 22. Do not you see as great things wrought before your eyes daily? Doth not the corn that is sown in the ground die and rot, and then spring up afterwards, and yet (Oh fools!) will ye not believe? 1 Cor. 15. have not many dead bodies been raised up formerly that we have mention of in Scripture, to convince men what God can do? Nay, do not we know that men are able by their wisdom and power, when several metals are mixed together in one lump, to sever them so as each shall be pure and unmixed by itself, and nothing lose but the dross? And will you then say, that the infinitely wise and powerful God, cannot do that in our bodies, that such poor worms can do in things below here? Let such vain thoughts be laid aside, and let faith believe, though reason cannot comprehend it.  
Then for the Doctrines of the last Judgement, Heaven, and Hell. I need not insist so much upon the proof of them, they will follow upon what is already said; for granting the resurrection of the body, it will more easily be yielded, there shall be rewards and punishments to which men shall be adjudged in the world to come; That every man shall receive according to what he hath done in his body, whether it be good or evil, 2 Cor. 15.10. This may appear one great end why God shall raise them up again. But something I shall say to strengthen the weak in these things also.  
1. Let the light in all men be but judge (which these men so much speak of) and it will witness against them, that there is a future state of happiness or misery, an heaven or an hell, to which men shall be adjudged after this life is ended, according as their works have been here; and that judgement, heaven and hell are not only in this life. There is no Nation in the world (however barbarous) but have believed it, this the light in them hath taught them. The Heathen Poets have spoken of their Elysian fields, and of the infernal rivers of hell. Cicero the Heathen Orator, and Lucretius have made mention of the conflagration of the world and the future judgement; the Turks speak of Paradise, &c these they have some dark and groping knowledge of from the light in them, though no clear distinct knowledge. The poor Indians that go naked (as these Quakers sometimes have done in their delusions) they have the notion of these things; nor are there only mere notions in these Heathens of these things, but they have many terrors and fears of conscience about them, especially when they have been near unto death: this hath been so firmly rooted in them, that nothing could wear it out; men that have lived like Atheists, have been overtaken with these fears sometimes. Besides, they have an obscure knowledge of a God, and that this God is a righteous God, and will judge the world in righteousness, and observing it is not well always here with them that do well, nor doth evil befall the wicked more than others, they hence collect there will be a more equal dispensation of rewards and punishments in the world to come. Add further, they have knowledge of the souls immortality, for they see it doth not depend upon the body now for its acts and operations, but can comprehend things that never came within the outward senses, can know and understand the nature and causes of things, can attain some knowledge of God, and spirits can enter heaven with contemplation while the body lies grovelling here upon earth, etc. and therefore they conclude it doth not depend on the body for its being, but is immortal, and being immortal there is an estate of eternal happiness or misery for it. How little then do these men look to the light within them, while they deny these manifest truths, how false are they to their own principles; if the light that is in them be darkness, how great is that darkness.  
II. But let us appeal to the light of the Scriptures, and there we have more clear and distinct discovery of these things, than this general light in all hath yet ever made. For the last judgement, read, Mat. 25. where we have the process thereof set down at large by Christ, the time when it must be is showed, ver. 31. When the Son of man shall come in his glory, and all the Holy Angels with him; not when Christ comes in Spirit to his people, but when he comes as the Son of man in a glorious condition, his Angels attending him; and the persons then to be judged are all Nations, ver. 32. and not only a few persons shall be judged, (as these poor wretches, affirming this judgement to be now present, take on them to judge here and there a person) for the living and dead both must be judged then, 2 Tim. 4.1. and Angels as well as men, Judas 6. The manner of the judgement is described in the following part of the Chapter, Acts 17.31. God hath appointed a day wherein he will judge the world by that Man whom he hath appointed, whereof be hath given assurance by raising him up from the dead, that Man-Christ, that particular Man that was raised up from the dead is to be Judge, not these men that pretend to judge now. See also for this, Act. 10.42. 2 Tim. 4.1. And if you would know when this appointed day is to be, the Apostle expresses it, Heb. 9.27. It is appointed for men once to die, but after this the judgement, after death follows the resurrection and judgement, it is to be at the second appearance of Christ (the Son of man) in the clouds of Heaven, 2 Tim. 4.1. 1 Thess. 4.16. 2 Thess. 1.7, 8. for this last and great judgement see further, Judas 14, 15. Rev. 20.12. with many other places. And for Heaven and Hell after this life is ended, that necessarily follows upon the proof of the last judgement, these being the places of reward and punishment to which men shall be adjudged at that great day of the Lord: So that it's not requisite to multiply places for these; Only let the Reader (for to confirm his faith) peruse at his leisure these Scriptures, Mat. 25.34, 56. Luke 16.22. 2 Cor. 5.1, 5, 8. 2 Thess. 1.7. Heb. 10.34. 1 Pet. 1.3, 4. Isa. 30.33. Psal. 9.17. Matth. 10.28. Mat. 25.41. Luke 16.26. Rev. 20.15. From which places its evident, that Heaven is a place of perfect bliss and happiness, not upon earth, but above the visible Heavens, not to be enjoyed whilst we be in the flesh here (though we have some foretastes or earnests of it, in which respect it may be said the Kingdom of Heaven is now within us) but into which the souls of the righteous shall be translated, presently after their departure out of the body; and which their bodies with their souls after the resurrection and last judgement shall eternally possess and inherit. And hell is a place of endless and exquisite torments to which wicked men shall be adjudged; into which they are not now actually thrust whilst they are upon earth (though they feel flashes of wrath upon their consciences sometimes which are the earnests thereof) but after their departure out of the flesh, their souls shall be tormented therein; and after the resurrection of the just and of the unjust, their bodies shall be sentenced with their souls, to be eternally punished therein.  
Let the Reader see from hence, what wicked enemies of the truths of Christ this generation of men are, that dare thus subvert the most fundamental truths of the Gospel, whereon the comfort and hope of Christians depends, and which being overthrown, a gap is opened to all wickedness, and abominations; for what impieties will not men venture upon, when they believe no resurrection, judgement, heaven, or hell, but what men have now in their consciences? and what discouragement will this be to the Saints, whose only comfort and hope arises from that invisible glory in the world to come? Thus for this sixth general charge.   

SECT. VII. The Quakers are enemies to all the Ordinances of Jesus Christ.  
THe holy Ordinances of God, being instituted by our Lord Jesus Christ the King of his Church, to the end, we might therein visibly tender up to God that homage and worship that is due unto his Name; and that we might in them enjoy communion with himself; as also that through them he might communicate the influences of his grace and blessing unto our soul: it cannot but be horrid impiety in any to attempt the violation of the same. How can it be otherwise reputed by any gracious heart, but high treason against the crown and dignity of our Lord Jesus, thus to trample upon his institutions and appointments? and a sacrilegious robbing of God of that manifested glory due to him (which was the great end of his creating the world, and redeeming mankind?) As also extremely prejudicial to the comfort and salvation of men's souls? Such therefore as shall attempt the undermining of the same (notwithstanding what fair pretences they may make) cannot be otherwise adjudged then the open enemies of God, and the manifest confederates of Satan the Prince of darkness for wherein can they gratify that evil spirit more, then in casting down the holy Ordinances of God's worship and service? This is evident, in that the devil doth enjoin such as are his sworn servants and slaves (that is, witches) so soon as they be admitted into that cursed society to renounce the Ordinances of God, to deny their baptism, to turn their backs off the Ministry of the Word, to cast off prayer to God, etc. as hath been made to appear by the public confessions of many of these miserable creatures, when they have been condemned to die for their wickedness. If then the Quakers shall be found guilty of this crime, to be enemies to all the Ordinances of Jesus Christ, the weakest Christian may see ground enough to reject them and abhor their ways. This charge I shall therefore now make good against them, by instancing in these several Ordinances of Christ which they renounce and cast off.  
First, for the ministerial teaching and preaching of the word, this is an appointment of Jesus Christ, Mark 16.15, 16. and to continue to the end of the world, Matth. 28.19, 20. therefore was care taken that after the Apostles there might be a constant succession of Ministers in the Churches or Christ in after ages, 1 Tim. 3. Tit. 1. But now this Ordinance is denied by the Quakers, they hold forth the light in them to be a sufficient teacher, that there needs no other to teach but that, neither the teaching of the Scriptures, nor the Ministry of men. See Nailer, Glory soon the North, p. 2, 3. All people (saith he) cease from their outside lights, and return to the light of Christ in you.— And this light is not a chapter without you in a book, this is the more sure word of prophecy, etc. G. F. in a paper to the Baptists, p. 8. You that look out at Teachers without you, consider— you are strangers to that Covenant by which all come to know the Lord, and need not that one teach another. Parnel, trial of faith, p. 7. Harken to that in your conscience,— thou that art willing to follow this, and be guided by this, shalt need no man to teach thee.  
But it will be said, they have teachers, and teaching among themselves, how can they be judged enemies to this Ordinance then?  
I answer, it's true, their principles and practices do herein contradict each other; and this no unusual thing amongst them to do thus. But I shall tell you, what one of their great friends replied to this contradiction, when I charged them with it, saith he, Their teaching is but to take people off from other Teachers, that they may be brought to mind the light in them alone, and then they will cease teaching. Good Reader, see what the design of these men is, to bring thee and thy posterity into the condition poor Indians are in (to have no other teaching) and so to leave thee. I hope thou seest by this what enemies they are to thy soul.  
As for Prayer, this is also an Ordinance of God, 1 Thes. 5.17. public prayer in Church Assemblies, 1 Tim. 2.1, 15. secret in our closerts, Mat. 6.6. private prayer in families Zach. 12.10, 12. Jer. 10.25. so for prayer and thanksgiving when we receive Gods creatures, 1 Tim. 4.45. Mat. 15.36.  
Now this Ordinance the Quakers are enemies to, as appears by their practices, the chiefest of their followers have for a long time disused prayer in their families, when they arise or go to bed, though formerly some of them have been seemingly conscientious therein; they neglect giving thanks when they receive the creatures, and pray not for a blessing on them; falling to, as swine without looking up to heaven. And for their speakers (though of late they have used it more than in former times, as they have in policy more than in honesty reform many other things, that they saw were an offence to people, and kept them from following them, yet) they are not true friends to prayer, Nailer p. 3. of his Glory from the North, mocks such as pray for a sight of sin and repentance, saying, the light in them would discover it, etc. and in many other books of theirs this may be seen; and what then should Christians pray for, if they may not pray for grace? besides when their teachers pray here; it's testified by many which have heard them; They never pray to God in the Name of Jesus Christ; (and what prayer can they make then?) but as if they were in the very person of Christ, (as indeed they hold God to dwell as essentially in them as in the Man Christ Jesus) they use such expressions as Christ himself used, John 17. not praying to God through Christ, but as if Christ (personally inhabiting in them) did himself speak to his Father, and not such sinful worms as they are; also they never speak in the plural number, as if the people should join with them; but ever in the singular, I pray thee, I thank thee; and so though they should acquit themselves of this charge, yet they leave all their followers under it, as being such Heathens as know not God, nor call upon his Name, and so liable to that curse, Jer. 10 25.  
Water-baptism, and the Lords Supper are other standing Ordinances instituted by our Lord Jesus Christ, Mat. 28.19. John 4.1. Acts 8.36. 1 Cor. 11.23, etc. and these are to continue to the end of the world, till all Nations be brought into subjection to Christ; and then must the end come; till Christ come again (not in Spirit, for so he was already to those to whom these things were spoken,) but in person as the Son of man in his glory, etc.  
But these precious Ordinances are utterly cast off by the Quakers (as their practice evidences it; and their books speak it plainly (see the paper against the baptised people, p. 1, 2, 3, 4, 5.) they own no baptism with water, but that of the Spirit alone, no Lords Supper, but feeding on Christ's flesh and blood by faith, when in the mean time they also deny Christ to have a real body of flesh and blood, though glorified.  
Singing of Psalms is another Ordinance of God, Mat. 26.30. Col. 2.16. Jam. 5.13. But this is denied utterly by them, they have written two pamphlets formerly against myself for vindicating this Ordinance. Let the Reader know, if they publish a hundred of such like answers to this Treatise as those two against my vindication of singing; I shall not trouble myself to write one line in reply to them, as judging it altogether needless.  
Church-communion is another Ordinance of Christ, when Christians walk together in the fellowship of the Gospel, and in all the Ordinances of Jesus Christ, as appears by the Apostle planting of Churches in every place where the Gospel was entertained, and Christ's owning of them by writing to them, Rev. 1. and this Ordinance was to continue to the end of the world, Rev. 22.16, 1 Tim. 6.3, with 1 Tim. 3.15. but the Quakers deny there ever could true Church be found since the Apostles time to this time. Burr. against Grif. pag. 26.  
For the Lordsday, it is known they are no friends to it, they make all days alike, many have professed against it, and the known practices of their followers evidence, they make no conscience thereof, although in the fourth Commandment God requires the keeping holy of a seventh day, or one day in seven; and Christ saith, Matth. 5. He that breaketh one of these least Commandments, and teachteh men to do so, shall be least in the Kingdom of heaven; and it's evident the Apostles and primitive Saints met together every first day of the week, and they found the Lord was with them in so doing; and in our own Nation God hath so blessed the faithful observation of this day to the increase of piety and godliness, that no Christian can deny it; but now the devil cannot subvert this day by games and sports, which he attempted formerly; he tries if he can do it, by denying it to be an institution of Christ. As for Christian conference, a duty so pleasing to God, Mal. 3.16. it appears they are little friends thereto by their sitting mute when they meet together.  
I might instance in other appointments of God; instructing their families in the fear of God, teaching them the knowledge of Christ, etc. this though strictly enjoined in the Scriptures, Deut. 6.7. Eph. 6.4. Prov. 22.6. and commended by the godly examples of many precious Saints recorded in Scripture, as Abraham, Timothy's mother, etc. yet hath been derided by some of them; what can we teach them, (say they) God must do all, etc. besides, to this day there are some Masters, who suffer their families to do any thing upon the Lords days, either sleep at home, or walk about the fields, &c taking no more care of their souls then if they were to die as beasts (as indeed they hold as before was showed;) thus do the Quakers appear evidently to be enemies to all the holy Ordinances of Christ.  
But because it is a common plea in these apostatising times, that all outward Ordinances are abolished, Christians are not bound to worship God in them now; they were but for the first times of the Gospel, etc. I shall add a little for the establishment of the weak that they may not by the craft of Seducers be brought to cast of the precious Ordinances of Jesus Christ.  
It was before proved that these Ordinances were instituted by Jesus Christ the King of his Church (as we shown in each of them severally) and that with express intimations of the continuance of them, not only for that present age, but for all following times to the end of the world; who then dare to take upon him to abrogate the same? The Laws and Ordinances of men are not abolished, but by the same power that first enacted them, now what one Word of God can these men bring for the repeal of any one Ordinance of the Gospel? may not they on the like account make the great Commandments of believing, repenting, etc. be temporary Commandments, and not concerning Christians in these times? and why should not the other nine Commandments be abolished as well as the fourth, which requires a set stinted time for God's solemn worship and service, even every seventh day, or as well as any other outward Ordinance commanded by Jesus Christ in the Word? Certain we are, there be the same grounds and reasons for continuance of these Ordinances of God now, as were at first for the institution of them. Is not God to be visibly worshipped and adored by us as well as formerly? and if so, it is more fit we should do it in the way of his appointments, then in any way of our own invencieus; have not we still need of Ordinances, wherein to enjoy communion with God? we have no such immediate converse with God now, as to see him face to face, but only as we behold him in the glass of his Ordinances, whilst we are present in the body, we are absent from the Lord, (2 Cor. 5.6.) only while we are waiting on him in his Ordinances he promises to meet us and be with us spiritually, and we find many sweet visits and manifestations therein; we have still need of the communications of his grace and the influences of his Spirit, some needing conversion and illumination, others confirmation and strengthening, all further increasings of God, that we may more and more grow up to perfection; and are not the Ordinances given to us for these ends? and not only till one come to perfection, but till all (even the whole body of Christ) attain thereunto, Ephesians 4 10, 11. It's one great difference betwixt the Ordinances of the Law; and those of the Gospel, that the one was to be abolished, but the other to continue, 2 Cor. 3.11. indeed legal Ordinances and observations were to be done away, 2 Cor. 21.22. such as touch not, taste not, handle not; those carnal Ordinances which stood in meats, and drinks, and certain washings, etc. were but till the time of reformation, till Christ came in the flesh, Heb. 9.10. but the Gospel institutions of Christ were to continue to the end of the world, to the second coming of Christ, till all Nations be brought in, and the body of Christ completed, as before was showed; and the same Apostle that speaks so much against legal Ordinances, yet commends the Corinthians for keeping those Gospel Ordinances, which he having received from Christ, had delivered unto them, 1 Cor. 11.2, 23. These are to continue in the most glorious times of the Church, Isa. last, Jer. 3. Zach. 14. Rev. 11.15, 19 And when God poureth his Spirit on his people more abundantly, it's to help them to walk in the Ordinances and Commandments of Christ, not to lead them out of them, Ezek. 36.27. The Ordinances of God are reckoned among the foundations of Religion, Heb. 6 1, 2. therefore take away them and you pull down all Religion, the building will fall down if the foundation be once removed. But I add no more, the experience that we have had of the blessing of the Lord upon his Ordinances for the convincing, converting, quickening and comforting of very many souls; as also of the malice and rage of Satan against them, both in former times of persecution, stirring up some to corrupt them and suppress them, and in these present times of liberty, stirring up others to vilify and decry them, may sufficiently confirm Christians against this temptation of casting off Gods holy Ordinances. And it is observable, that though the devil hath been industrious to pull down the Ordinances of God's worship; yet he hath laboured to arrogate this honour to himself; though he would not have God worshipped, yet will he have solemn worship from his confederates tendered to himself; he hath his set weekly times to be worshipped in, and solemn meetings, and assemblies of witches to adore him; he will have them pray to him, be baptised to the Devil, and take a new name; and he hath his abominable feasts in imitation of the holy Sacramental feasts appointed by Christ in his Churches, and will oft himself make set speeches to exhort them unto evil, as the Ministers of Christ exhort to holiness; this is testified by many credible persons that have been ear-witnesses of the confessions of those cursed creatures, which have been actors in those devilish worships. Let every one therefore fear to cast off the holy Ordinances of God, lest in the just judgement of God, he be thus given up to worship the devil. And thus for this seventh general charge, that the Quakers are enemies to all the Ordinances of Jesus Christ.   

SECT. VIII. The Quakers pretend to Miracles.  
WE are forewarned by Christ, Matth. 24 24. That in the last days false prophets shall arise, that shall show great signs and wonders, insomuch, that if it were possible, they should deceive the very Elect. And the Apostle Paul, 2 Thes. 2.9. saith, That the coming of the man of sin should be after the working of Satan, with all power, and signs, and lying wonders. It is not therefore to be thought strange, if Seducers do pretend to miracles, this should be so far from persuading any to follow after them, that it should be a greater warning to take heed of them: It is a thing known that the most notorious impostors that ever were in the Church, have pretended to miracles, 
So the Egyptian Sorcerers in Moses time.  Simon Magus, Acts 8. gave out that he was some great one, even the mighty power of God. Many wicked heretics in the primitive times boasted of great miracles done by them, as Tertull. Augustine, and others record; and what pretences the Papists make hereunto, is evident by those many legends of miracles published by them, and yet to be seen amongst us. Now that the Quakers may in this, as well as in other things be manifest to be Seducers, I shall show what claim they make to a power to work miracles. It's true they have not yet published any volumes of their miracles to the world in print, as the Papists have done; and as some in England 
* The Anabaptists at Whatfield in Suffolk published a book called the Gospel way confirmed by miracles the notorious falsehood of which was afterward by themselves confessed before Br. Gurdon Esq; Justice of the Peace there, and their confession published, Anno 1649. , have done in these times; they pretend to learn modesty therein from the example of Christ who forbade the reporting of many of his miracles to the world, but they make no little use of them among their seduced ones to confirm them thereby in their delusions, and it's not unlikely would make them more public to the world, were it not they feared to be found liars, if they should so do. I shall relate a few of those pretended miracles, that I have had from some of them reported to myself.  
One of them (now or lately in prison at Bury) being called to the Ministry (say they) and questioning at first, whether his call was from God, desired a sign for the confirmation thereof, that by touching or speaking to a woman, who then lay very sick, she might be recovered and restored to health, which doing (saith the reporter) she immediately recovered. Another of them being put into a dungeon, and there kept for some days without any meat, became very hungry, whereupon he was bidden by the voice within him to arise and eat, and was directed to a place near the grate, where were many ugly spiders, of which he took and did eat till he was satisfied thereby as well as if he had eaten of the wholesomest food in the world. Two others of them being in prison at Chester (or some other place in the West, for the reporter could not certainly tell me what place) were singing of Psalms together, a thing they so highly exclaim against others for doing; and suddenly such a glorious light shone into the prison, as made the Jailor to come trembling, and fall down before them, whereupon he and his household were converted to them that day. One in the North, (as it was confidently reported to me by themselves) did fast full forty days and forty nights together, without taking any food. The wife of Coll. Benson (saith the same reporter) being with child went to York upon some message from God to oppose the Priests, where not being known, she was cast into Prison, and delivered of a child there, but before her delivery told those with her, that she should feel no pain in her travel, and should have a man-child, whose name should be Immanuel, which child was showed afterward to the Protector for a wonder. Many aged and infirm women (say they) since they came into this way, out of weakness have become strong and able to travel hundreds of miles on foot.  
These things being objected against by me, as being done far of, and most of them in corners, and therefore far unlike the miracles done by Christ and the Apostles I desired to hear of some done nearer hand, the truth of which I might find out; whereupon I was informed of one in this Town wherein I live, and another at Norwich. That in this Town was reported to me (as near as I can remember) in these very words. Was it not a Miracle for T. C. that had been brought so low by a Quartane Ague to be so suddenly recovered? I answered, it was a merciful providence, but no miracle, and further, demanded by what means he was cured? It was replied, that Richard Hubberthorne, did but go to his door and speak to him, and presently he recovered; but afterwards enquiring of the man himself; what Hubberthorne said to him; he told me, he said nothing but bade him look to the light in him, he did not rebuke his distemper, nor command him in the Name of Christ to arise and walk; and since that time this poor man hath continued in a languishing condition.  
That other pretended miracle at Norwich, was upon Thomas Symonds Weaver; one of their speakers, a letter whereof I read, subscribed with his own hand, It was this, that upon a Lord's day (some few months agone) the hand of the Lord was upon him from morning to evening very sore; and he was smitten with a tormenting pain in his bowels, and nothing that his friends about him applied could help him, insomuch that they gave him over as irrecoverable; whereupon the voice within him bade him take a draught of cold water, which he doing in the obedience of faith, his spirits revived, and himself presently recovered, and sent out a letter of this to his friends that they might give glory for it to God, and be thereby further confirmed and established in their way.  

The Pawwaw do greater cures than this upon the poor Indians, to confirm them in their worshipping of devils. Besides this is a medicine many have been helped by, when troubled with pains upon the distillation of a salt humour upon the inward parts and therefore is no miracle.  Concerning their quaking trances, visions, rapture, and Revelations, I have not heard much in these parts; They knowing how prejudicial these things have been to their way (as also their going naked) they have much left them. Only I have one memorable story to relate about the same, which is of Atkinson that notorious impostor, when he first came to Norwich, who pretended (and those poor people did readily believe him,) that the dread of the Lord fell upon him, as he was travelling on his journey, and he was smitten off from his horse (as Saul going to Damascus) and it was told him he was going to as ignorant and blind a City as any was in the world, and there should suffer for Christ, and be imprisoned, but should have unspeakable comforts, etc. The notorious wickedness of this wretch now discovered to all, may convince that it was no hard thing for him to invent such cheats to delude poor creatures by, who are willing to be deceived  
Now lest any weak ones should be stumbled at these pretences of Miracles, and be thereby induced to hearken to them, I shall add these few things for the sake of such.  
1. If these Miracles or wonders which those persons pretend to work, were indeed true and real, and not feigned things; yet seeing they are wrought to confirm lying doctrines (as the doctrines of the Quakers are before proved to be) we are not to hearken unto them, Deut. 13., 1: 2. If a Prophet shall give a sign, or wonder, and it come to pass, of it be to tempt, to follow strange gods, we are not to hearken to such, for the Lord permits it to try his people and prove them. It was before shown that in these last days, this power of working Miracles is to be in the hands of false prophets and deceivers, Math. 24. 2 Thess. 2. And therefore faith Aug. tract. in Joh. 13. God hath armed us against such Miracle-mongers by warning us, that in the latter days false prophets shall work signs and wonders, etc.  
2. But how evident is it, they are but lying signs and wonders, as the Apostle 2 Thess. 2. calls them, or (as Austin speaks of the miracles of Heretics in former times) either the juggle or mockeries of deceitful men, or else illusions of lying spirits. For, such as were pretended to be wrought in these parts I showed before those to be no better; and for such, as be pretended to be done in remote parts, we have reason enough to suspect them, when we find their deceits at home, besides it's most certain God will never put to his seal (of true miracles, which he only can work) to confirm lies  
3. The enemies of the truth in former times have wrought greater wonders by far than these people have pretended to; what wonders were wrought by the Egyptian Sorcerers in the time of Moses? by many Heretics in the primitive times: but especially how many and how great miracles have been pretended to be wrought by the Papists? these being so eminent, we are prophetically warned of them, Rev. 13.13, 14. where we read that the second beast, or the Pope possessing the seat of the first beast, or Roman Empire, should do great wonders, and deceive them that dwell upon the earth by his miracles. And indeed hardly any new doctrine that the Papists coined, or superstitious rites and ceremonies, but that had multitudes of pretended miracles to confirm the same. When they would bring into the Church Transubstantiation, or the Doctrine of Christ's bodily presence in the Lord's Supper, they have pretended their wafercakes have been seen bleeding as they were broken and eaten by them; and that heathens have come into their assemblies and seen the Christians put a little pretty boy into their mouths, etc. When they would bring in the worshipping of Images, they have pretended that those dead stocks have moved themselves, could walk, could stir their eyes and hands, could speak, could light their own Tapers, could heal the sick, and raise the dead; how many wonderful cures and miracles have been wrought (as they say) by the image of the Virgin Mary; some of her chapels have laid up in them very many crutches, pictures of arms legs, etc. All which they pretend she hath miraculously healed and recovered; they that will not believe things done beyond sea; nay, inquire after the great miracles done here amongst us by the Lady of Walsingham and Ipswich, strange things for Images to do; and wherefore were all these feigned? but to draw people to worship Images and pray to Saints: When they would bring in Purgatory, dirges, masses for the dead, they have pretended the souls of many departed have appeared to their living friends, made dreadful complaints to them of their punishments, exhorted them to have so many dirges said for them, that they might the sooner come out of Purgatory; when they would extol their holy water, crosses, etc. they have pretended devils have been driven away thereby, etc. But there are many volumes of these miracles written by the Papists, and are yet defended by them as true, and believed by their blinded followers; and therefore if such miracles will induce any to embrace lying doctrines, than there is far more reason to embrace Popery then Quakerism.  
4. But if any shall yet desire miracles to confirm their faith. Let them know that we have greater miracles than the Quakers or Papists can plead; For whilst we hold fast the Doctrine of Christ and the Apostles, all the miracles which they wrought are ours, for they were wrought to confirm the faith which we now profess; nor let any expect a continuance of them in all ages, for if they should be so ordinary, they would not be esteemed miracles; who would look upon the standing still of the Sun in the firmament, or of the waters in Jordan, and the red sea, as a miracle, if ordinary seeing the motion of the Sun, and the ebbing and flowing of the Sea are greater miracles if they were not so common? let us therefore confirm our faith from all those former miracles, and not expect lying signs and wonders now; These miracles of Christ and the Apostles were indeed true miracles, and beyond the power of any created being to work; they were frequently wrought in many places; and that not in corners but before multitudes, that the enemies of Christ could not then, nor can to this day deny them; and they continued for an age at least to be wrought, and therefore be a sufficient confirmation of the Doctrine delivered by them; but these pretended miracles of the Quakers are but lying signs and wonders (as the Scripture speaks) wrought in corners, not acknowledged by any but their seduced followers; what folly is it then for any to believe their doctrines upon the account of such miracles? And so much for this eighth Section concerning their pretending to miracles.   

SECT. IX. The Quakers are not truly mortified persons, notwithstanding their pretences to mortification, and how Popish Monks and others have outstripped them therein.  
THere is nothing more apt to deceive weak and simple hearted people, than the fair shows and pretences of mortification and holiness, that seducers do sometime make; for it hath been found that the greatest impostors and deceivers have put on the vizard of godliness. The Apostle tells us, 2 Cor. 11.13, 14, 15. that the false apostles in those times, transformed themselves into the Apostles of Christ, and into Ministers of righteousness, even as Satan himself is transformed into an Angel of light. The Scribes and Pharisees did make such a profession of godliness, as thereby they gained an high esteem from the common people, who had a saying, that if there were but two saved, the one should be a Scribe, the other a Pharisee. And (not to speak of the seeming piety of some Heretics in the Primitive times) this was most notoriously seen in the Popish Monks and Friars, who through their seeming sanctity, their voluntary poverty, and contempt of the world; through their great devotion and pretended communion with God, their extreme fastings, watch, and maccrations of the flesh; their pretended austerity and strictness of life, and such like things, had insinuated themselves so far into the hearts of people, that they had drawn away a great part of the Christian world after them, made them easily entertain their wicked doctrines, superstitions and idolatries, subject their consciences to the Popish Anti-christ, give away their riches and wealth to them, and many thought they might be saved, how ever they lived, if but buried in a Friar's weed. In like manner, we see some ignorant and well-meaning people apt to be taken with the seeming mortification and piety of the Quakers, through their despising the fashions of the world, and contemning the honours and pleasure thereof, their abstemious use of the creatures, and frequent fasting and neglecting of the body, their sober and austear carriage and deportment amongst men, with their willingness to suffer for their way; as also their pretences of high raptures and enjoyments in a more immediate converse with God than others have. Now, lest the pretences of these and such like things should be a temptation to any weak ones to entertain their doctrines, and conceive a good opinion of their ways; I shall present to the serious consideration of such, these few ensuing particulars.  
1. We are not to judge of faith by persons, but of persons by faith, according to the saying of Tertullian de praesc. count. haer. cap. 3. for many have been led into error by the example of some whom they have had an high esteem of; if men seem never so holy, yea, to be Angels from heaven, if they bring another Gospel, they are to be held accursed, Gal. 1.8. Satan's messengers (as before was hinted) may transform themselves into Ministers of righteousness. Christ bade us beware of false prophets, Mat. 7.15. though they come in sheep's clothing, pretending to be holy and harmless, for they may be ravening wolves, Rev. 13.11. the second Beast, or Pope, had two horns like a Lamb, but spoke like the dragon, seemed in show and appearance as a Lamb, but his doctrine that came out of his mouth was devilish. If therefore the Quakers were truly pious and mortified persons, this should be no ground to receive their doctrine, but we should go to the Law and to the Testimony, and search the Scriptures, whether the things they speak be so or no, but we have before shown from the Scriptures their doctrines are wicked and damnable.  
2. But how evident is it to all that will see, that they are no such mortified persons as they pretend to be; (I love not to lay open their wickedness, but would leave it to the great day of discovery; were I not compelled, because they boast, they are perfectly free from the being of sin, and left their pretences of piety should draw any weak ones to entertain their doctrines.) Where are there to be found greater railers upon earth, and revilers of the servants of Christ, who are most eminent for grace and holiness than they? how often do they call them Serpents, Devils, Vipers, Adders, Sorcerers, Conjurers. Thiefs, Murderers, Witches, with other like expressions, which may be seen in their books and letters? they far transcend herein those persecuting enemies of the people of God in former times; shall such persons ever inherit the Kingdom of God? 1 Cor. 6.10. where can there be found such intolerable pride in any upon earth, (except alone in the man of sin that Romish Antichrist, 2 Thes. 2 4.) as is in these men? who dare boast, they are equal with God, that they are infallible, perfectly free from the being of sin; who dare write their pamphlets ordinarily as given from the Lord, from the Spirit of God immediately; that dare scorn all others not of their way, and judge them as ungodly, hypocrites, blind, etc. do these things argue holy and mortified persons? how full of lying, of false accusing, etc. are their writings? what bitter enemies are they to the ways and servants of Christ, and in reproaching and vilifying them, outstrip the persecuting Prelates and their party in former times? who seethe not that the devil hath raised up these to act the part of that wicked crew, who are now brought under the hatches, for their enmity is chief, if not only vented against the same people and ways that were persecuted formerly by the prelatical party?  
Obj. But some will say they are no drunkards, no adulterers, etc. such ways they hate.  
Answ. 1. Suppose it be so, no more is the devil a drunkard, glutton, adulterer, and yet his spiritual wickednesses, his pride, malice, envy, lying, false accusing of the Saints, etc. are no less crimes than drunkenness, gluttony, etc. and in these things the Quakers appear as eminently the children of the devil as any do. Julian the Apostate (as it's reported of him) was a temperate, just and strict man, but a most wicked enemy of Jesus Christ.  
2. But for such fleshly lusts, we have no great experience of their conversations, most of them being strangers here, and therefore we cannot so well discover such things if they were guilty of them; yet for the time they have been in these parts, we have sufficient conviction that they may be guilty of such filthiness of the flesh, as well as of such filthiness of spirit as was before mentioned. There hath scarce been known a more vile wretch then Christopher Atkinson (who sometimes was acknowledged by themselves, the chiefest of their Sect) who after he had professed repentance for his filthiness and lewdness commited with the woman, he hath since married; yet escaping out of prison, he practised greater villainy than before, for being at an Inn called the George in Thurton, within five or six miles of Norwich (as I was informed by two credible persons, who were occasionally at the same Inn at that time) he there offered ten shillings in hire of an whore, and fell in love with a young girl, whom he suited so as he did cry and whine for her, he told such lies concerning himself, and otherwise showed himself so vile, that it was apparent he was no novice in such actions, for no man on a sudden arrives to the height of wickedness: I might annex the story of those two Quakers spoken of in the book put forth by Gilpin, and of him that being condemned to die for incest in Yorkshire poisoned himself in prison. But these being done in more remote parts I shall not insist upon them; Now let not any say, it's a common thing for some wicked persons to be found amongst such as are most holy, and therefore these few examples should not condemn the rest of them; for they are men that pretend to be perfectly free from the being of sin, to be infallible, etc. and therefore the fall any one shows their doctrine to be lies; besides, what spiritual wickednesses reigns amongst them generally, was showed before, and they are not ashamed to defend such actions as tend directly to lead men to such filthiness, as going naked, etc. How clear is it then from all this that these people are not truly mortified persons what ever they pretend.  
3. That mortification which they profess to have, consists but in some external things, which God never required, as voluntary humility, neglecting of the body, (which things are called will-worship, Col. 2.) in putting away outward ornaments, not wearing ribbons, refusing titles of honour, to be called Master, not putting off the hat, using the words of yea, nay, thou; in their wilful sufferings for opposing and vilifying Ministers, in much fasting, and abstemious use of the creatures, etc. Now as for these it may be said, Who hath required these things at their hands? What are those when they are enemies to the cross of Christ and to the righteousness of faith (as was showed in the Section of Justification) when they place righteousness in such observations, not knowing the mortification of the corruptions of the heart, as was before proved; when they are ignorant of, and enemies to an inward and spiritual work of grace and regeneration upon the heart, as shall be made to appear in the next Section; alas, how easy is it for any carnal heart to learn such outward observances, and place their righteousness in them; and yet even in externals they sin against their own principle of the light in them, as by wearing such ruffianlike long hair; so Fox and Duesbury, two great and principal men amongst them have done, that light in them might teach them its a shame to do so, 1 Cor. 11.14.  
4. And even in these external shows of mortification they been have far outstripped by many others; the Pharisees of old (see Montagu Acts and Monuments of the Church, cap. 7.) have sometimes made vows of continence, abstinence, watching and praying for ten years together, during all which time, they would not come near any beautiful woman, and when necessity compelled them to sleep, they would lie upon narrow planks, or upon stones, or thorns, that they might sooner be awakened to prayer, reading, and meditation; they pretended revelations and inspirations; their ordinary fastings were two days in the week, the third and fifth days, wherein the wholly abstained from meat till the stars appeared; but in their extraordinary fasts they used greater severity over the flesh; they would show great austerity in their common deportment, and would hazard their lives before they would recede from their way. The Essens (another Sect amongst the Jews) did yet go beyond the Pharisees, showing a wonderful gravity and austerity in their carriages, detesting not only profaneness, but lawful pleasures and delights, abstinence, continence, and mastering their affections they esteemed a chief point of piety; for marriage, they cared not for it, nor for the company of women; getting of wealth, and growing rich they despised; to swear any oath was a capital crime; they were so addicted to contemplation, that some of them did not eat in three day's time, some in six; when they did eat, brown bread and salt was their ordinary food, and when they exceeded, they had green herbs; their apparel was poor and simple, only to preserve from cold and heat; they turned the Scriptures into allegories (as the Quakers do) following the example of the Egyptian wise men, saith Philo; they pretended to revelations and prophetical inspirations; maintained community of goods; torments of body they regard not, but endured with courage and constancy; when they enter upon their way first, they profess to love and serve God truly and above all, to live justly and uprightly with men, etc. and yet they professed not faith in Jesus Christ, and (as Josephus reports) they worshipped the Sun. But especially, and above others the Popish Monks, Friars and Hermit's have excelled in these outward observances, some of them professing poverty, have given away all they had, & lived by begging; some go barefoot, and are badly clad; some live in the wilderness in caves and hutts from the society of men, casting off worldly employments and tentations, and giving up themselves only to their devotion, prayer, watching, and contemplation, the like do others in cloisters; for their abstinence from creature comforts, their continency, and their extraordinary fastings, and exceeding poor diet many have been famous; some have macerated their bodies, and killed themselves therewith; what cruel whip of their bodies for bringing the flesh into subjection have they used? some have put spurs betwixt their skin and their garments, and have lain upon sharp chips; glorious visions and raptures also some have pretended to, and immediate communion with God and with Angels; for sufferings they have endured much; the Jesuits boast that of their society and order alone in a few years three hundred have suffered Martyrdom; some that might have escaped death, have voluntarily offered themselves thereto (as sometimes the Circumcelliones amongst the Donatists) volumes have been written of these things, and no wonder they place righteousness in these things, and seek justification thereby. Now how far do all these excel the Quakers in external shows of mortification, in voluntary humility, and neglecting of the body? for apparel, the Quakers go as neat and trim as most Yeomen in the Country, though they came hither first in very mean and poor attire most of them; for diet and lodging they have had as good entertainment; for their sufferings they are not comparable with those before named; for worldly profits it's observed their followers do as little contemn the same as most others. Now, by all that hath been said, it may appear, there is but little reason for any to be induced to think well of the Quakers way, because of their pretences to mortification and holiness. And thus for the ninth Section.   

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

SECT. XI. The Quakers shown to be the common sink of all the Heresies of our times, and a parallel betwixt them and former Heretics.  
IT hath been observed, that after the Christian world had been infested for a long time together with multitudes of cursed errors and heresies; at length, Popery prevailing in the West and North, and Mahumetanisme in the East and South, they were all swallowed up in these two, as in two great gulfs or common sewers of all that filthy puddle of false doctrine. See Danaeus de heres. cap. 95, 96. In like manner, we find amongst ourselves, that those filthy and abominable errors that have sprung up in these late years of toleration so plentifully, do most of them centre in Quakerism, and this is become the common sink of them all. And indeed there are very few, if any at all, (besides some grossly ignorant persons that have not made any profession of godliness) who are now lead away by the Quakers, but such as have formerly apostatised from the truth, and been infected with the leaven of Anabaptism, or Antinomianism, Arminianism, or Socinianism, Familisme, or Libertinism, etc. So that this Serpent of Quakerism hath threatened to devour up all these other Serpents, and so to become the Dragon that persecutes the Churches in these Nations. Now, how justly may this render the way of Quakerism suspected to the weakest and most simple of all, in that those that follow it have long since left the way of truth, and been unstable, running after every new way of error, and scarce any one that hath been accounted a knowing and stable Christian doth follow after them?  
It will not be unprofitable if I here annex a short parallel betwixt the Quakers and some wicked Heretics in former times; for hereby it may appear, that their doctrines are not such new and glorious truths as they would pretend them to be; but old and accursed heresies, newly raked out of hell, and the very smoke of the bottomless pit: If the reader shall see so much agreement betwixt them and the vilest enemies of the truth that have been in former times, he will be convinced thereby there's little reason any should be taken with Quakerism; I shall begin with some of those Heretics spoken of in Scripture, and show what agreement is betwixt the Quakers and them.  
One would think the Quakers should not be guilty of any great compliance with the Pharisees, seeing they so much reproach others with the nickname of Pharisees, but alack this is but such a trick as he played, that called his honest neighbour thief first, that his neighbour's accusation against him might not be credited: there are many things wherein the Pharisees and Quakers notably agree.  
The Pharisees were bitter enemies of Jesus Christ, and conspired to destroy him; and no less enemies to him are the Quakers, they quite annihilate and destroy (as much as in them lieth) his manhood. For they deny that he hath an humane created soul (so Richard Hubberthorne expressly in a letter sent to myself) and can he be a man that hath not an humane soul? and no better do they deal with his body, for that they make never to have risen from the dead, as was before showed; indeed sometimes they will say he arose from the grave (as Hubberthorne in the letter aforesaid, saith) but in the next words he shows it was in the same person in which he was when the world was made: it seems this is all the Man-Christ they now own. Further, the Pharisees were zealous for the righteousness of the Law, but enemies to the Doctrine of Justification by faith: So the Quakers, as was showed before in the Section of Justification. The Pharisees placed all their Religion in outward observances: So the Quakers as was before showed. The Pharisees pretended much seeming sanctity, gravity, austerity, when inwardly full of wickedness: So the Quakers would seem holy, austere, but are full of railing and bitterness. The Pharisees stood much on trivial things, mint, commine, and annice; So the Quakers, upon , hats, thou, yea, nay, etc. The Pharisees trusted on their own righteousness, and despised others: So the Quakers would be accounted the only holy persons, and call others Dogs, Swine, Devils. The Pharisees used much severity over their bodies, abstinence, fasting, which God commanded not: So the Quakers. The Pharisees would be esteemed extraordinary for holiness, and have their say received for Oracles: So the Quakers say they are perfect, and what they speak or write all is infallible and must not be questioned. The Pharisees were horrible corrupters of the Scriptures, Matth. 5. So the Quakers, as hath been showed. The Pharisees were rash censurers of others, John 7.19. & 10.20. Mat. 11.19. So the Quakers. The Pharisees would compass sea and land to make a Proselyte, whereby he became twofold a child of hell more than before: So the Quakers, what an (exact harmony is here twixt these two sects?  
We read in Scripture of another Sect called Sadduces; and with them also the Quakers have some agreement. These pretend to righteousness, taking their name from Sedek (as Josephus shows) which signifies just; So the Quakers pretend hereunto. The Sadduces deny the Resurrection of the body, Mat. 22.23. Act. 23.8. So the Quakers: Herein also they agree with Hymeneus and Philetus who made it passed already, acted spiritually in men here, 2 Tim. 2.18. The Sadduces denied Heaven and Hell, rewards and punishments in the world to come, as Josephus reports: So the Quakers, as was before proved. The Sadduces denied Angels and Spirits: The Quakers, deny the spirit or soul of man distinct from God; for Hubberthorne against Sherl saith, the Scriptures speak not of an humane soul. Were it necessary I could show their agreement with many ancient Heretics in the ages succeeded the Apostles, they agree with the Arians and Eunomians in denying Christ to have an humane soul; with the Manichees in making the soul in a man a part of the being of God. With Adamites in going naked. With Antitrinitarians, Jews and Turks in denying the Trinity; (yet the Turks, though they deny the Trinity, do own the Man Jesus Christ more than they, for in their Alkoran, they say he is a great Prophet, and shall come to judge the world at the last day, and therefore are better Christians then the Quakers.) They agree with Pelagians in their conceit of the sufficiency of the common grace given to all men: With Socinians in slighting Christ's satisfaction, and denying it to be our righteousness before God, and in making Christ a figure: With the Anabaptists in denying the lawfulness of oaths, and of Infant-baptisme: With the Familists in turning all the Doctrines of our faith into Allegories, and making Christ's incarnation, death, resurrection, etc. only mysteries to be witnessed in men: They agree with the Libertines in denying created graces in the Saints, and making Christ in a man do all whilst we are passive. And with the Ranters who make reason to be God; for the Quakers make the light in the conscience to be Christ himself; I have charged them with it as their tenet, and told them, I would report that they held it, if they would not deny it, but they durst not deny the same. I should have done raking in this filthy puddle of false doctrine, but that I must not omit to parallel them with the Papists, they are so ready to exclaim against others as Popish and Anti-christian, whereas none are more deeply guilty of the charge then themselves. I shall show in twenty particulars (and I might instance in more) that they exactly agree with them. The Papists deny the necessity of the Scriptures; So the Quakers, I shown both in the first Section; The Papists will not have them a rule of faith and life, a judge of controversies: So the Quakers; The Papists revile them and call them a dead letter; So the Quakers; The Papists equal other things with the Scriptures, and so do the Quakers, the Papists prefer the vulgar translation, before the original copies of Greek and Hebrew, so the Quakers. The Papists agree with the Quakers exactly in the great Doctrine of Justification; both make Gods justifying act to stand in infusing or putting in righteousness into men; both hold they are free from the being of sin; that they can keep the Law perfectly; both scoff at Protestant's (who confess they have sin dwelling in them, and they need the robes of Christ's righteousness to cover them) saying, they make Christ's righteousness a cover to their abominations. The Papists place holiness in outward observations, voluntary humility, neglecting of the body, casting off worldly employments; So the Quakers. The Papists take away justification by faith, turn from the Gospel to the Law, are fallen from grace, so the Quakers. The Papists pretend revelations, visions, raptures, trances, so the Quakers. The Papists deny special grace, necessary to conversion and salvation, making the common light and power given to all, sufficient, if heeded. Papists give to man freewill, and a power to improve this common grace, So the Quakers. Both Papists, and Quakers pretend to infallibility; to a power if working Miracles; Both are alike in censuring, condemning, and cursing all that are not of their way. Both deny the Protestant Churches, to be Churches of Christ: both are bitter enemies to the Ministers, and would gladly suppress them if they could; the Popish Prelates in England sought to silence them, and suppress preaching, catechising, etc. Till they were suppressed themselves; and the raging Quakers (who risen up in their steads) never ceased disturbing them and vilifying them, till they were themselves kerbed by the civil powers. The Papists sought to keep people in ignorance without teaching and instructing them, and the Quakers seek to bring people from all other teachings to the light in them, that so they may have no other teaching then the Savage Indians have. The Papists and Quakers are both alike industrious in compassing sea and land to make proselytes, and to render them twofold more the children of the Devil then before. I might show the agreement of Papists and Quakers in several other particulars if it were necessary; doth not all this make it evident the Quakers are the Pope's brats, though they be so unnatural they will not own their father? We have reason enough to believe there have been more Popish Priests in England besides Coppinger, to instill these notions into the Quakers. This Coppinger being a Franciscan Friar, did confess to a Citizen of Bristol (as was given in upon Oath before the Magistrates there) that he had spoken about thirty times amongst the Quakers at London; and that he saw two other Franciscan Friars at a quaking meeting, who were become chief speakers amongst the Quakers. Now, how dreadful a thing is it, that these filthy doctrines of Popery, that the people of God in the former age with so much detestation have rejected, should in this apostatising age with so much acceptance be entertained amongst us? Sure this may be a sufficient warning to all humble and holy Christians, and to all who are not given up to believe lies, to beware of Quakerism, seeing it is evidenced so clearly to be the common sink of all those former heresies.   

SECT. XII. The Quakers are enemies to Civility and good manners.  
THere is scarce any Nation under the whole Heavens (even the Savage Indians not excepted) but they have been taught by the light in them, to give some civil honour and respect to their superiors, and to show outward tokens of love and courtesy to their equals. Had therefore the Quakers minded the light within them (as they pretend to do) they would not have affected so morose and clownish a demeanour, as to deny civility and humanity toward men: Much less had they consulted with the light of the Scriptures, where so many excellent precepts and examples are recorded, teaching us the same. It is the commendation of the holy Scriptures, that they are absolutely sufficient for doctrine, reproof, correction, and instruction in righteousness, that we may be furnished unto every good work; and therefore as they teach us duties of Religion and Piety towards God, so do they instruct us in duties of righteousness and civil behaviour towards men. I need not prove this charge against the Quakers that they are enemies against civility and good manners, their daily practice doth evidence it, they deny to give any titles of respect to men, though never so deserving; they express no civil honour by any outward gestures; use not common salutations, yea, they condemn such as do these things; I shall therefore show how contrary they walk herein to the precepts and precedents we find in the holy Scriptures, and vindicate some Scriptures that they perversely wrist to make for them.  
Concerning saluting of men, we have Christ's express command for it to his disciples Matth. 10.12. and when ye come into an house, salute it; and lest any should take this for a duty only to near friends and acquaintance, we may see how Christ, Mat. 5.47. teaches it to be a duty to others; Christians should excel others, should love their enemies and salute them also, or else what do they more than the Publicans? Rom. 16. Paul spends the whole Chapter almost in salutations to the Saints, which he would not have done if it had been so unlawful as the Quakers would make it, Luke 1.40. we have Mary saluting Elizabeth. See also Act. 18.22. and c. 21.7, 19  
But that place is objected, Luke 10.4. Carry neither purse, nor scrip, nor shoes, and salute no man by the way.  
Answ. If this place be compared with 2 Kings 4.29. it will appear Christ intends no more, but to excite them to speed and celerity in that present work they went about, and not to use such salutations as might hinder or stay them in their business, for in the next verse, when they are come to the place where they should remain, he bids them salute there; Besides, if this command should be ridgidly urged to bind us now, it would make it unlawful to wear shoes or purse, etc. And further, how can it then be reconciled with the Scriptures before named, which do not one cross the other concerning our giving civil honour to men? see that command, Rom. 12.10. In honour preferring one another, the Apostle would not have us uncivil and barbarous, but to give due acknowledgement and testification to the worth and goodness of others, 1 Pet. 2.17. Honour all men, Rom. 13.7. Render to all men their deuce, tribute to whom tribute, honour to whom honour. So also Exod. 20.12. 1 Tim. 5.17. and the Scriptures style many persons honourable, 2 King. 5.1. Act. 13.50. & 17.12. some of them being Heathens and unbelievers.  
But they would have these Scriptures to speak of inward honour of the heart, not of external honour, by giving titles to them, or bowing to them, etc.  
Even these outward testifications of honour are implied there, and we have many Scriptures expressly commending or commanding the same to us.  
For giving titles of honour to men, as calling them Lord, Master, Sir, Lady, etc. we have many Scriptures approving thereof, 1 Pet. 3.6. Sarah is commended by the Apostle for calling Abraham Lord, Gen. 16.9. The Angel calls Sarah, Agars' Mistress, Matth. 10.24. saith Christ, The Disciple is not above his Master, nor the servant above his Lord. These titles are not only to be given by servants to their Masters, but by Scholars or Disciples to their teachers; as Christ shows. Yea, it may be given to them by others who are not in subjection to them; as the Prophet to Elisha, 2 Kings 6.5. and the second Epistle of Joh. 1. the Apostle calls her to whom he writes, Lady, Acts 7.26. Moses said to the two men that strove, Sirs, why do ye wrong to one another? Acts 14. Paul and Barnabas said to them that were ready to sacrifice to them, Sirs, why do you those things? So Paul to the Mariners, Act. 27 10, 21, 25. See Act. 16.31. which title signifies as much as Lord or Master, 1 Cor. 3.10. Paul is called a Masterbuilder, Eccles. 12.11. Church-Officers or Teachers are called Masters of the Assemblies. Besides the title Lord or Master it not only used, but we have Epithets of further honour given to some persons, as Most Noble, Most Excellent, etc. Luke 1.3. Acts 26.25. How vain is it then for these people to cavil against the use of these titles of honour, seeing the Scriptures do warrant the same?  
Object. But against all these Scriptures they bring that one; Matth. 23.10. Be not ye called Masters, as if it would overthrow all these titles of honour. To which I answer.  
(1.) It doth not prohibit us from giving titles of honour to others, though it should restrain us from seeking them for ourselves.  
(2.) But it would be observed in what respect Christ prohibits being called Master there, (he forbids also to be called father, verse 9) this is spoken in opposition to that vain affectation of such titles amongst the Pharisees, the Pharisees did covet to be Sect-Masters, and to have abundance of Disciples following them, upon whom they used to impose their traditions as unquestionable verities; and their Disciples used to call them Rabbi, or Master, glorying in being their followers; and each sect would so contend for the glory of their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Captains (for so the word signifies as well as master) that they would quarrel, and sometimes kill each other in such contests. Now these Rabbi's masters, or captains were absolute Lords over their faith, (which is prohibited, 1 Pet. 5.8.) and they questioned nothing they received from them, even as such as follow the Quakers now receive all they speak as unquestionable truths, because they pretend to be infallible, and therefore they are more guilty of this crime of affecting Mastership then any amongst us. Who seethe not then how perversely this Scripture is wrested, when it is urged to oppose giving titles of honour to men, how they make it to contradict those Scriptures before named? Whereas the scope of it is but to prohibit proud affecting of that title, and seeking to Lord it over men's faith.  
Concerning our giving civil honour and respect to men by outward gestures of the body, as rising up, or standing before our superiors, uncovering the head, or bowing, etc. We have also many Scriptures to warrant these things. For rising up, there is an express command, Leu. 19.32. Thou shalt rise up before the hoary head, and honour the face of the old man, etc. It is so foolish a cavil which was once made against this place, by J. L. that it deserves no confutation, when I urged this Scripture to him, he said Christ Jesus was the ancient of days, etc. was there ever more horrible perverting of Scripture then by these men? This is like that exposition he gave to me lately of that place where women are forbidden to speak in the Church; saying, it was the weaker part of man or flesh, that was called the woman, and was to keep silence. We have enough of such trash from these men. For standing up before superiors, refraining speech, bowing of the body, see Job 29.8, 9, 10. Gen. 23.7. Abraham stood up and bowed himself to the people of the Land, even to the children of Heth. Jacob bowed to Esau seven times, Gen. 33.3. Joseph unto Jacob, Gen. 48.12. David bowed to Saul, and said, My Lord the King, 1 Sam 24.8. and Nathan the Prophet bowed to him 1 Kings 1.23. As for the single example of Mordecai refusing to bow to Haman (which those men urge so stiffly, when as all other examples nothing move them) there was a special reason for that; for, according to the custom of Persia, the bowing there used, was reputed to favour of divine worship, 
* Justin. Hist. Lib. 6. Relates how Canon Athen refused to bow to King Artaxcrxes after the Persian manner upon the same account.  and therefore the good man could not yield to it; now as this is used amongst us, it's but a civil thing; Besides, Haman probably was an Amalekite of the family of Agag, and so being of an accursed seed, appointed to destruction; civil honour was not due to him, God had put a perpetual enmity betwixt the Israelites and Amalekites, Deut. 25.17, 18, 19  
For putting off the Hat, these men triumph over us, and say, where do we find any example in the Scriptures for that?  
Answ. 1. Neither can they show us in Scripture where ever hats were worn, therefore it's not likely we should read of putting them off; as for that place in Dan. 3.21. where mention is made of the three children being cast into the fire, with their coats, hoses, hats; the word there translated hats, signifies any kind of covering or garment, it coming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to cloth or cover, and therefore in the Margin of your books the Translatours render it turbans (which were the garments worn upon their heads in those Eastern Countries, for they wear no hats) but because such a word as that is not known amongst the vulgar, they retain in the text the word hats, (which we wear on our heads,) and not turbans. Secondly, though we find not in Scripture examples of putting off the hat (because hats were not worn) yet we find other testifications of honour and respect given to superiors, according to the custom of each Country, as standing up, bowing the knee, or the body, which are approved in Scripture, as before was showed; how ridiculous is it then to make it unlawful to put off the hat, when those other actions be approved and lawful?  
But there are some other Scriptures which the Quakers often urge against the giving or receiving honour of men, which must be answered as that, John 5.44. How can ye believe which receive honour one of another; and seek not the honour that cometh from God only? To which I answer, Christ doth not here condemn all giving or receiving honour one of another (for in other places it is commanded and commended, as was showed before, Rom. 12.10. 1 Pet. 2.17, etc.) but he forbids loving the praise and honour of men more than the praise of God, which was the sin of those people, John 12.43. and this kept them from believing; they knew if they believed in him, they should be reviled, cast out of the Synagogues, and lose the honour they had amongst men; such an honour as this we are far from pleading for, and had rather be trampled upon by men (as we have been formerly by the Prelates, and now are by the Quakers) then lose the praise of God; but what is this to the denying such civil honour to men, as these Scriptures before named require?  
There is another place that those people do much pervert, to make for them, which is, James 2.9. If ye have respect to persons, ye commit sin. To which I reply.  
1. There is indeed a respecting of persons which is sinful; as when in judgement men respect persons, not regarding the equity of the cause, but because such a man is rich, potent, or honourable, sentence is passed on his side, and the poor man oppressed in judgement; this is forbidden, Deut. 1.17. Thou shalt not respect persons in judgement, but shalt hear the small as well as the great. See also Levit. 19.15. So likewise out of the case of judgement, there may be a sinful respecting of persons, as when private persons shall highly esteem, love, and honour persons that be rich and great in the world, though vicious and ungodly, and shall contemn the precious Saints, when poor and low in the world, this is sinful respecting of persons. I might add also respecting of persons in election to Magistracy, and in religious matters, for this is also sinful; and the Apostle James doth condemn respecting of persons only in some of these cases here named.  
2. But then there is a lawful respecting of persons, which is so far from being a sin, that it is a duty to do it; namely, when we acknowledge the dignity and excellency of others, and by some outward sign testify the same; this was proved by those precepts and examples before named, and many more might be added if it were needful: Thus the Prophet Elisha, 2 Kings 3. is said to regard or respect the presence of Jehoshaphat King of Judah; Nay, God himself is said to be a respecter of persons, Gen. 4.4, 5. The Lord had respect to Abel, but unto Cain he had not respect; and Gen. 19.21. the like is said of Lot; many other places might be given, but enough is said for the clearing up of this duty.  
Now, from all this it appears, that as the Quakers are fallen from Christianity, in that they deny the true Christ, and the (Christian faith:) So they are fallen from humanity, in thus denying all good manners; and wherein can they come nearer to bruit beasts, then in casting off humanity and civil demeanour? Though they would cover over such actions with the guilded show of humility, yet doth it directly tend to overthrow all government and authority amongst men; for, take away outward honour and respect from superiors, and what government can subsist long amongst men? Thus having showed the Quakers to be so far degenerate, that they are no Christians, nor scarcely men; Its time for me to put an end to my discourse concerning them, and to trouble myself, nor the reader further with them.   

SECT. XIII. The conclusion by way of Admonition to beware of the errors of the times, and in particular of Quakerism; with a commendation of some antidotes, by way of preservative against the same.  
WE have many predictions and frequent warnings in the holy Scriptures of the heresies and seductions of the last times; Christ himself tells us, Mat. 24.11.24. that false christs, and false prophets shall arise and deceive many, and if it were possible, they should deceive the very Elect; and the Apostle Peter, 2 Ep. 2.1. doth also warn, That false prophets shall arise, and shall bring in damnable heresies, and many shall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of; and the like admonitions are given by the Apostle Paul, 1 Tim. 4.1. and 2 Tim. 2 1, etc. as also by the Apostles John and Judas.  
There is no ground then that Christians should be discouraged at these overflowing floods of errors that the Serpent now casts out of his mouth to drown the Church; nor at the rage and violence of the enemies of the truth amongst us; think it not strange concerning these things, as if some strange thing had happened unto us; the Scriptures must be fulfilled, that have told us before of those things; and the Church of God in former times have had the same trials; heresies must be, though woe to them by whom they come, or by whom they are countenanced. We may expect yet greater trials, and stronger seducements, if no timely remedy be used by Christian Magistrates to restrain seducers from spreading their seducing doctrines. The Scriptures speak of the powerful working of Satan accompanying deceivers, and a power of working (seeming) miracles being given to them, and of strong delusions. As the Quakers are but simple deceivers in comparison of the Papists, and other heretics in former ages; so we may fear they shall be much more out-vied by such seducers, as are yet to come in following times; when Satan is to act his last part in the world, it's likely he will use his utmost subtlety in deceiving. Our great care therefore should be to preserve ourselves from the errors of the wicked, and to take heed of the leaven of such seducers; how many cautions hath the Scripture given to us herein? when Christ had foretold of those seducers, Mat. 24. he bids, Take heed that no man deceive you, and believe them not, this being the end of his forewarning us, that we might be forearmed against them; Heresies are reckoned amongst the fruits of the flesh, Gal. 5.20. and are therefore sooner drunk in by people, than the precious truths of the Gospel, for we cannot receive these without the special help of God's Spirit to let them in to our hearts; how soon did the Arian heresy overspread the world, only one Athanasius visibly withstood it? All the world wondered after the Beast, and worshipped the same, Rev. 13.3, 4. Popery soon over-ran the West and North parts of the world, and Mahumetanisme the East and South; even there where those famous Asian Churches sometimes were seated, are now the impure Temples of Mahomet; no gangrene sooner over-spreads the natural body, than errors and heresies do the Ecclesiastic body, 2 Tim. 2.17. What care then should Christians have lest they be infected with the same? Add hereunto, these are no less deadly to the souls of people than gangrenes or plagues are to their bodies, such doctrines eat as doth a canker or gangrene, saith the Apostle; heresies may prove as damnable to men, as moral wickedness, 2 Pet. 2.1. lesser errors indeed men may hold, and yet be saved, whilst they build upon the right foundation; Though they build hay or stubble, thereupon they may be saved, yet so as by fire, 1 Cor. 3 13. their spirits may be scorched, their peace and comfort lost; but to miscarry in the foundation is damnable; who can reckon up the evil consequences of false doctrines? they blind the mind, and extinguish the true knowledge of God; they harden the heart, they undermine the comfort of Christians, and destroy the Church's peace, they mortally infect the inward vitals of Christianity; and outwardly deprave the conversation, corrupt principles will at length produce corrupt practices; they provoke the Lord to have a controversy with a people where they are tolerated, Rev. 2.14, 15, 20. and will exclude men the Kingdom of heaven, Gal. 5.20, 21. Let not any Christian therefore look upon the errors and heresies of the times as things of small concernment, but make it his great care to be preserved from the infection of them as men do in the time of pestilence to be preserved from the same  
I shall for the benefit of such humble and sincere Christians, as fear the infection of the errors amongst us, and are willing to use such preservations against them as the Scriptures afford; collect from thence a few antidotes of special use for that end, the blessing of the Lord accompanying them.  
Directions showing, how Christians may be preserved from the errors and hreresies of the times.  
I. Labour to be rooted and grounded more in the truth, if you would not be shaken with every wind of doctrine; 
Col. 1.23. 2 Pet. 2.14.  it's ungrounded and unstable Christians who commonly are seduced, who never saw on what grounds they took up their Religion, but take it on trust from others, and then when they meet with such arguments against the truth as they cannot answer, they yield to error, whereas that may be nevertheless a truth, 
Mat. 22.29.  though they cannot defend it; therefore search the Scriptures more, and labour to see how the principles of the Christian faith are established upon them; and be not ashamed to learn your Catechisms, wherein you have the fundamentals of Christianity extracted out of the Scriptures, and plainly set down, even in the Primitive times they had such first principles of the oracles of God, Heb. 5.12. and forms of wholesome words, 2 Tim. 1.13. for the better grounding of weak Christians; and the greatest proficieo●● did first begin there, and therein are contained such truths as may exercise us in searching further into, all our life time; Luther that eminent servant of Christ professed himself a Scholar in the Catechism. Had the Quakers ever been well grounded in the first principles or rudiments of Religion, how is it possible they should so soon have been turned from the truth, and denied the doctrine of Christ's humanity, of the holy Trinity, of Justification, of Sanctification, of the resurrection of the dead, & c? for my part I know but few of them (if any) that I can judge, ever had any clear distinct knowledge of these things, and could tell how they were confirmed by the Scriptures. Let therefore weak Christians (if they would not be seduced) use this direction, conscionably give diligence to be settled more in the truth, and to get a clear knowledge of the great doctrines of the Gospel; such things as be fundamental and necessary to be known unto Salvation, are clearly set down in Scripture, that weak Christians, if they study them with humility, prayer and diligence, may attain the understanding of them; as for more difficult points, that they cannot yet comprehend, let them not too much be troubled about them, but wait till God reveal the same unto them; and in the meantime it's far safer for them to adhere in such things, to what is commonly received by the people of God, and embraced by the Saints in all ages, 
Cant. 1.8.  to follow the footsteps of the flock of Christ, then to be led away by pretenders to new-light, the Scriptures having given so many Cautions to beware of seducers in the last times. This first direction is given by the Apostle, 2 Pet. 3.17, 18. Beware lest ye also being led away with the error of the wicked, fall from your steadfastness, but grow in grace, and in the knowledge of our Lord Jesus Christ.  
II. Rest not in a notional embracing of the truth, but receive it with love and obedience, and labour to find your hearts bettered thereby, and then you shall not so soon be induced to desert the truth, and embrace errors; when men receive not the truth with love, they are soon brought to believe lies, 2 Thes. 2.10. but when men taste the sweetness of the ways of God, and are in love with Gospel truths for that goodness they find in them, they will hold them fast; such as have experimented the efficacy of the doctrines of faith, changing and renewing their hearts, quickening their spirits, pacifying and comforting their consciences, and quelling their corruptions, will not be easily induced to exchange them for errors; but it's those that never found those benefits by the same, that so soon part therewithal; Let therefore the truths of Christ dwell in your hearts, and season them as leaven, labour to find your hearts moulded by the same, and changed into the image of truth, the more you grow in grace, the more you shall be established and kept from falling into the error of the wicked, Heb. 13.9. 2 Pet. 3.17, 18. And let your obedience to the faith appear to all, Rom. 16.19. He that doth the will of God shall know more thereof, John 7.17. and shall be established therein. It is the great evil of many professors in this age, they covet to fill their heads with knowledge and light, letting their hearts be empty of holiness and grace, they are much in searching after new lights, high notions and discoveries of smaller concernment; but little in working upon their spirits the great and saving truths of Christ, and in practising known Commandments; it's no wonder if such prove apostates; they whose hearts are deceitful under truth, may soon be deceived by error. Can we judge that these persons who deny the doctrines of Christ's humanity, of justification, of the resurrection, etc. ever lived in the power of these truths, received down the comfort of them, and had their hearts form into holiness by them? if they had, they would have been hereby fortified against such seducers as tempt them to deny these doctrines; for my own part I must profess, whilst my faith is acting upon these great and precious truths of the Gospel, and the comfort and sweetness of them is now flowing into my spirit, I cannot mention these filthy and abominable errors, but it is with highest detestation and abhorrence. Let this therefore be the care of every Christian not to rest in a bare notional knowledge, but to get a sanctifying, experimental, and practical knowledge of the things of God.  
III. Be much in prayer that God would give you the spirit of Truth, and thereby guide and keep you in the truth, Joh. 16.13. In times of infection you use not to stir out of your houses, till you pray God to keep you and your families daily; had you as sensible apprehensions of the infections and mortal contagion of the heresies now reigning amongst us, you would be as much in prayer to God for to keep you and yours daily from them; but all the admonitions in the Scripture will hardly persuade people to believe their danger herein; 
2 Pet. 2 1. 1 Tim. 3.17.  are not heresies damnable and extremely infectious and contagious as gangrenes and plagues, our own experiences in these times abundantly testifies it? if one person in a family be infected with heresy, all the rest soon learn it of them; even young ones commonly drink it in, (its more rarely seen that any good is so soon learned by them) and if one house be infected, such as live near thereto, or converse with them, they are also endangered. What need therefore to be much in prayer to God, to keep us in these infectious times, wherein (if it were possible) the very elect should be deceived; we had need to commend ourselves to him who is able to keep us from falling, Judas. 24.  
iv Expose not yourselves to the tentations of Seducers, 'tis in vain to pray to God to keep you from the infection, if you wilfully, against the express Word of God, run into the company of Deceivers; you are bidden to avoid them, Rom. 16.17. to turn away from such, 2 Tim. 3.5, 6. to beware of them, Mat. 7.15. not to go after them, Luke 21.8. if they come to you, not receive them, nor bid them God-speed, 2 Joh. 10. What wilful disobedience to all these clear commands is it, when people will venture to go into the company and frequent the meetings of such seducers? if Satan take such among his own, how justly may God give them up to him as his own; this is contrary to the example of the primitive Saints. The Apostle John would not stay in the same hath where Cerinthus the heretic was; nor would Policarp entertain acquaintance with Martion, but termed him the firstborn of the Devil; Ireneus tells us, the Apostles and their Disciples were so full of holy fear, that they would not communicate with them in the world, who had adulterated the Word. If you say we may go and hear whether they broach such errors or no, what hurt in this? we must try all things, and hold fast that which is good. I answer, may you not as well say, you will go into the pest-house, and see whether the persons there be infected with the plague, before you will beware of them, how many poor and weak persons are infected with their errors before they can discern what errors they hold? And whereas the Apostle, 1 Thes. 5.21. bids, prove all things, hold that fast which is good. He intends it of the prophesyings spoken of in the former verse; all things spoken by the Prophets in the Church, should be proved by the Scriptures, whether they be so or no, and not received only because they say they are of God (as the Quakers receive what their teachers deliver to them, without trying them by the Scriptures, which they deny to be the rule of faith and life) but this place makes nothing for the hearing of convicted heretics, and open enemies to the Church. If thou be'st therefore an humble and sincere Christian, that makest conscience of the commands of the Lord, then eat deceivers, turn away from them, go not to their meeting, if they come to thee, receive them not into thy house, nor bid them God-speed; but if thou wilt run upon tentations, thou hast no promise of God to keep thee; it was the devil's deceit to persuade men, God will protect them out of his way, Mat. 4.6.  
V Harbour not any sinful lusts in your hearts, allow not of any secret sin; it's sin that makes God give up men to error, 2 Thes. 2.10, 11, 12. because they have pleasure in unrighteousness; and it's sin that makes a man like a piece of wax, ready to receive the impression of any error; they who are not sound in the fear of God, may easily become unsound in the faith of God. Hymeneus and Alexander, 1 Tim. 1.19, 20. first put away a good conscience, than made shipwreck of the faith; the women that were led captive by seducers, 2 Tim. 3. were such as were laden with divers lusts; if the heart be corrupt and love sin, it will strongly incline a man to entertain corrupt, principles that will give liberty unto sin; how ready will a wicked heart be to close with the wicked errors of the Quakers, that there is no resurrection of the flesh, no heaven and hell, but what is now in this world; that after death nothing remains or with the Libertines opinion, that sin is no real evil, but to him that thinks it evil; to him it is evil, (as Jos. Salmon in his touches of good and evil speaks) or with the Atheists opinion, that there is no God, etc. look therefore to your hearts to keep them pure, if you would not be given up to impure errors; love no sin if you would leave no truth.  
VI Cleave more to the Ministry of the Word and the faithful dispensers thereof, if you would not fall into errors; let not any say, I plead more in this for the honour and benefit of Ministers, then for the good of people's souls, 
So Heb. 13.7, 9  for the spirit of God hints this direction, Eph. 4 14. in v. 11. you read God hath given to his Church Prophets, Apostles, Pastors, Teachers, and in the following verses is showed the end thereof, for the work of the Ministry, for the edifying the Church, and perfecting the Saints, and v. 14. to prevent being tossed to and fro, and carried away with every wind of doctrine, by the sleight of men, and cunning craftiness of deceivers. This is one great end of Gods giving Ministers to his Church to prevent their being deceived by seducers; one great part of their work, is to confute gainsayers. There is scarce any desert the truth, but they first desert the Ministry! men first begin to have itching ears, and seek new Teachers, and then embrace lies and fables, 2 Tim. 4.3, 4. how diligent therefore are seducers to undermine the Ministry, and steal people's hearts from them; if the wolves can draw the sheep from the shepherds, they will soon devour them. What designs have they against the office, maintenance, and persons of Ministers to bring them down, and especially against the most faithful and industrious in the Ministry, think not therefore you can be long preserved from these ravening wolves, if you straggle from your shepherds, but learn to keep close to your faithful Ministers. If it be asked, who are those Ministers we are to adhere unto? for many lay claim to this office now. I answer in two words; 1. Those whom God hath so visibly owned, and set his seal to by blessing their Ministry to the convincing, converting, comforting and confirming so many thousands of his Saints in England, those whom God hath used as instruments under him to maintain the profession and power of godliness in the Nation for many years, that have by their doctrine, conversation and sufferings adorned the Gospel of Christ; can any but the hardened enemies of the truth call these Anti-christian? whoever is not blinded by Satan, may see these to be the Ministers of Christ. 2. Those whom the devil and his instruments hath most opposed and maligned; whom the Popish Prelates silenced, fined, imprisoned, banished; whom the Malignant Caveleirs hated, cursed and plundered, whom all drunkards, swearers; and profane persons would have suppressed; and whom apostates (the most bitter enemies of all the rest) do now with such implacable hatred and malignity prosecute and molest. These are the Ministers of Christ; there need no other arguments to prove it.  
VII. Consider seriously the many eminent testimonies God hath given from heaven against heretics and apostates, against despisers of his Ordinances and Ministers, and against the errors and heresies broached by them. God hath in all ages borne some signal testimony against them, which being duly observed, might be a very effectual means to preserve from the errors of those times. It might be showed in what age, and by what persons most of these (now supposed new lights, but indeed) old exploded heresies newly revived and brought from hell, were first broached, what success they had what fearful judgements befell the Authors of them! how truth prevailed against them! and this might much tend to establish Christians against seducements thereunto; but this would require a volumn to do it. In the primitive times many wonderful testimonies God gave against several enemies of his truth; Simon Magus, who was the first arch-heretick, and by his Sorceries deceived much people, and contended with the Apostles themselves in working miracles (as the Egyptian Sorcerers did with Moses) he attempting to fly in the air, was by the prayers of the Apostles brought tumbling down, and miserably perished; Cerinthus was killed by the fall of an house; Montanus hanged himself; Manes had his skin torn off his flesh; Arrius his bowels gushed out; Nestorius his tongue rotting and consuming in his head, the earth opened and swallowed him up. What standing monuments are these of God's wrath against heretics, yet are many of their wicked errors revived in these days, if these testimonies of God's wrath against them were duly considered, it might make people to this day more fearful of drinking in their abominable doctrines. In the first times of Reformation from Popery, the devil stirs up the Anabaptists to hinder that work, and they were more bitter and malignant enemies to the first Reformers, and greater obstructers of the work of God than the Papists; and what signal tokens of God's wrath were shown against them, by giving them up to such vile affections and practices, as (preparing them for destruction) there were (say some 
* Pontanus ) one hundred and fifty thousand of them slain; What a warning might this be to people to beware of the leaven of Anabaptism now spreading amongst us? When the Churches of Christ in N. England were infested with Antinomians, Familists, and Anti-ordinanced men (betwixt whom and the Quakers is great agreement) how did the Lord give signal testimony against them by those prodigious births of Mrs. Hutchinson and Mrs. Dyer? are not these landmarks to warn people to take heed of suffering shipwreck upon such rocks of error? And amongst ourselves in England, God hath many ways appeared against the raging enemies of his truth and Ministers, risen up in these late years; some are so given up to be blinded and infatuated, that they have lost the understanding and reason of men, and are become brutish in their ways; others casting off the profession of godliness, are given up to vile affections and practices; what abominable errors and delusions have some swallowed down greedily? and what remarkable judgements of God have befallen others? It would require a large volume to record the history hereof. These things, if duly considered, might be serious admonitions to all, to take heed of deserting the truths, Ordinances, and Ministers of Christ. I add no more, these directions if conscionably used, might (through the blessing of the Lord) be special preservatives against the infection and contagion of the errors of our times. Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy, to the only wise God our Saviour, 
Judas 24.25.  be Glory and Majesty, Dominion and Power, now and ever. Amen.  
FINIS.   

A TABLE Showing some principal Doctrines of Religion cleared and confirmed in the former Treatise, with other useful things.  

B  
BOwing to Superiors, and other gestures of Civil honour justified from Scripture. pag. 68, 69   

C  
How Heretics deny Christ come in the flesh. pag. 11  
Christ proved a true and real man, and personally distinct from other men. pag. 13  
Christ his death, resurrection, and ascension proved from Scripture. pag. 12  
Christ dwells in us by his Spirit, not by his humane nature. pag. 14  
What it is to know Christ after the flesh. pag. 15  
The Quakers Christ and ours not the same. ib.   

E  
To hold Equality with God, a blasphemous error. pag. 19  
It comes from the Devil. pag. 20  
What care Christians should have to be preserved from errors. pag. 72, 73  
Directions how to be kept from errors. pag. 74, 75, 76, 77, 78, 79   

H  
Local Heaven and Hell proved. pag. 35 36, 37  
Heretics oft pretend to much holiness and mortification. pag. 54  
Parallel betwixt former Heretics and Quakers. pag. 62, 63, 64  
Civil honour and respect due to men, proved, and Objections answered. pag. 66, 67.   

I  
In dwelling of Christ in believers opened. pag. 27  
The doctrine of Justification cleared and vindicated. pag. 27, 28, 29, 30  
How corrupted by Papists and Quakers. pag. 24, 25 26  
Last Judgement proved. pag. 35  
Dreadful Judgements of God against Heretics to be duly considered pag. 78   

K  
An outward Political Kingdom of Christ upon earth, besides the spiritual Kingdom in his Church. Epist Ded.  
Necessity of being grounded in the knowledge of the things of God. pag. 74   

L  
Light in all men, what it is, and whether sufficient to conversion and salvation. pag. 57, 58  
Lust harboured in the heart will expose men to errors. pag. 77   

M  
Magistrates Officers of Christ, as Mediator in his outward Political Kingdom. Epis. Ded.  
Magistrate's ●re chief to use their power for the spiritual benefit of the Church, and not only for a civil good. Ep. Ded.  
Magistrates ought to restrain Seducers. Ep. Ded.  
They are to be keepers of both Tables. Ep. Ded.  
Miracles wrought by false prophets in the last days. pag. 44, 45  
Directions that people be not deceived by such pretended miracles. pag. 46, 47, 48  
Mortification and holiness consists not in outside shows. pag. 52, 53  
Ministry of the Word men must cleave to it, if they would not desert truth. pag. 77   

O  
Gospel Ordinances instituted by Christ. pag. 38, 39, 40  
Their continuance proved. pag. 42, 43   

P  
Papists and Quakers agree in twenty particulars. pag. 64  
Pharisees and Quakers agree in many particulars. pag. 65  
Necessity of prayer to be kept from errors. pag. 76   

R  
Resurrection of the body proved, and the manner of it opened. pag. 32, 33, etc.  
Righteousness of Christ, how made ours, and we justified thereby. pag. 24   

S  
Scriptures proved to be the Word of God. pag. 1, 2  
Scriptures the rule of faith and life. pag. 3, 4, 5  
Scriptures concern us as much as the Saints in former times. pag. 6  
Scriptures no dead letter. pag. 6  
Necessity of the Scriptures to us. pag. 7, 8, 9  
Sanctification, its cause, nature, arguments, end, and helps opened pag. 44, 45  
Soul not a part of the being of God. pag. 18  
Meeting-places of Seducers to be shunned. pag. 76   

T  
Toleration of all Religions more destructive to the Church than persecution. Ep. Ded.  
Doctrine of the Trinity, cleared and confirmed. pag. 16, 17  
What an evil to deny it, showed. pag. 18  
Truth must be entertained with love and affection, or else men will soon desert it. pag. 75   

V  
Union of Christ and believers opened. pag. 24   

W  
Scriptures perversely wrested. pag. 10   
FINIS.   

BOOKS Printed, and are to be sold by Adoniram Byfield, at the Bible in Popes-head Alley, near Lumbardstreet.  

A Commentary upon the three first chapters of Genesis, by that Reverend Divine Mr John White late of Dorchester, in fol.  
An Exposition upon the sixth, seventh, eighth, ninth, tenth, eleventh, twelfth, thirteenth chapters of Ezekiel, by Mr. William Greenhill, being the second Vol. in 4.  
An Exposition upon the fifteenth, sixteenth, seventeenth, eighteenth, ninteenth chapters of Ezekiel, by Mr. William Greenhill, being the the third Vol. 4.  
The humbled sinner resolved what he should do to be saved, or faith in the Lord Jesus Christ the only way of salvation, by Mr. Obadiah Sedgwick, in 4.  
A short Catechism by Mr. Obadiah Sedgwick.  
The Riches of grace displayed, in the offer and tender of salvation to poor sinners, upon Rev. 3.20. by Mr, Obadiah Sedgwick, in 12.  
The Reasons of the Assembly of Divines concerning Presbyterial Government. 4.  
The Assemblies larger and lesser Catechism, in 4.  
The tenth Muse, several Poems by Mrs. Anne Bradstreet, in 8.  
Hidden Manna, or the Mystery of saving grace, by Mr. William Fenner, in 12.  
Safe conduct, or the Saint's guidance to glory, at the Funeral of Mrs. Thomasin Barnardiston, by Mr. Ralph Robinson, 4.  
The Saints longing after their heavenly country, a Sermon by Mr. Ralph Robinson.  
A Sermon at a Fast by Mr. Na. Ward.   
FINIS.